If I speak with the languages of men and of angels, but don’t have love, I have become sounding brass, or a clanging cymbal. 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. If I give away all my goods to feed the poor, and if I give my body to be burned, but don’t have love, it profits me nothing.
Love is patient and is kind. Love doesn’t envy. Love doesn’t brag, is not proud, doesn’t behave itself inappropriately, doesn’t seek its own way, is not provoked, takes no account of evil; doesn’t rejoice in unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, and endures all things. Love never fails. But where there are prophecies, they will be done away with. Where there are various languages, they will cease. Where there is knowledge, it will be done away with.
John Calvin 1540 · Public Domain On vv1, 2, 3, 4, 5, 7, 8 The division of the Chapter being so absurd, I…
The division of the Chapter being so absurd, I could not refrain from changing it, especially as I could not conveniently interpret it otherwise. For what purpose did it serve to connect with what goes before a detached sentence, which agrees so well with what comes after — nay more, is thereby rendered complete? It is likely, that it happened through a mistake on the part of the transcribers. However it may be as to this, after having commanded that regard should be had chiefly to edification, he now declares that he will show them something of greater importance — that everything be regulated according to the rule of love. This, then, is the most excellent way, when love is the regulating principle of all our actions. And, in the outset, he proceeds upon this — that all excellencies are of no value without love; for nothing is so excellent or estimable as not to be vitiated in the sight of God, if love is wanting. Nor does he teach anything here but what he does elsewhere, when he declares, that it is the end of the law, and the bond of perfection, (1 Timothy 1:5,) and also when he makes the holiness of the godly consist entirely in this, (Colossians 3:14,) — for what else does God require from us in the second Table of the Law? It is not then to be wondered, if all our deeds are estimated by this test — their appearing to proceed from love. It is also not to be wondered, if gifts, otherwise excellent, come to have their true value only when they are made subservient to love.
1. If should speak with the tongues of men. He begins with eloquence, which is, it is true, an admirable gift, considered in itself, but, when apart from love, does not recommend a man in the estimation of God. When he speaks of the tongue of angels, he uses a hyperbolical expression to denote what is singular, or distinguished. At the same time, I explain it rather as referring to the diversity of languages, which the Corinthians held in much esteem, measuring everything by ambition — not by fruit. “Make yourself master,” says he, “of all the languages, not of men merely, but even of Angels. You have, in that case, no reason to think, that you are of higher estimation in the sight of God than a mere cymbal, if you have not love.”
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 4, 5, 6, 8 He reasoneth first of Charity, the excellency whereof he…
He reasoneth first of Charity, the excellency whereof he first showeth by this, that without it, all other gifts are as nothing before God which thing he proveth partly by an induction, and partly also by an argument taken of the end, wherefor those gifts are given. For to what purpose are those gifts, but to God’s glory, and the profit of the Church, as is before proved? so that those gifts, without Charity, have no right use.
A very earnest kind of amplifying a matter, as if he said, If there were any tongues of Angels, and I had them, and did not use them to the benefit of my neighbor, it were nothing else but a vain and prattling type of babbling.
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That giveth a rude and no certain sound.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–8 1 Though I speak with the tongues of men…
1 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
Ver. 1. Though I speak with the tongues] The Corinthians gloried much in this gift of tongues; but this a man may have, and yet perish, as Mithridates, who is said to have spoken two and twenty languages. And Cleopatra was a great linguist, she could give answers to Ethiopian, Hebrew, Arabic, Syrian, Median, and Parthian ambassadors, saith Plutarch; yea, she could turn and tune her tongue as an instrument of many strings to what dialect she pleased, την γλωτταν ωσπερ οργανον τι πολυχορδον ευπετως τρεπουσα..
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And of angels] Not that angels have tongues; as neither have they wings, though they are said to fly, and even unto weariness of fight, Dan 9:21. A certain friar undertook to show to the people a feather of the angel Gabriel’s wing, and so verified the old proverb, "a friar, a liar." But the apostle here useth a high kind of expression, such as is used Act 6:15; Psa 78:25. Unless, perhaps, saith Chrysostom here, the angels have suo modo sua colloquia. The schoolmen have great disputes about it, and tell us that when an angel hath a conceit in his mind of anything, with a desire that another should understand it, it is enough, it is done immediately. But are not these they that intrude into those things that they have not seen? Col 2:18, understanding neither what they say nor whereof they affirm, 1Ti 1:7. Like unto these are our new millenaries, that upon a mistake of some high expressions in Scripture, which describe the judgments poured out upon God’s enemies in making a way to the Jews’ conversion by the pattern of the last judgment, think that Jesus Christ shall come from heaven again, and reign here upon earth a thousand years. (See Mr Cotton’s Sixth Vial.)
Or a tinkling cymbal] Sounding only for pleasure, but signifying nothing. Tiberius the emperor was wont to call Apion the grammarian cymbalum orbis, the cymbal of the world, for his much prattle. (Sueton.) And Jerome inveighs against some in his time, qui verbis tinnulis et emendicath utebantur, that used only tinkling and tickling words, without weight or worth.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–8 The apostle had promised, in the close of the…
The apostle had promised, in the close of the former chapter, to show them a more excellent thing than gifts, or a more excellent course than that they were so hotly pursuing, in their emulation of the best gifts; he now cometh to show them that way, that course: the way was that of love; the course was the study and pursuing methods how to show their love to God and to one another. For (saith the apostle)
though I speak, that is, if I could speak, or admit I did speak, with the tongues used in all the nations of the world, and with the tongues of angels; by which some understand the best and most excellent ways of expressing ourselves. Angels have no tongues, nor make any articulate audible sounds, by which they understand one another; but yet there is certainly a society or intercourse among angels, which could not be upheld without some way amongst them to communicate their minds and wills each to other. How this is we cannot tell: some of the schoolmen say, it is by way of impression: that way God, indeed, communicates his mind sometimes to his people, making secret impressions of his will upon their minds and understandings; but whether angels can do the like, or what their way is of communicating their minds each to other, is a great secret, and we ought to be willingly ignorant of what God hath not pleased, in any part of his revealed will, to tell us. Neither do I judge it a question proper to this place, where the tongues of angels unquestionably signify the best and most excellent ways of expressing and communicating ourselves to others; as manna is called angels’ food, Psa 78:25, that is, the most excellent food, for angels, being spiritual substances, need no food, have no mouths to eat, nor bellies to fill; and this the apostle meaneth. Though I could express myself, or communicate my mind to others, in the most excellent way, or in the greatest variety of expression, yet if I have not αγαπην, which we translate,
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charity, but possibly might be better translated love, because we usually by charity (in common speech) understand that indication of brotherly love, which is in act of bounty, feeding the hungry, clothing the naked, giving to those that are in want; which it is possible that men do out of mere humanity, or a superstitious opinion of meriting thereby, without any true root of love to our neighbour, which is never true if it doth not grow out of a love to God. If I want love, (saith the apostle), a true root of love to men, flowing from a true love to God, and out of obedience to his precept, I am but
as sounding brass or a tinkling cymbal, that is, I only make a noise, but it will conduce nothing to my salvation, it will be of no use to me; but if I have this true root of love, then it will be of avail to me. And thus the apostle proveth, that the habit of love to God and man in the heart, is far more excellent than the gift of tongues, which many of the Corinthians had, or coveted, or boasted in, despising those who had it not.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv1–8 Here our apostle begins a comparison between gifts and…
Here our apostle begins a comparison between gifts and graces, and shows how much more excellent and desirable the saving graces of the Spirit are, than all those pompous and miraculous gifts, in which there is no real excellency, and nothing for which we should desire them, but only upon the score of usefulness and serviceableness to the church.
And he instances first in the gifts of tongues: Though I speak with the tongues of men and angels; that is, though I had the gift of tongues, or speaking divers languages in the highest measure and most exalted degree; could I preach and pray like an angel, discourse and talk beyond the rate of any mortal man, and have not the grace of love and charity; alas! what is all this to God, who is not taken with a noisy sound, as children are with a musical instrument!
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Behold here, that the tongues of men or angels could have said nothing more plain or emphatical, to show how much more excellent the saving graces of the Spirit are than miraculous gifts, which commend us not to God, render us not like God, nor any ways qualify us for the enjoyment of him, giving him no intrinsic worth, or inherent excellency. They only proclaim God’s goodness towards us, but are no ways evidential of any goodness in us towards him. Gifts are like the gold which adorns the temple, but grace is like the altar which sanctifies the gold.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On vv1, 4, 8 Here the apostle shows what more excellent way he…
Here the apostle shows what more excellent way he meant, or had in view, in the close of the former chapter, namely, charity, or, as it is commonly elsewhere rendered, love - agapē: not what is meant by charity in our common use of the word, which most men understand of alms - giving, but love in its fullest and most extensive meaning, true love to God and man, a benevolent disposition of mind towards our fellow-christians, growing out of sincere and fervent devotion to God. This living principle of all duty and obedience is the more excellent way of which the apostle speaks, preferable to all gifts. Nay, without this the most glorious gifts are nothing, of no account to us, of no esteem in the sight of God. He specifies, 1. The gift of tongues: Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal, Co1 13:1. Could a man speak all the languages on earth, and that with the greatest propriety, elegance, and fluency, could he talk like an angel, and yet be without charity, it would be all empty noise, mere unharmonious and useless sound, that would neither profit nor delight. It is not talking freely, nor finely, nor learnedly, of the things of God, that will save ourselves, or profit others, if we are destitute of holy love. It is the charitable heart, not the voluble tongue, that is acceptable with God. The apostle specifies first this gift because hereupon the Corinthians seemed chiefly to value themselves and despise their brethren. 2. Prophecy, and the understanding of mysteries, and all knowledge. This without charity is as nothing, Co1 13:2. Had a man ever so clear an understanding of the prophecies and types under the old dispensation, ever so accurate a knowledge of the doctrines of Christianity, nay, and this by inspiration, from the infallible dictates and illumination of the Spirit of God, without charity he would be nothing; all this would stand him in no stead. Note, A clear and deep head is of no signification, without a benevolent and charitable heart. It is not great knowledge that God sets a value upon, but true and hearty devotion and love. 3. Miraculous faith, the faith of miracles, or the faith by which persons were enabled to work miracles: Had I all faith (the utmost degree of this kind of faith), that I could remove mountains (or say to them, "Go hence into the midst of the sea," and have my command obeyed, Mar 11:23), and had no charity, I am nothing. The most wonder-working faith, to which nothing is in a manner impossible, is itself nothing without charity. Moving mountains is a great achievement in the account of men; but one dram of charity is, in God's account, of much greater worth than all the faith of this sort in the world. Those may do many wondrous works in Christ's name whom yet he will disown, and bid depart from him, as workers of iniquity, Mat 7:22, Mat 7:23. Saving faith is ever in conjunction with charity, but the faith of miracles may be without it. 4. The outward acts of charity: Bestowing his goods to feed the poor, Co1 13:3. Should all a man has be laid out in this manner, if he had no charity, it would profit him nothing. There may be an open and lavish hand, where there is no liberal and charitable heart. The external act of giving alms may proceed from a very ill principle. Vain-glorious ostentation, or a proud conceit of merit, may put a man to large expense this way who has no true love to God nor men. Our doing good to others will do none to us, if it be not well done, namely, from a principle of devotion and charity, love to God, and good-will to men. Note, If we leave charity out of religion, the most costly services will be of no avail to us. If we give away all we have, while we withhold the heart from God, it will not profit. 5. Even sufferings, and even those of the most grievous kind: If we give our bodies to be burnt, without charity, it profiteth nothing, Co1 13:3. Should we sacrifice our lives for the faith of the gospel, and be burnt to death in maintenance of its truth, this will stand us in no stead without charity, unless we be animated to these sufferings by a principle of true devotion to God, and sincere love to his church and people, and good-will to mankind. The outward carriage may be plausible, when the invisible principle is very bad. Some men have thrown themselves into the fire to procure a name and reputation among men. It is possible that the very same principle may have worked up some to resolution enough to die for their religion who never heartily believed and embraced it. But vindicating religion at the cost of our lives will profit nothing if we feel not the power of it; and true charity is the very heart and spirit of religion. If we feel none of its sacred heat in our hearts, it will profit nothing, though we be burnt to ashes for the truth. Note, The most grievous sufferings, the most costly sacrifices, will not recommend us to God, if we do not love the brethren; should we give our own bodies to be burnt, it would not profit us. How strange a way of recommending themselves to God are those got into who hope to do it by burning others, by murdering, and massacring, and tormenting their fellow-christians, or by any injurious usage of them! My soul, enter not thou into their secrets. If I cannot hope to recommend myself to God by giving my own body to be burnt while I have no charity, I will never hope to do it by burning or maltreating others, in open defiance to all charity.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–8 Though I speak with the tongues of men,.... That…
Though I speak with the tongues of men,.... That is, of all men, all languages that men anywhere speak, or have been spoken by them. The number of these is by some said (i) to be "seventy five"; but the general opinion of the Jews is, that at the confusion of languages at Babel, they were seventy; for they say (k), that then
"the holy blessed God descended, and "seventy angels" surrounding the throne of his glory, and confounded the languages of seventy people, and every nation of the seventy had their own language and writing, and an angel set over each nation;''
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whether this may be the reason, why the tongues of angels are mentioned here with those of men, let it be considered. Mordecai, they say (l), was skilled in all these seventy languages, so that when he heard Bigthan and Teresh, who were Tarsians, talking together in the Tarsian language, he understood them. The same is said (m) of R. Akiba, R. Joshua, and R. Eliezer; yet, they say (n), that this was one of the qualifications of the sanhedrim, or of such that sat in that great council, that they should understand these seventy languages, because they were not to hear causes from the mouth of an interpreter. It is affirmed (o) of Mithridates, king of Pontus and Bithynia, that he had "twenty five" nations under his government, and that he so well understood, and could speak the language of each nation, as to converse with men of any of them, without an interpreter. Apollonius Tyaneus (p) pretended to understand, and speak with the tongues of all men; such a case the apostle supposes here, whether attained to by learning, industry, and close application, or by an extraordinary gift of the Spirit, which latter seems to be what he intends; and the rather he mentions this, and begins with it, because many of the Corinthians were greatly desirous of it; some that had it not, were dejected on that account; wherefore to comfort them, the apostle suggests, that the grace of love which they were possessed of, was abundantly preferable to it; and others that had it were lifted up with it, and used it either for ostentation or gain, or to make parties, and not to the edification of their brethren; which showed want of love, and so were no better than what the apostle hereafter asserts: what he says here and in the following verses, is in an hypothetical way, supposing such a case, and in his own person, that it might be the better taken, and envy and ill will be removed: he adds,
and of angels; not that angels have tongues in a proper sense, or speak any vocal language, in an audible voice, with articulate sounds; for they are spirits immaterial and incorporeal; though they have an intellectual speech, by which they celebrate the perfections and praises of God, and can discourse with one another, and communicate their minds to each other; see Isa 6:3 and which is what the Jews (q) call,
"", "the speech of the heart"; and is the speech (they say) , "which the angels speak" in their heart; and is the "pure language", and more excellent than other tongues; is pleasant discourse, the secret of the holy seraphim--and is , "the talk of angels"; who do the will of their Creator in their hearts, and in their thoughts:''
this is not what the apostle refers to; but rather the speech of angels, when they have assumed human bodies, and have in them spoke with an audible voice, in articulate sounds; of which we have many instances, both in the Old Testament and the New, wherein they have conversed with divers persons, as Hagar, Abraham, Jacob, Moses, Manoah and his wife, the Virgin Mary, Zechariah, and others; unless by the tongues of angels should be meant the most eloquent speech, and most excellent of languages; or if there can be thought to be any tongue that exceeds that of men, which, if angels spoke, they would make use of. Just as the face of angels is used, to express the greatest glory and beauty of the face, or countenance, Act 6:15 and angels' bread is used for the most excellent food, Psa 78:25. Dr. Lightfoot thinks, and that not without reason, that the apostle speaks according to the sense and conceptions of the Jews, who attribute speech and language to angels. They tell us (r) that R. Jochanan ben Zaccai, who was contemporary with the apostle, and lived to the destruction of Jerusalem, among other things, he was well versed in, understood , "the speech of demons", and "the speech of the ministering angels": and which they take to be the holy tongue, or the Hebrew language; they observe (s), that
"the children of men (by whom I suppose they mean the Israelites) are in three things like to the ministering angels; they have knowledge as the ministering angels, and they walk in an erect stature as the ministering angels, , "and they speak in the holy tongue, as the ministering angels".''
They pretend that the angels do not understand the Syriac language; hence they (t) advise a man,
"never to ask for what he wants in the Syriac language; for (says R. Jochanan) whoever asks for what he wants in the Syriac language, the ministering angels do not join with him, for they do not know the Syriac language;''
and yet, in the same page, they say that Gabriel came and taught one the seventy languages: but let the tongues of angels be what they will, and a man be able to speak with them ever so well,
and have not charity; by which is meant not giving of alms to the poor, for in Co1 13:3 this is supposed in the highest degree it can be performed, and yet a man be destitute of charity; nor a charitable opinion of men as good men, let their principles and practices be what they will; for this is not true charity, but rather uncharitableness, and acting the most unkind part to their souls, to consider and caress them as such, when destruction and ruin are in all their ways; but the grace of love is here meant, even love to God, and love to Christ, and love to the saints, which is a grace implanted in regeneration by the Spirit of God; and which, if a person is destitute of, as he may, who has never so great a share of learning, or knowledge of the languages, or even the extraordinary gift of speaking with divers tongues; all his learning is but an empty sound, his eloquence, his diversity of speech, is but like the man's nightingale, "vox & praeterea nihil", a voice and nothing else; or as the apostle here says, supposing it was his own case,
I am become as sounding brass, or a tinkling cymbal; or rather, "the loud", or "high sounding cymbal", as in Psa 150:5 which the Septuagint there render by , a phrase of the same signification with this: for not that little tinkling instrument used by the Heathens is here meant; though what is here said of the cymbal agrees with that; which made a tinkling noise when shaken, or struck with anything, or with one against another; and was an hollow vessel of brass, in form of the herb called "navel wort" (u); but rather that musical instrument which bore this name, used in the Jewish worship under the Old Testament; and which, the Jews (w) say, was an instrument that gave a very great sound; and that the sound of it was heard as far as Jericho (x), which was some miles from Jerusalem; they say (y), that the cymbals were two brazen instruments or pieces of brass, which they struck one against another, and so made a sound. The cymbal was also used in the worship of Heathen deities, and the allusion here in both the things mentioned, is either to the tinkling of brass, and the sounding of cymbals in the worship of idols (z); which were mere empty sounds, and of no avail, as is a man's speaking with divers tongues, destitute of the grace of love; or to the confused clamours and noises made upon going to battle, just upon the onset, by drums and cymbals, and , hollow sounding pieces of brass; as appears from Polytenus, Plutarch, Appianus and others (a); to which confused noises the apostle compares the most eloquent speech without love. The Greeks had a play they used at feasts, I will not say the allusion is to it here, but leave it to be though of, which they call "Cottabisis"; when, the liquor that was left, they cast into cups of brass, and such whose liquor made the greatest sound in the cup, fancied himself to be loved again, by the person he loved (b): sounding brass and tinkling cymbals are inanimate things, things without life, as all such persons are destitute of spiritual life, who are devoid of the grace of love; and though they, by an extraordinary gift, and under a divine impulse, speak with divers tongues, they are but like hollow vessels of brass, and sounding cymbals, which only make a noise when they are stricken, and what they give is a mere empty sound, which is of no profit to themselves; they cannot hear, nor be delighted with it, but are rather hurt, being worn out thereby; nor of no great advantage to others, unless they give a musical sound, and that only delights the ear, but neither feeds nor clothes the body; of such little use and profit are men, speaking with tongues destitute of the grace of love, either to themselves or others.
(i) Eupherus & alii in Clement. Alex. Stromat. l. 1. p. 338. (k) Pirke Eliezer, c. 24. (l) Targum in Esther ii. 22. Misn. Shekalim, c. 5. sect. 1. T. Hieros. Shekalim, fol. 48. 4. T. Bab. Megilla, fol. 13. 2. (m) Juchasin, fol. 36. 2. (n) T. Bab. Sanhedrin, fol. 17. 1. & Menachot, fol. 65. 1. (o) A. Gellii Noct. Attic. l. 17. c. 17. (p) Philostrat. Vita Apollon. l. 1. c. 13. (q) Tzeror Hammor, fol. 2. 3. & 13. 4. (r) T. Bab. Succa, fol. 28. 1. & Bava Bathra, fol. 134. 1. Vid. Zohar in Numb. fol. 92. 1. (s) T. Bab. Chagiga, fol. 16. 1. & Sabbat. fol. 12. 2. Vid. Bereshit Rabba, sect. 74. fol. 65. 2. & Vajikra Rabba, sect. 1. fol. 147. 1. (t) T. Bab. Sota, fol. 33. 1. (u) Vid. Pignorium de Servis, p. 163. 165. (w) Bartenora in Misn. Shekaelim, c. 5. sect. 1. & Kimchi in Psal. cl. 5. (x) Misn. Tamid. c. 3. sect. 8. (y) Bartenora in Misn. Eracin, c. 2. sect. 5. R. David Kimchi & R. Samuel Laniado in 2 Sam. vi. 5. (z) Vid. Arnob. adv. Gentes, l. 7. p. 280. Ed. Elmenhorst, & Ovid, Metamorph. l. 3, fab. 7. (a) Vid. Vaa Till. not. in Lydium de re militare, p. 38. (b) Alex. ab Alex. Genial. Dier. l. 3. c. 10.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1–8 The necessity of love is shown, ver. 1-3. The…
The necessity of love is shown, ver. 1-3. The nature and properties, ver. 4-7. The duration of it, ver. 8-13 Verse
Though I speak with all the tongues - Which are upon earth, and with the eloquence of an angel. And have not love - The love of God, and of all mankind for his sake, I am no better before God than the sounding instruments of brass, used in the worship of some of the heathen gods. Or a tinkling cymbal - This was made of two pieces of hollow brass, which, being struck together, made a tinkling, but very little variety of sound.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–8 Charity, or love to God and man, the sum…
CHAPTER XIII.
Charity, or love to God and man, the sum and substance of all
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true religion; so that without it, the most splendid eloquence,
the gift of prophecy, the most profound knowledge, faith by
which the most stupendous miracles might be wrought,
benevolence the most unbounded, and zeal for the truth, even
to martyrdom, would all be unavailing to salvation, 1-3.
The description and praise of this grace, 4-7.
Its durableness; though tongues, prophecies, and knowledge
shall cease, yet this shall never fail, 8-10.
Description of the present imperfect state of man, 11, 12.
Of all the graces of God in man, charity, or love, is the
greatest, 13.
NOTES ON CHAP. XIII.
Verse 1. Though I speak, c.] At the conclusion of the preceding chapter the apostle promised to show the Corinthians a more excellent way than that in which they were now proceeding. They were so distracted with contentions, divided by parties, and envious of each other's gifts, that unity was nearly destroyed. This was a full proof that love to God and man was wanting and that without this, their numerous gifts and other graces were nothing in the eyes of God; for it was evident that they did not love one another, which is a proof that they did not love God; and consequently, that they had not true religion. Having, by his advices and directions, corrected many abuses, and having shown them how in outward things they should walk so as to please God, he now shows them the spirit, temper, and disposition in which this should be done, and without which all the rest must be ineffectual.
Before I proceed to the consideration of the different parts of this chapter, it may be necessary to examine whether the word αγαπη be best translated by charity or love. Wiclif, translating from the Vulgate, has the word charity; and him our authorized version follows. But Coverdale, Matthews, Cranmer, and the Geneva Bible, have love; which is adopted by recent translators and commentators in general; among whom the chief are Dodd, Pearce, Purver, Wakefield, and Wesley; all these strenuously contend that the word charity, which is now confined to almsgiving, is utterly improper; and that the word love, alone expresses the apostle's sense. As the word charity seems now to express little else than almsgiving, which, performed even to the uttermost of a man's power, is nothing if he lack what the apostle terms αγαπη, and which we here translate charity; it is best to omit the use of a word in this place which, taken in its ordinary signification, makes the apostle contradict himself; see 1Co 13:3: Though I give all my goods to feed the poor, and have not charity, it profiteth me nothing. That is: "Though I have the utmost charity, and act in every respect according to its dictates, yet, if I have not charity, my utmost charity is unprofitable." Therefore, to shun this contradiction, and the probable misapplication of the term, LOVE had better be substituted for CHARITY!
The word αγαπη, love, I have already considered at large in Clarke's note on "Mt 22:37"; and to that place I beg leave to refer the reader for its derivation and import. Our English word love we have from the Teutonic leben to live, because love is the means, dispenser, and preserver of life; and without it life would have nothing desirable, nor indeed any thing even supportable: or it may be taken immediately from the Anglo-Saxon [A.S.] and [A.S.] love, from [A.S.] and [A.S.], to desire, to love, to favour. It would be ridiculous to look to the Greek verb φιλειν for its derivation.
Having said so much about the word love, we should say something of the word charity, which is supposed to be improper in this place. Charity comes to us immediately from the French charite, who borrowed it from the Latin charitas, which is probably borrowed from the Greek χαρις, signifying grace or favour, or χαρα, joy, as a benefit bestowed is a favour that inspires him who receives it with joy; and so far contributes to his happiness. The proper meaning of the word CHARUS, is dear, costly; and CRARITAS, is dearth, scarcity, a high price, or dearness. Hence, as in times of dearth or scarcity, many, especially the poor, must be in want, and the benevolent will be excited to relieve them; the term which expressed the cause of this want was applied to the disposition which was excited in behalf of the sufferer. Now, as he who relieves a person in distress, and preserves his life by communicating a portion of his property to him, will feel a sort of interest in the person thus preserved; Hence he is said to be dear to him: i.e. he has cost him something; and he values him in proportion to the trouble or expense he has cost him. Thus charity properly expresses that affectionate attachment we may feel to a person whose wants we have been enabled to relieve; but originally it signified that want of the necessaries of life which produced dearth or dearness of those necessaries; and brought the poor man into that state in which he stood so much in need of the active benevolence of his richer neighbour. If the word be applied to God's benevolence towards man, it comes in with all propriety and force: we are dear to God, for we have not been purchased with silver or gold, but with the precious (τιμιωαιματι, costly) blood of Christ, who so loved us as to give his life a ransom for ours.
As Christians in general acknowledge that this chapter is the most important in the whole New Testament, I shall give here the first translation of it into the English language which is known to exist, extracted from an ancient and noble MS. in my own possession, which seems to exhibit both a text and language, if not prior to the time of Wiclif, yet certainly not posterior to his days. The reader will please to observe that there are no divisions of verses in the MS.
The XIII. Chapter of I. Corinthians, from an ancient MS.
Gyf I speke with tungis of men and aungels sotheli I have not charitee: I am maad as brasse sounynge, or a symbale tynking. And gif I schal habe prophecie and habe knowen alle mysteries and alle hunynge or science. and gif I schal have al feith so that I oder bere hills fro oo place to an other. forsothe gif I schal not have charite: I am nought. And gif I schal deperte al my goodid into metis of pore men. And gif I schal bitake my body so that I brenne forsothe gif I schal not have charite it profitith to me no thing. Charite is pacient or suffering. It is benyngne or of good wille. Charite envyeth not. It doth not gyle it is not inblowen with pride it is not ambyciouse or coveitouse of wirschippis. It seeketh not the thingis that ben her owne. It is not stirid to wrath it thinkith not yvil. it joyeth not on wickidnesse forsothe it joyeth to gydre to treuthe. It suffreth all thingis. it bileeveth alle thingis. it hopith alle thingis it susteeneth alle things. Charite fallith not doun. Whether prophecies schuln be bolde eyther langagis schuln ceese: eyther science schul be distruyed. Forsothe of the party we ban knowen: and of partye prophecien. Forsothe whenne that schal cum to that is perfit: that thing that is of partye schal be avoydid. Whenne I was a litil chiilde: I spake as a litil chiilde. I understode as a litil chiilde: I thougte as a litil chiild. Forsothe whenne I was a maad a mam: I avoydid tho thingis that weren of a litil chiild. Forsothe we seen now bi a moror in dercness: thanne forsothe face to face. Nowe I know of partye: thanne forsothe I schal know and as I am knowen. Nowe forsothe dwellen feith hoope charite. These three: forsothe the more of hem is charite.
This is the whole of the chapter as it exists in the MS., with all its peculiar orthography, points, and lines. The words with lines under may be considered the translator's marginal readings; for, though incorporated with the text, they are distinguished from it by those lines.
I had thought once of giving a literal translation of the whole chapter from all the ancient versions. This would be both curious and useful; but the reader might think it would take up too much of his time, and the writer has none to spare.
The tongues of men] All human languages, with all the eloquence of the most accomplished orator.
And of angels] i.e. Though a man knew the language of the eternal world so well that he could hold conversation with its inhabitants, and find out the secrets of their kingdom. Or, probably, the apostle refers to a notion that was common among the Jews, that there was a language by which angels might be invoked, adjured, collected, and dispersed; and by the means of which many secrets might be found out, and curious arts and sciences known.
There is much of this kind to be found in their cabalistical books, and in the books of many called Christians. Cornelius Agrippa's occult philosophy abounds in this; and it was the main object of Dr. Dee's actions with spirits to get a complete vocabulary of this language. See what has been published of his work by Dr. Casaubon; and the remaining manuscript parts in the Sloane library, in the British museum.
In Bava Bathra, fol. 134, mention is made of a famous rabbin, Jochanan ben Zaccai, who understood the language of devils, trees, and angels.
Some think that the apostle means only the most splendid eloquence; as we sometimes apply the word angelic to signify any thing sublime, grand, beautiful, c. but it is more likely that he speaks here after the manner of his countrymen, who imagined that there was an angelic language which was the key to many mysteries; a language which might be acquired, and which, they say, had been learned by several.
Sounding brass] χαλκος ηχων. That is, like a trumpet made of brass; for although; χαλκος signifies brass, and aes signifies the same, yet we know the latter is often employed to signify the trumpet, because generally made of this metal. Thus Virgil, when he represents Misenus endeavouring to fright away the harpies with the sound of his trumpet:-
Ergo, ubi delapsae sonitum per curva dedere
Littora, dat signum specula Misenus ab alta
AEre cavo: invadunt socii, et nova praelia tentant,
Obscoenas pelagi ferro faedare volucres.
AEneid, lib. iii. ver. 238.
Then as the harpies from the hills once more
Poured shrieking down, and crowded round the shore,
On his high stand Misenus sounds from far
The brazen trump, the signal of the war.
With unaccustomed fight, we flew to slay
The forms obscene, dread monsters of the sea.-Pitt.
The metal of which the instrument was made is used again for the instrument itself, in that fine passage of the same poet, AEneid, lib. ix. ver. 603, where he represents the Trojans rushing to battle against the Volsciane:-
At tuba terribilem sonitum procul aere canoro
Increpuit: sequitur clamor, caelumque remugit.
And now the trumpets, terrible from far,
With rattling clangour rouse the sleepy war.
The soldiers' shouts succeed the brazen sounds
And heaven from pole to pole their noise rebounds.
Dryden. And again, in his Battle of the Bees, Geor., lib. iv. ver. 70:-
-------------------------------namque morantes
Martius ille aeris rauci canor increpat, et vox
Auditur fractos sonitus imitata tubarum.
With shouts the cowards' courage they excite,
And martial clangours call them out to fight;
With hoarse alarms the hollow camp rebounds,
That imitate the trumpet's angry sounds.
Dryden.
Examples of the same figure might be multiplied; but these are sufficient.
Tinkling cymbal.] "The cymbal was a concavo-convex plate of brass, the concave side of which being struck against another plate of the same kind produced a tinkling, inharmonious sound." We may understand the apostle thus: "Though I possessed the knowledge of all languages, and could deliver even the truth of God in them in the most eloquent manner, and had not a heart full of love to God and man, producing piety and obedience to the ONE, and benevolence and beneficence to the other, doing unto all as I would wish them to do to me were our situations reversed, my religion is no more to my salvation than the sounds emitted by the brazen trumpet, or the jingling of the cymbals could contribute intellectual pleasure to the instruments which produce them; and, in the sight of God, I am of no more moral worth than those sounds are. I have, it is true, a profession; but, destitute of a heart filled with love to God and man, producing meekness, gentleness, long-suffering, c., I am without the soul and essence of religion."
I have quoted several passages from heathens of the most cultivated minds in Greece and Rome to illustrate passages of the sacred writers. I shall now quote one from an illiterate collier of Paulton, in Somerset and, as I have named Homer, Horace, Virgil, and others, I will quote Josiah Gregory, whose mind might be compared to a diamond of the first water, whose native splendour broke in various places through its incrustations, but whose brilliancy was not brought out for want of the hand of the lapidary. Among various energetic sayings of this great, unlettered man, I remember to have heard the following: "People of little religion are always noisy; he who has not the love of God and man filling his heart is like an empty wagon coming violently down a hill: it makes a great noise, because there is nothing in it."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 4, 6, 8 1Co 13:1-3. Though, &c. — The apostle having observed…
1Co 13:1-3. Though, &c. — The apostle having observed in the last verse of the preceding chapter, (with which this chapter is closely connected,) that he would show them a more excellent way, that is, a way more wise, holy, and useful, than that of striving to excel each other in miraculous gifts, now proceeds to do this, directing them to pursue the divine grace of love to God and man, as of the highest excellence, and of absolute necessity. Though I speak with the tongues of men and angels — That is, all the languages which are spoken upon earth, and with the eloquence of an angel; and have not charity — Αγαπην, love; namely, the love of God shed abroad in my heart by the Holy Ghost given to me, and the love of all mankind for his sake; I am become — Γεγονα, I am, or have been, before God; as sounding brass — No better than the sounding instruments of brass used in the worship of some of the heathen gods; or a tinkling cymbal — This was made of two pieces of hollow brass, which being struck together made a tinkling, but with very little variety of sound. Some have thought that the apostle mentions the tongues of angels, because in he patriarchal ages angels often spake with men. But as they then spake in the language of men, their tongues, thus understood, are the same with the tongues of men. And therefore by the tongues of angels, the apostle doubtless meant the methods, whatever they are, by which angels communicate their thoughts to each other, and which must be a much more excellent language than any that is spoken by men. And though I have the gift of prophecy — Of foretelling future events; and understand all mysteries — Both of God’s word and providence; and all knowledge — Of things human and divine, that ever any mortal attained to; and have all faith — The highest degree of miracle-working faith; so that I could remove mountains — From their bases, and transport them from one part of the earth to another, and thus change the whole face of nature with a word; and have not charity — Αγαπην δε μη εχω, but have not love, I am nothing — In the sight of God with respect to piety: I not only have not true religion enough, but in reality I have none at all. And — To go further; though I bestow — Εαν ψωμιζω, though I distribute deliberately, piece by piece, with the greatest prudence and care; all my goods to feed the poor: and though I give my body to be burned — Rather than renounce my religion, or any truth or duty of the gospel; and have not the love, hereafter described, it profiteth me nothing — With respect to life eternal. It neither proves my title to it, nor prepares me for the enjoyment of it. Without love, whatever I speak, whatever I have, whatever I know, whatever I do, whatever I suffer, is nothing.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–8 Though I speak with the tongues of men -…
Though I speak with the tongues of men - Though I should be able to speak all the languages which are spoken by people. To speak foreign languages was regarded then, as it is now, as a rare and valuable endowment; compare Virgil, Aeneas vi. 625ff. The word “I” here is used in a popular sense, and the apostle designs to illustrate, as he often does, his idea by a reference to himself, which, it is evident, he wishes to be understood as applying to those whom he addressed. It is evident that among the Corinthians the power of speaking a foreign language was regarded as a signally valuable endowment; and there can be no doubt that some of the leaders in that church valued themselves especially on it; see 1 Cor. 14. To correct this, and to show them that all this would be vain without love, and to induce them, therefore, to seek for love as a more valuable endowment, was the design of the apostle in this passage. Of this verse Dr. Bloomfield, than whom, perhaps, there is no living man better qualified to give such an opinion, remarks, that “it would be difficult to find a finer passage than this in the writings of Demosthenes himself.”
And of angels - The language of angels; such as they speak. Were I endowed with the faculty of eloquence and persuasion which we attribute to them; and the power of speaking to any of the human family with the power which they have. The language of angels here seems to be used to denote the highest power of using language, or of the most elevated faculty of eloquence and speech. It is evidently derived from the idea that the angels are “superior” in all respects to human beings; that they must have endowments in advance of all which man can have. It may possibly have reference to the idea that they must have some mode of communicating their ideas one to another, and that this dialect or mode must be far superior to that which is employed by man. Man is imperfect. All his modes of communication are defective. We attribute to the angels the idea of perfection; and the idea here is, that even though a man had a far higher faculty of speaking languages than would be included in the endowment of speaking all the languages of human beings as people speak them, and even had the higher and more perfect mode of utterance which the angels have, and yet were destitute of love, all would be nothing. It is possible that Paul may have some allusion here to what he refers to in 2Co 12:4, where he says that when he was caught up into paradise, he heard unspeakable words which it was not possible for a man to utter. To this higher, purer language of heaven he may refer here by the language of the angels. It was not with him mere “conjecture” of what that language might be; it was language which he had been permitted himself to hear. Of that scene he would refain a most deep and tender recollection; and to that language he now refers, by saying that even that elevated language would be valueless to a creature if there were not love.
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And have not charity - (ἀγάπην δὲ μὴ ἔχω agapēn de mē echō . And have not love. This is the proper and usual meaning of the Greek word. The English word charity is used in a great variety of senses; and some of them cannot be included in the meaning of the word here. It means:
(1) In a general sense, love, benevolence, good-will;
(2) In theology, it includes supreme love to God and universal good-will to mankind;
(3) In a more particular sense, it denotes the love and kindness which springs from the natural relations, as the “charities” of father, son, brother;
(4) Liberality to the poor, to the needy, and to objects of beneficence, as we speak commonly of “charity,” meaning almsgiving, and of charitable societies;
(5) “Candor” liberality in judging of people’s actions indulgence to their opinions; attributing to them good motives and intentions; a disposition to judge of them favorably, and to put on their words and actions the best construction. This is a very common signification of the word in our language now, and this is one modification of the word “love,” as all such charity is supposed to proceed from “love” to our neighbor, and a desire that he should have a right to his opinions as well as we to ours. The Greek word ἀγάπη agapē means properly “love,” affection, regard, good-will, benevolence. It is applied:
To love in general; To the love of God and of Christ; The love which God or Christ exercises toward Christians, Rom 5:5; Eph 2:4; 2Th 3:5; The effect, or proof of beneficence, favor conferred: Eph 1:15; 2Th 2:10; 1Jo 3:1. Robinson, Lexicon.
In the English word “charity,” therefore, there are now some ideas which are not found in the Greek word, and especially the idea of “almsgiving,” and the common use of the word among us in the sense of “candor” or “liberality in judging.” Neither of these ideas, perhaps, are to be found in the use of the word in the chapter before us; and the more proper translation would have been, in accordance with the usual mode of translation in the New Testament, love. Tyndale in his translation, renders it by the word “love.” The “love” which is referred to in this chapter, and illustrated, is mainly “love to man” 1Co 13:4-7; though there is no reason to doubt that the apostle meant also to include in the general term love to God, or love in general. His illustrations, however, are chiefly drawn from the effects of love toward people. It properly means love to the whole church, love to the whole world; love to all creatures which arises from true piety, and which centers ultimately in God - Doddridge. It is this love whose importance Paul, in this beautiful chapter, illustrates as being more valuable than the highest possible endowments without it. It is not necessary to suppose that anyone had these endowments, or had the power of speaking with the tongues of human beings and angels; or had the gift of prophecy, or had the highest degree of faith who had no love. The apostle supposes a case; and says that if it were so, if all these were possessed without love, they would be comparatively valueless; or that love was a more valuable endowment than all the others would be without it.
I am become - I am. I shall be.
As sounding brass - Probably a “trumpet.” The word properly means brass; then that which is made of brass; a trumpet, or wind instrument of any kind made of brass or copper. The sense is that of a sounding or resounding instrument, making a great noise, apparently of great importance, and yet without vitality; a mere instrument; a base metal that merely makes a sound. Thus, noisy, valueless, empty, and without vitality would be the power of speaking all languages without love.
Or a tinkling cymbal - A cymbal giving a clanging, clattering sound. The word rendered “tinkling” (ἀλαλάζον alalazon, from ἄλαλή alalē or αλαλα alala, a “war-cry”) properly denotes a loud cry, or shout, such as is used in battle; and then also a loud cry or mourning, cries of lamentation or grief; the loud “shrick” of sorrow, Mar 5:38, “Them that wept and wailed greatly.” It then means a clanging or clattering sound, such as was made on a cymbal. The cymbal is a well-known instrument, made of two pieces of brass or other metal, which, being struck together, gives a tinkling or clattering sound. Cymbals arc commonly used in connection with other music. They make a tinkling, or clanging, with very little variety of sound. The music is little adapted to produce emotion, or to excite feeling. There is no melody and no harmony. They were, therefore, well adapted to express the idea which the apostle wished to convey. The sense is, “If I could speak all languages, yet if I had not love, the faculty would be like the clattering. clanging sound of the cymbal, that contributes nothing to the welfare of others. It would all be hollow, vain, useless. It could neither save me nor others, any more than the notes of the trumpet, or the jingling of the cymbal, would promote salvation. “Love” is the vital principle; it is that without which all ether endowments are useless and vain.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 4, 5, 8 A tinkling cymbal. Which may give notice, and be…
A tinkling cymbal. Which may give notice, and be beneficial to others, but not to itself. (Witham) --- Without charity, both towards every individual, and especially towards the common body of the Church, none of the aforesaid gifts will be available. (Bristow)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
John Nelson Darby 1862 · Public Domain On v1 1 Corinthians Chapter 13
1 Corinthians Chapter 13
Nevertheless there was something more excellent than all gifts. They were the manifestations of the power of God and of the mysteries of His wisdom; love, that of His nature itself.
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They might speak with all tongues; they might have prophecy, the knowledge of mysteries, the faith which can remove mountains; they might give all their possessions to feed the poor, and their bodies to be tortured: if they had not love, it was nothing. Love was conformity to the nature of God, the living expression of what He was, the manifestation of having been made partakers of His nature: it was the acting and feeling according to His likeness. This love is developed in reference to others; but others are not the motive, although they are the object. It has its source within; its strength is independent of the objects with which it is occupied. Thus it can act where circumstances might produce irritation or jealousy in the human heart. It acts according to its own nature in the circumstances; and by judging them according to that nature, they do not act upon the man who is full of love, except so far as they supply occasion for its activity, and direct its form. Love is its own motive. In us participation in the divine nature is its only source. Communion with God Himself alone sustains it through all the difficulties it has to surmount in its path. This love is the opposite of selfishness and of self-seeking, and shuts it out, seeking the good of others, even (as to its principle) as God has sought us in grace (see Eph 4:32; Eph 5:1, Eph 2:1-2). What a power to avoid evil in oneself, to forget all in order to do good!
It is worthy of note that the qualities of divine love are almost entirely of a passive character.
The first eight qualities pointed out by the Spirit are the expression of this renunciation of self. The three that follow, mark that joy in good which sets the heart free also from that readiness to suppose evil, which is so natural to human nature, on account of its own depth of evil, and that which it also experiences in the world. The last four shew its positive energy, which-the source of every kind thought-by the powerful spring of its divine nature, presumes good when it does not see it, and bears with evil when it sees it, covering it by longsuffering and patience; not bringing it to light, but burying it in its own depth-a depth which is unfathomable, because love never changes. One finds nothing but love where it is real; for circumstances are but an occasion for it to act and shew itself. Love is always itself, and it is love which is exercised and displayed. It is that which fills the mind: everything else is but a means of awakening the soul that dwells in love to its exercise. This is the divine character. No doubt the time of judgment will come; but our relationships with God are in grace. Love is His nature. It is now the time of its exercise. We represent Him on earth in testimony.
In that which is said of love in this chapter we find the reproduction of the divine nature, except that what is said is but the negative of the selfishness of the flesh in us. Now the divine nature changes not and never ceases; love therefore abides ever. Communications from God; the means by which they are made; knowledge, as attained here below, according to which we apprehend the truth in part only, although the whole truth is revealed to us (for we apprehend it in detail, so that we have never the whole at once, the character of our knowledge being to lay hold of different truths singly); all that is characterised by being in part-passes away. Love will not pass away. A child learns; he rejoices too in things that amuse him; when he becomes a man, he requires things in accordance with his intelligence as a man. It was thus with tongues and the edification of the assembly. The time however was coming when they should know even as they were known, not by communications of truths to a capacity that apprehended the truth in its different parts, but they should understand it as a whole in its unity.
Now love subsists already; there are faith and hope also. Not only shall these pass away, but even now, here below, that which is of the nature of God is more excellent than that which is connected with the capacity of human nature, even though enlightened by God, and having for its object the revealed glory of God.
Believers therefore were to follow after and seek for love, while desiring gifts, especially that they might prophesy, because thus they would edify the assembly, and that was the thing to aim at; it was that which love desired and sought, it was that which intelligence required, the two marks of a man in Christ, of one to whom Christ is all.
John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 2. The measure of the worth and the rule…
2. The measure of the worth and the rule of the use of the gifts; love, its worth (1Co_13:1 ff.), nature (1Co_13:4 ff.), and eternal duration, in contrast with the transient gifts (1Co_13:8 ff.)
1Co_13:1-13.
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1 Though I speak with the tongues of men and of angels, and have not charity [love, 2 ἀγάπην], I am become [have become, γέγονα] as sounding brass, or a tinkling [clattering, ἀλαλαζον] cymbal. 2And 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, and have not charity [love, ἀγἁπην], I am nothing. 3And though I bestow all my goods to feed the poor [have fed out (in morsels) all my goods, φωμίσω πἁντα τὰ ὑπάρχοντὰ,1 and though I give [have delivered up, παραδῶ] my body to be burned,2 and have not charity, it profiteth me nothing. 4Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself [sheweth not itself περπεπεύεται], is not puffed up, 5Doth not behave itself unseemly, seeketh not her own, is not easily provoked [whetted up to anger, παροξύνεται], thinketh no evil [makes no account of the evil, λογίζεται τὺ κακόν] 6Rejoiceth not in [at the, ἐπὶ τῇ] iniquity, but rejoiceth in 7[along with, συγχαίρει] the truth; Beareth [puts up with, στέγει] all things, believeth all things, hopeth all things, endureth all things. 8Charity never faileth [falls away, ἐκπίπτει]:3 but whether there be prophecies, they shall fail [come to nought καταργηθήσονται; whether there be tongues, they shall cease; whether there be knowledge, 9it shall vanish away [come to nought, καταργηθήσεται]. For4 we know in part, and we prophesy in part. 10But when that which is perfect is come, then [om. then]5 that which is in part shall be done away [come to nought, καταργηθήσεται]. 11When I was a child, I spake as a child, I understood [perceived, ἐφρόνουν]6 as a child, I thought [reasoned, ἐλογιζόμην] as a child: but [om. but] when I became a man, I put away [brought to nought, κατήργηκα]7 childish things. 12For now we see through a glass-[as by a mirror, δἰ ἐσύπτρου], darkly [in an enigma, ἐν αἰνἱγματι]; but then face to face: now I know in part; but then shall I know [fully know, ἐπιγνὠσομαι] even as also I am known 13[was fully known, ἐπεγνὠσθην]. And now abideth faith, hope, charity, these three; but the greatest of [greater among, μείζων τούτων] these is charity.
EXEGETICAL AND CRITICAL
[The “supremely excellent way,” by which to ascertain the best gifts and to regulate their use, is the subject which occupies the whole of this chapter. This way is in the original termed ἀγάπη, unhappily translated in our version in accordance with the LXX. by the word charity, which is by no means its English equivalent. The substantive ἀγάπη from the verb ἀγαπαῶ is, as Trench remarks, “a purely Christian word, no example of its use occurring in any heathen writer whatever,” and it was employed by the inspired writers, to denote love in its highest and purest sense—a love which embraced as its proper objects both God and man. And this is the rendering adopted by the translators Tindal and Cranmer as well as in the Geneva version; and it is to be regretted that the precedent, here set has not been followed in the version of King James, inasmuch as the word “charity,” adopted in this connection, has given rise to many errors of thought and practice. Many have in consequence been led to think that alms-giving and kindness to the sick and the poor is the sum total of all religion, because of the superior worth here ascribed to charity, exalting it above both faith and hope. But what the Apostle here speaks of, is not any one particular virtue or grace, but that which is the root and spring of all virtues and graces, and which to possess is to be both like God and in God. In describing and recommending this fundamental grace, therefore the Apostle might well be expected to enlarge most eloquently. Accordingly, we have here presented to us a chapter which, as Hodge well remarks, “for moral elevation, for richness and comprehensiveness, for beauty and felicity of expression, has been the admiration of the Church in all ages.” Paul here exhibits to us love after the manner of a jeweller handling the most precious gem of his cabinet, turning it on every side, shewing it in varied lights, and holding it up to view in a way best fitted to awaken desire for its possession. As Tertullian says, “his description of love is uttered totis Spiritus viribus, with all the strength of the Spirit”].
1Co_13:1. The worth of love is first set forth negatively, by the assertion of the utter worthlessness even of the highest endowments and of the greatest self-sacrifices, when not associated with it. [“In this passage there is a climax throughout. He begins with mentioning the gift of tongues, as it was against the exaggerated estimate of this, that he had chiefly to contend.” Stanley.].—Though,—̓Εὰν, supposing that; he here imagines a case which might possibly occur—“a case in the future,” as Meyer says, “the realization of which must be known by the event.”—I speak with the tongues, ταῖζ γλώσσαις; the article indicates the thing in general—‘with all possible tongues’. And these he exhibits in their highest conceivable development,—of men and of angels.—If we adopt the rendering languages, we shall have to insist on the idea that there were various classes of angels, and then assume either various modes of spiritual communication among them, or a diversity in the forms of expression used, according to their various orders and ranks without involving, however, any such rupture or disharmony as appears in human languages and dialects. But if we adopt the rendering tongues as meaning organs of speech, then we must suppose a reference here to some mighty jubilation, rung out in all the fullness of tone of which angels and men were capable. Besser says, “with angel tongues whereby the glory of God’s face, as beheld by them, is set forth.” Ewald says, “with tongues far more wonderful and enchanting than those employed on earth by the ordinary speakers with tongues who could not like the angels adopt a purely heavenly strain.” We are at any rate to reject the interpretation of Heydenreich, who takes the expression to denote all sorts of tongues in general, and that of Calvin, who regards this as “a hyperbolical expression to denote what is singular or distinguished;8 or that of others, who take it simply as implying some eloquence higher than human. [Alford says, “it is hardly possible to understand γλώσσαι here of anything but articulate forms of speech,” and so also Hodge].—and have not love.—ἀγάπη in this connection means that brotherly affection which excludes all self-seeking in the possession and use of gifts, and is directed exclusively to the furtherance of the welfare of the brotherhood. It implies a perfect acceptance of the divine life as the principle of all action—a pervading of the entire disposition by the fundamental moral nature of God, while in the particular gifts the several sides of human life are laid hold of and fashioned by the operations of the divine power; or, in other words, special forms of life and action are combined with divine powers which all necessarily presuppose a perfect union of the human will with the divine will, and that perfection of the divine life which is implied in love. (Comp. also Mat_7:22). Osiander states the matter somewhat differently, p. 580. Neander well asks here: “how shall we conceive of that which can only proceed from the power of a Christian life as existing, where the very principle of that life, even love, is wanted?” To this he replies: “it may indeed happen that the Christian life actually existed in a man, though in a troubled state, love having departed, while yet the power it gave, continues a while longer, just as a chord continues to vibrate after it has once been smitten. It is possible also that the particular gift itself may lead to the fall, through the selfishness which fastens upon it and perverts it to its own ends.”—I have become, γέγουα, i.e., by the reception of such gifts as that mentioned; [or as Hodge better says, “through the mere want of love which notwithstanding the gift in question would reduce me to a level with—sounding brass.”]—This denotes, not exactly a brazen musical instrument, but any resonant piece of brass. The instrument is first specified in the following—or a clanging cymbal,—an instrument like a hollow basin which struck by another of the same sort emits a shrill, clanging sound (comp. 2Sa_6:5). [For a description of the cymbal in its several varieties see Smith’s Dic. of the Bib.]. The verb ἁλαλάζειν is onomatopoetic and was formed to express the loud yell with which an army rushed into battle; and then from this it came to mean the making of any loud noise. The epithet here is certainly suggestive rather of loud and confused exclamation on the part of the speakers with tongues [so Hodge, referring to 1Co_14:23], than of any such muttering in low and scarcely audible tones as some have ascribed to them. But to suppose an intimation intended of the repulsiveness and annoyance of the din occasioned by them, as Chrysostom does, is hardly warranted.9 The point of the comparison is, as Meyer states it, that ‘the man who speaks with never so many tongues, and is at the same time devoid of love, becomes but the organ of a foreign impulse, without independent worth,’ and, as Besser adds, “having neither emotion nor consciousness.”—and though I have prophecy,—i.e.., the gift of prophecy. This in Paul’s view was something higher than the former, because it contributed more to the edification, of the Church, and furthermore, because it was combined with a clear self-consciousness which was wanting in the other case. Yet, excellent as this gift was, we see in the instance of Balaam (2Pe_2:15; Numbers 22) [also of Caiaphas, Joh_11:49 ff.] how worthless it is when not united with love. But how are we to connect this with that next mentioned?—and know all the mysteries and all knowledge.—Are these particulars only designations of the degrees in which the gift of prophecy was had? or are they special gifts? The former is apparently sustained by the fact that the particles “and though” are not repeated until we come to the next gift, and so the three seem included under one head (so Meyer). But although ‘the knowledge of mysteries,’ as implying a supernatural revelation like that in prophecy, may suit with this construction, yet the other expression “all knowledge” is just as far the other way (see on 1Co_12:8). [Besides, Paul elsewhere distinguishes between prophecy and knowledge (1Co_13:8; 1Co_12:8-10); and to this it may be added that the words ‘mysteries’ and ‘knowledge’ depend not on “I have,” but ‘I know’]. Hence it were better to understand him as speaking of separate gifts proceeding from the divine illumination and serving to enlighten others. The first of these, ‘the knowledge of mysteries’ (which possibly may be the same as “wisdom,” 1Co_12:8), implies a direct insight into the secret counsels of God as brought out in the great plan of redemption. This, indeed, could not be had without revelation, such as that which forms the basis also of prophecy, from which it is distinguished also by the nature of the objects involved; while it itself forms the basis rather of instruction. But inasmuch as the prophet may be at the same time an earnest inquirer, and through the help of the Spirit, may become a profound explorer into the truth of God’s revelation, there is nothing in the nature of the case to prevent our accepting Meyer’s view as expressed above. The extent of these gifts is represented as the greatest conceivable by the repeated use of the term “all.”—The union of the words “and all knowledge” directly with the verb “I know,” gives rise to the constructio conjugati (Osiander), or a zeugma10 (Meyer), so that instead of “I know” you must supply some such verb as ‘I have.’—And though I have all faith,—i.e., faith in its whole extent and fullest measure. The word here means a power of will energized by faith (Neander).—so that I could remove mountains,—i.e., so as to be able to accomplish that which transcends our natural powers, and appears impossible. (Comp. Mat_17:20; Mat_21:21). The expression can hardly be derived from a supposed tradition of Christ’s speeches, but must rather be taken as a current proverb. [Inasmuch as the term faith is used in a variety of senses, we must be careful to observe the special signification in which it is here employed. Chrysostom calls it “the faith of miracles,” that which apprehends Christ simply in His wonder-working power, and may sometimes exist in an unsanctified person, like Judas. Nothing can be inferred therefore from Paul’s statement here to the disparagement of faith as the fundamental grace of the Christian life (Calvin)].—I am nothing.—A short and expressive statement of the result. Without love, though endowed with these most remarkable gifts which are so highly esteemed and capable of such use, and which seem to indicate a special divine favor, a person is in fact a mere nullity. [“They do not elevate his character, or render him worthy of respect or confidence. Satan may have, and doubtless has, more of intelligence and power than any man ever possessed, and yet he is Satan still. Those, therefore, who seek to exalt men by the mere cultivation of the intellect, are striving to make Satans of them,” Hodge].—He advances in the climax by next mentioning acts which are regarded as the exercises of a love of the most ardent, and self-sacrificing kind, but which are, nevertheless, affirmed to avail nothing when devoid of their proper actuating spirit. Such acts are but the outward forms of love, which may be performed under the promptings of a refined selfishness and vanity; or, as Besser, says, “are the forth-puttings of a self-will, which, being devoid of love, expends itself in empty, fruitless blossoms.” Since he is here speaking of transient acts, he employs the aorist forms ψωμίσω and παραδῶ.—And though I dole out all my goods.—The verb ψωμίζειν, when used primarily with a personal object (Rom_12:20), means to feed as a mother docs her babe, by putting into its mouth little morsels previously chewed; then, to feed in general, to nourish. When used with the accusative of the thing, it means to feed out, to distribute to the poor.11—And though I give my body that I may be burned.—The reading ἵυα καυθήσομαι is strongly supported…but καυθήσωμαι is a barbarism, though found in several editions. [See Winer II. § xiii, i.e.]. The burning here may be either a burning to death, or simple torture by fire. Perhaps Paul had in mind such events as are recorded in Dan_3:19 ff.; 2 Maccabees 7. The history of his time had not yet furnished any instances of martyrdom at the stake; but in accordance with the precedents just alluded to, and through the outlook which he cast into the future, he might here have anticipated something of the sort in spirit.—It is entirely erroneous to suppose that the reference here is to branding, as that of slaves; the usual words for this are στίζειν and στιγματίζειν. And still less can he allude to the casting of one’s self into the fire in presumptuous expectation of Divine deliverance. The parallelism with the first clause naturally suggests the idea of a self-sacrifice for the good of others. [This is the thought which Hodge considers to be presented here]. But this does not exclude the idea of a martyr-death, inasmuch as such a death may serve to manifest both an unwavering confidence in God, and also a readiness to devote one’s self, body and life, for the benefit of others. But if such self-devotion did not spring from love, it is obvious that the martyrdom thus suffered would be only of a kind that often occurred later in the history of the church—[a mere parade of heroic endurance or defiance]. Thus the gloss early arose, ί̓να καυχήσωμαι, in order that I may boast; which then would have so much the more easily come into the place of the more difficult, and grammatically singular καυθήσωμαι since it would have involved the change of only one letter. This gloss would also, in such a connection, be both flat and disturbing to the sense.—I am profited nothing.—Thus he takes down all conceit about the meritoriousness of such works. The divine reward, i.e., the crown of righteousness (1Ti_4:8), can only be given to a humble disinterested love.
1Co_13:4-7. In this paragraph we have a eulogy of love in a description of its qualities, setting forth its superior excellence both positively and negatively. The beauty of the description is heightened by a personification of love, to which those things are ascribed that are found in such as truly love. Throughout the whole there are occasional side-glances at the faults in the Corinthian Church, which stood in contrast with the excellences set forth.—Love suftereth long, and is kind;—Here we have opposite aspects of the same quality. The former expression denotes the withholding of anger, or displeasure at the offences or failings of others, and thus implies the overcoming of a natural indignation; the latter denotes the exhibition of a mild, gracious, tender disposition. The word χρηστεύεται [from χρήστος, useful] occurs only here in all the New Testament; and elsewhere we find it only in the Church Fathers. It primarily means disposed to be useful. Calvin exhibits the contrast thus—in tolerandis malis—in conferendis bonis. Next follows a series of statements in which several bad features are denied to love.—love envieth not;—The word ζηλοῦν, as here used, denotes the exhibition of wrong or unpleasant feelings in view of advantages possessed by others, giving rise to strife and schism; so ζηλος in Rom_13:13, and elsewhere.—love vaunteth not itself,—περπερεύεται is onomatopoetic [“and comes from the old Latin word perperus, a braggart.—See Polybius 32:6, 5; 1Co 40:6, 2;” Stanley]. It means to show off one’s self—to cut a swell, make a display, especially with false pretences, to talk big, to swagger.12Next we have an allusion to the inward ground of all such conduct.—is not puffed up,—i.e., inflated with vanity. As this expresses the subjective state of conceit and self-exaltation, so does the former express the natural manifestation of this in boasts over advantages possessed, and in attempts to get honor for them. [Of course there is a contrast here implied. Through these negatives he would give them to understand that “love is modest and humble; modest because humble.” Or as Chrysostom beautifully says: “He adorns love not only from what she hath, but also from what she hath not. For he saith that she both brings in virtue, and extirpates vice, nay, rather she suffers it not to spring up at all”.]—does not behave itself unseemly,—The word ἀσχημονεῖν does not allude precisely to such conduct as is rebuked in 1Co_11:5, but rather to an unseemly obtrusiveness in the use of gifts (comp. 1Co_14:27 ff.; 1Co_14:39). [Meyer and Hodge interpret the word of unseemly conduct in general, i.e., “love does nothing of which one ought to be ashamed; its whole deportment is decorous and becoming.”]—seeketh not her own,—Here we have the exact opposite of the real nature of love, a selfish seeking after one’s own advantage, honor, and influence as the great thing to be obtained (comp. 1Co_10:24; 1Co_10:33).—“Love seeks not its own pleasure, its own enjoyment, its own reputation, its own advantage, its own freedom—yea, not its own blessedness, for, as a general thing, it seeks nothing which it would have alone for itself.” Besser.—is not provoked to anger,—[παροξύνεται; “ the expression is a strong one, and denotes all those feelings of violent irritation, and bitter exacerbation, which are so easily excited in an irritable man.” Bloomfield].—It points back to the long-suffering spoken of in 1Co_13:4. Osiander distinguishes it from the former (which he explains as shewing meekness under wrong in general) by the explanation ‘love does not allow itself to be aroused even into a transient passion, such as arises from the supposed infringement of one’s own claims and interest.’ Hence this declaration is closely connected with the one immediately preceding; and as much so with what follows.—imputeth not the evil;—οὐ λογίζεται τὸ κακόν; this does not refer to the evil which proceeds from one’s-self, as though λογίζεθσαι meant to think upon, to meditate, as in Jer_26:3; Nah_1:9; and as Luther renders it: “Sie trachtet nicht nach Schaden;” but it refers only to the evil done to it, q. d., ‘love does not charge the evil inflicted,’ ‘does not carry it ever in mind, but forgives it.’ (Comp. the word as used in Rom_4:8; 2Co_5:19, and elsewhere). The rendering ‘suspect’ [given by Grot., Heyden., and adopted by Jon. Edwards in his celebrated discourses on this chapter] is, to say the least, doubtful. It is opposed by the article before κακόν, ‘the evil,’ [which evidently implies the actual existence of some particular evil that was to be dealt with; so Alford, Hodge].—rejoiceth not at the iniquity,—Here, too, the thing spoken of is found outside of the subject, as may be seen from the positive antithetic clause which follows. [Jon. Edwards takes the opposite view, and understands the passage as affirming that love, so far from delighting in the practice of iniquity, tends towards holiness in the life. This is to overlook the general drift of the passage, which is rather to represent love in its relations to others]. But the iniquity to which he alludes is not iniquity in general—iniquity as it triumphs and spreads, and because it is in the ascendancy [Stanley, Wordsworth]; but, more suitably with the context, iniquity as perpetrated by particular individuals, and rebounding to their own hurt [Alford]. The trait here brought out, is that disposition to rejoice in the downfall or injury of others (Schadenfreude), which springs out of ill-will or jealousy, and which is gladdened when those who are envied for their advantages are compelled through some mis-step to come down from their high position and incur disgrace. This explanation is more natural than to suppose such a love intended as blindly or falsely approves even the errors of others, applaudit male agentibus (Grot.); comp. Rom_1:32; Rom_12:9.—As a contrast with this, he says,—but rejoiceth with the truth;—συγχαίρει δὲ τῇ ἀληθείᾳ, not “at the truth,” thus making the συν in composition only intensive [as do most of the commentators and the E. V., altogether overlooking the force of the verb and the altered construction]; nor as though the persons concerned were also taken into the account as Bengel: gratulatur [justis] justitiam; but, “with the truth,” truth being here personified. It is taken either to denote the absolute truth contained in the Gospel (Col_1:5; Colossians 4 Thess. 1Co_2:12, etc.) the aim of which is to make morality prevalent and which rejoices in the attainment of this end (Meyer); or in an ethical sense, as the good. Burger says : “ the truth in the fullest sense (Joh_3:21; Joh_8:32-44) as the ground of true morality;” and Neander: “Paul here traces back the idea of the good to that of the divine truth.” Or it is interpreted subjectively, moral good in the concrete, i.e., men who have been rescued to morality (Rückert); or the heart filled and sanctified by the truth and by obedience to it (Osiander). The ethical interpretation suits best with the antithesis; to that immorality, which is a violation of the divine righteousness and the divine will, there is here contrasted the harmony of human life in will and act with God and His will, i.e., truth in a moral sense. With this, whereever it appears, love rejoices; it holds fellowship with it, and shares in the joy of its success. [So Hodge, who says: “the sympathy of love with the Gospel, therefore, does not seem to be appropriate in this connection, for it is of love as a virtue of which Paul is speaking”].—The conclusion of this description is made up of four positive statements. The first πάντα στέγει is variously rendered. The verb may be construed either as in 1Co_9:12, “it suffereth all things,” and so be referred to the pains and privations endured for the benefit of others (Burger), in distinction from the υπομένει,endureth, that follows, which is referred to the trials and persecutions inflicted by others. Or it may be rendered “covers up all things,” i.e., conceals and is silent about those faults of others which a malignant selfishness would gladly expose; as Bengel very finely says: “hides to itself and to others.” So rendered it would stand in easy connection with the “rejoicing not in iniquity” of 1Co_13:6, and also would suit well with what follows. [Jon. Edwards interprets the clause as denoting a disposition which makes us willing for Christ’s sake to undergo all sufferings to which we may be exposed in the way of duty! But this, however, truly it may be asserted of love, is hardly consistent with the drift of the passage. It is better to adhere to the strict meaning of the verb στὲγειν, to cover, which, as used by Paul, carries with it the idea of covering over and bearing in silence whatever may be put upon one. So Stanley and Wordsworth].—believeth all things,—i.e., shows a trustful disposition which instead of suspiciously and malignantly surmising and exposing faults, is ever inclined to suppose the existence of a good not seen, and in failures to presume the existence of a right intention.—To this then is added,—hopeth all things.—This denotes the disposition to hope for all good by looking unto God (comp. Php_1:7); confidently to expect the future victory of good in others, whatever may be the faults and imperfections which for the present bar such hope. [Many commentators are disposed to widen the acceptation of these two last qualities, and to give them a religious significance. So Jon. Edwards who regards the Apostle as here connecting love with faith and hope, thus showing how all the graces of Christianity are connected together in mutual dependence; and De Wette says: “ the religious ideas, faith, hope, patience, are too well known not to be supposed to come into play here. A proper confidence in our neighbor passes over in many respects into the faith we have in the wisdom and goodness of God; the hope, by virtue of which we anticipate good in relation to our fellow-men, mounts up into the hope we have in the final victory of the kingdom of God; and the patience with which we endure opposition for our neighbors’ sake, partakes of our steadfastness in doing battle for the kingdom of God. The true way therefore will be to interpret these statements both morally in relation to our neighbor, and religiously, in relation to God.” But, however true in itself, this expansion of thought may be, it is questionable whether the Apostle intended to give his language this scope].—From this there follows the ability for that which is expressed in the next clause,—endureth all things,—whether it be taken in the sense of expecting in patience, or of calmly enduring everything painful and trying that appears in the object of our hope. [“The verb ὑπομέυειν, as Hodge says, is properly a military word, and means to sustain the assault of an enemy. Hence it is used in the New Testament to express the idea of sustaining the assaults of suffering or persecution, in the sense of bearing up under them, and enduring them patiently (2Ti_1:10; Heb_10:32; Heb_12:2). This clause, therefore, differs from that at the beginning of the verse; as that had reference to annoyances and troubles [or, still better, to faults and offences], this to suffering and persecutions.” Edwards, however, in consistency with his previous exposition interprets this clause as expressing the final perseverance of love, enduring to the end; this likewise must be considered as transcending the Apostle’s line of thought. The union of faith and patience appears also in 2Th_1:3, comp. 2Ti_2:25. The expression “all things” is of course to be taken with a degree of allowance. In the first instance it im plies ‘all things’ which may be endured or concealed so far as duty and conscience do not require their exposure; in the two following it means ‘all things’ so far as truth allows, so that a person does not impose on himself, nor yield to groundless fancies; and in the last it is to be understood so as not to exclude that earnest reproof which circumstances may demand, [or, taking the second explanation given above, so as not to exclude such a resistance to injury and wrong as the public good or the interests of righteousness may require]. In this way the whole description becomes beautifully consistent. Besides, in this way the first explanation of στέγειν, which has in its favor Pauline usage, is not set aside. To suppose a close connection here with 1Co_13:6, is by no means necessary; the voluntary enduring of all possible labors and hardships for the good of others, in striving for their salvation, expressed in the first clause of this verse, is naturally joined with the acts expressed in what follows. Besides, we need not understand by the last clause [as Hodge does] the endurance of persecutions and the like, and can hold fast to the second of the explanations given above. Mark the climax of expressions in this beautiful verse. “ Whatever love may encounter from others that is calculated to make it impatient, all this it bears; whatever can make it distrustful, all this it trusts for; whatever might serve to destroy hope in a neighbor, all this it hopes for; whatever might cause it to sink in weakness, beneath all this it holds its ground in firmness and endurance.” Meyer.—After having exhibited the excellence of love by portraying those fundamental features of it which are found also in its divine Archetype (Rom_2:4; 1Ti_1:6; 1Pe_3:20; Tit_3:4; Eph_2:7) he proceeds to display its excellence still further by showing the permanence of those things in respect to which it stands preëminent.
1Co_13:8-13. The main proposition in the following exposition here stands first. As to the original text, critics are not yet agreed as to whether, with the Rec., it is to be read ἐκπίπτει (Tisch. Ed. 7. [Words.]), or with A. B. C. [Alf., Stan.] πίπτει; the sense is the same,—οῦ καταργεῖται, οὐ παύεται (comp. Luk_16:17). It states negatively what is positively asserted in 1Co_13:13.—Love never faileth;—The compound ἐκπίπτειν is applied to denote the fading of flowers, the falling of trees, the dislocation of the limbs and the like; also displacement from one’s position, becoming void, in Rom_9:6, spoken of the Word of God, corresponding to the Old Testament נָפַל, (Job 21:43; Job_23:14). “There failed not aught of any good thing which the Lord had spoken;” and similarly Job_23:14. The simple form πίπτειν means to fall, as houses, stars and the like fall. Mere continuance in use is not the thing meant; nor yet simply, that love never fails of its object; but, actual existence. As Neander expresses it, “All manifestations of the higher life are transient, save love. It endures for ever.”—Instead of continuing in regular sequence, as might be expected, ‘but the gifts of various kinds will all cease,’ he introduces the mention of particular gilts by εί̓τε—εί̓τε, whether—whether. By this the general idea of gifts is split into its species, followed by distinct assertions respecting each,—but whether (there be) prophecies,—i.e., the gift of prophecy, in all its varied forms.—they shall come to nought;—i.e., when their contents are all fulfilled, when all that was once hidden is clearly revealed, and “every one is taught of the Lord. (Jer_31:34).—whether (there be) tongues, they shall cease;—Not human languages as such, but the special gift of speaking with tongues, whatever it be.—whether (there be) knowledge,—the reading γνώσεις, knowledges, is not sufficiently accredited, and the plural was used perhaps in comformity with the previous word.—it shall come to nought.—On καταργεῖν see 1Co_1:28. All these gifts belong to the present state of imperfect spiritual operations and will cease when the period of perfection has come. This he fully asserts in relation to those of knowledge and prophecy in 1Co_13:9-10 ff. For the cessation of the gift of tongues such assurance was unnecessary, since it was evident of itself that this partial ecstatic and unintelligible manifestation of the Spirit was not to be regarded as anything perpetual and destined to continue in a state of perfection. [Chrys. and others, however, understand these futures, of the time when, faith having spread abroad, these special gifts will be no longer needed; hence, as belonging to the present age. And this has been the practical construction put upon them by a large portion of the Protestant church. Whatever may be the exegesis given this passage, the prevailing belief is that these gifts, especially those of a miraculous nature, were destined only for the apostolic period, and have already ceased. But this, certainly, it was not Intention of the Apostle to assert here. The time alluded to is undoubtedly that of ‘the age to come’, ushered, in by the second advent of the Lord]. Since the assertion that these gifts were to terminate, would seem most strange when applied to knowledge, he proceeds to enlarge on this first.—For we know in part and we prophesy in part.—[Here we have the reason why knowledge and prophecy were to cease. As here exercised, they were partial and imperfect, and therefore in their present form must necessarily pass away when the state of perfection arrived. The most that the most enlightened and Inspired seers of the present revelation could boast of, were but momentary glimpses, whether they were into the mysteries of the spiritual world around them, or into the future beyond them].—But when the perfect has come, that in part shall come to nought.—By “the perfect” (τὸ τέλειον) he means the consummation of the kingdom of God which is to take place at the appearance of Christ, and not the state of believers after death. See Hab_2:14, “For the earth shall be filled with the knowledge of the glory of the Lord as the waters cover the sea.” [At that time all partial illumination will be quenched by the superior effulgence of the divine revelation then made, just as the light of lamps and stars is all quenched by the shining of the sun].—The relation of our present defective condition to what it will be in this future state, is next set forth by an illustration furnished by comparing the several stages of human development—that of ignorant and inexperienced childhood with that of ripe manhood, which is elsewhere described by the epithet “perfect.” (comp. 1Co_2:6; 1Co_3:1; 1Co_14:20; Eph_4:13 ff.).—When I was a child, I spake as a child, I felt as a child, I thought as a child;—[“He here once more returns to himself, as the representative of man in general;” and the verbs employed to express the infant condition may be thus defined and distinguished. Λαλεῖν means to use the voice, without any necessary reference to the word spoken, and is as applicable to the prattle of children as to the speech of men; φρονεῖν denotes the internal state of the mind, heart or will, which expresses itself through the former, and means not only to think, but also to feel or to be inclined in any particular direction; and λογίζεσθαι implies a continual process of thought, a course of reasoning, and means to judge, also to purpose; and it may also denote behavior, so far as the result is established and reckoned on]. To refer these three acts of childhood to the three charisms mentioned in 1Co_13:8, viz., of speaking with tongues of prophecy and of knowledge [Beng., Olsh., Stan., and others], is to say the least very problematical; for although the first may allow of this, it is hardly allowable of the other two, even though with Osiander we give to φρονεῖν a merely intellectual significance, sentire, sapere.—We might also be tempted to apply the condition of infancy, in its contentedness with its own prattle and acts and thoughts, to illustrate the self-sufficiency of the Corinthians in the possession and use of their gifts; so that then the Apostle would give us to understand in what follows, how everything of this sort, likewise which belongs to a period of immaturity, must be done away in riper manhood when the state of perfection has come. But the course of thought here forbids such an application of the analogy, and allows only that appertaining to the point in view. Ho means to say, that as one who has become a man has put away the childish character in every respect, so, in the future age, those forms of thinking, feeling and speaking which belong to the present age, will give place to something far better. [The comparison here, it must be observed, is not as between the false and the true, but between the more and the less in regard to what is true. The thoughts and feelings of a child may be correct as far as they go, sufficient for it at its stage, but utterly inadequate when compared with the objects with which it is concerned: all error, if error exists, will be that arising from the limitation of its powers; and this will be gradually removed as its powers expand. Just so our views of divine things at present are not to be suspected and disowned as though they were false because imperfect; but if formed under the guidance of the word and of the Spirit, they are to be relied on as practically sufficient for us in our present condition, even though destined to be greatly modified in the future].—The inadequateness of the present state of knowledge is more fully illustrated in 1Co_13:12, in two contrasts—one as to tire directness of knowledge, and the other as to its completeness.—For now we see through a mirror in an enigma;—Here knowledge is spoken of under the form of vision (βλἐπειν); but it is not human knowledge in general that is intended, but Christian knowledge as a gift. Whether this “seeing” refers to prophetic vision in distinction from simple knowing, is, to say at least, doubtful. Ἔσοπτρον some interpret to mean a window-pane, whether of isinglass or some other translucent substance. But the word for this is δίοπτρον, never ἔσοπτρον. The latter denotes a mirror which, according to the fashion of the time, consisted of a bright metallic plate, which, however, reflected dimly at the best. The prep. διά, ‘through’ [by which some support the interpretation of a window-pane], is used in accordance with that optical illusion which makes the object reflected seem as if behind the mirror, and so, as if seen through it.13 The expression ἐν αἰνίγματι is not to be construed adverbially [as in the E. V. and by Heyden, Billr. and others] ‘enigmatically,’ ‘darkly’ (ἀμαυρῶς); but here the Apostle passes out of the sphere of seeing into that of hearing, and shows us the nature of that in which the objects alluded to are seen. This he calls an ‘enigma’—a word denoting obscure phraseology, some mode of statement that only hints obscurely what is meant, or propounds a riddle to be solved. And by this term he characterizes the objective medium of Christian knowledge, viz., the revealed word in which divine things are seen reflected as in a mirror. The appropriateness of the designation is seen in the fact that the divine word does not convey to us these things in perfect clearness, but only suggests them, leaving much still problematical. As Melancthon says: “The word, as it were, veils a wonderful fact which in the heavenly state we shall contemplate fully disclosed to our sight.” And Burger: “The revealed word is called an enigma, because it necessarily sets forth divine truth in modes of expression borrowed from human conditions and natural phenomena—consequently in a sort of figurative language, the import of which our minds but partially apprehend. [And Hodge: “We do not see the things themselves, but those things as set forth in symbols and words which but imperfectly express them.”] Delitzsch, also, interprets the phrase in question of the revealed
word. Perhaps there was floating before the mind of the Apostle that passage in Num_12:8, where the Lord says of Moses: “With him will I speak mouth to mouth, even apparently, and not in dark speeches (δἰ αἰνγμάτων, 70.), and the similitude of the Lord shall he behold.” Compare with this Gen_32:30 : “I have seen God face to face”—where, indeed, we have the expression in the antithetic clause of our text, which designates the immediateness of vision.—but, then face to face:—On this point see 1Jn_3:2 : “We know that, when He shall appear, we shall be like Him; for we shall see Him as He is.” Essentially the same contrast is expressed in 2Co_5:7.—now I know in part;—[As before, the point of comparison was as to the directness of knowledge, so here it is as to its extent. The imperfectness of knowledge is owing, however, to its indirectness].—but then shall I know—ἐπιγνώσομαι; the ἐπι in composition is intensive, shall I thoroughly know, pernoscam.—even as I also was known.—Here, too, the same verb is employed, ἐπεγνώσθην, was thoroughly known. Supply ‘by God.’ The perfection of human knowledge is compared with that of the Divine knowledge which apprehends its object not from one side or the other, but is central and total. “We should not hesitate to assert the entire fulness of the promise which the Holy Scripture gives to the soul that is related to God. The New Testament occupies the proper mean between deism and pantheism; it never allows us to divest ourselves of the character peculiar to ‘personality, with its limitations; but, at the same time, it points us away to the highest exaltation of the human spirit by virtue of the fellowship it acquires with God. This statement of Paul corresponds with the beatitude of our Lord in Mat_5:8 : “Blessed are the pure in heart, for they shall see God.” Neander. As the object of the verbs “see” and “know,” some supply ‘God’ or ‘Divine things,’ or ‘God in Christ,’ but there is no necessity for such specification. The objects of vision and knowledge are obviously the things contained in the revealed word. The transition from the plural to the singular number is occasioned by the change in the mode of exposition. The aorist ἐπεγνώσθην, I was known, does no prejudice to the eternity of the Divine knowledge. It is employed simply to express the priority of that knowledge in respect to that of man in the future state, as a thing then past (Meyer, Ed. 3). It points back to the time of his conversion, when he became the object of the divine knowledge that then was turned directly on him (1Co_8:3). Respecting the relation of this passage to others, where the clearness and perfection of the Divine revelation, and of the Christian’s knowledge of God are prominently brought out, comp. Osiander, p. 601.—But what is the meaning of the concluding verse, and in what connection does it stand with the preceding?—And now—νυνὶ δὲ. Is this to be taken in its temporal acceptation as equivalent to the “now” (ἄρτι) of the preceding verse, and in contrast with the “then?”14 If so, to what extent does he emphasize the continuance of the things specified in the present dispensation of the world? Does he intend to put them in contrast with the other gifts which were soon to cease? This can hardly be, for in the Apostle’s view the advent of Christ was ever at hand—so imminent, indeed, that he regards the gifts as continuing until then. And apart from this, in what goes before, he has proved that they would cease then from the fact that they have no place in a state of perfection. We are therefore compelled to take the words “and now” in a logical sense (Burger says, “as an inference from what precedes”)=‘under these circumstances,’ i.e., since these gifts are appropriate only for this dispensation, and must cease with the incoming of the period of perfection.—there (therefore) remains permanently faith, hope, love.—Thus what he has said of love in 1Co_13:8, he extends now to the other fundamental graces of Christianity that are also elsewhere associated with love (Col_1:4 ff.; 1Th_1:3; 1Th_5:8). The chief objection to this construction arises from the fact that Paul elsewhere exhibits to us faith and hope as belonging to the present life in contrast with the future. So in 2Co_5:7, where ‘walking by faith’ is opposed to ‘walking by sight;’ and Rom_8:24, where we are said to be “saved by hope,” which was hereafter to be merged in sight. Shall we then put the Apostle in contradiction with himself? Various attempts have been made to obviate this. Some would abstract from faith and hope their results or effects, and take these simply into view as the things which were to remain; but this will not do since they must be construed in the same way that love is, which is here taken in a subjective sense. Others would construe the verb “abide” in other than a temporal sense, q. d., ‘so there is left to us these three fundamental virtues; these three alone have an abiding significance (Burger), are the essential and sufficing elements of the Christian life. But all such interpretations are in this connection arbitrary (comp. on 1Co_13:8 ff). Others still maintain, indeed, the temporal sense of the verb, but, so far as faith and hope are concerned, only relatively. They abide only until the advent. But here again the old difficulty arising from the gifts occurs. Others still interpret the verb to denote perpetual duration, in contrast with the practical and spasmodic character of the gifts; which is somewhat arbitrary. Others suppose a distinction between the glorified kingdom of Christ upon earth and the absolute perfection of heaven, and refer the verb to the former state; but this cannot be, since the previous verses plainly point to a state of absolute perfection. In our exposition we must settle upon this, that the Apostle ascribes to faith and hope the same permanent character which he ascribes to love. But the faith he speaks of is not opposed to sight, (as in 2Co_5:7); still less is it the faith mentioned in 1Co_13:2; neither is hope to be taken in contrast with actual possession and enjoyment (as in Rom_8:24). But faith here is the everlasting foundation of the state of blessedness—faith as the trustful apprehension, and fast-holding of Christ, the sole ground of salvation for each and all; and hope is the perpetual expectation of ever new and delightful manifestations of God’s glory, as such expectation must also exist in the future state—a thing impossible only under the supposition that God’s glory was at once enjoyed to the full, and admitted of no further unfolding. But this stage of perfection no more excludes progressive developments in sight and knowledge, than does the maturity of manhood in the natural life. Such mainly is Meyer’s view. He interprets faith as an abiding trust in the atonement effected by Christ, which preserves the glorified in the perpetual enjoyment of salvation, and forms the living bond of an eternal fellowship with their Saviour; and hope he explains of the eternal duration, and progressive unfolding of the glory Conferred upon them; and also from 1Co_15:24 he seems to find such developments in the future state indicated. And Neander says, “precisely because faith anticipates a higher stage of development in life, is it certain that that which it now has only as an object of faith is not to be had as a perfect possession of knowledge.” Somewhat different is Menken’s view; he assumes the eternal duration of both faith and hope in relation to ever fresh revelations of God, and to ever new degrees of blessedness also in the higher state. Accordingly we need not, with Osiander, refer back simply to the general state of mind underlying both: viz., that of a true and blessed attachment to God in Christ, which is to go on unfolding itself even in yonder world.—these three; but the greater of these.—μείζων τούτων; τουτων, of these, is commonly referred to faith and hope, so that it is translated ‘greater than these.’ But the nearer reference is to the words “these three,” and the proper rendering is as above. Of them all the greater, the one possessing higher worth—is love.—From the fact that love has nothing to do with the justification of the sinner, and that here faith alone comes into the account, no inference can be drawn in respect to the relative worth of faith; hence also the inquiry which Calvin institutes in respect to how far, also, on the other hand, faith is greater than love, is here superfluous. The superior worth of love, which is the sum and substance of all virtues, and is the bond of perfectness (1Co_13:4 ff.; Col_3:14), does not rest on the fact that it includes in itself faith and hope, as one would infer from 1Co_13:7 [as De Wettk, who beautifully remarks, “we have faith only in one whom we love, we hope only for that which we love”]; but rather on this, that in it the image of God, who is love itself, is most perfectly exhibited, in so far as, unlike the other two, it does not relate to the receiving of our salvation with all its blessings, but is essentially imparting and self-bestowment. It is to this that Bengel finely points: “Love is of more advantage to our neighbor, than mere faith and hope in themselves (comp. “greater,” 1Co_14:5);—and God is not called faith or hope absolutely, but He is called ‘love;’ ” and Meyer in Ed. 3 says: “Since, in relation to faith, the love by which it works conditions its moral worth as well as the moral fruitfulness of the Christian life, faith without it would be mere show; and hope can spring only from a faith that is active and loving (comp. Mat_25:35).” And Burger: “Love is the greater because it is the fundamental form of the Divine life itself, which, in us, should be set forth in the ways of faith, and of hope.” [And Hodge: “Throughout this chapter the ground of preference of one gift to others is made to consist in its superior usefulness. This is Paul’s standard; and judged by this rule, love is greater than either faith or hope. Faith saves ourselves, but love benefits others”].
DOCTRINAL AND ETHICAL
1. Love the essential principle of all moral excellence. The personal worth and eternal welfare of an individual consists not in any thing which he may have or be capable of, whether it be called talent, or endowment, or aptitude, or capacity, which may enable him to accomplish any thing of greater or less importance in any sphere of life, in the way either of thought or knowledge, of willing or working. In this matter it makes no difference even though the person may act as an organ of the Spirit of God, who for the time being may take possession of his natural powers and employ them upon Divine things. Let him do, or say, or think, what he will under such circumstances, from this alone no personal worth, no true salvation ensues. This rests solely and alone in an actual likeness to God as evinced in the whole tendency of a person’s life. And this likeness is found in love, by means of which a man patterns after God in his whole inner and outward conduct, becomes fundamentally united with God, thinks and acts like God, and purposes to have and to hold nothing good for himself alone, but to impart it to others also, gives up all exclusiveness, and devotes himself with his utmost energies to works of benevolence, seeking therein not his own advantage, nor honor, nor influence, but his neighbor’s good, and so also the fulfilment of the Divine ends, even the glory of God. So long, then, as Christ, who is the revelation of the Father’s love, is formed in a man, does he possess a worth which nothing else can confer; and in company with Christ is he admitted into the very fulness of the Divine blessings, to share in Christ’s salvation and enter on a life of everlasting blessedness. Has he any particular qualifications, with these he serves the body of Christ, and devotes himself and all he has to promote the welfare of that heavenly communion into which he is incorporated. Thus does he become a veritable member of this holy and blessed society, and participates in the Divine fulness which fills it.
But he that is devoid of love, however great his gifts, however superior his knowledge or his performances, is in consequence void of worth. The Spirit of Christ is not the life of his life—not the vital bond of his union with God—not the power which possesses his heart and draws it out from its selfish isolation and sheds abroad in him that love by means of which he in the very image and frame of his mind shall be conformed to the Divine image. In acting upon him the Spirit of God operates from without, and employs his particular powers only as the instruments for the accomplishment of specific objects, and only so long as it may please Him. Remaining fast in his own selfishness, and becoming an end to himself apart from God, he for this reason forfeits all claim to regard, and deserves to be used only as a means by that Being whose honor he has thus violated. All the reward he has is in the pleasure and reputation he may have acquired by his gifts; and shut up in himself he lives and moves untouched by that stream of Divine blessing which flows in upon and fills the body of Christ, and makes every member rich to his profoundest contentment through the interchange of benefits which goes on between the members. The same holds true also in relation to such actions as are supposed to betoken a stronger love, viz., extraordinary sacrifices, both of property and of life itself, and that too amid martyr sufferings. Should these be made in a loveless temper, and in a selfish spirit, though never so refined, they secure no advantage. The person forfeits his crown, because instead of honoring God he sought only to glorify himself.
2. The excellent quality of love. That which thus conditions our personal worth and salvation must in itself be supremely excellent. Accordingly we see that love displays itself in a nobler array of glorious attributes which are but the outgoings of its inmost nature. Indeed, its beauty is seen not only in what it has, but also in what it is devoid of. If with disinterested affection I devote myself to my brother’s highest welfare, then will there be no room in my heart for spite or ill-will, and no relaxation in my labors and prayers in his behalf. Even though his progress be slower than I anticipated, though he exhibits all manner of weakness and imperfection, though he fails and backslides again and again, though he evinces an unteachable or ungrateful disposition, though he causes me weariness and disgust, though he grieves and provokes me, though he betrays my confidence and disappoints my hope often, yet for all this will I not turn from him in indignation. Love teaches me to endure, and to restrain my impatience, and to cherish and manifest my benevolence still, according to the example of my God. It prompts me to go on and bear all things, and endure labors and crosses in His behalf, on the ready supposition that where God’s work has begun, however concealed from me, some good must exist which calls for my persevering effort even when the danger of failure seems most imminent. Again, if in cordial love I have given myself up to the communion of saints in Christ, then I shall feel neither envy nor jealousy in view of the preëminent gifts, or greater influence, or higher honor of others.—So, too, I shall be exempt from pride and boasting on account of my own superior advantages; nor will I unbecomingly obtrude myself on others’ notice; but every where maintain a modest and decorous deportment; neither shall I be seeking mine own honor, or power, or enjoyment, nor give place to bitterness and evil passion when disappointed in such attempts or baffled by rivals. Moving continually in the sphere of that grace which freely and abundantly pardons all sin, I too shall not be ready to impute the injustice I suffer from, but rather shall seek to aid and bless in return, and requite good for evil. Moreover, having been made free by the truth myself, I shall sympathize with truth in every victory it gains, and take no pleasure in unrighteousness, nor feel a malignant satisfaction when others fall, as though their fall redounded in some way to my credit. Thus is love supremely beautiful, both from what it lacks and from what it possesses, shining forth in contrast with the sins and imperfections of the world, like a visitant from heaven.
3. Faith, Hope and Love alone permanent. Particular gifts which afford us only transient glimpses into the depths of the Divine plans and purposes, serve well for the wants of the present life, and satisfy certain needs of the church during its earthly career; but for this reason they are not suited to that state of perfection where the partial gives place to the complete, and where, instead of a knowledge mediated by inadequate words and signs, we enjoy the direct vision of God and of all things in Him. That only can endure which may be regarded as a conclusive union of our renewed nature with the life of God—with eternal grace, and truth, and glory. And such is faith which firmly and trustfully clings to God’s redeeming grace in Christ as the sole foundation of safety both for time and eternity; such is hope, which reaches out joyfully after ever fresh manifestations of the Divine glory; such, too, is love, the union of the regenerate soul with the Triune God, in which the very life of God gushes forth in inexhaustible streams, and which must have the preëminence, even as the Divine principle of distribution and self-bestowment must have the superiority over the earthly principle of receiving and enjoying, because “it is more blessed to give than to receive.”
HOMILETICAL AND PRACTICAL
Chrys.:
1Co_13:5. As a spark which falls into the sea hurts not the sea, but is itself extinguished, so let any thing evil befall the loving soul, and it will soon be extinguished without disquietude.
Luther:
1Co_13:3. Giving is indeed a fruit of love, but it is not love itself: love is a spiritual gift which involves the heart and not the hand alone; love denotes not that which the hand does, but which the heart feels.
1Co_13:5. ‘Not to seek its own;’ behold, this is the nature of love where it is sincere; but it is sincere only where faith is sincere. A Christian lives not in himself alone, but in Christ and in his neighbor—in Christ, through faith; in his neighbor through love. Through faith he passes beyond himself into God, and out of God he passes again below himself through love, and ever abides in God and in Divine love.
Starke:
1Co_13:1. Glorious gifts make no man a Christian, but it is love that makes and proves him such (Gal_5:6; Joh_13:35).—What is the knowledge contained in that speech which is not used through love and unto love, but the confusion of Babel. Oftentimes there is great sounding in the ear when there is no profit before God. Many a man speaks to his neighbor in pure angelic words, while his heart is devoid of love; and to God he daily draws near while his heart is far from him.
1Co_13:2. The knowledge of divine mysteries is a remarkable thing; but take away love and it loses its praise.—A wonder-working faith is not the faith which makes blessed. Though possessing it, we may yet be plunged into the prison-house of unbelieving souls (Mat_7:22 ff.).
Hed.:
1Co_13:3. Let no one be charmed with giving and suffering. Inquire after the disposition—the ground and the aim. Love gives weight to all.—Though I do all the good a man can, and suffer all a man may; without love it is no good work for which I can hope a gracious reward.—To hazard life rather than the truth is indeed in itself something commendable; but he who might on this account endure the severest martyrdom without love, would nevertheless derive therefrom no profit.—There are true and false martyrs—God’s and the devil’s.—1Co_13:4-7. As in a crown there are many precious stones, so in the single virtue of love there are imbedded many virtues. But to no wickedness must love be so hostile as to wrath and revenge, which it encounters in the beginning (“long suffering”), middle (“is not easily provoked”), and end (“endures”).—Whom we love, we highly esteem; how then can we exalt ourselves above him?—O, how sadly is the sweet name of love abused in that it is made to serve as a veil for all unchastity and wantonness (ἀσχημονεῖν)!—Love is so far from making unrighteous demands that it rather yields its rights and imparts itself, with all it has and can, unto others. That which is called love and friendship is oftentimes nothing but a trade—with one hand it gives, but with both hands it is ready to take again. Behold how rare true love has become (1Co_10:24).—Love does not ‘laugh in the sleeve’ when it sees a neighbor fall into sin; rather, it rejoices when men act uprightly and it goes well with them.—Void of love are they, who for the sake of peace in the church would readily sell the truth of the gospel. This is far too precious a jewel to be thus bartered.—Because love wishes all good to every one, it can surmise evil of none, but ever hopes well of a neighbor. Although often deceived in its good opinion, yet does it fill out the measure of its goodness by enduring everything, and labors still to set him right with all mildness and meekness. It does not readily despair of any sinner, however bad, and keeps hoping that God will still preserve him, and that he will yet acknowledge and reform from his unrighteousness.—Love has a broad mantle which it spreads over a multitude of sins and guards itself from the curse of Ham with all diligence.
1Co_13:8 ff.: Love produces its fruits here without intermission and is a foretaste of eternal life; yonder it will become perfect; and in this our blessedness will consist. Although we possess everything in faith, and do now perceive something of what God is, and what He gives us, yet is this knowledge scant when compared with the clear vision of the future. Here we have only a few drops out of an ocean of divine knowledge; and who does not often find in these very drops an abyss which he cannot fathom (Rom_11:33)?—The imperfect knowledge is as far surpassed by the perfect as a wax light is by the sunshine (Hed.).—If thy knowledge is but patchwork, why dost thou boast thereof? Heaven is the school where we shall first become masters.—Even prophecy, although it is the perfection of an enlightened mind, is yet imperfect, inasmuch as it does not behold the promised blessing as present, but only contemplates it from afar. This will cease when we shall behold the chief object of all prophecy fulfilled, even our redemption.—By reason of our childish apprehension even the otherwise clear word of God comes to us as a veiled speech in which we ever look with industrious contemplation and only gradually discover the import; but in that perfect state we shall have God and all heavenly things present to our view and behold them as they are.
1Co_13:13 : Faith receives good, love does good. Faith and hope profit me only, but love serves many. It alone of the three is an attribute of God, and in men it is the most distinguished feature of the divine image.—Faith is the ground of a holy life and of good works; hope builds the edifice of the same; and love perfects and crowns it.
Berlenb. Bibel:
1Co_13:1. It is better to appear foolish and weak before men, than to speak without the spirit of Christ; better to lack speech, than to lack love.
1Co_13:2. In comparison with love everything is small, even the miracles of a wonder-working faith. Wherefore? Because our nature arrogates to itself all these works. But love ever bows low before the object loved, both God and man, and so is secured against all temptations to this.—As even the most plausible words are dead without love, so without love the best knowledge is also unfruitful; yea, it serves to enhance man’s condemnation. Without it the glorious gift of prophecy especially is nothing, since God designs to be praised only in the Son of His love; and without love no words, however excellent, do Him service. The love of God, as it is His very nature and life, we may well call the mystery of mysteries. For who can rightly compute its power, attributes, and operations ? Hence the knowledge of all mysteries and all other science, otherwise never so good, is cheap in comparison with it.—With all your spiritual gifts, always consider how far the one divine power of love may yet be wanting in thee for softening all your wild natural enthusiasm. Love makes the heart true and obedient. The greatest works may be performed from false motives, or even may be perverted to our own self seeking.
1Co_13:3. Love surpasses all sacrifice. A person can still love himself in the highest degree, be seeking his own honor, and the praise of men, even when dividing all his property among the poor, or complying with other religious requirements only for the purpose of being praised as a zealous Christian. So out of self-love may a person fling away his life, and suffer martyrdom, only that he may gain an immortal name. Such, indeed, have their reward.—But what boots it for them to cast away all their goods, if they do not also cast away their self-will? All formal sacrifice profits nothing, because it is without the true love of God, which indeed admits of no such self-love; and by it one becomes worse instead of better. Love is the disposition of God; as common the word, so uncommon is the thing itself. Set over against it the most extraordinary things are overtopped, and seem undesirable. From this we may infer the greatness of love, and how much it is to be preferred against all else. But, O Love, man knoweth thee not, because thou art hid behind thine own simplicity. Only by thy workings canst thou be recognized.
1Co_13:4 ff. Love is invincible. By impatience the strongest and the wisest, when devoid of love, may be overcome of evil; but love is able to endure the keenest sufferings, and it is this that makes it strong. It shows itself, therefore, in those who have Jesus dwelling in them, partly by the manifestation of good, and partly by the endurance of evil, and in both meekness and long-suffering as exhibited in the heart and life of Jesus.
1Co_13:4. By virtue of its soft, gentle nature, which shuns all rashness and haste, love is in itself long-suffering, even as God Himself is (Rom_9:22), especially in its dealing with difficult cases in the church; not that we are to let all evil pass, but only not to overdrive reform. Love is kind (Gal. 8:22); this is its nature. The love of God, infused at the new birth, makes the soul kind, so that it gladly affords others the means of enjoyment also. It says not: “I am not bound to do this and this;” but where there is no law it makes one, in order to do as much good as it can, and to pour itself freely upon all men.—With love envy, revenge, wickedness, and pride can find no room. Love feels no jealousy in seeing another achieving great things.—Its whole action is modest. Its tender spirit allows of no arrogance. It boasts not of its divine nature, since its disposition is only to serve. It makes itself small and child-like; it bows its temper to a low estimate of itself, and a high estimate of others. It aims not at the praise of men, nor at self-pleasing; but strives, in every way, to please God, and all who are loved of God.
1Co_13:5. According to a common proverb, the final end of love, in which it rests and is content, is the satisfaction and pleasure of the object beloved. True love has no separate interest of its own, but it gives itself entirely, with all its being and means, to its object. His good is its good, his joy its joy; it lives solely and alone in him and for him. If it knows that it has occasioned him any displeasure, then is its all embittered; and it cannot rest until it is assured that he has become reconciled again. Love allows itself in no violence, nor any inordinate desires after anything, nor in any ill humor even against evil.—It can forget; has no memory for evil; strikes it out of mind.
1Co_13:6. Love takes no delight in seeing a person stumbling, so that it can raise a hue and cry after him. Antichristian spirits rejoice when anything goes wrong with those who do not coöperate with them in all things. Love is righteous, and rejoices when the spirit obtains a conquest over wickedness.—The love which does not rejoice in the truth, is no love.
1Co_13:7. Love is not credulous, but believes all good of another sooner than allow itself easily to believe, or to imagine anything wicked, because love ever inclines to the side of the good. Love trusts God for final victory in all things. What it does not see, it awaits in patience; it exercises itself in prayer, and does not soon become weary of fidelity and patience towards others, but quietly endures the sufferings meted out unto it.—As in good, so in evil, is it invincible. It would rather bear, believe, hope, suffer all things than allow evil to triumph. Away, therefore, with your passionate, false, wrathful natures!—O Thou eternal Life, in the midst of Thine enemies rule Thou in us, through Thy lamb-like loving Spirit, in the patience and faith of Thy saints, in mildness and meekness, and tranquility!
1Co_13:8. Love is unending and ceaseless as God’s own eternal life, even so far as He imparts it to His believing creatures. It continues in eternity as an eternal essence and life in God, and in all blessed spirits. Other spiritual gifts are indeed from God, but they are not God’s essence and life as love is, and they retire before it in eternity.—All other gifts are only preparations for perfect love; in it all those things terminate which have not in themselves the entire divine life.—1Co_13:9-10. One knows this, another that, none everything. The Church of God anticipates a summer which shall never pass away. At last the tree produces ripe fruits, the child loses himself in the youth, and the youth in the man. When the veils which now curtain us are all taken away, then will the perfect come. To abide in that which is fragmentary when age is matured, is childishness. When we hold to special gifts for their own sake alone, then are we liable to become extinguished with them.
1Co_13:11 f. Mature manhood in Christ exchanges the patchwork of the outward exercises in speech and knowledge for the perfect essence of love. This makes us Christ godly-minded, and glorifies in us Christ, in the Father.
1Co_13:13. Faith, hope, and charity, all three, are the simple cleaving of the loftiest disposition to God, as that Being who alone can and will help us through Himself. In love we have joy in Him as the highest good which can satisfy all our longings, and we strive to please Him supremely. In fait we commit ourselves wholly to Him on the ground that He loves us, and consequently will help us. In hope we patiently expect that He will love us in eternity, will impart Himself to us, and be our help forever.
Rieger:—1Co_13:1-3. That a person may have gifts without communion with God is a witness of the general disposition on the part of God to do good and simply to give. If a man endowed with many gifts is nothing without love, what must that man be who is utterly estranged from the life of love, and has nothing at all wherewith to clothe his nakedness. As long suffering, love can consume much time over the failings of others; as kind, it considers how it can make itself acceptable to them for their improvement. It desires not to be and to do everything itself; but it looks gladly on when its defects are supplied by the assistance and gifts of others. Together with this, it avoids all that petulance which characterizes those who love to please themselves. It is not puffed up with the breath of human applause, and in all it does, has reference rather to the Father who seeth in secret. Hence, it never behaves itself rudely, neither by making too common of high things, or by being too free with equals or by looking contemptuously on what is low; but it keeps in the place where God has put it as a member. It neither seeks its own in selfishness, nor fails to prefer the general good to its own. It imputes not evil, holding others aloof in suspicion or in revenge. It helps the truth, and it suffers much that is unjust towards it to pass as though unobserved. As far as it can, without prejudice to others and without injury to the public peace, it believes all things and hopes all things; and until this hope has become a joy, it endures all things and holds fast;—mercy rejoicing against judgment.—1Co_13:8-12. All knowledge and prophecy is patchwork; these can represent the truth only in partial aspects without giving a complete survey, because God has determined to draw men to Himself through His word, and the gradual revelation of Himself therein, and to operate upon their hearts under these external presentations, according as men allow themselves to be brought thereby to the obedience of faith and to heed the partial revelations given. After the light that was quenched in the fall, God purposed to restore man not through a direct illumination that would have rendered faith and conviction, obedience and love unnecessary. As he sinned through hearing and through disobedience, so was he to be saved also by hearing and faith and obedience. Therefore God showed to him so much as was necessary to awaken faith and obedience, left it so far obscure as to allow room for the excuses of unbelief in case he ceased to have pleasure in the truth.—All of us are too ready to engross to ourselves everything with the desire of becoming perfect ourselves; but the Scriptures admonish us to hold everything as a common good which has been conferred on us and others. The perfect descends upon me—even the kingdom of God, into which I enter, and which brings with itself something far beyond that which I could hitherto attain unto with my partial knowledge in prophesying. 1Co_13:13. Among the perfected righteous, love will remain as the bond of perfection. He who abides in love abides in God, and God in him.
Heubner:
1Co_13:1. Love alone has unconditioned worth, it carries in itself its own contents; everything else, even the highest spiritual advantages obtain their worth through it. All speech without it is lifeless. The most beautiful orator devoid of heart is but a beautiful instrument unconscious of what is played on it. The simplest words spoken in love are of more worth than the most charming speeches void of heart. Those who are eminent for insight should not forget to love. And to whom this insight is denied, let him not trouble himself if he has love.—Indeed, there is a service which offers up all things and endures all sufferings and yet obtains not the grace of God nor any eternal reward, because love is wanting—because the thing was done for love of fame.
1Co_13:4 ff. As the worth of love shines forth by a comparison with other excellencies, so is it seen also from its blessed fruits. Its chief attributes are a sparing tenderness, a gentleness which never injures, a simple self-forgetfulness, holy sympathy, invincible courage,—Division: I. according to the subject: benevolent (1Co_13:4), true (1Co_13:5), holy (1Co_13:6), invincible (1Co_13:7); II. according to its objects: the failures, infirmities, follies of others (1Co_13:4), injuries (1Co_13:5), needs (1Co_13:6).
1Co_13:4. Love is not a transient ebullition, but a benevolence which does not allow itself to slumber, or kindle into wrath on account of the failings or indocility of others. It so associates with others that they can observe and feel the inner affection in its friendly ways.—It does not deal petulantly with the weaknesses and follies of others, nor make them the subject of ridicule.—It is free from conceit and self-consciousness, and is willing to let others feel its own weakness.
1Co_13:5. Amid injuries it does not break out into wrath and contemptuous expressions, nor does it allow itself in anything by which another’s sensitiveness or feeling of shame can be wounded, nor is it unseemingly obtrusive. It asks not, “what is that to me?” nor disavows the natural relationship among men, nor measures the iniquities of others according to the damage suffered.—It does not allow its benevolence to be disturbed by the pains which others inflict upon it. It hunts not after evil to insist on an atonement, but cherishes thoughts of peace.
1Co_13:6. Observe its holy interest in the spiritual welfare of others: while the evil-minded rejoice over other’s sins and punishments and disgrace, and narrate them with laughing lips, love delights in beholding the sincere piety of others clearly displayed.
1Co_13:7. Love does not secretly impose severe labors upon others, but performs them itself, and bears their brunt.—It gives the best credit possible to others for their doings and hopes always for their improvement, and undertakes to promote it in all possible ways.
1Co_13:8 ff. The worth of love is seen thirdly, from its eternal duration. It alone avails in Heaven where all that is here learned is useless.—In Heaven there is no preaching, since only one spiritual tongue is there spoken. We shall read each other’s thoughts is our souls. The highest human knowledge is in its extent and depth and connections but mere patchwork.—Now God has given us a problem to solve; we are to find its solution in nature, in History, in His word where His holy love exhibits itself to us in the image of Christ. Then shall we behold that which is now unseen, face to face.
W. F. Besser.:
1Co_13:1. As the life blood of the body is poured from the heart into all the members, and as every heart-beat pulsates in all the veins, so is love the heart of the body of Christ. God has love without measure. His essence is love. The Christian has only drops from this divine sea of love, some small portion of the divine fulness. And Paul is strenuous that the love of the Spirit which renews the human soul in Christ, shall move the tongue of him who prays and sings praises; that love to the Lord Jesus, love to the church, love to all mankind shall give to the sounding instrument its living tune.
1Co_13:3. O, how many works of undying fame perish before God and follow not their authors, because they are not quickened by that love which is alone imperishable!—1Co_13:4-7. The twice-seven graces of love here shine like the seven colors of the rainbow. The rainbow is the token of the triumph of the sun over the rain; so love shows itself triumphant over all hostile obstructions in manifold ways. The heavenly daughter of the Spirit triumphs over that which is carnal and earthly.—The varnish of a worldly polish is nothing in comparison with the culture of the heart in the Christian, however humble his condition may be; love ennobles the whole conduct of him who has it.—O, Thou true Savior, in our poverty we cry to Thee! Turn Thyself to us! From being wrathful, unfriendly, envious, haughty, conceited, rude, selfish, implacable, revengeful, cold tempered, unmerciful, suspicious, mean, impatient do Thou make us loving in heart.—1Co_13:9-10. The edifies of evangelical doctrine has many openings which will remain unclosed, for they are the windows out of which we look toward Heaven and for the coming of that which is perfect.
1Co_13:13. The Christian life is subject to the triumvirate of the three here lauded (comp. 1Th_1:3; Col_1:4-5; Heb_10:22-24).—Faith lays hold of the promise of eternal life; hope waits for the appearing of the object of faith; but love is eternal life itself in its power as manifested toward God and man. It is greater in duration; its being has no end.
Ewald:—1Co_13:4-7. The worth of love. There is not a Christian virtue which is not strengthened by its power, not an evil which it cannot keep aloof, not a condition in life to which it cannot impart a Christian character.
1Co_13:1-13. Pericope for Esto Mihi Sunday, Oetinger, Sermons on the Epistles p. 161 ff.—I. True love distinguished from attachment and partiality; II. overcometh all wrath and judgment.
Heubner.—I. Love is the highest gift of grace, on account of: 1. its inward worth; 2. its blessing, and 3. its influence upon eternal life. II. Love is the consummation of Christianity: 1. it puts the crown upon all excellencies; 2. it exhibits preeminently the power of Christian faith; 3. it sets us in connection with eternity and God. III. The comparison between the excellencies of the mind and of the heart: 1. the former have in themselves no unconditioned worth; without love they may inflict injury; the latter alone impart worth, and united with it the former become truly renowned; 2. the formen do not make a person beneficial to the public; love only makes one ready to serve and generally useful; 3. the former confer no claim for salvation; love alone makes us worthy of heaven. IV. The Christian road to true fame (comp. 1Co_12:31): 1. It is a holy road, different from the ordinary one; 2. it is a truly difficult road, requiring much labor (comp. 1Co_13:4-7), often not remunerative, often losing itself in the dark; but yet 3. it is safe, and certain of leading to heaven. V. The worth of true love: 1. often eclipsed by glittering gifts and showy Acts 2. its peculiar spirit, being often occupied in unseen labors, is not visible; 3. its eternal reward still hidden.—1Co_13:1-8. Sermons by J. G. Krafft. Vol. 1, p. 165 ff. Love: I. Its peculiar character: 1. as to its ground (humility); 2. as to attributes. II. Its higher worth: it sanctifies knowledge; is the soul of faith; is the consecration of every good deed. III. How we shall partake of the same: 1. by the contemplation of its archetype in Jesus Christ; 2. by receiving love from Him who is the fountain of grace and love.
1Co_13:7. Schleiermacher’s Collected works. Vol. I. p. 40. The limits of forbearance: I. in our judgment respecting men; II. in our behavior toward them. “It is only justice toward the good and the pious, when you look upon them with the eyes of love, all glowing with faith and hope; it is only love to the evil, when you show strict justice towards the evil which is in them.”
[Jon. Edwards. Charity and its fruits. 1Co_13:1-3. All the virtue that is saving and distinguishes true Christians from others, is summed up in Christian Love. I. The nature of this love: 1. in all true Christians is one and the same in principle; a. from the same spirit; b. wrought by the same work; c. has the same motives. II. Proof that all true virtue is summed up in it: 1. from what reason teaches of its nature: a. that it disposes to all proper acts of respect towards God and men; b. that whatever seeming virtues there are without love are unsound and hypocritical; 2. from what Scripture teaches: a. of the law and word of God in general, b. and of each table of the law in particular; 3. from what the apostle asserts of faith that “it works by love:” a. love is the most essential and distinguishing ingredient in a true and living faith; b. all Christian exercises of the heart and works of love are from love. Application: 1. by way of self-examination; 2. by way of instruction. a. It shows us what is the right Christian spirit. b. Professors of Christianity may be taught as to their experiences whether they be real Christian experiences or not. c. It shows the amiableness of the Christian spirit; d. also the pleasantness of a Christian life; e. the reason why contention is so destructive to religion; f. hence the need of watchfulness against envy and malice and all like passions; g. hence no wonder we are commanded to love our enemies; h. we learn the importance of seeking a spirit of love, and of growing in it more and more.]
Footnotes:
[1]1Co_13:3.—The Rec. has ψωμίζω, but in opposition to the most decisive authorities. [The Elzevir form of ψωμίζω is sustained only by B. (Mai), K., some cursives, and Damasc. (Par.). The colloquial use of the Ind. Present for the Subj. Aor. prevailed in the later Greek, as is common in a similar form in English, but it could hardly have been allowed by Paul. It may have come into the text from the similar pronunciation in dictation.—C. P. W.].
[2]1Co_13:3.—Some old MSS. (and with them agrees Lachmann) have καυχήσωμαι. The evidence in its favor is not, however, quite satisfactory. See Exeg. notes. [For the reading καυθήσωμαι, which is given in the Rec. and adopted by, Bloomf., Meyer, Alford, Stanley, and Wordsworth, we have C. K., a number of versions, Chrys., Theodt., several Lat. Fathers, and Jacob (Nisib.). For καυχήσωμαι (which Meyer says that even Lachmann has now given up) we have A. B. (though Mai has καυχήσομαι), Sinait., Aeth., Copt., (MS.), Ephr., Jerome (who remarks that among the Greeks the copies differ, and that among the Latins an error had crept in on account of the resemblance between καυθήσωμαι and καυχήσωμαι. On internal grounds, καυχήσ. seems like an addition to make prominent the possibility that such sacrifices might be performed without love, and to avoid the objection that martyrdoms by fire were almost unknown in the Apostle’s time. The Subj. Future was, however, a barbarism which could not be expected in writers as early as those of the N. T., and as pure as the Apostle Paul. Tischendorf, Griesbach, and Stanley (in his note) have preferred the Ind. Fut. (καυθήσομαι), which might be easily changed by a careless copyist into the Subjunctive. This reading is supported by D. E. F. G. L., some cursives, Macar., Max., and Clemens Alex.—C. P. W.]
[3]1Co_13:8.—Lachmann has πίπτει after A. B. C. [Sinait. 17] and some Fathers. Meyer regards ἐκπιπτει (Rec.) as a gloss to define more particularly what the Apostle meant. [Tischendorf prefers ἐκπἰπτει, as it has in its favor C. (3d hand), D. E. F. G. K. L., almost all the cursives, many versions (Vulg. has excidit, and different copies have excidet, excedit and cadit) and most of the Greek and some Latin Fathers. Comp. Rom_9:6.—C. P. W.].
[4]1Co_13:9.—Tischendorf has δέ, but the best MSS. are in favor of γὰρ.
[5]1Co_13:10.—The Rec. inserts τότε before to τὸ ἐκ μέρους, but against the largest number, and to some extent the best, of the MSS. It appears to have been an addition from 1Co_13:12. [It is found in D. (2d and 3d hand) E. (τότε καὶ) K. L. Syr. (both), Orig., Melet. (in Epiph.), Theodt.; but it is omitted in A. B.D. (1st hand) F.G. and eight others, the Ital., Vulg., Goth., Copt., Aeth. (both), and a number of the Greek Fathers.—C. P. W.].
[6]1Co_13:11.—In the Rec. ὡς νήπιος is put before the verb in each of the three clauses. Tischendorf, iu each case, sets these words after the verb. The MSS. are not decisive in behalf of either arrangement. [These words are before the verb in D. E. F. G. K. L. et al; the Ital, Vulg. (Fuld.), Syr. (both), and a number of the Greek and Latin Fathers. A. B., Sinait., the Vulg., Copt., Aeth., and a similar number of the Greek Fathers, with Jerome and August., place them after.—C. P. W.].
[7]1Co_13:11.—The Rec. inserts a δέ after the second ὀ̓τε, but in opposition to the best authorities.
[8][This is also Stanley’s view, and it certainly commends itself to a person’s common sense; and is moreover sustained by the order of the words, “though with the tongues of men I speak, or even of angels.” The latter seems thus to come in as an after-thought, added simply for the sake of making the statement as strong as possible, and not with any distinct idea that angels used either tongues or languages].
[9][Why not? If there are any who deserve to be “counted as giving impertinent trouble, as an annoying and wearisome sort of persons,” to use Chrysostom’s language, they are those loud-mouthed talkers and exhorters who sometimes appear in the church as possessed of a marvellous gift of tongues, but utterly devoid of the wisdom and modesty of love; “sounding brass and clanging cymbal” are not more intolerable than they].
[10][A figure of speech by which an adjective or verb which agrees with a nearer word, is, by way of supplement, referred to another more remote and perhaps less suited to it].
[11][Coleridge in a MS. note on this passage, given by Stanley, says: The true and most significant sense is, ‘Though I dole away in mouthfulls all my property, or estates.’ Who that has witnessed the aims-giving in a Catholic monastery, or the court of a Spanish or Sicilian bishop’s or archbishop’s palace, where immense revenues are syringed away in farthings to herds of beggars, but must feel the force of the Apostle’s half satirical ψωμίσω]?”
[12][This, however, is contrary to the meaning given by Chrys., and most of the Greek commentators, by all the older English versions, except the Genevan, and by Schleusner, Suidas, Bloomfield, and others, who all agree in the sense: ‘doth not act precipitately, frowardly, rashly, inconsiderately.’ Chrys. comments: “Love renders him who loves both considerate, and grave, and steady in his movements.” The balance of authority is in favor of this interpretation. Amid such disagreement it is difficult to form a decision].
[13][But is not this an unnecessary refinement on the meaning? Instead of the local why not give διά the causal sense by means of? See Jelf. Gr. Gram. § 627, 3. d.]
[14][So Poole, Bloomfield, and others (contrary to its use just after in 1Co_14:6), who interpret this verse as asserting the permanent character of the three graces in contrast with the transientness of the gifts, and that for this dispensation, while the eternal duration of love is set forth by implication in the last clause: “ the greatest of these is love.” “The difficulty,” as Bloomfield says, “hinges on this: the Apostle has omitted to mention the cause of the superiority; yet he hints it in the words ‘now abideth,’ viz., since faith and hope only remain in use now, in this world only, love will also be exercised in another world, and to all eternity. The sense, then,may be thus expressed: ‘Faith, Hope, and Love, these three together exist in the present scene only; but in the future world Faith and Hope will be done away, and therefore the greatest of these is Love.’ ” This interpretation certainly obviates some difficulties attending the other, and sustains the theory of the temporary nature of the gifts in question; but is it not adding to the letter and import of Scripture something not found there? And is it not opposed by the change of particles, νυνί δὲ being used instead of ἀ̓ρτι in order to avoid such construction]?
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–8 mysteries-- (Rom 11:25; Rom 16:25). Mysteries refer to the…
mysteries-- (Rom 11:25; Rom 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-- (Mat 17:20; Mat 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 Co1 8:1-2; Mat 7:22; Jam 2:14; compare Co1 13:8), and so fail of the heavenly reward (Mat 6:2). Thus Paul, who teaches justification by faith only (Rom 3:4-5; Gal 2:16; Gal 3:7-14), is shown to agree with James, who teaches (Jam 2:24) "by works" (that is, by LOVE, which is the "spirit" of faith, Jam 2:26) a man is justified, "and not by faith only."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1–8 2. Infinite superiority of Love over Gifts, 1Co_13:1-13.
2. Infinite superiority of Love over Gifts, 1Co_13:1-13.
The central gift of Christianity—not transient but permanent—the diamond excellence of which all other virtues are a phase—is LOVE. And to rouse his Corinthians above their eagerness after the transient, the apostle tasks all his powers to present the diamond before their eyes in its most attractive brilliancy. All critics view this passage as one of Paul’s genuine gems. It has something of the rhythm, as well as the splendour, of poetry. But it is brief and condensed, and not one word is inserted for mere fine writing; for Paul does not one moment forget his argument; the object of which is, to impress his brethren that that one virtue within the reach of all, the permanent heritage of the Church, is divine love.
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We might call it one of the misfortunes of our English version that the Greek word for love, αγαπη, has been translated charity. But it is rather the fault of the language itself than of the translators. When St. Jerome came to translate this part of the New Testament he could find no word in the Latin language which would properly fit the true Christian idea of divine love. Paganism had not the word, because paganism had never possessed the idea. The word amor came most near, but that had degrading associations. He selected the Latin word caritas, signifying dearness, which has been used in most of the translations of modern Europe. But this word becoming charity in English, has sunk to mean mere almsgiving, or favourable construction of others’ actions, as when we say a charitable opinion. Dr. Hodge says, the Greek word occurs one hundred and sixteen times in the New Testament, and is translated love in all cases but twenty-three, and its translation in those passages is arbitrary.
The chapter has three distinct stages or paragraphs. The first declares, with intense hyperbole, the absolute worthlessness of every virtue if love be wanting, (1Co_13:1-3;) the second draws a brief beautiful picture of love in actual life, (1Co_13:4-8;) the third (1Co_13:8-13) traces our progress through transient developments, in contrast with the abiding three graces, faith, hope, and love. Paul, as on other occasions of depreciatory remark, speaks in the first person.
a. All gifts valueless without Love, 1Co_13:1-3.
Paul traces the gifts surpassed by love as fourfold: Tongues, whether of men or angels; prophecy, with all its included powers of knowledge; miracle-working faith; vain-glorious sacrifice of goods or body. These rise, perhaps, in a series of climax. Love in her divine exaltation treads over them all.
1. Though I speak—A case, it is said, which never will happen; but the particle though, or if, (εαν,) here used, implies a case objectively possible, and which experience will decide as to its real occurrence.—WINER, Grammar, page 291. See the note on 1Co_13:2.
Tongues—The Corinthians’ favourite charism, first mentioned in order to humble it before love.
Of men—Though my tongue could speak every language of the entire human race.
Of angels—Whether the gifted Corinthians claimed that one of their charisms was to speak in angel dialect is more than we know. St. Paul himself, (2Co_12:4,) when caught up into paradise, “heard unspeakable words,” apparently the speech of higher natures. The parable of the rich man and Lazarus implies speech of disembodied spirits, so telegraphic as to reach from paradise to hades inferior.
I am become—To this, if gifted yet loveless, I am brought.
Sounding brass—Corinthian brass (a metal formed by the mixture of silver and gold) was proverbially famed for its ringing sound when struck, or blown as a trumpet.
Tinkling—Clanging is better, as more truly denoting the sound produced.
Cymbal—Two concave metallic plates struck against each other, and giving a sound varying with the size of the instrument. Possessing no variation of tone or mellowness, they served as a fit illustration of a vain clatter, while the richer ring of the sounding brass indicated the vainglory of the ostentation of tongues.
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Cymbals were used (1Ch_13:8) in the most ancient times, with other instruments, in religious service. The old Egyptians used wooden cymbals, (crotala,) and the modern Spaniards use castanets, so called because made of chestnut wood.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–8 1. the tongues of men] i.e. the languages of…
1. the tongues of men] i.e. the languages of mankind. See notes on ch. 14.
and of angels] The Rabbis (see Lightfoot in loc.) speak of the languages of angels. It is possible that St Paul may be referring to this notion. But he himself also speaks (2Co_12:4) of hearing ‘unspeakable words which it is not lawful for a man to utter,’ when he was ‘caught up to the third heaven.’
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and have not charity] Tyndale (who is followed by Cranmer and the Geneva Bible), love; Vulgate, caritas. The force of this eloquent panegyric on love is impaired, and the agreement between the various writers of the New Testament much obscured, by the rendering charity, instead of love. See note on ch. 1Co_8:1. The aim no doubt of the Vulgate translators was to avoid the sensuous associations which the Latin word amor suggested. But the English word charity has never risen to the height of the Apostle’s argument. At best it does but signify a kindly interest in and forbearance towards others. It is far from suggesting the ardent, active, energetic principle which the Apostle had in view. And though the English word love includes the affection which springs up between persons of different sexes, it is generally understood to denote only the higher and nobler forms of that affection, the lower being stigmatized under the name of passion. Thus it is a suitable equivalent for the Greek word here used, which (see Dean Stanley’s note) owes its existence to the Bible, since it does not appear in Classical Greek, and is first found in the Septuagint translation of the O. T.
sounding brass, or a tinkling cymbal] So Wiclif and Tyndale. The Apostle refers here to Psa_150:5, where the Hebrew speaks of ‘cymbals of sound’ and ‘cymbals of clangour,’ and the Septuagint renders almost by the same words as St Paul. Cf. ch. 1Co_14:7, where the difference between an unmeaning noise and real music is spoken of.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–8 (1) Though I speak . . .—The more excellent…
XIII.
(1) Though I speak . . .—The more excellent way is “Love.” Without it all moral and intellectual gifts are valueless. If there be love—the love of God, and the love of our brethren—in our hearts, all will be well. This hymn of praise in honour of love is remarkable. (1) as coming from St. Paul, and not from St. John, from whose pen we might naturally have looked for it; and (2), occurring here in an atmosphere of controversy, preceded and succeeded as it is by close logical argument.
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On the first point we may observe what a striking illustration it is of the completeness of St. Paul’s character. The clear, vigorous intellect and the masculine energy of the great Apostle are united to a heart full of tenderness. We can almost feel its pulsations, we can almost hear its mighty throbbings, in every line of this poem.
That this passage should be found in the middle of a protracted argument suggests the idea that we have here the result of a sudden and direct inspiration. The Apostle had always been conscious of a mighty power working in him, mastering him, bringing him into captivity to Christ. There suddenly flashes upon him the realisation of what that power is, and he cannot but at once give utterance, in language of surpassing loftiness and glowing with emotion, to the new and profound conviction which has set his whole soul aflame. This chapter is the Baptismal Service of Love. Here it receives its new Christian name. The word (agapè) which is used here for love is peculiar to the New Testament (and a few passages in the LXX.). It is not to be found in any heathen writer. The word “charity,” which signifies either tolerance or almsgiving, is an insufficient rendering of the original, and destroys the force of the passage, especially in 1Co_13:3, where “almsgiving” without love is pronounced worthless. The Latin caritas was used as the rendering of agape, probably because the ordinary Latin word amor (love) was considered too significant of a mere earthly or fleshly affection; and hence the word “charity” in the English version. Perhaps it was hoped that the word “charity,” when planted in such a soil. and with such surroundings, would have grown to have that larger significance to which the original gives expression. If so, the experiment has not succeeded, the word has not become acclimatised to this chapter. The word “love” had better be restored here. The rare purity of its surrounding atmosphere will completely deprive it of any earthly or sensual taint.
This chapter, occupied with the one main thought, divides itself into three parts—
1Co_13:1-3. The greatest gifts are valueless without LOVE.
1Co_13:4-7. The pre-eminent characteristics of LOVE.
1Co_13:8-13. Gifts are transient; virtues are eternal, and chief of them is LOVE.
Tongues of men and of angels.—The gift of tongues (see Notes on 1 Corinthians 14) is placed first as that most over-estimated at Corinth. It is useless without love. It would be impossible to define love, as it is impossible to define life; but the best conception of what St. Paul means by love can be found from the description which he subsequently gave of it. Stanley, contrasting the meaning of the word employed by St. Paul with the various words for love in other literature, remarks: “While the ‘love’ of the New Testament retains all the fervour of the Hebrew ‘aspiration’ and ‘desire,’ and of the ‘personal affection’ of the Greek, it ranges through as wide a sphere as the comprehensive ‘benevolence’ of Alexandria. Whilst it retains the religious element that raised the affections of the Hebrew Psalmist to the presence of God, it agrees with the classical and Alexandrian feelings in making its chief object the welfare of man. It is not religion evaporated into benevolence, but benevolence taken up into religion. It is the practical exemplification of the two great characteristics of Christianity, the union of God with man, the union of religion with morality; love to man for the sake of love to God, love to God showing itself in love to man.”
As sounding brass.—Not a brass trumpet, or instrument of any kind, but simply a piece of metal, which when struck will merely produce noise.
A tinkling cymbal.—Better, a clanging cymbal. This instrument can produce by itself no intelligible tune. (See Psa_40:5.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–8 Vers. 1-13. The supremely excellent way of Christian love.…
Vers. 1-13. The supremely excellent way of Christian love. This chapter has been in all ages the object of the special admiration of the Church. Would that it had received in all ages the loftier and more valuable admiration which would have been expressed by an acceptance of its lessons! Tertullian says that it is uttered "with all the force of the Spirit" (totis Spiritus viribus). It is a glorious hymn or paean in honour of Christian love, in which St. Paul rises on the wings of inspiration to the most sunlit heights of Christian eloquence. Like the forty-fifth psalm, it may be entitled "A Psalm of Love." Valcknaer says that the "oratorical figures which illuminate the chapter have been born spontaneously in a heroic soul, burning with the love of Christ, and placing all things lower than this Divine love." In vers. 1-3 he shows the absolute necessity for love; in vers. 4-7 its characteristics; in vers. 8-12 its eternal permanence; in ver. 13 its absolute supremacy.
Though I speak with the tongues of men and of angels. The case is merely supposed. The tongues of men are human languages, including, perhaps, the peculiar utterance of ecstatic inspiration with which he is now dealing. It is, perhaps, with reference to this latter result of spiritual exultation, at any rate in its purest and loftiest developments, that he adds the words, "and of angels." It is unlikely that he is referring to the rabbinic notion that the angels only understood Hebrew, and not Aramaic or other languages. The words are meant to express the greatest possible climax. The most supreme powers of utterance, even of angelic utterance if any of the Corinthians had or imagined that they had attained to suchutterance are nothing in comparison with the universally possible attainment of Christian love. It is remarkable that here again he places "tongues," even in their grandest conceivable development, on the lowest step in his climax. And have not charity. It is deeply to be regretted that the translators of the Authorized Version here introduced from the Vulgate a new translation for the sacred word "love," which dominates the whole New Testament as its Divine keynote. Greek possesses two words for "love." One of these, eros, implying as it did the love which springs from sensual passion, was dyed too deeply in pagan associations to be capable of redemption into holier usage. It is characteristic of the difference between paganism and Christianity, that Plato"s eulogy in the "Symposium" is in honour of eros, not of anything resembling agape. The apostles, therefore, were compelled to describe the ideal of the gospel life by another word, which expressed the love of esteem and reverence and sacred tenderness the word agape. This word was not indeed classical. No heathen writer had used it. But the verb agapao, corresponding to the Latin diligo, and bring reserved for this loftier kind of love, suggested at once the substantive agape, which, together with the similar substantive agapesis, (Jer_31:3, etc.) had already been adopted by the LXX and by Philo and in RAPC Wis 3:9. The word is thus, as Archbishop Trench says, "born in the bosom of revealed religion" ("New Testament Synonyms," p. 41). The Vulgate chose caritas (whence our "charity") to express this love of reason and affection, the dearness which reigns between human beings, and between man and God. This word, like agape, is absolutely unstained with any evil association. If "charity" had been exclusively used for agape, no objection need have arisen, although "love" is English while "charity" is Latin. But it was an Unmixed evil that, by the use of two different words for the same Greek word, English readers should have been prevented from recognizing the unity of thought on this subject which prevails among all the books of the New Testament (Mat_22:37-40 1Pe_1:22; 1Jn_3:14 1Jn_4:7, 1Jn_4:8, etc.) To argue that the word "love" in English is not unmingled with unhallowed uses is absurd, because those uses of the word have never been supposed for a single moment to intrude into multitudes of other passages where love is used to render agape. Who has ever dreamed of objecting on such grounds to the favourite hymn?
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Faith and Hope and Love we see Joining hand in hand agree; But the greatest of the three And the best is Love.
It is true that Lord Bacon admired "the discretion and tenderness of the Rhenish Version" in using the word "charitie," "because of the indifferencies and equivocation of the word love with impure love." But that objection, if it ever existed, has now been done away with by the use of "love" in such a multitude of other pure and lofty passages of Holy Writ. It is, therefore, a great gain that the Revised Version restored to this passage the word "love," which had been used by Tyndale, Cranmer, and the Geneva Bible. For in modern English usage the word "charity" is almost confined to "almsgiving," and that of a kind which is often made an excuse for shirking all real self denial, and for not acting up to the true spirit of love. Christian love is always and infinitely blessed, but the almsgiving which has usurped the name of "charity" often does more harm than good. I am become as sounding brass, or a tinkling cymbal; more literally, I have become booming brass, or clanging cymbal. My "tongues" without "love" become a mere discordant, obtrusive, unintelligible dissonance. The Greek word for "clanging" (alalazon) is an onomatopoeia, like the Hebrew name for cymbals, tseltselim. (Psa_150:5)
Ver. 1.
Eloquence without charity.
I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal." Two introductory truths are suggested by the context.
1. That there is great diversity in the talents with which Heaven has endowed mankind. There are "diversities" of gifts. Whilst it is true that the apostle refers especially to miraculous gifts, those very gifts have their equivalents amongst men now. True, we have no miraculous gifts of tongues; but we have great linguistical scholars, men who are the masters of many languages. Though we have no miraculous gifts of prophecy, we have men of such a far sighted sagacity as to discern the signs of the times, and. foretell events destined to occur on the earth. Though we have not the miraculous gifts of healing, modern medical science invests some men with a healing power in some respects approaching the miraculous. In sooth, the unmiraculous endowments of the present day, exhibited in the various evolutions of art, science, philosophy, are more than an adequate compensation for the loss of the miraculous endowments of apostolic times. Some men are distinguished by one faculty and some by another. Some by the faculty of creating thought, some by the faculty of combining thought, some by the faculty of oratorically presenting thought. These faculties exist in various degrees of strength; in some they are dwarfish, in some gigantic.
2. That without charity the highest kind and degree of talent is of little worth. Indeed, in this chapter Paul says, in relation to the highest faculties, and to the highest services, that without this charity man himself is nothing: "I am nothing." Now, the text directs attention to one particular faculty, and that is eloquence. "Though I speak with the tongues of men and of angels." Angels speak. Perhaps Paul had heard their oratory when he was caught up into heaven. He means, though he had eloquence of the highest type, without charity, it would be utterly worthless. Two thoughts are suggested.
I That it is POSSIBLE FOR ELOQUENCE OF THE HIGHEST TYPE TO EXIST WITHOUT CHARITY. Why say, "possible"? It has ever existed and still exists, dissociated from this charity, this queen of virtues, or rather this root of all moral excellence.
1. We find it in party politics. Read the party speeches delivered at the hustings or in the House of Commons. Some of those speeches are fashioned after the highest models of oratory, and delivered with all the graces of the art, but utterly destitute of charity. They beat with selfish ambition and burn with envious spleen.
2. We find it in party theology. Some of the discourses on polemic theology are, in all the attributes of true eloquence, unexcelled if not unmatched; but how destitute of charity! They are all aglow with acrimonious zeal for certain dogmas of the brain.
3. We find it in party Churchism. During the month of May men appear on the platform of Exeter Hall who have spent many a laborious day, or week, it may be, in preparing a speech on behalf of some cause, before whose brilliancy the author hopes all other speeches will pale their fire. Read the most eloquent of these speeches; and for the most part how destitute of charity! Sect zeal reigns in all. The Protestant damns the Catholic, the Evangelical the Ritualist, the Church sneers at Dissent, and Dissent at the Church, and all agree in consigning pagans and heathen of every grade to nethermost perdition. The spirit of all the speakers, as a rule, at those busy manifestations of eloquence, is, "We are the wise men, and wisdom will die with us; the temple of the Lord, the temple of the Lord, are we.
II That eloquence of the highest: type without charity is UTTERLY WORTHLESS. It is as "sounding brass, or a tinkling cymbal." The word ajlalazon, from ajlalh or ajlala, a war cry, properly denotes a loud cry or shout, such as is used in battle. Whilst the sound is anything but pleasant, the material is comparatively worthless, made of two pieces of common brass. The idea is worthlessness. Take the speech of a man whose idea of eloquence shall excel the theory of Quintilian, and whose practice shall excel that of Demesthenes himself; what is it if it has not charity? Paul would say, "brass," giving out a mere clanking sound.
1. It is worthless in itself. What would you give for two little pieces of brass forming a cymbal? Whatever their marketable value may be, for musical purposes they are not worth a "penny whistle." What worth is there in an organism unless it has life? and what worth is there in sentences, however eloquent, unless they have charity? There is no moral worth in any act or word apart from charity. In the sight of Heaven all else is mere rubbish. Without it, I with all my endowments, services, sacrifices, says Paul, am "nothing.
2. It is worthless in its influence. The sounds you get out of the "cymbal" are not musical, and they produce rather an irritating than an inspiring or calming influence upon the listener. What moral good can speeches without charity accomplish? They may shed some light upon the intellect, correct some error, but they have no power to win the soul of a man. They often irritate, but never soothe. Bigoted partisans are attracted by the clankings of their brass, but men pass by them as by a Punch and Judy show. Eloquence without charity is like the roar of a winter"s northeaster, irritating and destructive; but eloquence with charity is like the quiet southwester in spring, warming all things into life and touching all things into beauty.
HOMILIES BY C. LIPSCOMB. Vers. 1-3.
Negative view of love.
Again and again, in St. Paul"s writings, we have an epistle within the Epistle. Thus, the summation of practical duties, (Ro 12) the argument on the resurrection (ch. 14.), and the portraiture of love in this chapter. By this means we get a well defined view of the object without losing its connections. It is not as if we were looking at the Peak of Teneriffe rising out of the loneliness of the sea, but rather a Mont Blanc, one with the Alps, and yet a solitary form of majesty. Grandeur, as distinct from beauty and sublimity, requires some degree of isolation so as to produce an adequate impression. Here, then, the apostle makes a space for this grand delineation, every feature of which may be seen in concentrated light, and not a thing allowed to distract the eye. This is in itself a call to attention, a summons to the activity of our whole nature, and, in accordance herewith, he presents something more than a mere sketch or profile of love. It is a complete portrait. The features are individually given, and, at the same time, the expression which combines them in a most striking unity. First, then, we have the supreme excellence of love in contrast with the worthlessness of other gifts unaccompanied by its presence. Great stress was laid at that time on the gift of tongues. We are all "Relined to set a high value on an exceptional endowment of speech. Eloquence passes for much even in a rude age; the North American Indian and the barbarous tribes of Asia acknowledge its power, while cultivated society is never stinted in admiration of its influence. And the possessor of it seldom fails to exaggerate its worth. Stated roughly, eloquent men appear to have a peculiar intensity of consciousness as respects this gift. They are singularly open to the seductions of popular applause, so much so, indeed, that the public approval which a scientific man, or a statesman, or a military hero would he unharmed by, is often ruinous to an orator. Not the common air, but the breath of the multitude, fragrant with adulation, feeds his lungs. This it is that arterializes his blood and sends it hot and poisonous to his brain. Of course, these Corinthians were the very persons to overvalue the gift of tongues. It was in the channel of their tastes and traditions. But the apostle teaches them that this wonderful power holds a subordinate rank. tie does not depreciate it; no, he appreciates it to the full: "tongues of men" are associated with "the tongues of angels;" and yet, without love, the endowment is as "sounding brass, or a tinkling cymbal." What is it but mere noise, an idle tumult of the air? Unless love to God and man attend the gift, restrain its selfishness, destroy its vanity making tendency, and sanctify it to the welfare of others, it is worthless. But the second verse enlarges the thought. One may have the gift of prophecy and use his intellect with amazing skill and force so as to excite and captivate his hearers, and this, too, under the teachings of revelation, and, further, one may have insight into Divine secrets, and "understand all mysteries," and have them at command as "knowledge;" yet what is he without love? Can it be possible that this resplendent power could exist, and that other light kindled by love be utterly wanting? Observe, it is "all" mysteries and knowledge; the man explores every height and depth, and he has the freedom of the universe. Nay, superadd all faith, so that material nature falls in homage at your feet and the "mountains "remove in obedience to your will; but of what avail this expenditure of mighty energy, where the holiness of love is lacking? If, then, the man endowed with universality of utterance of men and of angels;" and if the prophet with his clear and broad insight into the counsels of God, and before whose eye the panorama of distant events moves as a spectacle of today; if the miracle worker who transcends all natural capacities and exercises the delegated power of Jehovah in producing supernatural phenomena; if these men and their gifts are compared to "sounding brass and tinkling cymbal," and verily are "nothing;" and though they are known as apostles, prophets, miracle workers, heroes of faith, instruments of the supernatural: if all these are nothingness itself without love, can anything more be said to intensify the excellence of love as a Divine principle and sentiment and impulse? The third verse answers this question. Charity, almsgiving, philanthropy, even self sacrifice at the stake, here come into view. How far may one go in the benevolent appropriation of earthly property and yet fall below the highest motive? St. Paul replies that he may "dole out" all he owns, do it gradually, do it cautiously, do it to the exhaustion of his resources, yet do it unmindful of that sovereign law which gathers into itself all other laws and imparts to them a virtue that makes them Divine. Nor is this all. One may have the philanthropic idea and sensibility so largely developed as to accept martyrdom, have the courage to face it unblenched, and to endure it with fortitude; but he may surrender life without the highest love. Love may be there love of a truth, love of a cause, love of humanity not necessarily the love, however, here under discussion; and hence, this distinctive Christian love, which includes the Divine and the human, being absent, the martyrdom is not for Christ"s sake, and consequently is nugatory as to its Christian character. "It profiteth me nothing. If, now, such a doctrine as this rested on a ground solely ethical, we confess our inability to see how it could be accepted as a trustworthy view of human nature. Logic in itself has no fundamental principle from which it can be deduced. Philosophy as such, and as confined to what it finds in our constitution, would be compelled to reject a conclusion so alien to its spirit. On the other hand, the doctrine may be easily and heartily received On the score of Christian logic and philosophy. For, in the scheme of Christianity, human nature is a revelation from God. It is the Divine thought of this nature which we are to embrace, to cherish, to act upon. And if we admit, as we ought to do in the presence of such satisfactory evidence, that God has spoken to man of man, and disclosed to him the once hidden mystery of himself, as well as that other and infinitely greater "hidden mystery" of his redeeming purpose in Christ if we acknowledge this, then we cannot impeach the wisdom, the justness, the stern truthfulness, of St, Paul"s argument. The argument assumes that Christianity is of God, and, as such, advances to this point, namely, Christianity alone gives a full and complete view of our nature. Its ethical teachings, their reasons and motives and ends, are founded in Christ and in his relations to us. Our relations to him and to one another are subsequent considerations, and take their quality and bearings simply, solely, altogether, from him, the "Image of the invisible God," and the "Firstborn of every creature." Inasmuch, then, as the ideal of our nature is not as we see it in and by our own unaided consciousness, but in and by a consciousness illuminated and guided by the Holy Ghost, how could it be otherwise than that new intuitions occur, and that demands are made on us never imagined before? On this foundation St. Paul stands when he affirms that those endowments which charm, those splendid gifts that win enthusiastic admiration, even self sacrifice itself at the bidding of earthborn instincts, are nothing without that love which is purely a responsive affection, or, as St. John expresses it, "We love him because he first loved us. L.
HOMILIES BY J.R. THOMSON Ver. 1.
Love.
The word rendered "charity" in the Old Version, and "love" in the Revised Version of our New Testament, is not a classical substantive. It is emphatically a Christian term. And this need not be wondered at; for as the virtue itself is one, if not created, yet developed by Christianity, it is what might have been expected to find that the thing gave rise to the name. This chapter has been called a psalm of love, and is admired both for its elevated thinking and its melodious diction, whilst to such as are imbued with the true Christian spirit it is especially congenial and delightful.
I MISCONCEPTIONS HAVE TO BE REMOVED. E.g.:
1. The use of the word "charity" is ambiguous. It is often used as equivalent to tolerance, as in the phrase, "the judgment of charity;" and often as synonymous with "almsgiving," as in the sad proverb, "Cold as charity." Neither of these uses meets the requirements of the text.
2. "Love" is also an ambiguous word, being commonly applied to the feeling of attraction and attachment between young people of opposite sexes a usage which evidently has no applicability here.
II THE NATURE OF CHRISTIAN LOVE HAS TO BE EXPLAINED.
1. It is between one human being and another. The question is not of reverent love to God, but of the mutual feelings of those endowed with the same spiritual nature.
2. It is a sentiment, and there is no love where there is simply a principle of action, cold and unimpassioned.
3. It is a sentiment which governs conduct, restraining men from injuring or slandering one another, and impelling them to mutual assistance.
III THE SOURCE OF CHRISTIAN LOVE HAS TO BE TRACED.
1. Its true and ultimate origin is in the nature of God, who is love.
2. Its introduction among men is chiefly owing to the Lord Jesus, who was the gift of the Father"s love, whose whole ministry to earth was a revelation of love, and whose benevolent conduct and sacrificial death were the fruit of love.
3. Its individual power and social efficacy are owing to the presence and operation of the Spirit of God. Not without significance is love mentioned first in the inventory of the fruits of the Spirit, which are these: love, joy, peace, etc.
IV THE EXCELLENCY OF CHRISTIAN LOVE HAS TO BE EXHIBITED. This is done in this chapter, systematically, in several ways.
1. It is superior to the supernatural gifts generously bestowed upon the Church in the first age.
2. It is the motive to dispositions and actions of the highest degree of moral beauty.
3. It will survive all that is most prized by man as intellectually precious and desirable.
4. It is superior even to gifts, or rather graces, so lovely and admirable as are faith and hope. T.
Love and language.
It would seem that, of all gifts, the gift of speech, and especially that variety of it known as the gift of tongues, was most prized by the Christians of Corinth. Probably for this reason the apostle puts this in the forefront, when he compares other possessions and virtues with the grace of love.
I IN WHAT THE SUPERIORITY OF LOVE OVER SPEECH CONSISTS.
1. In the fact that the gift of tongues draws attention to the possessor himself, whilst charity goes forth from him who cultivates it to others. The gift in question was one splendid and dazzling. Whether it consisted in a power to speak intelligibly in foreign languages, or in the pouring forth of sounds articulate, indeed, but not corresponding with any language known to the auditors in either case it was a brilliant faculty, drawing all eyes to the speaker and all ears to his voice. On the other hand, the affectionate ministrant to the wants of his poor or afflicted neighbours would usually go his way unnoticed and unadmired. It is better that a man should be drawn out, as it were, from himself, than that his attention should be, because the attention of others is, concentrated upon himself.
2. In the fact that the grace of love is far more serviceable to the Church and to the world than the gift of tongues. There was a purpose subserved by this gift it impressed carnal listeners, it was a proof to the Church itself of a special Divine presence. But love led men and women to sympathize with one another, to minister to the wants of the needy, to raise the fallen, to strengthen the weak, to nurse the sick, to comfort the bereaved, to rear the orphan. Thus its fruits vindicated its supremacy.
3. In the fact that the Lord Jesus loved, but never spake with tongues.
4. In the fact that the gift of tongues is but for a season, whilst love is indestructible and eternal.
II BY WHAT COMPARISON THE SUPERIORITY OF LOVE IS ILLUSTRATED. The gift without the grace is likened to the sounding of brass, to the clashing of a cymbal of bronze. There is noise, but it is vex et proeterea nihil; there is no melody and no meaning. On the other hand, love is like a strain of exquisite music vibrating from the strings, warbling from a flute, or pealing from the pipes of an organ; or, better still, it is like the clear bell-like voice of a boy in some cathedral choir, rendering an immortal passage of sacred poetry to an air sounding like an echo from the minstrelsy of Paradise. The former arrests attention; the gong when struck produces a shock; but the latter sweetly satisfies the soul, then soothing and refreshing the spirit"s longings for a heaven bern strain, and leaving behind the precious memory of a melting cadence. T.
HOMILIES BY E. HURNDALL Vers. 1-3. Life without love.
I THE APOSTLE DECLARES THE NOTHINGNESS OF LIFE WITHOUT LOVE. He supposes some extreme cases.
1. The acquisition of all languages; the utmost facility of expression; the most splendid eloquence. He does not even limit to humanity, but adds, "and of angels," to show that no acquisition in this direction at all meets the case. The Corinthian Church was peculiarly proud of its "gift of tongues;" its love was not so conspicuous. Our glorying is often false glorying. That which is most praised is not always the most praiseworthy. We are apt to prize most what we should prize least. To talk is not the chief thing; to be is far more important. Talking power without love is noise without music, sounding brass, clanging cymbals. Heavenly language would lose its heavenliness without the royal grace.
2. The most extensive knowledge. Knowledge of the future, human knowledge, knowledge of the secret purposes of the Most High. To know is not enough. If the knowledge of the head does not rightly affect the heart it is thrown away. Knowledge is a splendid weapon, but it is in dangerous hands if it is not in those of love. We may know Christ know very much about his person, his character, his work and yet not be his. "Many will say to me in that day, Lord, Lord, have we not prophesied in thy Name? then will I profess unto them, I never knew you". (Mat_7:22, Mat_7:23) Balaam, Caiaphas, and Judas are illustrations.
1. Startling faith. Judas wrought miracles; but how less than nothing, judged by true standards, was he! What profit if other mountains be removed and the mountain of selfishness be left! How sad to get so near the cross and to catch nothing of its spirit! Here is faith without the chief of works, which alone can prove its genuineness and power. Here is a faith which does not work by love, and is useless except for boast and display.
2. Abounding charity. The worth of charity lies not in what we give, but in how we give. The object for which the gift is bestowed does not determine its value; the motive prompting the gift does. We may give "all our goods," and that to "feed the poor," and yet perform no virtuous action. We can give lavishly from motives which rob our charity of all its charitableness. Men who give without love do not give; they invest. It is not a spiritual act; it is a commercial speculation. They invest and expect a large return it may be of" distinction or applause, or something similarly self tending.
3. Unlimited self surrender. Though the body be given to the flames, yet all may be "nothing" A man may go to the stake for Christianity, and yet know nothing truly of Christ. There is a self sacrifice which is no self sacrifice. Man has fallen so low that he has originated false and worthless martyrdoms. In later centuries the history of the Church was blotted by some who sought martyrdom from motives of notoriety and vain glory. The martyr"s crown may be sought by those who have not the martyr"s spirit. The martyr is made, not by the burning of the body, but by the love which binds the truth to the heart, and will not let it go at any cost:
II WHY IT IS THAT LIFE WITHOUT LOVE IS NOTHING.
1. Nothing can compensate for the moral quality. The motive is more than the deed. To do is nothing compared with to be. The internal is greater than the external.
2. Unless we have love we cannot be brought near to God. God is love. Love is of the Divine essence. If we are destitute of love we are destitute of that which is most conspicuous in God. When the great archangel fell he fell out of love. When we get power we do not grow away from Satan, nor when we get knowledge, nor when we do unusual deeds from selfish motives. When we get love we do. Love is never attributed to Satan; "love is of God. As we have love, so far we are like God. Satan has power, knowledge, and is doubtless willing to sacrifice much to secure his own cuds; if we have these, without love, we tend to grow into devils. Love is a redeeming, consecrating quality, which, pervading deeds, gives to them a new and God-like character. H.
HOMILIES BY R. TUCK
Vers. 1-3.
Charity puts the acceptableness on all gifts and works.
The Revised Version renders "charity" as "love." Explain "charity;" distinguish from "almsgiving," and from the love that is connected with human relationships. If we could intelligently use the word "charity" to express God"s love for us, we should be able to use it intelligently of the love which we have, as Christians, for each other, and of the love that must tone and temper the use of all Christian gifts. Charity is the considerateness and care for others which finds expression in self denial for their welfare. Charity is the spirit in a man which leads him to put others before self. Our Lord"s life on the earth was a life of charity; love for men, longing for their highest good, and readiness to suffer, if by suffering he could do them good, are its characteristic features. His charity is commended to us. It has been said that the "English word "charity" has never risen to the height of the apostle"s argument." At best it does but signify a kindly interest in, and forbearance toward, others. It is far from suggesting the ardent, active, energetic principle which the apostle had in view. And though the English word "love" includes the affection which springs up between persons of different sexes, it is generally understood to denote only the higher and nobler forms of that affection, the lower being stigmatized under the name of "passion." Charity, then, is to be regarded as the tone and motive to which God looks; things, actions, are accepted by him, not for their own sakes, but for the sake of the spirit and character for which they find expression. The one acceptable feature to God, in all human action and relationship, is charity, and this the apostle illustrates by his panegyric on love.
I MAN"S ACCEPTANCE OF GIFTS AND WORKS ACCORDING TO THEIR APPEARANCE. "Man looketh on the outward appearance, but the Lord looketh on the heart." Only in a very imperfect way can we estimate the motives of others. Our attention is occupied by incidents, and we form our impressions from the things actually done. Consequently our estimates are always incomplete and often unworthy; we misconceive what is really great and what is really little, and give our acceptance and our praise to things which will not endure the Divine searching. Of men who stand high in the esteem of their fellow men for their excellent talents and their good looking works, it must in truth be said, "Thou art weighed in the balances, and found wanting." "Thy heart is not right in the sight of God.
II GOD"S ACCEPTANCE OF GIFTS AND WORKS ACCORDING TO THE SPIRIT AND THE MOTIVE WHICH UNDERLIE THE APPEARANCE. That motive God knows and judges perfectly. To him it is the real man. The appearance, the action, never deceives him. Man"s show of virtue is fitly estimated. Upon God"s estimate there are "many first who shall be last, and many last who shall be first." To true hearts it should come as an abounding satisfaction that while our fellow men may misconceive us, God never does. He "knoweth us altogether." And we can confidently appeal from the judgment of men to the judgment of God.
III THE CHRISTIAN DUTY OF GAINING FULL DELIVERANCE FROM THE MAN STANDARD OF LIFE, AND UPLIFTING TO THE DIVINE STANDARD. Growing likeness to God which is the Christian sanctifying should involve our seeing things as God sees them, and judging and appraising them on God"s principles and in God"s ways. Illustrate this subject by the apostolic references to the gift of tongues; from the gift of prophecy; from the apparent fervour often seen on religious lives that are not deeply toned; from cases of mere generosity of natural disposition; and even from cases of martyr endurance which may be mere bravado, and not, to the heart-searching One, humble, fervent loyalty and love. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 3, 4, 6, 7, 8 Though I speak with the tongues of men and…
1Co_13:1-13
Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
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Charity
Each of the apostles had a predominant feature of character. Pauls was faith; Johns love. And yet it was not to John that the office was assigned of expounding his own especial grace. The reason for this is, if Paul had exalted faith only, and John love only, we might have conceived that the judgment of each was guided by his peculiarities of temperament. But when the gifted apostle counts gifts as nothing in comparison of love, no doubt remains.
I. The description of this grace (verse 4-7).
1. This is needed, because no single word can express its fulness. Many of these qualities are what we should assign to other graces, e.g., patience, suffereth long; generosity, envieth not; humility, vaunteth not herself; dignified demeanour, doth not behave itself unseemly, etc. But it is in the co-existence of all that the real life of the under-root of love was shown.
2. The apostle here describes a Christian gentleman. The difference between high-breeding or courtesy, i.e., manners of the court, the characteristic of the high-born, and Christian courtesy is, that the former gracefully insists upon its own rights; the latter gracefully remembers the rights of others. The Spirit of Christ does really what high-breeding only does outwardly. A high-bred man is urbane even to persons whom he is inwardly cursing; and hence the only true deep refinement comes from Christian love. And hence, too, we understand what is meant by elevating and refining the poorer classes. Christianity desires to make them all gentlemen. Only read this description of Christian charity, and conceive it existing in a peasants breast. Could he be rude, selfish, and inconsiderate? Would he not be a gentleman in heart?
II. The reasons for its superiority to gifts.
1. Its permanence--Charity never faileth.
(1) Prophecy--the power of interpreting Scripture, is a precious gift, but a time will come when they shall not teach every man his neighbour, saying, Know the Lord, but all shall know Him from the least to the greatest.
(2) Tongues, also, shall pass away. Suppose a man had known fifty languages in the days of St. Paul, how few would be of use now!
(3) Knowledge also shall vanish away, for it is but a temporary state of the human mind, e.g.,--
(a) That of the physician, which arises out of the existence of disease: were there no disease, his knowledge would disappear.
(b) It is the same with gifts of healing: when the time comes in which they shall hunger no more, and thirst no more, when sickness and death shall cease, this power shall be needless.
(c) So also with the knowledge of the lawyer. Were there no wrongs done, the necessity of legal knowledge would be at an end.
(d) The same with science, which is ever shifting and becoming obsolete. The science of St. Pauls day is only curious now.
2. Its completeness. Gifts are only means to an end. Love remains, the perfection of our human being, just as stem, flower, bud, and leaf in the tree are all subservient to the fruit. St. Paul uses two illustrations to make this plain (verse 11, 12).
(1) Just what childhood is to manhood, the most advanced manhood is to our heavenly being. There are many things now which subserve a high purpose, but do not belong to the highest state. Patriotism, ambition, exclusive friendship, will then disappear, and be succeeded by higher impulses.
(2) Just what the going out of a room lighted through horn windows into the clear daylight would be to us now, will be the entrance of the purified spirit into Gods realities out of this world of shadows--of things half seen--of restless dreams (1Jn_3:2). (F. W. Robertson, M.A.)
Charity
There is no royal road to learning, but there is one to heaven--charity. To love is to be in possession of eternal blessedness.
I. All gifts are of little worth if not directed and controlled by love (verses 1-3) Paul takes the gifts upon which the Corinthians prided themselves, and affirms that all these are useless if love does not regulate their operations.
1. One man noted for his eloquence. But suppose he uses his gift for his own advantage, or to stir up the passions of his audience!
2. Another has vast knowledge, but what is the use of it if he has not love to communicate it, and that in the best way? It is one of the most dangerous gifts a man can possess.
3. Faith is nothing without love.
4. Liberality is nothing without love (verse 3). You gave five pounds to a charitable restitution; why? Because you wanted to get rid of the collector, or because you thought it would bring custom?
5. Zeal without love is nothing. Paul says, I can conceive of a man being burned through obstinacy or a false notion of heroism, but it will avail nothing if there is no love in his heart. And so, now, it is possible to be zealously affected in a good cause from the worst of all motives, viz., self-exaltation.
II. A description of love (verses 4-8). The man who has real love in his heart is--
1. Long-suffering and generous.
2. Contented. Charity envieth not. Not that we should never strive for anything higher and better; but we should always be thankful for our position, and not constantly grumbling because some one else is a little ahead of us.
3. Humble. Charity vaunteth not herself, is not puffed up. Nothing is more offensive than that spirit of assumption which pats one on the back, and patronises as though it were an embodiment of the wisdom of all the ages.
4. Considerate of anothers feelings. Doth not behave itself unseemly.
5. Unselfish. Charity seeketh not her own. The motto of most is, Take care of number one.
6. Calm. Is not easily provoked. Love has power to command all the other faculties, and to make them obey.
7. Unsuspicious. Thinketh no evil, and with this may be put purity. Rejoiceth not in iniquity, but rejoiceth in the truth. The best construction possible is put upon everything; on the other hand, where sin is really shown, love does not spare the sinner.
8. Magnanimous. Beareth all things, or covereth all things. The tendency of love is to hide rather than expose the faults of others instead of blazoning them abroad.
9. Trustful. Believeth all things. Not that the charitable man is credulous, but he thinketh no evil, i.e., when the conduct of others is concerned he always believes the best report.
10. Hopes for the best. Hopeth all things. When an investigation is going on Love says, I hope that man will come out clear.
11. Endures all things. Does not murmur or repine in times of sorrow--will bear anything for the welfare of another. Put all these characteristics together, and you have Jesus Christ, for in Him only do they all meet. Why, then, did Paul put such a high ideal before us? In order that we may try to reach it.
III. The greatness of love.
1. Gifts are transient. Those special gifts of tongues, etc., have long since passed away, and others have come in their place--eloquence, knowledge. These, however, are fleeting; but when these shall fail, Faith, Hope, and Charity will remain.
2. Love--it includes all.
3. Love is the perfection of knowledge (verses 9, 10). This is illustrated by his personal experience (verse 11). (A. F. Barfield.)
Charity
This chapter is a noble hymn; scarce anywhere else does Paul seem so wholly possessed with his subject. The very words themselves have something about them of the grace which they describe. They sound like angelic harmonies.
I. See how the apostle tears up by the roots many a sign of acceptance on which men are accustomed to rely.
1. What a noble thing it is to have the power of speech to move mens souls! No wonder that men put such a price upon eloquence. However, so long as it is employed in mere worldly interests, whose soul is the better for it? If charity breathe into it and give it life, it is well. But if you substitute fine talking, dressed out with the names of God and Christ, it is not a blessing to you, but a curse. Learn to love, and away with the ready tongue and fluent profession.
2. Even in worldly matters, and, specially, in Gods works, knowledge is a great and noble thing, and much more so when conversant with things Divine. But men are led to fancy that this is religion itself. But though your minds were so enlarged that they could contain all mysteries and all knowledge, yet if charity be not there, not only is all this knowledge cold and dead, majestic like some great building, but with no soul in it; but it profits nothing, it will not bring you on one step to heaven!
3. But to come to better things, e,g., faith. Great is the might that lies within it. Yet faith without love is no better than the belief of the evil angels, though it works miracles.
4. The apostle waxes bolder and denies the seal of salvation, even to beneficence, if it could exist alone. Nay, to that sublimest effort of faith, by which the martyrs gave their very bodies to the flames, he refuses the assurance of Gods love if charity be absent. An admirable thing, if you please; so great as, perhaps, to be beyond the comprehension of most men in our age, when too many Christians would not sacrifice a finger to Christ, much less give the body to be burned! yet, in the lack of love as the source of it, it is not capable of profiting any of us at the great day of the Lord!
II. What, then, is this Divine virtue?
1. As charity is not the mere giving to the poor, though that is a duty, so still less has the thing which counts all religion the same anything to do with this Divine grace. If the worlds notion of charity be right, it is the easiest thing that can be; and you have only to be an infidel to have it.
2. Measure your charity, and frame your standard of it, by Him who is perfect truth and perfect love. You, then, who profess yourselves Christians, are you impatient to affronts and injuries, unable to bear anything that opposes your own will? if so, ye have not charity; for charity suffereth long and is kind. Are you jealous of other mens praises and possessions, looking on them with an evil eye? if so, charity dwelleth not in you; for charity envieth not, etc.
2. This charity, which surpasses all other graces, does in deed and in truth contain them all. That it is no other than the Christian life; a manifestation in daily and hourly action of a Divine principle within, which testifies to its own heavenly origin. Christ is this living charity, and hath left an example that we should follow His steps. Aye, and He is still among you, not only stirring within the soul, but speaking oftentimes, and acting in the form of charity. Whenever you see a gentle and long-suffering spirit, there you see Christ! Whenever you see an earnest love for mens souls, and labour for them, there you see Christ. Christ is in His disciples, and His disciples in Him! They are one with Him, and He one with them, in a Divine and unspeakable unity! (J. Garbett, M.A.)
Christian charity
I. Its nature. Charity means love. As to its properties, it comprises complacency, gratitude and benevolence. Its objects are--
1. God. This constitutes the first great commandment of the moral law; God is the object of love, as it comprises complacency in the contemplation of His perfections, and gratitude in the contemplation of His blessings.
2. Man. This is the second great commandment--the love required not excluding complacency and gratitude, but consisting principally in benevolence.
(1) To those who share the same spiritual privileges and are therefore in the highest sense brethren.
(2) To men simply as men. It is impossible for any one to be a Christian without being a philanthropist.
II. its manifestations.
1. Toward God.
(1) Belief of His truth. Faith produces love, but love in return lends a higher and more powerful energy to faith.
(2) The study of His character. We cannot conceive of love but as meditating upon its object.
(3) Obedience to His commandments. If a man love Me, he will keep My words, etc.
(4) Activity in His cause. They who are thus animated will desire that others may love Him also.
(5) Anticipation of His kingdom. Here it blends with hope.
2. To man. These manifestations are presented in the verses directly succeeding the text. Note the importance of these manifestations, in relation--
(1) To the Church. All that love can think and do, in forbearance, forgiveness, humility, sympathy, and benevolence, is demanded on behalf of those who are united in the same community with ourselves; and not only to these, but to all who own the Christian name. The whole Church must cultivate this towards the whole Church, ere it can ever approximate to the fulfilment of its responsibility, both in relation to the glory of God and the happiness of man.
(2) To the world. Beyond the manifestations presented here there is one which the present state of the unconverted world does most solemnly demand, viz., pity. Christianity calls on us to be almoners of the Divine bounty to the souls of men, and we have to carry to them the gospel. This will purify their pollution and redress their wrongs.
III. Its pre-eminence. Passing by the superiority of love to miraculous gifts or natural amiable dispositions, note two facts in which its pre-eminence consists.
1. Love partakes of the Divine nature. This cannot be stated of a large proportion of the other graces, viz., repentance, faith, hope, etc. But God is love (1Jn_4:7; 1Jn_4:12; 1Jn_4:16).
2. Love is perfected and perpetuated in the celestial state. Other graces prepare for heaven, but do not enter it, e.g., repentance, faith, etc. But love is there; and love is all. (J. Parsons.)
The unreality of religion without love
Nothing is more dangerous in religion than unreality. It may pass muster, and be undetected, in secular things, but it is soon discovered in people who profess and call themselves Christians. St. Paul had in the previous chapter rebuked the Corinthians for their mistaken view of spiritual things. He had done his utmost to lead them up to the realisation that they were then as sounding brass or a tinkling cymbal--mere voice, and nothing more. He had also promised to show them a more excellent way. It is the way of charity, or perfect love.
I. A great fact. All things are valueless without love. Bishop Wordsworth describes this love (ἀγάπη) as love to God and to man in God and for God (1Co_8:1). The life and work of the Lord Jesus Christ show us the power of love over human hearts. He used no artifice, no violence, no ostentation. The great secret of His power was that His was the acme of love (Joh_15:13).
II. A great motive. St. Paul would have us look to our motives (1Sa_16:7). That is not always charity which seems so, just as all is not gold that glitters. The great motive is wanting. Even martyrdom, without love, is a hollow and useless sham. It is as worthless as a great sounding of brass and a tinkling of cymbals. It is a thing without life, giving sound (1Co_14:7).
III. A great characteristic. How are we to know, then, what is truly charity and what is not? We must test it. The genuineness of everything is discovered by tests.
1. That which looks like a sovereign is often discovered to be of base metal by its ring upon the counter, or by the application of an acid.
2. A house sometimes looks well built and habitable, but when the rain descends and the floods come, and beat upon it, the fall thereof is great (Mat_7:27).
3. Those who seem to be our best friends are often actuated by the most selfish motives, and would be the last to give us help if we needed it. In all these cases the test brings out the true characteristics. The great characteristic of true charity is unselfishness. Wherever it is found, that quality will be at the root of all its actions.
IV. A great consolation. All men long for something that will last. We live in a world of change. St. Paul answers, Charity never faileth. In love we have something which will not be old-fashioned in time or eternity. It will never wear out. (F. St. John Corbett.)
Love is God-like
It is the aim of religion to lift men out of their natural unregenerate selves, and, so far as their human nature is capable of such exaltation, to make them more like God: to produce and increase in them some feeble counterpart of that moral goodness which we worship in the perfection of the Divine Being. Now charity is the road which alone brings us on this heavenly journey, and each one of the several exhibitions of the same blessed spirit, which are detailed for us by St. Paul in the chapter now before us, is one more added to the golden steps that carry the Christian higher and higher towards the throne of God. I said that by the practice of charity men are made more like God, for, if we take those parts of the description of it which are applicable to the case, we shall find that they are a description not only of what man ought to aspire to be, but of what God Himself is, so far as He reveals Himself in His dealings with men. I do not mean that the picture was so intended, but that so it is. Charity suffereth long and is kind--and do not we find by daily experience that this benign long-suffering is one of the attributes of the Most High? If it were not so, where should we sinners be to-day? Charity envieth not. Of course the Creator cannot envy His creature, but it is conceivable that He might grudge him good: the heathen often surmise this of their gods: but our God giveth to every man liberally and upbraideth not. Charity is not easily provoked. God is a righteous Judge, says the Psalmist, strong and patient, and God is provoked every day, and yet, as he implies, still withholds the chastisement, if a man will not turn, then, and then only, He will whet His sword. Charity thinketh, or better, imputeth not the evil: and so our Father, instead of saddling us with our sins the instant we commit them, is ever ready to help us out of them, to rid us of them if only we will be rid, not to impute them to us, but to forgive and forget them for His dear Sons sake. Charity never faileth. It is the very spirit of Gods treatment of man. It is because His love fails not, and never can fail, that we dare either enjoy the present or look forward to the future. Now the more excellent a way is, the harder it is to reach it and to walk in it: and if the principle of charity be at the root of Gods dealings with us, it need not surprise us that we find much difficulty in producing any genuine copy of the Divine pattern in our dealings with one another. And yet we must do so, or fail altogether in godliness. It may therefore be of service to take some three or four of the chief aspects of our many-sided life in which the exercise of charity is called for, and ask ourselves how far we exhibit or fail to exhibit it in them.
1. Take first our religion. If there be any subject in which our charity should be deep-seated and unquestionable, one would think it should be this. The solemn nature of the matter treated of, the deep importance of the issues, the sense of human feebleness and ignorance in face of the infinite and the unseen, the consciousness of our own personal failures and inconsistencies--these things, one would think, should make us very tender, both in judgment and act, towards other seekers after God. And yet nowhere is charity more starved and stunted than it is among the differing professors of a common faith. Imagine a number of travellers all bound for the same distant and as yet unvisited country, each furnished with a map of the road. The maps agree as to the main direction, and indeed have most of their chief features in common, but they vary often in minor particulars. Will they all fall to quarrelling and hate one another because of these differences? What hard thoughts, what harsh unsympathising judgments, the staunch Churchman often forms of his Dissenting brother, and his Dissenting brother forms of him! How suspicious and antagonistic is the attitude of Protestant to Catholic! But it may be urged, How can I look lovingly on my neighbour, and tolerate his ways and his opinions, when I believe them to be thoroughly mischievous? Am I to stand by and see error triumph unopposed? Certainly not; it is our duty to oppose it: but there are two ways of opposing it. The one is dogmatic, dictatorial, pugnacious. It will admit no possibility of weakness or imperfection in its own position, no element of good in that of the adversary. It hates compromise. It struggles for triumph, not for truth. The other is based on meekness and moderation. It believes that it has possession of a truth, but it claims no exclusive patent for proclaiming it. It sees, and cheerfully pays honour to, the truth and goodness which are mixed up with the error of an opposite party. It yearns not for triumph, but for harmony. Certainly, a man whose opposition is animated by this spirit is a very dangerous and effective combatant. He is not indifferent to truth: he is its devotee. What he is indifferent to is the triumph of a faction. The character looks fair and noble, surely, when thus sketched in the general, but when we come to try to work something of the pattern of it into the texture of our own daily lives, it will not harmonise with the stuff already there, and the business bristles with difficulties. Pride has to be overcome, dislike reasonable or unreasonable, ancient prejudices, our own self-esteem. This person or this party, whom you or I dislike, does not seem like other persons or parties.
2. We will turn now to another wide field of action-politics. The more deeply men feel, the more impatient of opposition are they apt to be, and the more angry at anything that runs counter to their own persuasions. Next to religion there is nothing of a public kind about which men feel more deeply than politics, and hence the frequent need in this sphere also of the blessed influences of a Christian charity. Difference of opinion has too often culminated in personal animosity, and it has seemed more hard than ever for political opponents to see any good in each others views, or any nobleness in their aims. If this be so, it becomes the special duty of the preacher to assert aloud the claims of charity to be reverenced and practised in the political arena. She would not stop the strife, but she would moderate it. It is as unchristian as it is foolish to impute bad or low motives to an opponent where there is any hope that we may be mistaken.
3. The next field over which we will cast a glance is that of literature. Surely in the great republic of letters, if nowhere else, every citizen will be candid and courteous towards his fellows! But it is not always so. Even great and good men have yielded to the temptation to be uncharitable here. It is a noble saying of Aristotles, when he is about to canvass Platos Theory of Ideas, that both being dear to him, it is a sacred duty to prefer the truth to Plato. Let us have the truth, here as in all other subjects, before all things; that of itself never can harm us, but let us have it spoken in love. The exclusive pursuit of truth is not inconsistent with the purest charity. The calm and patient examination of anothers arguments, the respectful consideration of his position, the readiness to be convinced of error where it can be shown to exist, the reluctance to impute ignorance or stupidity, the absence of all tinge of personality, the scorn of snatching a momentary victory at the expense of truth, which we mark in some great controversialist--how much more noble and powerful they are than whole reams of brilliant but insincere invective.
4. The relations which we have so far looked at have been all more or less of a public character: before concluding let us give our thoughts for a while to the demands of charity in the private region of domestic life. It is an old and a true saying that Charity begins at home. Here if anywhere the Christian should exhibit that spirit of forbearance, of unselfishness, of unwearying, uncalculating kindness, of optimism in judging of the characters, motives, actions of those about him, which are the parts of charity. The occasions for its exercise are as numerous as the hours of the day. Happy the family where this sweetest and wholesomest of influences reigns supreme, and is shared in by all its members. Such a household becomes the nursery of true public virtues. How unhappy are that man and woman who have linked their lot for life together, and yet have made no preparation to carry out the Divine behests of charity in the insignificant things of daily life. They may bear a brave face to the world, but what profit is that to them, if the simple sweetness of the domestic hearth be marred by peevishness, or hardness, or a cutting tongue, or wilfulness, or mere want of sympathy? We have thus traversed, in however cursory a manner, some of the great fields in which charity works. There are other fields on which we have not entered, nor is there much need to do so, for though there be diversities of operations it is the same Spirit which worketh all in all. If it be true that he that offends in one point of the law is guilty of all, no less is it true that he that has grasped what the genuine spirit of charity is in any one great relation of life will be able to understand it in all. (E. H. Bradby, M. A.)
Christian charity
William Tyndale, the translator of the Scriptures, had many enemies, who persecuted him with cruel hatred, but to whom he bore the tenderest charity. It is recorded that to some of them he said one day, Take away my goods, take away my good name!--yet so long as Christ dwelleth in my heart, so long shall I love you not a whit the less.
Charity difficult of attainment
A Brahman on hearing this chapter read, exclaimed, Who can act up to that? (Dr. Duff.)
Eloquence without charity
Two introductory truths are suggested by the context--
1. That there is great diversity in the talents with which heaven has endowed mankind. Some men are distinguished by one faculty and some by another. Some by the faculty of creating, some by the faculty of combining, some by the faculty of oratorically presenting, thought. These faculties exist in various degrees of strength; in some they are dwarfish, in some gigantic.
2. That without charity the highest kind and degree of talent is of little worth. Note--
I. That it is possible for eloquence of the highest type to exist without charity. We find it--
1. In party politics. Many party speeches, fashioned after the highest models and delivered with all the graces of the art, beat with selfish ambition and burn with envious spleen.
2. In party theology. Some of the discourses on polemic theology are, in all the attributes of true eloquence, unexcelled, but they are all aglow with acrimonious zeal for certain dogmas.
3. In party Churchism.
II. That eloquence of the highest type without charity is utterly worthless--brass, giving out a mere clanking sound. It is worthless--
1. In itself. What would you give for two pieces of brass forming a cymbal. Whatever their marketable value may be, for musical purposes they are not worth a penny whistle. What worth is there in an organism unless it has life? and what worth is there in sentences, however eloquent, unless they have charity?
2. In its influence. The sounds you get out of the cymbal produce rather an irritating than an inspiring or calming influence upon the listener. What moral good can speeches without charity accomplish? Eloquence without charity is like the roar of a winters north-easter, irritating and destructive; but eloquence with charity is like the quiet south-wester in spring, rearming all things into life and touching all things into beauty. (D. Thomas, D.D.)
Charity, emblem of
The Egyptian hieroglyphic representing charity is a naked child, with a heart in his hand, giving honey to a bee without wings. The child represents the humility of charity; the heart in its hand, the cheerfulness of charity; giving honey to the bee without wings, the worthiness and helplessness of the object of charity.
The importance of charity
Consider--
I. What is that charity which is the substance and reality of all true religion.
1. Negatively.
(1) Not mere almsgiving.
(2) Nor that kindly disposition which naturally distinguishes some persons without any religious principle.
(3) Nor any affection which by human skill and labour can be produced in human nature. Education and example do much to restrain the outward expression of the malevolent passions; nay, it is a part of courtesy to hide them, but they are still there.
2. Positively. Charity, as described here, is a grace only of regenerated human nature. It springs only from love to God. The fruit of the Spirit is love. Here the apostle speaks of this principle chiefly, as his subject required, in its acting towards men.
II. The manner in which the apostle enforces its importance and necessity. He places it--
1. Above all miraculous gifts. He does not depreciate them, but he exalts charity.
2. Above the most profuse almsgiving and the loftiest zeal.
3. Above knowledge.
4. Above faith and hope.
Conclusion:
1. We see the tendency of men to mistake the external circumstances of religion for religion itself.
2. Let us elevate our views to the true character of the religion of Christ. Love is its principle, its vital flame.
3. Let us mark how much of religion exists in temper.
4. Rejoice in the prospect of a future state, which this chapter opens. (R. Watson.)
Charity, regard for
It is recorded of the excellent Bishop Ken, that when his copy of the Bible was examined after his death, it opened spontaneously at Pauls great chapter of the Corinthians on charity. (J. Thomson.)
Charity, want of, not confined to theological circles
One doctor says bolus, and another says globule. Globule calls Bolus a butcher, and Bolus calls Globule a quack, and the hydropathist says, Beware of pick-pockets. And Bolus will not speak to Globule, though Globule says, Let us make it up, and begin again; and Bolus says, Never; as long as I live I will leech and blister and cup and bleed and do things with scientific vigour. (J. Parker, D.D.)
Charity, worthlessness of gifts without
All gifts, all graces, all talents, natural or acquired, are ungraceful, or wanting in that one essential, which is the complement or the supplement of them all, without this charity. Take it as of a circle, and it is wanting in that which makes it round. The lines from its centre do not go straight to its circumference. They are disproportioned; they are not equi-distant. Take it as of a building, and there is want of symmetry. The thing is deformed. It may have due length, but not due breadth. It may have breadth and length, but no depth. It may have due breadth, but not due height. It may have all these, but have no foundation. Such is any or every work without charity. (J. B. Wilkinson, M.A.)
Christian love
I. Its essentiality.
1. The apostle contrasts it with the highest and richest endowments possible to man.
(1) The mastery of all languages.
(2) To voice forth Gods purposes.
(3) To interpret all secret things and comprehend all truth.
(4) To be inspired with the highest supernatural faith.
(5) To be moved with the noblest philanthropy and by the spirit of martyrdom.
2. Though possessing all these highest gifts, the apostle declares that without love to God the Christian is nothing. Nothing--
(1) In view of Gods purpose of grace, to make His children to be conformed to the image of His Son.
(2) In view of the highest characteristic of the Divine nature. For God is love.
(3) In view of the essential attribute of Christian character--He that loveth, not knoweth not God. This is life eternal to know Thee, etc.
II. Its characteristics.
1. Long-suffering.
2. Tender-hearted.
3. Unenvious.
4. Meek.
5. Modest.
6. Not arrogant.
7. Unselfish.
8. Unresentful.
9. Unsuspecting.
10. Has no sympathy with sin.
11. Loves the truth.
12. Hides faults.
13. Charitable.
14. Sanguine.
15. Firm in trials.
III. Its superiority.
1. In permanence--
(1) To prophecies.
(2) To tongues.
(3) To knowledge.
2. In nature. Superior--
(1) To faith, because faith expresses helpless dependence on God, and love expresses the exercise of the most exalted attribute of God.
(2) To hope, because hope expresses desire for the good of ourselves, and love expresses desire for the highest good of others.
Practical lessons:
1. How opposite the Divine and human estimates of true glory.
2. How equal is Gods plan for human good. All cannot speak with tongues; all cannot master science and knowledge, but all can love.
3. Do we believe the testimony which the Holy Spirit bears in this chapter? (D. C. Hughes, A.M.)
Christian love
I. Gifts are of less value than graces. Still they are of great value. Do the best with all you have. Eloquence is useful in proclaiming truth. Insight is helpful to the teacher. Knowledge is needful: we cannot love an unknown person. Faith works wonders (Heb_6:1-20.). Almsgiving and faithfulness unto death are required. But all these without love are worthless in Gods sight. Yet, how often intellect, genius, and learning win the higher praises! A bright lad may be a bad boy. Without love teachers may fail.
II. Christian love is the chief grace. It is very different from natural love to kindred and to the world. It comes from God (Rom_5:5). It is to be shown to men. God requires it; His children need it; we are better, holier, happier for manifesting it. Love to men shows our love to God, as stars reflect the light of the sun. Love is here personified, for no Christian is yet so perfect as to sit for the portrait (verse 4). Love did not write the old proverb, Forbearance ceases to be a virtue. Kindness makes real gentlemen. Envy leads to unfairness and cruelty. Jealousy gives the eye a wrong cast. Love hushes boasting, reduces self-display, and takes the wind out of puffing pride. It imparts magnanimity, meekness, and a true estimate of ones self (Rom_12:16-18; verse 5). In the school of love good behaviour and unselfishness are taught. Her pupils do not take mean advantage of each other, nor quick offence at trifles, nor keep a note-book of evil things. They learn politeness, fairness, self-possession, purity, and candour (verse 6). Love gives joy. Iniquity brings sorrow. We must hate sin (Rom_12:9) while loving the sinner. A loving heart is a home for truth. Falsehood knocks there in vain. Love and truth are boon companions (verse 7). It is hard to say, Let the righteous smite me (Psa_141:5), and to bear a rebuke; it is harder to believe in the justice of it, to hope well of people who injure us, and to wait patiently for God to bring good out of our troubles (Gen_45:5; Gen_1:20). Love makes us docile, tolerant, trustful and trustworthy, hopeful, patient. It beareth--roofs over--things which should not be exposed. It is the ivy growing over castles once noisy with crimes (1Pe_4:8).
III. Love is the ceaseless grace (verse 8). It is a flower whose petals never fall off. In heaven we shall not need the special uses of gifts which are now meant for the Church on earth. These uses shall cease (verses 9, 10). The partial loses itself in the complete. Dawn passes into day. Steps to heaven will be put away when we get there, and have all things that are promised. We are here to grow in knowledge in childhood and employ our gifts till we come to the full stature of Christian manhood (verse 11; Eph_4:11-13). Faith now helps us to see images of heavenly things; but it will end in sight. Still there will always be knowledge and trust. Hope will result in possession, and still there will be expectation (verses 12, 13). (W. M. Blackburn, D.D.)
The apostolic doctrine of love
1. This passage stands alone in the writings of St. Paul, both in its subject and its style. It is the climax of the Epistle. The evil tendencies of the Corinthian Church met their true correction in this gift, without which the Christian society would fall to pieces--just as the civil society had appeared to philosophers and statesmen to be doomed to dissolution without φιλία or mutual harmony. Unlike mere rhetorical panegyrics on particular virtues every word tells with double force because aimed against a real enemy. It is as though wearied with discussion against the sins of this Church, Paul had at last found the spell by which they could be overcome, and uttered sentence after sentence with the triumphant Eureka.
2. But the very style shows that it rises above any immediate or local occasion. On each side of this chapter argument and remonstrance still rage; but within it all is calm; the sentences move in almost rhythmical melody; the imagery unfolds itself in almost dramatic propriety; the language arranges itself with almost rhetorical accuracy. We can imagine how the apostles amanuensis must have paused, to look up into his masters face at the sudden change in his style, and seen it as it had been the face of an angel, as this vision of Divine perfection passed before him.
I. The word Αγάπη, is peculiar to the New Testament. The verb is used in classical Greek, but only in the lower sense of acquiescence, esteem, or caressing. It is in the LXX we first find it employed to designate what we call love; and it is there introduced (probably from its likeness in sound to the Hebrew words to represent ahab and agab, both expressive of passionate affection, drawn from the idea of panting after a desired object. The Greek world exhibited in a high degree the virtue of personal friendship, which was so highly esteemed as to give its name (φιλία) to affection generally. Domestic and conjugal affection, strictly speaking, there was not. The word which most nearly approaches to the modern notion of love (ἐρος) expressed either a merely sensual admiration of physical, or an intellectual admiration of ideal beauty. The Alexandrians expressed benevolence to man by the word philanthropy which was, however, an abstraction to be panegyrised, not a powerful motive to be acted upon. In contradistinction to all these, and yet the crown and completion of them all, is the love of the New Testament. It is not religion evaporated into benevolence, but benevolence taken up into religion--love of man for the sake of love to God; love to God showing itself in love to man.
II. Its origin. It is perhaps not too much to say that it was derived expressly from the revelations of the Lord. It is, in all probability, from the great example of the self-sacrificing love shown in the life and death of Christ, that love to man for the sake of love to God is the one great end of existence (Joh_13:34; Joh_15:13). Until Christ had lived and died this virtue was almost impossible. The fact of its having come into existence, the urgency with which the apostle dwells upon it, is itself a proof that He had lived and died as none other had lived and died. This is confirmed by observing that the word and idea which thus first appear in the writings of St. Paul receive their full meaning and development in those of St. John, who, without doubt, received them from the example and teaching of Christ.
III. The contrast between the apostolical view of love and later representations.
1. Usually it is employed for almsgiving, yet this is the very sense with which the apostle expressly contrasts his own employment of the word (verse 3).
2. Sometimes it is used for toleration or forbearance, as when we speak of a charitable construction, in charity with our neighbours. But this sense, though founded on charity thinketh no evil, and is not easily provoked, is inadequate. As there may be almsgiving without love, so there may be toleration without love. Here our conceptions of charity soon come to an end, but this new commandment of Christ and His apostle is exceeding broad. (Dean Stanley.)
Love, charm of
When Dr. Doddridge asked his little daughter, who died so early, why everybody seemed to love her, she answered, I cannot tell, unless if is because I love everybody. This was not only a striking but very judicious reply. It accords with the sentiment of Seneca, who gives us a lovecharm. And what do you suppose the secret is? Love, says he, in order to be loved. No being ever yet drew another by the use of terror and authority. (W. Jay.)
Love, comprehensiveness of
Love is the brightest star in the Christian firmament, and the fairest flower in the garden of God. It comprehends all virtue, honour, goodness, purity, sincerity, magnanimity, and whatever else can adorn the human character. For what is holiness but love supreme? and what is heaven but love perfected? and what are all the Christian virtues and graces but so many modifications of the same Divine principle? Mercy is love sparing the guilty; kindness, love blessing the needy; pity, love sympathising with the sufferer; justice, love rendering to all their due; beneficence, love distributing its bounty; gratitude, love reciprocating its favours; fortitude, love sustaining its burdens; penitence, love bewailing its sinfulness; fidelity, but love performing its promises. And what is faith but love confiding? zeal, but love contending? peace, but love reposing? joy, but love exulting? hope, but love expecting? patience, but love enduring? meekness, but love forbearing? And worship is love adoring the Divine Excellence; prayer, love supplicating its heavenly Father; praise, love pouring its glad melody into the ear of God; preaching, love proclaiming the riches of the love that passeth knowledge; the holy eucharist, love celebrating loves sublimest mystery and transcending triumph; and all Christian work is love bringing its best sacrifice to the altar of the Love eternal, and laying its richest tribute at the nail-pierced feet. (J. Cross, D.D.)
Love, the essence of Christianity
Gustave Dore said to the Rev. Frederick Harford one day, My friend, I am a Roman Catholic a professed Roman Catholic. I was baptized in that Church, and I stick to it: but if you wish to know my real religion I will tell it to you. It is contained in the thirteenth chapter of St. Pauls First Epistle to the Corinthians. Then he recited it through from the beginning to the end, without hesitation or missing one word. When he had finished he turned to Canon Harford and said, Have I made any mistakes? and--and, believing in that chapter as I do, might I be considered a Christian? Canon Harfords reply was, Any man living up to that chapter might be called not only Christian, but Christianissimus.
Love, the essence of religion
Nothing is more common than to find even those who deny the authority of the Holy Scriptures, yet affirming, This is my religion. Nay, even a Jew, a Spanish physician, then settled at Savannah, used to say with great earnestness, Paul of Tarsus is one of the finest writers I have ever read. I wish the thirteenth chapter of his first letter to the Corinthians were written in letters of gold; and I wish every Jew were to carry it with him wherever he went. He judged (and herein he certainly judged right) that this single chapter contained the whole of true religion. (John Wesley.)
Love: from God the source
As the water exhaled from the sea falls in refreshing rains and reviving dews upon field and forest, meadow and mountain, thirsty soil and withered herbage, and then by a thousand channels flows back again to the sea; so charity, coming forth from God, scatters its blessings among the children of men, and with its gathered revenue of love and praise returns to the bosom of God. God is its Alpha and Omega--the fountain whence it issues, and the ocean where it empties. Love to God is the tree; love to man is the delicious fruit it bears. Love to God is the mountain spring; love to man is the fertilising stream it sends singing through the landscape. We love God for His own sake, man for Gods sake; the child, because we love the Father. (J. Cross, D.D.)
Love: gifts compared with
Gifts--
I. Have no value in themselves; may occasion mischief; love is intrinsically excellent; gives value to everything.
II. Do not necessarily make a man useful; love makes him active and self-sacrificing.
III. Cannot save; love is salvation already begun. (J. Lyth, D.D.)
Love: growth and power of
We know that in this world, love, like all the other of the higher emotions, is the weakest when we are young, and that it grows in power with exercise and age. We have to ripen in love as well as in all other things. A youth does not love as a middle-aged person can. Love is a thing first of leaves, then of blossoms, and at last of fruit. We sometimes connect together the manifestations of it which we see in this life, to get a large view of what it will be in the future life. In this world we occasionally see, in parents and brothers and sisters, or experience in ourselves, that which gives us a somewhat accurate conception of the Divine power of love which we shall possess in the world to come. There is nothing which love cannot do. It is the only thing that walks without touching the ground. It never grows weary. Nothing in the soul is superior to it. Let love be an active feeling there, and all the other faculties come eagerly before it, and willingly lay down their crowns and coronets at its feet. It governs without command. All other feelings open to it as flowers to the sun. There are ten thousand things in life from which we gain some idea of what this supereal nature is. What if every soul was affected by every other soul, as some are affected by those who have the mysterious power of sympathy, so that every chord in their nature quivers at the touch, as the chords of a piano quiver when the keys are touched? What if every soul were so royal with this spirit that each word, and look, and posture, and gesture, radiated joy and gladness upon every other soul? How blessed will be the time when there is this commerce, this freedom, this universality of this wonderful heart-power! How doth this Divine emotion cleanse both those who exercise it and those who receive its benefactions! By it God maintains the household. From its secret springs He nourishes the new generations of men. Even afar off from its source it shines with power enough to guide the world and lead men up the ways of civilisation. What, then, shall be its redemptive and educating power in heaven? (H. W. Beecher.)
Love: the gauge of true manhood
I do not distinguish men one from another merely by the difference of their thought-power. Still less do I distinguish them by the difference of their executive power. There must be a deeper gauge than these. Still less do I distinguish them by their external differences, as where one is high and another is low; where one is rich and another is poor; where one is wise and another is unwise. The point where true manhood resides is in the neighbourhood of love. In the copiousness, the variety, the endlessness, the sweetness, and the purity of the element of love, you shall find the measure that God applies discriminating between one and another. (H. W. Beecher.)
Love: importance of
I. Without love gifts are worthless.
1. They are inefficient.
2. Confer no real honour.
3. Profit us nothing before God.
II. Sanctified by love they are of inestimable worth.
1. The tongue is touched with fire.
2. The intellect is filled with spiritual light.
3. Faith triumphs over sin.
4. Good works are a sacrifice well pleasing to God. (J. Lyth, D.D.)
Love: the importance of
Love is the first outgoing of the renewed soul to God--We love Him, because He first loved us. It is the sure evidence of a saving work of grace in the soul--The fruit of the Spirit is love. It lies at the very foundation of Christian character; we are rooted and grounded in love. It is the path in which all the true children of God are found; they walk in love--the bond of their mutual union; their hearts are knit together in love--their protection in the spiritual warfare; they are to put on the breastplate of love--the fulness and completeness of their Christian character; they are made perfect in love--the spirit through which they may fulfil all the Divine acquirements; for love is the fulfilling of the law; that by which they may become like their Father in heaven, and fitted for His presence; for God is love, and heaven is a world of love. (Tryon Edwards, D.D.)
Love: indispensableness of
I. Though many external virtues may seem to exist without it. There might be--
1. Great gifts of speech.
2. Great grasp of understanding.
3. Great fulness of faith.
4. Great almsgiving.
5. Great martyr enthusiasm--yet with all this if a man has not love he is a spiritual nothing, a moral nobody, a nonentity in the great realm of being, where whosoever dwells in love dwells in God and God in him.
II. Because it inspires, ensures, and energises all such virtues. The virtues described are desirable. Covet them. But they are only ensured by love, and are certain to be found, and to be found in their fulness, where love is. It is the true inspiration and energiser. Without love such virtues are--
1. Mere sound.
2. Mere appearance I am nothing--only the semblance of moral manhood.
3. Mere abortive effort, it profiteth me nothing--it is labour in vain. Whereas not one of these virtues but will flourish where love is. St. Augustines great saying, Love, and do what thou wilt is warranted by Love is the fulfilling of the law. (U. R. Thomas.)
Love: extent of
Clever men can tell to a nicety the exact distance between the earth on which we live and the moon; they can even tell just how far the sun is from us. They can even measure how far it is from one of the twinkling stars that shine in the sky at night to another; they know the size of the stars, and their weight. But not even the cleverest of all the clever men that ever lived can say how far one single little loving deed can go, or say where its influence will end. Love is infinite and everlasting. When the world passeth away, and the lust thereof, he that loveth and doeth the will of God abideth for ever. (Baldwin Brown, B.A.)
Love: the life of the soul
The soul may sooner leave off to subsist than to love; and, like the vine, it withers and dies if it has nothing to embrace. (R. South, D.D.)
Love: no gift like it
This is one of the passages of Scripture which an expositor scruples to touch. The bloom and delicacy passes from the flower in handling. But although this eulogium is its own best interpreter, there are points in it which require explanation and enforcement. Note--
I. The supremacy of love.
1. The extraordinary gifts of which the Corinthians were so proud may profit the Church, but they are no evidence of the ripe Christian manhood of their possessor.
(1) Suppose I speak all possible languages, and have not love, I am but a mere instrument played upon by another--sounding brass, etc.
(2) Take the gifts of prophecy, miracles, etc. Without love, however, they may profit others, they neither bring me into closer connection with Christ nor give assurance of my sound spiritual condition.
(3) Take almsgiving. The young ruler lacked but one thing: to sell his property and give to the poor. But, says Paul, though I bestow all my goods to feed the poor, etc., I may do this from a love of display, or from an uneasy sense of duty.
(4) But martyrdom? Well, at one period martyrdom became fashionable, just as suicide once became fashionable.
2. Too often it is a mans snare to judge himself by what he does rather than by what he is. But no eye to advantage or to public opinion can enable a man to love. Love must be spontaneous from the souls self, the unconstrained, natural outcome of the real man. Love cannot be got up. It is the result of God entering and possessing the soul. He that loveth is born of God. And therefore it is that where love is absent all is absent. And yet how the mistake of the Corinthians is perpetuated from age to age. The Church is smitten with a genuine admiration of talent. Do parents sufficiently impress on their children that all successes at school and in early life are as nothing compared to the more obscure but much more substantial acquisition of a thoroughly unselfish spirit?
II. Its positive excellence (verses 4-7).
1. It is possible that Paul may have read the eulogium pronounced on love by the greatest of Greek writers five hundred years before: Love is our lord, supplying kindness and banishing unkindness, giving friendship and forgiving enmity, the joy of the good, the wonder of the wise, the amazement of the gods; desired by those who have no part in him, and precious to those who have the better part in him; parent of delicacy, luxury, desire, fondness, softness, grace; careful of the good, uncareful of the evil. In every word, work, wish, fear--pilot, helper, defender, saviour; glory of gods and men, leader best and brightest; in whose foot steps let every man follow, chanting a hymn and joining in that fair strain with which love charms the souls of gods and men. Five hundred years after Paul another eulogium was pronounced on love by Mohammed: Every good act is charity; your smiling in your brothers face; your putting a wanderer in the right road; your giving water to the thirsty, or exhortations to others to do right. A mans true wealth hereafter is the good he has done in this world to his fellowman. When he dies, people will ask, What property has he left behind him? but the angels will ask what good deeds he has sent before him. Thomas a Kempis dwells on its varied capacity. Love, he says, feels no burden, regards not labours, would willingly do more than it is able, pleads not impossibilities, because it feels sure that it can and may do all things. Love is swift, sincere, pious, pleasant, and delightful; strong, patient, faithful, prudent, longsuffering, manly, and never seeking itself; it is circumspect, humble, and upright; sober, chaste, steadfast, quiet, and guarded in all its senses.
2. Pauls description of the behaviour of love is drawn as a contrast to the unseemly and unbrotherly conduct of the Corinthians.
III. Its permanence.
1. As compared with gifts of which the Corinthians were so proud (verse 8). These gifts were for the temporary benefit of the Church. They were the scaffolding which no one thinks of when the building is finished, the school-books which become rubbish when the boy is educated, the prop which the forester removes when the sapling has become a tree. But knowledge? The knowledge of God and of Divine things--is not this permanent? No, says Paul.
(1) When a boy begins the study of Euclid, the first proposition he learns is absolutely accurate and true; he may add to it, but he can never improve upon it. His knowledge is imperfect in amount, but so far as it goes it is absolutely reliable. But when we are walking on a misty morning and see an object at a distance, our knowledge is imperfect in the sense of being dim, uncertain, inaccurate. We see that there is something before us, but whether a man or a gatepost we cannot say. A little nearer we see it is a man, but whether old or young, friend or no friend, we cannot say. Here the growth of our knowledge is from dimness to accuracy. Both the figures used by Paul imply that our knowledge of Divine things is of this latter kind. They loom, as it were, through a mist. We are at present in the state of childhood, which cherishes many notions destined to be exlploded by maturer knowledge.
(2) The other figure is still more precise. The word here rendered glass was a common figure among the rabbis to illustrate dimness of vision. If they wished to denote direct and clear vision, they spoke of seeing a thing face to face. They had a common saying, All other prophets saw as through nine glasses, Moses as through one. The rabbis, too, bad another saving, Even as a king, who with common people talks through a veil, so that he sees them, but they do not see him, but when his friend comes to speak to him he removes this veil, so that he might see him face to face, even so did God speak to Moses apparently, and not darkly.
2. Pauls crowning testimony to the worth of love is given in verse13. He does not mean that love abides while faith becomes sight and hope fruition. For faith and hope pass away only in one aspect of their exercise. If by faith be meant belief in things unseen, this passes away when the unseen is seen. If hope be taken as referring only to the future state in general, then when that state is reached hope passes away. But faith and hope are really permanent elements of human life, faith being the confidence we have in God, and hope the ever-renewed expectancy of future good. But while faith maintains us in connection with God, love is the enjoyment of God and the partaking of His nature; and while hope renews our energy and guides our aims, it can bring us to no better thing than love. (M. Dods, D.D.)
Love: power and office of
Love confers on the gifts of the Spirit their proper character and work.
1. It renders the unintelligent utterance of ecstasy significant (verse 1).
2. It raises the gifts which are significant and powerful, such as prophecies and faith to the rank of moral virtues (verse 2).
3. It ensures for those gifts which are themselves moral virtues such as kindness to the poor or the sacrifice of ones life for others; their fitting reward. (Principal Edwards.)
Love: the sum of all virtue
I. The nature of a truly Christian love. All true Christian love is one and the same in its principle, whatever the objects toward which it may flow.
1. It is all from the same Spirit influencing the heart. The Spirit of God is a Spirit of love, and when He enters the soul love also enters (Rom_15:30; Col_1:8; Php_2:1; Rom_5:5; 1Jn_3:23-24; 1Jn_4:12-13). 2, It is from the same motives. Both are loved for Gods sake.
II. The truth of the doctrine that all virtue is summed up in Christian love. We may argue this--
1. From what reason teaches of the nature of love.
(1) Love will dispose to all proper acts of respect to both God and man.
(a) Love to God will dispose a man to honour, worship, obey, put confidence in, submit to, and walk humbly with Him.
(b) Love to man disposes men to all duties towards their neighbours (Rom_13:10).
(2) Whatever performances or seeming virtues there are without love are unsound and hypocritical. If there be no love in what men do, then there is no true respect to God or men in their conduct; and if so, then certainly there is no sincerity.
2. From what the Scriptures teach us.
(1) Of the law and word of God in general (Rom_13:8; 1Ti_1:5; Mat_22:40).
(2) Of each table of the law in particular (Mat_22:38; Rom_13:9; Gal_5:14; Jam_2:8).
3. From what the apostle teaches us viz., that faith works by love (Gal_5:6). By this it is evident--
(1) That true love is an ingredient in true and living faith, and is what is most essential and distinguishing in it. A practical or saving faith is light and heat together, while that which is only a speculative faith is light only.
(2) That all Christian exercises of the heart and works of the life are from love; for we are abundantly taught in the New Testament that all Christian holiness begins with faith in Jesus Christ.
Conclusion: We may use this subject in the way of--
1. Self-examination. From love to God springs love to man (1Jn_5:1). Have we this love to the children of God? This love leads those who possess it to desire and endeavour to do good to their fellow-men (1Jn_3:16-19). Is this spirit, which dwelt in Jesus Christ, in our hearts and lives?
2. Instruction. This doctrine shows us--
(1) What is the right Christian spirit (Luk_9:55). This may, by way of eminence, be called the Christian spirit; for it is much more insisted on in the New Testament than anything else.
(2) What is real Christian experience? Love is the sum and substance of it. When persons experience true comfort and spiritual joy, their joy is the joy of faith and love.
(3) The amiableness of a Christian spirit.
(4) The pleasantness of a Christian life (Pro_3:13-17).
(5) The reason why contention tends so much to the ruin of religion (Jam_3:16).
(6) What a watch and guard should Christians keep against envy and bitterness of spirit! For these things are the very reverse of the real essence of Christianity.
(7) Hence it is no wonder that Christianity so strongly requires us to love our enemies (Mat_5:44).
3. Exhortation. To seek a spirit of love; to grow in it more and more; and very much to abound in the works of love. (Jonathan Edwards)
Love: the test of religion
Is your religion the religion of--
I. Of profession.
II. Of intellect.
III. Of enthusiasm.
IV. Of good works.
V. Of orthodoxy.
VI. Or of love? (J. Lyth, D.D.)
Far, but not far enough
Note--
I. How far a man may go in religion, and yet be nothing.
1. We may speak well on religion, and yet be nothing. Beyond all doubt Judas had the power of speaking; and to all appearance there was no difference between his speaking and the speaking of every other of the twelve.
2. We may have knowledge, and be nothing. Had not Balaam great knowledge? Yet he never had the saving grace of God.
3. We may do miracles, and yet be nothing. Did not the magicians in Moses time do many wonderful things? Did not our Lord tell us that many in the last day shall say, Lord, Lord, have we not in Thy name done many wonderful works? And then will I profess unto them I never knew you.
4. We may give all our substance, and yet be nothing in the sight of God. Many in the Middle Ages did so; many an old cathedral or religious house shows still what men did from false principles in the matter of giving money. It is not the quantity of our gifts, but the quality that God regards.
5. We may even die for our opinions, and yet be nothing. Has not many and many an one laid down his life before Juggernaut, and thus showed the sincerity of his belief in his poor, miserable, false idol? There is a zeal that is taught by the Spirit of God, and a zeal also that is not according to knowledge. These are solemn things. Let us not be content with a little religion. Remember Lots wife--how far she went; remember Demas, Judas Iscariot, the sixth of Hebrews.
II. What is this grace of charity, without which we are nothing ? I know no more simple definition of charity than this: the mind that was in Christ Jesus towards His fellow-men. (Bp. Ryle.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv1–8 1–3. Though I speak with the tongues of men…
1–3. Though I speak with the tongues of men and of angels. In chapter 12 he has spoken of spiritual gifts, one of which was to speak with tongues. “A more excellent way” (12:31) is now to be shown. Hence, various spiritual gifts are taken up and shown to be useless and vain without love. If he spoke not only with the tongues of men, but even those of angels, it would be, without love (see Revision), an empty sound, like sounding brass, or a tinkling cymbal. The latter was a brazen basin, which was beaten. The sounds of these instruments would not be musical.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 1. These need be very few; the language of…
CRITICAL NOTES
1. These need be very few; the language of the chapter is of the simplest, the thought inexhaustibly full.
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2. Note, Paul, not John, writes this chapter on Love.
3. The “I” is not so much personal, as the ideal of a Christian life personified.
4. Connect closely with, begin reading at, 1Co_12:31. Also, go on from 1Co_13:13 to 1Co_14:1. Thus, then, the whole scheme of thought is: “Desire earnestly the greater gifts. Yet I show you something still greater, better. Look at Love! Love It. Covet It. Follow after It. Yet, as I was just now saying, desire earnestly the greater gifts, but Prophecy more than they.” The Order of Preference will therefore be:
(1) Prophecy rather than Tongues or the like Charisms;
(2) Love rather than even Prophecy, and much more than Charisms.
5. “Love,” of course, throughout. “Charity” is the Vulgate, and quasi-ecclesiastical, word; used in systems of Morals with a nearly technical sense. Our “charity” is in 1Co_13:3; and, less exactly, in 1Co_13:5,—“not provoked,” “thinketh no evil.”
1Co_13:1. Tongues.—Connect with the “tongues” of, e.g., chap. 14. Tinkling.—Clanging (R.V.); q.d. incoherent noise, as opposed to the ordered, significant “speech” of real music. Tongues, prophecy, knowledge, faith,—most nearly to be desired as permanent endowments of the Church, but—nothing without love.
1Co_13:2. Perhaps Prophecy an occasional gift only; Knowledge a permanent one. Knowledge.—As in 1Co_1:5, etc. Faith.—Not saving faith—that always works by love (Gal_5:6); but such faith as Samson’s or Gideon’s; such as in Mar_11:22-23. All.—As usual with St. Paul (e.g. 1Ti_1:16), “all kinds, and all degrees of every kind.” Remove mountains.—Familiar phrase to Paul, Rabbinically trained, as used of Rabbis eminent for acute or subtle judgment, enabling them to clear up difficult questions or solve the knotty points of Rabbinical disputations. But here, with the larger sense of Christ’s use of the words, Mat_17:20; Mat_21:21. Nothing.—I become before God, and in reality, what I was once in the judgment of the world (1Co_1:28).
1Co_13:3. Give my body.—Very expression in Dan_3:28, LXX. Cases in 2Ma_7:5; Jos., Wars, VII: 8,
7. There had not at this date been any Christian martyrdoms by fire. Note the variant reading.
1Co_13:4. Suffereth long.—“Longanimity” rather than “Magnanimity.” Look at Jas_5:7 (same word as here, twice); Luk_18:7. Puffed up.—As you Corinthians are (1Co_4:6; 1Co_4:18-19; 1Co_5:2; 1Co_8:1).
1Co_13:5. Seeketh not its own.—Php_2:21; also 1Co_10:23-24. Easily.—Omit this; as, in similar case, “without a cause” (Mat_5:22). Looks as if the simple statement of Scripture were too strong meat for some early transcribers! Thinketh.—Reckons, and reckons with; keeps no account of evil actually done or said; never assumes, or supposes, or infers, or expects evil, as a factor in reckoning or judging of men and conduct. [Perhaps also actively, as in Homily below.]
1Co_13:6.—Notice (R.V.) in unrighteousness, with the truth. More accurate. Love stands by the side of, and has fellowship with, truth. If it were (per imposs.) to rejoice in unrighteousness, it would stand apart from it, even in its joy.
1Co_13:7. Beareth.—Better than “covereth”; well illustrated in Paul himself (1Co_9:12). Endureth.—Same root as in word for “patience”; in New Testament always more than “submits to,” even if silently; “pressing on, and bearing up” (T. T. Lynch). Faith, Hope, Patience, in this sentence.
1Co_13:8.—No verbal contrast (such as in A.V.), “faileth … shall fail.” Words different. “Faileth … shall be done away,” So at end of verse, and in 1Co_13:10. Favourite word of Paul’s (almost exclusively). Worth while looking at Rom_3:3; Rom_3:31; Rom_4:14; Rom_6:6; Rom_7:2; Rom_7:6; 1Co_1:28; 1Co_2:6; 1Co_6:13; 1Co_6:13 : as above, 1Co_15:24; 1Co_15:26; 2Co_3:7; 2Co_3:11; 2Co_3:13-14; Gal_3:17; Gal_5:4; Gal_5:11; Eph_2:15; 2Th_2:8; 2Ti_1:10; to make meaningless, powerless, or at least inoperative and valueless, in regard to some special purpose; so that it need no longer be taken into any account. Faileth.—Cf. Rom_9:6. Also cf. how Peter and James contrast the “falling” of the flower and the grass, with the “abiding word” of God. Love has the permanence of the “kingdom which cannot be shaken” (Heb_12:28).
1Co_13:9. In part.—Lit. “from a part.” Evans graphically says: “As we know the moon, deriving our knowledge of her from the one, only, side we ever see.” [May we add, seeing slightly round the edge of the known part, owing to the “libration”?]
1Co_13:10.—Stanley notes: Not when we come to it, but when it comes to us.
1Co_13:11.—“Perfect” with Paul, e.g. 1Co_2:6; 1Co_3:1, commonly suggests the manhood of the Christian life, as opposed to its childhood. Hence the transition to the similar contrast of “manhood” and “childhood” here.
1Co_13:12.—“In a (metal) mirror,” more accurate. Yet we seem to see the images through the mirror. Also, “in an enigma,” for “darkly”; yet we must suppose that we have some clue, and can half solve it, or we should have no knowledge at all, not even “in part.” “Face to face” and “in an enigma” are borrowed from LXX of Num_12:8. Also “know fully”; such generally is the force of noun and verb with Paul. (See how, e.g., 2Co_6:9; Col_1:6; 1Ti_4:3; Eph_4:13; Col_2:2, gain in force.)
1Co_13:13. Abideth.—Singular. Each passes as it were in review. What shall be the verdict? Faith? “It abideth.” Hope? “It abideth.” Love? “It abideth! Yes, and is greatest!” See this same triad in Col_1:4 sq.; 1Th_1:3; 1Th_5:8; Tit_2:2, etc. The “theological virtues,” as distinguished from the “philosophical” or “cardinal,” wisdom, justice, valour, prudence.
HOMILETIC ANALYSIS—Whole Chapter
The whole chapter breaks up into three paragraphs, grouping themselves around three central words:—
I. All-important, and Indispensable (1Co_13:1-3).
II. All-enduring, and Invincible (1Co_13:4-7).
III. All-outlasting, and Immortal (1Co_13:8-13).
So, then, we have A Sermon to the Church at Corinth, and to all other Churches whom it may concern. How truly Paul might have said, “I speak this to move you to shame.” He has shown them themselves, in their factions, their jealousies, their vanity, their “carnality” in its many-sided manifestations. And he has a good deal more to say yet. But, as if for relief to himself, he turns aside from the direct counsels and rebukes of the letter to look at and to show to them an ideal Christian life, which is pretty much everything that theirs is not. He is like Bunyan’s Interpreter, taking these Christians into “a little room” where sat “the two children, Passion and Patience, and Passion seemed to be much discontent, but Patience was very quiet.” “Passion” indeed, in their very gathering at the Lord’s Table; but what an atmosphere of peace here. “Corinthians, I have shown you yourselves. Look on that picture,—and on this! Do you not love Love? Will you not conform yourselves to this?” He is working on Divine lines, with Divine wisdom. Thus does the Paraclete convict (Joh_16:8) the world of Sin; by exhibiting Christ in the sharp and condemning contrast of His righteousness, that they may sit in judgment upon themselves and be saved.
I. You boast of your “tongues.”—In your Church gatherings here one, there another, starts up, all over the assembly, and utters his ecstatic, unintelligible words. Those less fortunate, as they think themselves, who have neither the tongue gift, nor the humbler but very useful gift of the interpreter, covet the showy, startling endowment. Well, give any one of you the Charism in its largest range and measure; add whatever vehicle of language, in any land, or race, or age, man’s thought may use for its expression; add, if you will—if God will—the speech of angels, and of beings belonging to orders unknown and unnamed by man; and then let him talk away! If there be no love in his life, none in his heart, he will have no real, no worthy, message! Clang! clang! goes the cymbal; loud, empty, meaningless. What is it worth? Let some plain man get up instead, and speak, as it were some simple, sweet strain of love’s coherent music, full of help and comfort for his tempted neighbour. That poor devil-driven Saul sitting next you wants David’s harping, not your brazen clanging. But is there no help in the next man there? He is “a prophet.” Pentecost has come; the very “servants and handmaidens” now share the gift of the grand men of the Old Covenant days. The written Word is not yet completed, to be God’s abiding Message and Messenger to men. We want the prophet as yet. Yes, there is help in him; he has from time to time a message from God for the congregation. (But so had Balaam, and so had Caiaphas, a message from God on their lips!) He has even been taken into long-hidden secrets of the counsels of God, and he comes forth a man to whom they are “mysteries” no longer. He is initiated; he has esoteric knowledge; and he is authorised to make them now the common property of you all. Indeed, “the deep things of God” are not wholly unsounded by the man of “knowledge.” Yes, there is help in him; but is there Love in him? No? Then he has much, and can give you much, but he is—nothing. A mere conduit-pipe, a mere vessel, to be thrown aside, when by him God has brought you blessing, and with no real part in it all whilst he conveys it. But try this other man. Subtler of intellect than any Rabbi of the schools of my youth, he can outdo them in “removing mountains.” Let him lead the company of scholars, and the mountain difficulties vanish and fall; there is a plain highway for the simplest learner who follows in his footsteps. And has, then, this man of acute intellect Love? He could even with strong faith, if need were, bow Nature to him, and make the very mountains to be moved, almost as if their Maker bade them be uprooted. (Let the thought be pardoned!) Yes? But has he Love? Is there Love for God and man behind all this miracle-working might? No? Then the Master will say, “Miracle-worker, but worker of iniquity, I never knew you! Depart!” It profiteth him nothing! The preacher himself, the office-bearer, the richly endowed worker, needs to beware. There are the gifts, these or those, more or fewer; but is there the Life, whose Spring of strength, whose Law, whose formative, governing Principle is, Love? If not, Paul’s verdict, God’s verdict, is—“nothing”! Love is all-important and indispensable.
II. But now what manner of men and women are the rank and file of the membership?—Fifteen marks are here of the Life which is Christian life indeed! Parade the members; bring them up to these official standards of requirement. This first cannot long bear to be unfairly rated and dealt with. He is soon on fire at a slight put upon him. He will not long be kept out of his rights. And as to those who thus give him less than his due, you will not find him putting himself out of the way to do them the least service; indeed, he has hardly time to be kind to anybody, even when the kindness is readily in his way, so eagerly busy is he speedily to right himself. This next has no good word, no kind thought, no thankful thought, for his neighbour who is doing better than himself in the world, and whose gifts are making his mark for him in the Church. He is eaten up with envy. The object of his envy is also in danger. See him come into the assembly of the Church, for business or for worship. It is almost with a swagger. You can almost see the insignia of his every office blazing upon his puffed-up bosom and enwreathed about his uplifted neck. He is highly gifted and able, and he knows it. He is inflated with the knowledge! Hear him speak, watch him at the business of the Church; it is a perpetual offence against all Christlike seemliness of word and spirit and behaviour. “Seeketh his own;” offices might be made for him; he accumulates them all, and himself is the centre to which all must converge. Try another. Those are not his faults; but take care how you vex him: he is “touchy,” and readily suspects an evil motive. Moreover, his memory keeps most accurate account of all wrong done to him. If an adversary of his makes a slip likely to damage fatally his case or his reputation, how he chuckles and “rejoices in the iniquity!” You hardly stir him to such joy when, perhaps at the price of no small struggle, Truth of principle, or character, or life, is gloriously exhibited. Try yet one more. He—or is it she?—bears everything with long patience and multiplied forgiveness; insists, as long as possible, on believing the best conceivable construction to be the true one, even though getting laughed at as “simple” for her pains; when her Belief is staggered by what seem stubborn facts, and can hardly persist longer in its “loving” estimate and judgment, then Hope steps in, and pleads that perhaps even yet things may be found to be different, or, if not, that perhaps the offender may some day repent; and if, driven out at last from even the refuge of her Hope, she can no longer help but know the simple, bad truth, then her Love will bear, and bear on, and bear up and onward with the brave endurance of the Patience of Love! Those others, the standard condemns them. This one will alone pass muster. And happily, these last are the staple of which Church life is woven. However it may have been in Corinth, the gifted ones and the great are not many in the Churches. There are always more of these plainer stones and common bricks in the building, than of the sculptured headstones and pillars and of the costly marbles. Happy the Church “enriched” with these long-suffering, kind, non-obtrusive, humble ones; of fair and seemly behaviour in every detail of speech and conduct; unselfish, hard to kindle with wrath, slow to remember wrong, and loth to suspect it; whose joy is the discovery and the triumph of the Right; incredulous of evil intent in anything, doggedly hopeful, even against “facts”; strongly patient of the inevitable worst. A Church composed of only such would conquer the world. Such Love is conquering all, even when it seems only to be enduring all. “The meek shall inherit the earth.” Such Love wins; it is invincible!
III. But now as to these “gifts,” God’s gifts.—Is there not something better? Has He no greater thing than these to give? You look around you, and see His distribution of temporal good. Evidently He does not appraise it very highly, or He would not give it so freely to men who do not love Him, or thank Him, or glorify Him in the use of it. Certainly, if it counted for as much with Him as it does with the men of the world, His children would never be left without it. He not only “knows how to give,” but gives, “good things to His children.” Look within your Church, and see how He gives these Charisms, to you factious, envious, impure Corinthians, rather than (say) to my dear, loving, blameless Philippian friends; to you, indeed, beyond any other Church. They are His endowments; not to be despised; each in its order and sphere and measure to be used for His work and glory. But beyond such gifts He values Character. It is the one eternally abiding enrichment of your life. You boast of your wide and deep “knowledge”; but it is accompanied by a wider and deeper ignorance. What is right is only outline, and very much will need revising or unlearning when the Perfect has come. Not a little of it will have lost all meaning and value in the new world of eternity; it was so entirely knowledge of, and adjusted to, this world of temporary things. You see only one aspect of any fact at once; from this partial view you gain only partial knowledge, relatively true. (Do not be dogmatic, and intolerant of the man who gets his own partial view exactly as you do yours. Let love remind you of that!) See all around things, as you will some day, and the knowledge of to-day will seem the mere A B C of the schooldays of God’s little children; your most confident judgments will seem the half-knowledge and often erroneous opinions of the boy. In the manhood of that life you shall “know,” as even now God “knows” you, and appraises you accordingly. You have deep insight into things? Why, you never get face to face with things themselves. You see, not realities, but their dim reflections in a mirror; and what you see is a very enigma, baffling you as you try to “know” it. You may call it “knowing” when in that world you learn without error, effort, hindrance. The “tongues” will hardly outlast your own age. “Prophecy” will more and more rapidly pass out of use as the Great Prophet begins more frequently and clearly and sufficiently to speak to His Church by His Word and His Spirit. Yourselves change and pass; and those things change and pass with you. Get hold of the one abiding wealth, Character, whose foundation is Love. Love is eternal as God Himself. Character will go forward when your unchanging Self goes forward, with a continuity of existence unbroken even in Death. Seek to have it God’s own “Character,” Love. The Life of Love finds its sphere as simply and naturally there as here. Love is the one grace which needs no modification to adjust it to the new conditions of life and employment in that world. Faith, “abiding” till then, will have perished in the moment of its consummation, dying as it sees what it believed for. Hope—our Christian hope, “abiding” till then—will have merged in enjoyment. Love “abides,” even then, All-outlasting and Immortal.
SEPARATE HOMILIES
[Strictly belongs to 1Co_12:31, “A more excellent way.”]
Love’s “Way” of Life.—[I.e. “Life” as βίος, not as ζωή, the life which is lived, not by which man lives; the life that makes the matter of a biography, not that which animates the creatures of zoology.]
Introduction.—Observe the sobriety of Paul’s judgment. In reaction from the excesses, the irregularities, the vauntings of the men gifted with “tongues,” some would have gone to an extreme in the other direction, and would have suppressed their exercise altogether, or, if that were impossible, would have discredited and decried them (as perhaps, 1Th_5:19). Paul, “speaking with tongues more than they all,” could hardly do this; yet his estimate of the “tongues” might well have been affected, adversely, by their abuse at Corinth, or, too favourably, by the fact of his own sense of the value of gifts. Some can praise no gift but their own, can value nothing but it, can do nothing but overpraise it; or can keep no clear vision and calm balance of judgment when a good thing is abused. Paul: “Covet earnestly the best gifts,” viz. knowledge, prophecy, tongues. “They are all good; prefer prophecy to tongues; but there is something better yet—Love.” And this love is not so much a gift or a point of character; it is a “way,” a path, in which all gifts are to be sought and employed.
It is
I. A life;
II. A rule of life. [I.e. like the Jewish Halachah, it is “the Way,” and “the Rule” which marks out “the way.” Love is the one all-embracing Christian Halachah, a Christian preceptive Talmud condensed into a word.] In both senses a novelty.
I. A life.—
1. Striking that not wisdom, nor intellect, nor strength of character, is made the starting-point of the Gospel conception of life. No; but the one universally possible characteristic. The child, therefore, and the humble poor, the simple and unlettered, the scarce-recovered heathen, can live it. It is a “way” smooth for the feeblest foot, and level to the entrance and use of the lowliest. How few could hope to live the life of the philosopher or the ruler. All may live the life whose characteristic is love. The very conception of any other life must be to most a hidden secret. The conception of this style of life stands open to the thought and heart of all. All other ideals which teachers have sketched out and held up are for the few; this is for the many—for all.
2. [Cf. the description of the high-souled man in Aristotle, Ethics, 1Co_6:3 (as quoted in Luthardt, Moral Truths, p. 292). “It is also characteristic of him that he does not rush to places and opportunities which are highly esteemed, and where others have already played the first part; that he is in general but slowly roused except where a great honour or a great work is concerned,” etc. “He is candid, because he looks upon men with contempt; hence he is always inclined to speak the truth, except in cases when he ironically reserves his real opinion, a part which he may well play with respect to the multitude.” “Nothing can easily astonish him, because nothing is great in his eyes.” “Even in externals it is generally admitted that the gait of the high-souled man is slow, his voice deep and emphatic, his words few. For a man to whom few things are important is not inclined to haste, and he who regards nothing as great does not exert his voice.” All of which, when brought into the light of the New Testament, and judged in the presence of ideal human life as seen in The Man Christ Jesus, is simply Pride. As Luthardt adds: “So too the wise man, the Stoic ideal, is the representative of indifference towards men, and his morality is nothing more than cold resignation.”]
3. This is an ideal of life, moreover, which can be true for both man and God. Divine love translating itself into human expression, and exhibiting itself within the limits of human conditions, is seen in the God-Man, Who is in this, as in all else, the Mediator between, the Unifier of, God and man.
4. What a perplexity to reason that such a lovely ideal should have to suffer, to “endure”!
5. Moreover, it will not be content to exist as a mere passive virtue. It is very characteristic of Christianity throughout, that the strain of 1Co_13:4-7 should seem to be one of endurance and self-contained goodness and peace. The points of character lie within the circle of the man’s own personal life, and that rather as he is acted upon by, than as he is an actor in, or himself affecting, other lives. Yet, as matter of experiment, it is clearly certain that neither in man nor God can a life whose germinant principle is Love, be merely passive, or patient; it will be active, going out all around in search of objects on which it may spend its force. The love of God has sought man out; it has always made the first approaches in view of reconciliation and fellowship. Though God’s love is not (in Butler’s words) “a bare and singular disposition to bestow happiness,” this is its inevitably prevalent characteristic. And in man, where it is, it acts. It is as busy as it is patient. It discovers reasons for doing good, and develops a wonderful ingenuity in discovering methods of accomplishing good. Love gives wonderful wisdom, and there is no other spring of persevering activity which will not at times, or altogether, find its force outmatched or outwearied and exhausted. “Love never faileth.”
II. A rule of life.—
1. All external directions and legislation must needs fail somewhere. Many cases will “crop up” which have not been, in so many words, provided against. Many rules will cease to be needed, or to be applicable. New rules are needed, often upon the instant, when there is no time for reference to authority, or indeed for any lengthy deliberation of the judgment. The one perfect legislator is a fully enlightened Love. No case can arise, so unexpectedly or so completely without precedent, but that a healthy heart, filled with that love which is the grace of the Spirit, will be equal to giving direction. Love will keep the moral sense active, the “touch” sensitive. It will need training, enlightening, informing, but it has in it an instinctive, native, legislative faculty. “What does God command? What does the Bible say?” “There is no express decision at all.” “What is customary?” “There has been no precedent within my knowledge.” “What does So-and so advise?” “There is no time to consult him.” “What does Love say? What would Incarnate Love have done? What would God’s love do?” A “law” for the occasion, which will not be far from the mark, will not be hard by that test to discover.
2. The niceties of justice, of courtesy, of kindness, between man and man can only be regulated by some such inner guiding “Law.” The finer points of personal bearing towards others, such as are expanded by Paul in 1Co_13:4-7, need inculcating upon the child. For self-assertion is natural to man, however much society “manners”—which are, in this particular, cut-flowers that once grew upon the root of Christian love—may repress or refine its manifestations (see Fragments from Robertson). [No more perfect “gentleman” than Cicero; but the natural heart shows in such a sentence from a letter to his intimate friend Atticus (1Co_1:14, as given in Farrar), “Heavens! how I showed off” (cognate word to Paul’s “vaunteth”) “before my new auditor, Pompeius!”] But the only absolutely effectual education or repression will be that of the instinct of Love acting from within. “As the man thinketh in his heart, so is he” (Pro_23:7); most simply and truly, in that the real man is in the purposes of the heart, whether they come to the surface in expression or not; but also in the equally true sense that what the man is within that he will, in many points, certainly when “off his guard,” appear. “The man maketh the manners” (Evans, in Speaker), when the very germ and the summary also of the character is Love.
3. This is an atmosphere, an aroma, hanging about, given off by, a Christian life in every detail. It will control the desire for “gifts”; only those will be cared about which Love can use. It will control their exercise; they will only be employed for the purposes, and within the limits, which Love will allow. It is an inward “ointment which bewrayeth itself” [Pro_27:16, borrowing the illustration, though not the thought]. As the thought of a man is found by the “thought-reader” to betray itself in unconscious muscular action; so will the thought whose summing up is, most comprehensively, “Love,” betray itself in action, even when not directly intended by the man, or not distinctly adverted to by him. It makes, and marks, the “good man,” as distinguished from the “righteous man,” of Rom_5:7.
4. Give rules enough, and you may secure any required number of right acts; but you must get a right heart if you desire righteousness. Put love in, and you may get by outgrowth from within a Christlike life.
1Co_13:1-3. Without Love—Nothing!
I. Applicable to the Church.—This goes back to an earlier thought in this letter to Corinth (chap. 1). Over against the great, swelling, proud entities of the world, Paul there sets the non-entities of the Gospel. God had already set them in array over against each other. Forces intellectual, social, political, the inclinations of the natural heart, its judgments, its desires, its passions, were all against the early Church. But it “brought to nought things that are.” The “power and the wisdom” of God in Christ brought to nought “the power and the wisdom” of the princes of this “world.” The thing that was “despised,” and was “set at nought” in the valuation of the world [as the Stone Himself had been “set at nought”], “overcame the world.” The nothings conquered the somethings. And what was true of the Church was true of the individual Christian. The woman, the child, the slave, often won the master, the house. The Decian persecution seemed to bring the hopes and prospects and numbers and strength of the Church to their lowest. But many a sufferer in the Decian troubles lived to see, after no long interval, a Christian emperor upon the Imperial throne. It is true simply to say that God “saw to it” that His work triumphed. The power of God was in the victory. But His power works by means, and uses instrumentalities; it accomplishes its purposes through and by means of the conditions and elements of ordinary human nature and life. Regarding the matter from this point, one might, must, say that the secret of the victory was “Love.” “Charity” conquered. Force might have crushed force. [“They that take the sword,” in defending or extending the kingdom of Christ, “shall perish by the sword.”] But force broke itself upon Love. The waves found Love an immovable rock against which their power was dissipated in vain spray. The “meek inherited the earth” (“wielded the world,” as the Wycliffe gospel has it) because of their “meekness.” The reed-sceptre ruled, where the rod of iron could only have coerced. Love was the secret of resistance and of conquest. The meekness, the patience, the forgiveness of injuries, the kindness which laid itself out to compass the good of their very persecutors, [protesting (e.g. in Tertullian, Apol., c. 39) that it was loyal to the government and prayed for the emperor],—these were all aspects of Love, the love which was as new a thing to the world, in language and thought, as it was in life and facts. Without this, for the conquest of the world, the Church had been “nothing.” A lesson for all time. It is “a universal law” of the extension of the kingdom of Christ. If all the Church had been “enriched” with gifts as the Corinthians were (1Co_1:4-7); if literally all the Church had spoken with “tongues”; if Moses’ wish had been literally realised, “and all the Lord’s people had been prophets” (Num_11:29), and had had “knowledge” to which no thought of God in His purposes toward man was any longer “a mystery”; if miracle-working faith, instead of being confined to narrow limits of place and age, had been the every-day, mountain-moving, mighty power, always at the command of the Church; if every Christian had been as wealthy as a Barnabas, and as liberal, so that the charities of the Church, not only towards its own “poor,” but towards the poor outside its membership, had been a hundredfold greater than they have ever by any possibility been; if a whole Church had stood before the world “ready to be offered,” or actually offered, to death, and that by fire,—yet the world would not have been conquered. By such means it never will be. These things have their meaning and their use; they have been factors in the great result, which meant the empire won, and a Christianity associated with the permanently progressive, intelligent, world-affecting, race-leading civilisation of the centuries, ever since the victory over the empire. The miraculous gifts, for example, were, like the bell tolled to announce that the worship is going to begin, arresting attention, awaking interest, inviting to participation, but ceasing after their brief, initial work was done. Not without these things, perhaps; the martyrdoms were an exceedingly impressive argument to every heathen spectator. But even given these things, not without Love. Gifts; eloquence in the literature or the press of the Church; deep and broad philosophy in the exponents and defenders of Christianity; the almost miraculous power of enthusiasm and of strong faith in the doctrines, the fortunes, the future, of Christianity, or of a special creed or Church; charities; martyrdoms of ascetic, or laborious, spending of life,—these alone are but the body; Love is the soul. These may be the instruments; Love wields them, and the victory is hers. All these have been divorced from Love many a time. The learning and acuteness of apologetics and polemics and didactics have undergone a transfiguration as fearful as when a demon entered into and looked out from the eyes, and uttered himself through the lips, of perhaps some tender father or affectionate son; love has been cast out by a stronger spirit, of evil. Almsgiving has become bribery to buy adherents to a sect, or a method of earning merit for one’s own salvation, or even of winning applause of men. At one period there was almost an epidemic of madness for volunteered martyrdom, which did not wait for the informer, but thrust itself upon the notice of the heathen magistrates, men and women claiming to be noticed as Christians; the motive being, in fact, not Love’s witness, unto death, for the Master, but the same winning of merit. The asceticisms of nearly every section of the Church have been martyrdoms whose whole character is altered, whose value is gone, because they have become voluntary sufferings, inflicted as the purchase-price of merit; self-love, not love, thus being, with more or less subtilty, their motive. To God these are nothing. As giving to the Church any real hold of, or victory over, the world, though they may seem to achieve a temporary and limited admiration and success, if these be her armour or her weapons, the Church is nothing. God cannot work through a loveless Church.
II. Applied to the Christian man.—If the individual Christian have not, or lose, this characteristic and essential mark of life, he too has reverted to his old and true and native valuation before God. He is one of the “things that are not” (1Co_1:28),—“nothing!” “Of Him are ye.” All standing and life are of God and His grace. “Christ is made unto him” all that he is or has (1Co_1:29). “If he have not the Spirit of Christ, he is none of His” (Rom_8:9). And the “fruit of the Spirit” is “love.” “By this do all men know that he is a disciple, that he has love” (Joh_13:35). The charity of this chapter is the “love” of the Second Table (so-called) of the Law. But it has arisen out of “the love of God”—His to us—first “shed abroad in our heart” (Rom_5:5); with so close a connection that if the love of the brotherhood be wanting, it argues the absence of the love of the Father, and this, that the Father’s forgiving, adopting love (Rom_8:15-16) has never been known, or has been forfeited. Status, life, love—all with Paul are linked in vitally close association. A man may therefore test himself by this paragraph. “What must I do to be saved?” is one earlier form of the question. But afterwards, and frequently, “What must I be to reckon myself a Christian?” He may cast Paul’s inventory into analogous, modern forms, and say, “What have I?”
1. “Profession?”—It is something that a man can speak the “tongue” of God’s modern Israel—“the language of Canaan” (Isa_19:18). The dialect does not come naturally to, or sit with facility upon, the lips of a foreigner. It is the man who has “entered into the kingdom of God” by being “newborn” into it (Joh_3:3; Joh_3:5), and who has spoken it from his “new-birth” onward, who talks it “like a native.” He can detect the accent of a stranger who has merely “picked it up.” Yet the native citizen may lose his citizen heart without losing the old trick of speech. The prodigal among the swine will speak there with the gentleman’s accent he learnt at home from the father. “If a man say,” etc. (1Jn_4:20). He may “say,” but lip evidence is not enough even for himself. Is that all? “Nothing!”
2. “Intellect?”—There may be, happily, the closest alliance between intellect, naturally of the highest and most highly trained, and Christian revelation. Its believers and defenders and exponents have by no means been fools or unversed in learning. Augustine, Pascal, Butler, would have been intellectual giants, whatever their creed or their theme. Yet whilst great gifts have been consecrated in all their abundance to the service of Christ, again and again have the great thinkers been also simple believers. Indeed, they may “play the man” in the fight for Truth; but they must, each of them, be “the little child” in order to be Christians in any real, personally beneficial, saving sense. Intellectual appreciation of Christianity; hearty approval of its ethics and laws; and mastery both of its difficulties and its supports; intense vehemence in its defence against opponents,—all these may be divorced from the distinctive love for Christ or for redeemed man. “Nothing!” The noblest intellect is a noble gift to offer upon the altar of consecration. It finds no small acceptance with God. But if only the intellect has grasped Christianity, the man is not yet a Christian. Indeed, he only as yet knows the externals of Christianity, as he might know and defend Buddhism or Mahometanism. The loving heart of the pardoned, regenerate sinner alone knows Christianity. The intellect may give allegiance to the system of Truth; the loving heart alone gives union with Christ. That makes the Christian. Without it, the adherent of one amongst many creeds of the world,—“Nothing!”
3. “Enthusiasm?”—A great power, which, when joined with the grip upon, and the allegiance of the intellect to, the Truth, makes a man a mighty worker. It may give “driving” power to the organiser and the ruler in the Church’s offices; it will to himself be a “staying” power. He may rouse others with his gift, a born leader of men. He may “pull things through” to a victory snatched out of the very jaws of defeat, when all but himself were despondent, or ready to yield. With enthusiasm and natural energy a man may “work” a Church as he would “work” a business, or some secular society, and may do it very successfully. But there come moments of self-revelation to men, when, under the searching light of the teaching Spirit, they discover that a passionate devotion to a particular Church, or to some special department of Christian work, with an enthusiasm and success which have made them bulk in the public eye as forefront “Christians” in labour and fruit, has been unaccompanied with the deep devotion of Christ Himself, without which men may “push” the business or the agencies of the Church as successfully, and in as secular a spirit, as they do their own business, or may be as devoted to the fortunes and interests of their Church or sect as they are,—and with precisely the same kind of devotion,—to their political party. “Nothing!”
4. “Good works and charities?”—[God’s estimate of “good works,” let it be remembered, is qualitative, not quantitative. Further:] These may have many meanings besides love. [There was more than a child’s fun in the definition, “ ‘Charity’ is giving poor folks old stuff you can’t use yourself.”]
(1) Mere weakness which cannot say, “No”;
(2) A self-indulgence which gives, to get as quickly as may be out of sight and mind the unpleasantly painful object of “charity”;
(3) An attempt to quiet conscience;
(4) An indolence which cannot bear the trouble of inquiring into the truth of the applicant’s case, and still less of undertaking the often extremely difficult task of discovering how really to help the case;
(5) A mere compliance with surrounding example or custom, from fear of singularity;
(6) Self-glory. Indeed, no “religious” action needs watching by the actor more closely than does charity; none more readily misleads the man himself; nothing more readily than almsgiving can be accomplished without “love.” The motive which prompts almsgiving may indeed be a very real and genuine benevolence of heart. But if it be benevolence which has no eye set upon Christ, nor draws inspiration from His love shed abroad within, it is not yet enough. “Dole” away! “Dole” until you are yourself a beggar! Is that all? “Nothing!”
5. “Devotion to self, self-denial, of the most rigorous, even to death?”—But whilst “death” may mean strength of principle, and of faith, it has meant, and may mean, stubbornness and obstinacy which would not go back of yield when once a position had been taken up and the man was publicly pledged to it; i.e. Pride. Labours or austerities that ruin health, or even end in death, may be the merest caput mortuum of a religious life, from which all that once gave them such imperfect meaning and value as they had, has evaporated. They may become the merest mechanics of a religious profession, from which all soul and love have departed. All these? Yet perhaps “Nothing!”
6. Happy, then, if by the gift and grace of the Holy Spirit—whether with or without some, or all, of these—the man’s self-examination says, “Yet I do love!” (cf. Joh_21:17).
1Co_13:2. Man-worth.
I. The greatest thing in the universe is Mind. The greatest thing in Mind is Love.—Whatever a human intelligence may be, have, or do, if destitute of love, it is nothing.
1. Not the gregarious sentiment which links us to our fellow-creatures. That is an instinct common to animal existence; in some men stronger than others, making those who possess it in the highest degree “amiable, good-natured.” Much domestic love and social benevolence is nothing but a development of this. It is a blessing, but not a virtue. There is no morality in it. It can feed the upas tree as well as nourish a tree of life.
2. Not theological love for one’s own faith and sect, which pours forth tender and pathetic benedictions upon all within the limits of one’s own creed, but fulminates anathemas upon all besides. This is not love; it is a demon working under the mask of the angel “Love.”
3. Nor sacerdotal love, “which speaks eloquently about the cure of souls and Church extension, but little about the physical and social woes of the race.” Priestly selfishness, not manly love.
4. We may describe, we cannot define, it as a generous moral sympathy for the race springing from love to the Creator. All real philanthropy will have its source in piety. Such love is no spasmodic emotion; it is an all-pervading element, the underground of character, the heart of the heart, the soul of the soul. It places man’s entire being in a right relation to God and the universe. It was incarnate in Jesus. This love alone can confer real worth on humanity. “What is he worth?” means not, “How much native force, spiritual attainment, or divine soul has he?” but, “How much money?” Gold outweighs soul in the social balance. Fill your purse, and though your soul be empty, you are great. “Wealth is the one thing needful; Mammon is God; love of the world is inspiration,”—such is the Gospel of the age!
II. Without this love, man is nothing spiritually—
1. In relation to Nature.—Whatever does not minister to the spiritual in man does not minister to himself. Nature gives sensuous pleasures, measured in variety and extent by the senses. To a sensuous man “the world is a larder to feed him, a wardrobe to clothe him, a market to enrich him; or, at most, a riddle to amuse his intellect.” She gives intellectual pleasures, but thinking is necessary to their participation; they flow from nature only when it is turned into a science; the fountains of mental pleasure are concealed until by the Moses-rod of philosophic thought the outward crust of the flinty rock is broken through. But the spiritual pleasures she gives are the highest. Nature is then looked at through the heart, the self. “It is not merely a table for the animal, or a problem for the thinker; but a loving home for the child, a temple for the adoring saint. To impart these highest joys of nature is Nature’s highest function.” Love entering into the heart of a sensuous, selfish, or merely intellectual man, touches all nature into a new form, burns up his old world, causes its elements to melt with fervent heat, its heavens to pass away, till he rapturously exclaims, “A new heavens and a new earth! The former things are passed away!” To the sensual, nature is gratification; to the thinker, it is theory; to the loving, it is heaven! Without love “I am nothing” in relation to the spiritual enjoyments of nature.
2. In relation to Providence.—Providence is only absolutely good when it is realised that its grand design is moral goodness; “not to make a Dives in time, but a Lazarus in eternity.” If Providence only raises a man to fortune, enriches him with knowledge, or lifts him to fame, and does not refine and purify his sympathies, expand and elevate his soul, it has been a bane rather than a boon. Material blessings to a bad, unloving heart are spiritual curses. The ten thousand influences of Providence—its sun, its rains, its gracious breezes—make the healthy germ rooted in the soil of love rise every day into new forms of beauty and life; but the tree with no such rooting is by them all only stripped of its remaining verdure, and hastened to its dissolution and decay. As the mortally diseased may say, “I am nothing to the health-giving economy of nature,” so the unloving may say, “I am nothing in relation to the spiritual blessings of Providence.” Rom_5:3 sqq. links the series Tribulation, Patience, Experience, Hope, Confidence that fears no Shame, “because the love of God,” etc. “All things work together for good to them that love God.” The very God of Providence can make them so work together for none others.
3. In relation to Christianity.—Love alone can interpret love; none but the loving can rise to the meaning of such a revelation of love as Christianity. Power in philosophic analysis, accuracy in dialectics, skill in criticism, will be incapable of understanding its essence and genius. They may understand Theology, but not Christianity. The one is for the intellect, the other for the heart; and only the heart of love can reach it. It is a real unction from the Holy One, [a charism of the Spirit] by which, alone, we know all things in Christianity. Still more, that which renders us incapable of entering into its meaning, unfits also for applying its “exceeding great and precious promises.” They are for the children of love, and for them only. Its sublime disclosures and its quickening spirit, its promises of mercy and its radiant glories,—without love to them “I am nothing.”
4. In relation to the community of the good.—The “city,” the “church,” the “family,” wherever they exist, have the same bond of union, the same condition of friendship, the same justifying principle, the same standard of work. Not wealth, learning, talent, birth. In corrupt “society” especially does the first make a man a respectable member of it, however callous or evil his heart. But in the great community of the good, love is everything. Whatever else a man may have, if he have not this, he is not admitted into their circle, he is excluded from their fellowship. To this glorious community, without love “I am nothing.”—Adapted from “Homilist,” New Series, i. 433.
1Co_13:5. “Thinketh no evil.”—“Does not reckon, or reckon with, evil, does not take evil into the account.” Such is the full meaning of the word, which is thus a very far wider grace than merely an absence of suspiciousness of spirit and judgment. “Suspects no evil” is included; but there is much more. It suspects none, and imputes none; it entertains no thought of resentment, and devises no evil.
I. Attributes no evil to others, nor thinks of such a thing.
II. Contrives no evil against others, nor thinks of such a thing.
I.
1. There are problems in life, of exceeding complexity, questions for our judgment and foresight, which must be solved. Not the smallest element in the complexity is introduced in the very fact that the character and conduct of men and women are involved; and character and conduct are problems in themselves, problems within the problem, often of yet greater complexity. We do not understand ourselves, of whom we know the elements of the problem more fully than we can ever hope to do in the case of any one else. Yet who has not found the disentangling of motive, for example, of worthy from unworthy, of blamable from laudable, and the resulting judgment upon the moral quality of his own conduct, a thing past his own wisdom and skill? Who has not, therefore, had to cast himself wholly upon the mercy of the one judgment that is built upon all the facts, and those read with Absolute Wisdom and Absolute Justice? Not yet do we know even ourselves “as we are known.” And how much less others?
2. Yet we must form an estimate. The Master said, “Judge not,” yet directly after bade His disciples “cast not pearls before swine.” They must, then, be able to judge who are the swinish men. Officially, at any rate, men must often “judge” others, and must speak out at all cost their judgment, whoever may be condemned or ruined. No man with a moral sense awake can help forming, swiftly and instinctively, a judgment, favourable or unfavourable, upon a thousand things he sees in the character and conduct of men around him, or even upon what he hears—suspending, in this case, his judgment upon the man, until he learns whether the facts be as reported.
3. There is a blind, foolish confidence which will not hear, or see, or be told; a simplicity which is the sport and the prey of every rogue; a simplicity which “passes on and is punished.” Carried to that extent, it is folly, not honour; childishness, not childlikeness. But it is an error in an honourable direction. There is no type of man less noble or exalted than the man of preternatural shrewdness, whose boast it is that he can always see through the millstone, that he is never deceived, and that nobody ever can blind him, who “numbers, weighs, and measures” everybody in scales of unfailing accuracy, and who has no misgivings about his skill or his method, even though somehow those weighed by him are always “found,” at least a little, “wanting.” That is a hateful type of man whose cardinal maxims are that he “never trusts any man any further than he can see him,” and “never believes a man honest until he cannot any longer believe him a rogue.” In solving the problem of men, their characters and conduct, his rough-and-ready method always is to “think evil” first; he will always first assume that “evil” is one of the elements of the problem; he “reckons with” that.
4. One would have thought that experience would abate the self-confidence of such a habit of judgment. How often has fuller, later knowledge of the persons and the facts shown that all the harsh judgments were unfounded and unfair; that, indeed, all our thinking and talking has been waste of time and words, all our virtuous indignation was quite gratuitous, and our disturbed feelings were nothing but needless distress! We had been pronouncing a judgment where we had not all the facts. No doubt bitter experience will show the most guileless and unsuspecting that all men are not worthy of trust; but some are thus worthy in the highest degree, some are so in an unexpected degree, and the average of even the world is high. “Be wise as serpents, harmless as doves.”
5. In even the graver matters of moral conduct there is room for the moderating hand of experience to restrain hasty judgment. We have seen a man sin—there was no room for question; have heard him speak unadvisedly. But fuller knowledge of his education and training, consideration of the subtle influences of inherited-physical conditions, have not indeed destroyed his responsibility, but have lightened his blameworthiness a little, and have modified what must needs be our condemnation. Only One Eye can take in—where there has been manifestly a poor performance of duty, or a very clear failure—all the struggle that went on before, and the repentance that came after; all the fight in which the poor fallen fellow for a long time held his own, and conquered, until the one fatal moment when he failed and fell. When the wrong, supposed or real, impinges upon oneself, it is doubly hard to be fair. Yet experience ought to contribute to teach a Christian man to “think no evil,” or at least as the first stage to “believe all things” to be the best, and to hope for some extenuation and abatements, when there is no longer room for simple acquittal of all blame. Yet not experience, nothing but a Love, which is not an easy-going temperament, too indolent to be severe or to be angry, but a grace, will cast out the habit of “taking evil into account.” To Love, the first presumption will be in favour of something better than appears. It will not readily believe evil of any, nor, except with much reluctance, review a favourable estimate long ago formed. When Love is judge, it will always be on the prisoner’s side. An evil solution is the last thing it will look for in the problem. It will take precaution, but not entertain suspicion. It will first put the best construction upon what is confessedly staggering to confidence, or difficult to understand. It will begin by believing the best it can about any man; it will first credit him with all the best intentions which can reasonably be supposed,—believes whilst it can; hopes when it hardly can hope; endures when it really cannot believe the best. The shrewd man “rejoices in iniquity”; chuckles that his harsh judgment was verified and his acuteness vindicated. The man of love “rejoices in the truth”; and that, even when the “truth” of the man suspected or blamed, has proved his “shrewd” suspicions to have been groundless. Love, like God, hates sin, but loves to “cover” sin with a veil of forgiveness. It does not love to carry even the memory of evil.
7. Such an indisposition “to think evil,” in our common phraseology often appropriates to itself, in a special application, the name “charity.” But charity in judgment needs to be kept clearly distinct from laxity. Laxity plays fast and loose with the standard; charity is cautious in applying it to an individual man. “Toleration in some men’s mouths means liberty to be as careless about religion as they are themselves” (Guesses at Truth). Kindness before truth is no “Charity.” There are broad lines of wrong and right which no man who is a Christian can leave open to challenge, and by them it is inevitable that conduct [and, on similar lines, opinions or doctrines held] should be condemned. But he hesitates to condemn the man. The history of the word “heresy” shows how close, as matter of observation, is the connection between the state of the heart and will, and the results arrived at by the intellect. Yet whilst general principles of responsibility are clearly insisted upon, they are only with much reservation applied by “charity” to any particular man. The Divine Judge may exempt some when man’s charity cannot, and indeed, with its knowledge of the facts, ought not to acquit. Man may, with the purest heart and from the very intensity of loyalty to Christ and truth, condemn in error. And, at all events, love “thinketh no evil.” Especially in theological controversy, whilst each must “contend earnestly” for the aspect of the whole Truth which is given to him and to his Church to teach and defend, motives should not be lightly imputed; and it should not readily be supposed that the holder of what seems a mischievous doctrine will follow it to its logical consequences. He may; Facts may be too strong for Love; but at any rate Love does not begin “reckoning up” the man and his doctrine by “taking evil into account.”
II. Love plans no evil.—Here again Love is Godlike.
1. Need hardly nowadays take into any practical account positive religious persecution of any physical type. But there is need that a Christian man watch his own heart lest anything akin to revenge linger within. There may have been more than they know of personal feeling in some of the strong measures taken by professedly Christian men—who not infrequently were really such—against those who differed from them in theological opinion, or in some points of Christian or civil regulation or morality. The petty persecution, or annoyance, in an English village, which one form of religious faith may, with many a strange excuse and disguise to itself, devise against another, is something less than the love which “plans no evil.” In all opposition, whether of doctrinal controversy or practice, to condemn the opinion without bitterness, or distrust, or contempt, towards the man, is difficult. But love harbours no such evil, nor dreams of it; and casts it out, if it be found lurking within. No Christian man would ever deliberately plan harm gratuitously; nor even as a part of a revenge which calls itself “punishment”—no matter how greatly he has been wronged. To do so would be so utterly incongruous with the very life of God—the life of Love—as to argue either that there never had been any Christianity which was more than nominal, or that a real Christianity had declined and died. “Good for evil is Godlike; good for good is manlike; evil for evil is beastlike; evil for good is devil-like,” says old Mason. But what honest heart has not hated itself to find, if not exactly no unwillingness to see others “paying off his score” for him, yet at least a half-pleasure and satisfaction when some ill, which he would himself never have devised, falls upon the offender from some other source. The world’s wisdom checks the feeling so far as this (in the words of a Baralong proverb): “Do not rejoice when your enemy falls in the path; there are more slippery places in front.” A half-coward fear reminds a man tempted to ill-will that “curses, like chickens, come home to roost.” But this chapter lifts up the whole matter to a higher level, when it says, “Thinketh no evil,” towards, as well as of, another. Then the very wish to harm is gone. The thought of the offender suffering is foreign to the very instinct of the loving heart. It is a real pain to love to hear or see the wrong-doer suffer. Love cherishes no evil thought towards the offender. Godlike love has entirely and heartily cancelled the offence as well as foregone a penalty. [“Godlike.” Yet in the Parable of The Unmerciful Servant (Mat_18:23-35) it is to be noted that while, as between servant and fellow-servant, there is to be no limit to mercy and forgiveness, yet, as between royal-master and servant-subject, there may, with perfect righteousness, be a final limit to both.] Nor indeed is this the whole work of love when this is made perfect. A mere negative abstinence from indulged evil in act or feeling may mean a great triumph for love over nature. It is grace, sometimes much grace. But more grace,* perfect grace, goes further. Not without the grace of the enlightening Spirit—we may gladly admit it—have Rabbis and heathen philosophers arrived at their maxim: “Do not unto others what you would not have them do to you.” And “do” includes “think,” “desire,” “plan.” But Love which is Christ’s, which is God’s, which is “a gift,” goes beyond the negative precept, and says, “Do what you,” etc. On the surface, indeed, Paul goes no further in Rom_13:10 : “Love worketh no ill to his neighbour, therefore Love is the fulfilling of the law.” But he means more The work of love is not perfect until the man “thinketh no evil” because he is so busy thinking some new good towards his fellow-man, “even towards the unthankful and the evil.” Even to such God is ever “thinking good.” Whether in God or man there is no room for thinking evil in a heart full of love.
1Co_13:8. Love’s Immortality.—It will never fail—
I. As an element of moral power.—It is the strongest force in the soul.
1. The strongest sustaining power. In every trial and sorrow, under every burden. It is the only power which can appropriate the upholding promises of God. These are all made to the loving.
2. The strongest resisting power. We have not only burdens, but enemies. If love preoccupies the soul, temptation will be powerless. No one can draw us astray unless in some degree he enlists our affections, and if love be centered on God we are immovable. Love builds around the soul an impregnable rampart against which the attacks of the enemy strike only to rebound.
3. The strongest aggressive power. We have burdens and enemies and battles, and victories to win. There is nothing in the moral world so aggressive as love; a fire that encompasses with its spreading flames all within its sphere. Man can stand before anything sooner than love; the heart opens to generosity, kindness, love, when it closes utterly, with bolted door, against selfishness or sternness or wrath.
4. All the energies of the soul grow under the influence of love as nature under the sky of spring. It is the atmosphere of an undying life. It “never faileth.”
II. As a principle of moral unity.—Isolation and division are repugnant to man’s nature. But in confederations based on political sympathy, or material interests, or theological dogmas, or mere carnal affinities, there is no soul union, no coalition of hearts. Love alone can secure this. But we can only love the lovable; but this is Love, that it invests another soul with beauty, and makes him worthy of the love of his fellows. Love is the gravitation of the moral realm. By it Christ binds His people into one. As a principle of social unity, between class and class, between high and low, all sorts and conditions of men, it never faileth; it is the only bond which does not.
III. As a source of spiritual happiness.—Love is joy. It casts out from the heart all that is inimical to happiness. The passions of men are the real miseries of their life; hatred, malice, anger, pride, revenge, covetousness ever unsatisfied, like “fear,” “have torment,” the torment of hell begun on earth. Love slays or is slain by all these. It creates all the elements of spiritual joy. “Love sets all the strings of life’s lyre to music, it brings the soul like a wandered orb from chaos, it links it to its own centre, and fills it with the light and life of heaven.” As a source of all spiritual happiness and joy it never faileth. Remember, this love is a grace, a gift, a spiritual thing, not native to the heart; it is the first in order and beauty of the cluster, one and manifold, “the fruit (not fruits) of the Spirit” (Gal_5:16-24).—Adapted from “Homilist,” Third Series, iv. 165.
1Co_13:9. We Know in Part.
I. This is true of mere secular knowledge.—
1. Hitherto hardly more than two men have arisen who seemed to know everything about everything comprised within the learning of their age: Aristotle in the ancient world; Lord Bacon in the modern. For the most part men are satisfied with the study and mastery of one or two branches of learning. The tendency in our time is more and more to specialisation of study, to sub-division of the field. An Adam Clarke will hardly again, singlehanded, write an extended commentary on the whole Bible. A Hume will hardly again write a “History of England.” A single book of the Bible, a single period or reign or life—and that dealt with exhaustively—modern work tends in that direction. If men used to study a square mile with the naked eye, they now scrutinise a square inch with a microscope.
2. The man who most thoroughly knows his own section of a subject feels most fully how partial is his knowledge. The wisest student knows best how much is unknown. The beginner is the only man who thinks he knows much, or knows anything completely. As Burke said, the man who thinks he has got a clear idea may be quite sure he has got a little idea. Every student finds the little stream of inquiry on which he embarked in youth widening fast as the years pass on, till the very banks disappear, and just as he dies he finds himself launched out on a boundless ocean. Needless to tell the story of Sir Isaac Newton and his pebbles by the shore.
3. Then, putting together all the results of all the studies of all the wisest in all the ages, we still know only “in part.” In our own days, more than ever, the range of knowledge is widening fast; the firm conclusions of former days, and even of a few years ago, are sometimes rudely overthrown; they always need revising, and are always being added to and enlarged. He would simply be ridiculous who should say that this nineteenth century knows all about even the physical universe, or that no new applications of what has long been known will be discovered. We have unlocked the secrets of the Light, and have made the rays which started from the stars thousands of years ago tell what those stars are made of. Yet no man knows why moving a needle at one end of a wire which is being traversed by an “electric current”—that also a mere verbal symbol standing for an unknown fact—makes a similarly placed needle at the other end follow every movement of the first. Underneath all our boasted knowledge of the physical world lies the most profound ignorance of what in reality this Matter is, of whose forces and forms and properties we speak so confidently. We do not know what is the basis of phenomena. The metaphysics which underlie physics are a bottomless depth. Of what Spirit is, except that we judge by its manifestations that it must be totally opposite in nature to Matter, we are just as ignorant.
4. Obvious as all this is, it needs to be remembered, when bold voices claim and timid hearts fear, that this partial knowledge possessed by our century, and even that some particular scientist’s (comparatively) thorough knowledge of his small part of the whole field of research, has somehow affected the certainties of the Bible and Revelation. “We know in part” means, “Do not be in a hurry to triumph. Do not be in a hurry to fear.”
5. But what really has happened is only this: The lifelong student of the square inch becomes an authority on all matters of fact lying within it. Nobody more eagerly welcomes his facts than the intelligent Christian. Yet others can often make better use of, and more justly value, the facts than the discoverer himself; can better co-ordinate them with, and measure their bearing upon, the results of other students in other similarly narrow fields. There is a penalty to be paid by the specialist; and however well he may know his part, he does know only in part. He is often ignorant of, or little qualified to judge of, facts outside his own subject, because of his devotion to his own.
6. Simple, if not exactly ignorant, believers may remind themselves that they too know a great deal about the facts of the spiritual world and its life. The Bible and the Spiritual World have been their field, and they know it as well as the scientific inquirer knows his. Many an unlearned Christian is a specialist here, and can speak with authority. Many Christian men of fair culture know more of the facts of physical science than do some—happily, not all scientists—of the Bible and its Life. Moreover, any man may by industry and natural intelligence judge of the facts of the natural world; whilst the mightiest intellect without the opened eyes for spiritual things is utterly incompetent to judge of them.
7. The past has its lessons, e.g. Galileo. We see that the early defenders of Genesis as against Geology were defending with quite untenable arguments a crude Geology at which even unbelieving science laughs to-day. Defenders and assailants alike knew only in part. As they do to-day. Triumph and Fear are equally premature and unwarranted.
II. This is true of our knowledge of revealed things.—
1. Bible mainly concerned to reveal things not otherwise discoverable by us, and these only so far, and in such a manner, as required by its special purpose. We may almost press the phrase, “A lamp to our feet, and a light to our path.” See how a lantern held low gives light to a traveller. On a small, inner circle it sheds bright light; all within that circle is fairly clear, clear enough to walk by. On the edge of this is a penumbra of fainter illumination; and beyond, entire darkness. The landscape around, the heaven above, are left unillumined. And the bearer of the lantern is himself not seen at all, or only dimly by a few stray beams reflected from the inner circle of clear light.
2. What I am—a sinner; what I may be—a child of God, redeemed and saved; how the change from one to other condition may be wrought—by repentance and faith;—all these are within the circle of greatest light, though even it only gives sufficient knowledge of them to walk by. Just a little light as to how I came to be a sinner; but so little upon the question, e.g., how the death of Christ makes pardon available for me upon my believing, that some of the greatest minds have given up hope of discovering any nexus. [Perhaps the nexus most nearly indicated in Rom_3:25-26.]
3. Many another question, interesting, but not so urgent for solution, lies in the penumbra—half in light, half in shadow. E.g. if I am saved—what heaven is like; if I perish—what hell is; where both are; how spirits live disembodied; what the angels are and do; the nature of the resurrection body;—how we know these things “in part.”
4. Then how many questions lie in the unrelieved darkness beyond. Whence came evil? Why did God permit it to enter? to continue? Why did He not—if He did not—redeem fallen angels, as well as fallen man? Are there any other worlds, moral, sinning, redeemed? Or has God worked out this supreme specimen case of His “manifold wisdom” (Eph_3:10) on our little Earth alone? Hardly a word! Hardly a ray!
5. Then how little light on Him Who holds the light to our feet. Just a little reflected upon Him from His creation, and from the few revealed facts. E.g. we find, (a) One God, one only, clearly insisted upon everywhere; but also (b) Three Names, set side by side,—not more, nor fewer,—each spoken of as we speak of persons, and as we speak of God. Or we find two sets of statements—one leading up to the assertion, “Perfect Man”; the other to the conviction, “The True God and Eternal Life.” We put what we know into orderly, scientific shape, and announce our doctrines of the Trinity and of the Incarnation. But the best-instructed theological system-maker knows best that he knows only in part.
6. Text, then, becomes a word of caution in all thinkings and speculations upon the subjects included in revealed knowledge. The powers of our mind are limited. We shall get no more facts: the Book is complete. All we can hope to do is reverently and patiently to study the narrow field of clearest illumination; the good men and the great minds have been rewarded, ago after age, with a better knowledge of the old material.
7. A man, just beginning to think, just knowing enough to appreciate difficulties, and half feeling the force of objections, the answers to which, so far as any can be given at all, are as yet beyond him altogether, may remember with advantage that he knows, and never will get beyond knowing, in part. He may thus be saved from casting away—in haste of pride of newly awakened power, or in perplexity because of the fringing shadow around a by no means perfectly lighted inner circle—truth which he will afterwards find has moral certainty, probability of the very highest, sufficient at least for its reasonable acceptance as “a light to his feet.”
8. Also, it will save him from the unwisdom of refusing to order his life by the moral precepts of the Bible, because all around them are unsolved and insoluble moral perplexities, lying in the penumbra or the outer darkness. Text says: “Do not lose your head, nor in panic cast away difficult doctrines; be more modest than to suppose that you have settled all questions. Wait awhile, and, above all, do not reject the moral help of the Bible because there are “The Moral Difficulties of the Bible.”
III. True of the providences of life.—
1. Personal or domestic trial of many kinds staggers faith. To see a good man repeatedly and sorely smitten, or an “indispensable” man removed from the Work of God, when there seems no successor to arise.
2. God’s remedy is generally not explanation, but faith. “Let not your hearts be troubled; believe!” “What I do thou knowest not now,” etc.
3. Sometimes we do know His reasons “in part.” Years after, we see why He dashed our idol in pieces before our eyes. The greatly afflicted, godly man, e.g., could tell you, if you won his confidence, of secret tendencies to pride, to love of the world, to neglect of God, which were thus continually kept in check; perhaps he sees that they could only thus be kept in check.
4. Suppose the story of Martha and Mary unfinished, broken off at the return of their messenger bringing no Jesus and no message from Him. Suppose the story of Joseph recovered in an incomplete papyrus manuscript from an Egyptian tomb, and breaking off at the point where, in spite of the assurance that “Jehovah was with him,” it seems as if every new step, and even every refusal of temptation, has only helped him towards a prison, to lie there hopelessly under an unfounded accusation. How perplexing would be our knowledge of Jehovah and His ways, or of Jesus and His action! Because it would be knowledge derived only “from a part” (so the Greek, exactly rendered) of the facts. In our perplexed days let us understand that we are only midway in the story. Our wisdom, our peace, is to let the Divine Author finish the remaining chapters, and then let us justify Him.
5. So the common soldier, and even the subordinate commander, is learning the general’s plan of campaign only whilst he is helping to work it out. It is too soon to doubt or criticise it; foolish to refuse to obey because the whole great scheme of operations is only known to the Head which has conceived it.
IV. Chap. 1Co_2:9. 1Co_13:10 shows that Heaven is not meant: “God hath revealed them to us by His Spirit.” Yet of the highest, richest, ripest, Christian experience and knowledge it is to the last true: What we know, we only know in part, because we know only from a part of the fulness of possibility for us in Christ. We never shall know otherwise than in part, even in this.
1Co_13:11. Childhood and Manhood.
Introduction.—The natural a parable of the spiritual world. So we speak, because in that order we become acquainted with them. But probably we approach nearer to the order of the Creator’s thought when we think backwards or downwards from the spiritual to the natural. The analogies which we discover rest upon the fact that the natural has been modelled upon the lines of the spiritual. As this life is to the life hereafter, so is childhood to manhood. [Cf. the use of this same illustration in 1Jn_2:12-14.] Yet the practical order for thought reverses this, and begins with the natural. The part of “prophecy” was soon fulfilled; the completed Word and the teaching Spirit have superseded it. “Tongues” soon “failed”; sooner perhaps than prophecy. “Knowledge,” in the special sense in which used in this letter from 1Co_1:5 onward, perhaps may be said to have remained, “abiding” until the eternal life comes, with its larger, fuller facts, and its “face-to-face” vision of them. Yet if it has long persistence, it has no eternal permanence such as “Charity” has, which “never faileth.” The character of this cannot be altered by the passage from time into eternity,—as we divide the one unbroken duration;—its mission and work will never be ended. But as to knowledge, We are now in the childhood stage of powers and knowledge. In the expression of what we do know (“I spake”), in the reception of new knowledge (“I understood”), in the reasoning to new knowledge from what is already given us (“I thought”), our limitations and language and methods are those of children. How our cousins—the angels; how our grownup (“perfect”) brothers and sisters who have left school—the glorified ones in heaven; must smile at such boasted knowledge and such wise talk of the Corinthians! “Listen to the pretty prattle of those children down yonder!” “With what schoolboy certainty of brand-new knowledge of the elements of a subject do these clever Corinthian men pronounce down there upon all things in heaven and earth! And they are as proud of the little bit they have learned as a child is of his first, juvenile recitation which he has got by heart.” There is nothing to despise about the child’s lesson and learning. It is the pride which spoils all!
I. Language.—
1. Mathematical science alone has a perfect language adequate to express its truth. [Yet axioms and postulates, preliminaries to all knowledge, which must be granted though they cannot be proved, confess limitation to lie at the very basis of all mathematical knowledge.] Because being only concerned with matter and its relations its medium of communication is homogeneous with the matter to be conveyed. Shall we have by-and-by an equally adequate “mental” vocabulary, and be able without ambiguity or doubt to arrive at an absolute philosophy? (So queries Isaac Taylor, Physical Theory.) “Abstract intellectual philosophy (putting out of question the general rectification of sentiments and notions accruing from the influence of Christianity) remains where and what it was in the bright times of Grecian intelligence. The preliminary work of fixing the sense of terms and of advancing axioms has still to be done anew by every professor of these studies; and his labour is scarcely completed before it is broken up and cast away by his successors. This incertitude appears to admit of no remedy.” (Taylor, p. 116.)
2. With what imperfect a vehicle of language are we furnished for the expression of the thoughts and facts of the spiritual world here and hereafter. They are almost entirely represented to us, and spoken of by us, in words which are condensed illustrations, whose appropriateness and serviceablencss depend upon some real analogy between the spiritual fact and the natural illustration. [E.g. all the terminology of the doctrine of the Trinity—“Fatherhood,” “Sonship,” “Spirit”; the descriptive terminology customary in the matter of the rewards and penalties of the eternal world—“fire,” “crown,” “thrones,” and the like; and to some extent the terminology of experience—“election,” “adoption,” “redemption,” “reconciliation,” and so forth.] The analogical term is true so far as it is intended to hold good, true for the point it is intended to illustrate; but term needs checking with term, analogy with analogy, the strength of one supplementing the weakness of another, the truth of one complementing the defect or (what soon becomes) the falsehood of another; and even thus the whole round of truth is only approximately expressed.
3. Controversy has oftener arisen from the defective vehicle on both sides with which thought has to be expressed, than from any other one cause. For this reason also is controversy, whether written or oral,—but especially oral,—of so little value in ascertaining or vindicating truth, even when prejudice, or passion, or interest do not interfere. Words mean so very diverse things to different ears, and on different lips. Quite fortuitous suggestions are started in the mind of both by the words of the opponent, and these again give a colouring to the words employed; till at last men get weary of bringing each other back to the point or of settling the meaning of terms, and they fight for victory, and not for truth. Or, as one mind wearies sooner than the other, and, to cover weakness or defeat, resorts to sophistry, the imperfection of the vehicle is again in evidence.
4. To the dwellers in the world of “manhood,” and to our own “manhood” some day, how amusing, and perhaps even grotesque, are the views of the future state which men have imagined for themselves, and have preached to others; arriving at their strange result by insisting too precisely on the analogical and symbolic phrases which alone are given to us to use. Men have pressed the words of childhood until their heaven has been as fantastic as their hell. They have built up a future upon words derived from the present. They are the best words which could be given us; perhaps the only language our childhood can be taught to employ. But the children should not be too positive about the things behind the words. They are not falsehoods because they are only imperfect vehicles of expression, but the more men outgrow their childhood the more carefully will they employ even the terminology of things spiritual.
5. The “tongues” point out, rather than lead us in, a way for thought and inquiry, as we see how the higher reaches of Divine knowledge beggar all the human vocabulary and create a new one of their own, intelligible enough to another man who also is exalted to the level of the world of which it is the “tongue,”—whether as Paul was, who heard and understood the “unutterable” tongue of “Paradise” in the time of his ecstasy, or as every “interpreter of tongues” became competent. So, again, the “groanings” of human spirits, led out by the Divine Spirit, after the future estate of the “glorified” children of God, become “unutterable” (Rom_8:28). All the highest experiences of the spirit soon pass language, and tend to incoherency, or to impossibility, of expression; even to the man himself they become vast even to vagueness, passing even the grasp of thought. Even our childhood—in both nature and grace—thinks and feels and knows more than it can say.
6. But when at last we move amongst the things themselves, we may hope for a language as “manlike” as our knowledge of the facts, not as the occasional experience of an ecstasy or of some special exaltation.
II. Perception and reception of knowledge.—
1. Much, not all, of our knowledge comes to us conditioned by the possibilities of the five physical senses. The physical organ is as much a barrier to, as an avenue of, knowledge. We may (with Taylor again) speculate upon the possibly great enlargement of our perceptive faculties, which now are thus rather limited than helped by our five adits of sensation. “What of a body percipient all over, and percipient of new properties?” There will then at least be no distraction for thought arising from the need of attending to the body’s wants. Nor any hindrance from the varying degrees of bodily disorder or sickness. We need be no materialists to understand the suggestion that perhaps a perfect bodily organisation might permit of a plenary memory. Now, not only are the past leaves never wholly open before us, but also “the paper is frail and the ink fades, so that a complete record is never kept, and old or hasty or careless records become easily illegible” (Taylor, p. 75).
2. Even the mental capacity is manifestly as yet only that of childhood. [Story of Augustine, pondering his work on the Trinity, watching the child digging a hole in the sand of the seashore. “What for, child?” “To put the sea in!” “What else am I doing, to try to apprehend the being and the manner and existence of God?”] “Plunge the gill-pot into the ocean, and it will only hold a gill-potful” (Maclaren; coram me, H. J. F.). Because of our natural limitations, as often as because of our moral unreadiness, must He say to us: “I have many things to say to you, but ye cannot bear them now” (Joh_16:12). If it “doth not yet appear what we shall be,” it is no desire for reticence or concealment which hides our future estate and its “manhood” from our “childhood’s” knowledge. It is in great part the impossibility which confronts and baffles the teacher of the child, when he attempts to convey some idea or fact to which there has been nothing analogous in the experience or acquired knowledge of the pupil. The child cannot comprehend the man. “You will understand when you get older. I cannot explain to you yet.” When, e.g., bereaved hearts go out into the obscure hereafter, with yearning arms outstretched following the dear one, and asking the always recurrent round of questions about the other life—“what they are like there,” “how we shall meet them next,” “where they are,” and so on—may we not believe that the sympathetic Elder Brother Who has done so much to bring life and immortality into clear light, would gladly comfort these hearts by telling more, if only it could be told? “What is heaven like?” “I will tell you when we meet there.” The child must stop there. We can only grow past that barrier to knowledge.
III. Reasoning to and search after new facts.—
1. Will there ever be an immediate knowledge of facts, an intuitive perception of truth? It was said of Clerk Maxwell that it seemed almost impossible for him to reason wrongly on a problem of mathematics applied to physical inquiry. Can we conceive that power, exceptional, and even in him limited to its one topic, extended to all topics, and that in all men? Some men seem to possess a power of “shorthand thinking” which is suggestive of a world where the power may be enlarged and the process be abbreviated. [True, to us the process of inquiry has a charm; but that is a means, not an end, an arrangement to make the scholar more willing to take the trouble over “childhood’s” lessons.]
2. “A considerable portion of abstract science stands under this condition, and is assented to rather because the denial of it involves some impossibility than because the truth itself can be brought to stand out clearly to view” (Taylor, p. 101). Reductio ad absurdum is a confession of our “childhood” and its limitation of thought.
3. There is the danger of specialisation in study, though this is a necessity, and on the whole a good thing. [See Homily on “We know in part.” See again Taylor, p. 94:] “This division of labour in the world of mind … is peculiarly disadvantageous in its bearing on the elevated themes of theology, which, because they are in the most absolute sense universal, are not to be apprehended by any single faculty of the mind, but stand in such a manner related to our entire intellectual and moral constitution, as that it is only when every faculty in harmonious and simultaneous exercise is actively engaged upon them that they can be readily embraced.” But this is “childhood” passed and “manhood” come.
4. How we are beset with prejudices and fallacies at every step! How easily deceived by self-interest! How we blunder and stumble on our way to truth! How much we owe to accident! And how much to Revelation pure and simple! [E.g. the bulk of chap. 15 is bare revelation.] And yet the Bible itself is only a book “written for schools,” for the scholars in the elementary, the lower, forms here. How seldom we see all round a truth! If we ever do! We know and argue “in part” [lit. “from a part”]. We are reading an “enigma,” of which we have not yet got all the key. Like Tennyson’s Lady of Shalott, we are doomed to see, not things themselves, but their images in a mirror, and that only of poor material. When manhood comes, the key to the riddle will be ours. We shall see into the very heart of things, as even now we ourselves “are known.” We shall see things, realities, “face to face.” [Cf. Num_12:8, and suggest] every full-grown man in Christ shall, with Christ, be a high priest who may go direct into the Presence, and “pure in heart”—adult in holiness as in powers—“shall see” and know God!
1Co_13:13. Greatest because Godlike.—All three—Faith, Hope, Charity—are of God; but Charity alone is in God. He implants Faith and Hope in us; He shares Love with us. He cannot believe anything, or hope for anything; absolute knowledge shuts out faith and hope. We believe and hope, in our partial ignorance; He can only know. There is a degree of pain in Faith and Hope which is incompatible with the absolute rest and fulness of happy satisfaction of His nature. Faith often brings strain upon heart and mind; Hope is itself really a disquiet, something lower than rest, even though there be an element of pleasure in it [which distinguishes it from the anticipation of Fear].
I. Love brings the rest of God into the life.—“He will rest in His love” (Zep_3:17) is an incidental illustration of the perfect Rest of the nature of God who is Love. Just as the one absolute Wrong, the one absolute Sin, under all conditions of life—human, angelic, diabolic, creaturely—is “a Lie” with its “Darkness”; as the one absolute Holiness, common to God and to His creatures, is “Truth,” “Light”; so the one absolute Happiness, common to God and to His intelligent creatures, is Love. Truth and Love are the two facts which, without modification of definition, can be lifted up from the creaturely life and associated with and attributed to the Divine. They are “true in Him and in us.” They have come down from Him to us. How much of the pain of life is created by man’s own passionate, evil heart! Circumstances are not men’s curse, except when their heart makes them such. How happy, e.g., would many a man be—with abundant reason to be happy—if it were not for “envy” (1Co_13:4) of some other who started with him in the race of life, and who seems to have outstripped him in wealth or position and social consideration! All the good he has is spoiled because he has not that other man’s “good.” Love would help him to enjoy his own, and would give him an added joy in the happiness of his companion who is no longer his competitor. Is any life more uneasy, more full of unrest, than that of the “unseemly,” “self-vaunting,” “puffed-up” man who is ever “seeking his own”? The simplest word is a “provocation,” where none was intended; the diseased sensitiveness of vanity “thinks evil of” and construes into a slight, or an insult, the most utterly innocent act. There is a horse-leech hunger for praise ever craving “more” and “more”; even flattery is better than nothing; yet lingering good sense will often penetrate its disguise, and shrewdly enough, but to the bitter disappointment of the vain heart, discern its worthlessness or perhaps even its intention covertly to mock or to sting. Everybody is suspected of an intention to give less than due consideration; nobody is quite trusted to be simply, sincerely, directly kind in anything said or done or intended. A wretched life is often that of the man or woman of “society,” the very breath of whose nostrils is the homage of others, whose life is a long struggle for social precedence; “first in a village rather than second at Rome!” How great the deliverance wrought by the love of 1Co_13:4-5! How great the rest! And where evil has been intended, it may be dealt with in either of two ways. It may be taken at the worst construction and valuation; it may be pondered and brooded over, with a creative power in the brooding which can create a world of ordered and intended evil intention out of nothing! It may be talked of, growing more and more disquieting as each word unconsciously gives it an exaggerating touch, until it blots out all the brightness of life, and is a cloud of blackness overhanging all. The love that “covers,” that “hopes” against facts, that “suffers long” and “endures,” that, above all, is actively kind to even the wrong-doer,—that brings rest. No lubricator for the inevitable frictions and irritations of life like Love! The proud man, the boastful man, the passionate, angry man, the envious man, the suspicious man, the covetous man,—they are perpetually creating for themselves occasions of pain and disquiet. They “rub everybody the wrong way”; everybody “rubs them the wrong way.” Life is not God’s, but the devil’s; not heaven, but hell. Life is torment, not rest. But God’s life is rest. Love sets the “grain” of life another way; it grudges no man what he has; it is thankful for what itself is; it keeps a deaf ear and a blind eye for much that could only give pain if it were attended to, or admitted into the heart; hoping much; judiciously, forbearingly, patiently, ignoring a great deal. Life grows brighter; things run more smoothly. Even as a point of practical prudence, and of personal peace and happiness, love is the better working principle, and in its self-contained, satisfied resourcefulness would give peace—a peace not unworthy to be a far-off, yet true, adumbration of His peace Who within Himself has an all-sufficient, all-satisfying fulness and perfect peace. And this must needs be so entirely the fruit of a new heart, renewed by grace in the image of God, that on this account also love brings contentment, rest, peace.
II. Love imitates God.—The word is Paul’s. “Be ye imitators of God as beloved children, and walk in love, even as Christ loved you,” etc. (Eph_5:1-2); which again stands in the closest relation to Eph_4:31-32, that bids Christian men to put away “wrath and bitterness,” and a train of other evil passions, and, above all, to “forgive,” with a “tenderhearted kindness,” not unworthy to be compared with the love of “God in Christ” which forgave them. The paragraph here, 1Co_13:4-7, obviously contains some particulars [e.g. “believeth,” “hopeth”] which can find no parallel or precedent in God. But it may well be studied in the light of the example of Jesus Christ, Whose love to sinners may have been the germ of the revelation to Paul of this noble grace, Charity, and of its Divine pre-eminence. In the only passage where Christ speaks of His “heart” (Mat_11:29) He is “meek,”—a trait which is not less precious that it is so human in its conception and presentation of Him. If He were not “meek,” what hope had there often been for sinful men, refusing His appeals, ignoring His claims to their allegiance, repaying with rebuff His loving appeal to them? That He is the embodiment of a Divine Love which “suffereth long” and “endureth all things,” is the very hope of men. It is an instructive comment upon “is not provoked,” to read the sequel (Mat_12:9-21) of the story of the healing of the withered hand. The Pharisees were provoked to a plot of murderous malice. How shall Jesus reply to it? The same power which had restored the man’s hand might well “wither” all theirs into helplessness. Indeed, He who could so heal could kill. What will He do to such men? What He actually did was to “withdraw Himself from them”; in kindness to them simply putting it out of their power as yet to compass His death, by getting out of their way and going quietly somewhere else. What were they as against Him but “bruised reeds” which a touch would have broken? What to His holiness but the offensive, smoking lamp-wick which prompts every man who smells it, to make an end of the offence by extinguishing the remains of fire? But no; “He shall not strive nor cry.” [Shall we say “shall not behave Himself unseemly”; or that “Divine Power shall not”?] Such “bruised reeds He will not break … until,” etc. Love brings the judgment to an issue, either in a victory of coercive power, which constrains outward submission, or of inwardly subjecting force, which wins a victory over a willing captive, who is conquered by, and assimilated to, the Love that conquers. With how much in human hearts must Divine love needs “put up” (to use the human, homely word) often through long years! What an offence to the very nature of God Himself must the heart and words and whole bearing be, of the man whom love’s absence leaves to develop the self-assertion, the impatience of injury, the suspicious temper, the self-seeking, which are suggested by 1Co_13:4-7! And how wholly like Christ is the love which “vaunteth not itself, seeketh not its own”! The “mind that was in Christ Jesus” is in point of exact and precise exposition (in Php_2:4-5) the spirit which makes every man “look also on the things of others.” “Equality with God” was “His own”; but He forewent its glorious manifestation and accompaniments for our sake, and “emptied Himself.” The man who loves rather to stand aside, if so he may give another pleasure or honour; who, instead of fussing and fuming if he is not ever to the front, is content to go his way and do his work faithfully and steadily, day after day, whether it brings much recognition, or little, or none; who is content, if no principle is involved, nor any public interest, to “pocket” a good deal of opposition, injury, unfair or even mischievous comment and conduct; who is willing to yield perhaps more than a little of his absolute and abstract right and due, for peace’ sake and for Christ’s sake (“moderation,” Php_4:5), rather than be for ever “fighting for his right,” or “standing upon his offended dignity,” perhaps with a nervous apprehension of its being infringed upon which betrays his insecure tenure of his position; such a man is bringing down to the level of the trivialities of common life the same “mind,” the same “love,” which, far up amongst the spiritualities and the eternities, showed out consummately glorious in Christ. And “he that hath seen Christ hath seen the Father.” Love that is Christlike is Godlike too. Somebody has proposed to borrow the painter’s title, and to write over this chapter the words, “Portrait of a gentleman.” It would be absolutely true to say, “Portrait of a Christian.” And our verses (4–7), though not the whole chapter, in many points—not all—might be made to serve as a portrait of Christ. The love which assimilates us thus closely to Him may well be greatest.
1Co_13:13. Love Greatest.
I. Remarkable that the three great doctrinal writers of the New Testament—Paul, John, Peter—all agree that the highest of Christian graces is charity, or love. Peter the man of humility, Paul the man of faith, agree with John (1Pe_5:5; 1Pe_4:8; 2Pe_2:4; 2Pe_2:8). What a relief such a digression as this must have been to Paul, after the long discussions of such questions as meats offered to idols, the pitiable disorders and sad misapprehensions in connection with the meaning and the celebration of the Lord’s Supper, and the use and abuse of miraculous gifts! “We can imagine a new glow coming into his face, as he is lifted out of the murky fog of controversy into the light of heaven itself; and although it is needful for him, on account of the weakness of those for whom he is writing, to descend into the pettiness of their disputes once again, for a while he forgets everything save the vision of perfect love presented to him as a reward for his own reflection of it. In a still rapture he sees behind the veil, almost as he knows that he one day shall see, face to face, and in words that can never die, he reveals to us this perfect ideal of love, which would be man’s could he but know even as he is known.”
II. What is this best of all possessions?—Certainly not giving money to the poor (see 1Co_13:3). “Nor a weak concession to the opinions of others, or a blind eye to their failings. St. Paul knew nothing of that spurious form of charity which refuses to find fault with opinions however erroneous, or with conduct however sinful. ‘Love’ gives a truer representation of Paul’s meaning; but even this is open to misrepresentation, since it is frequently used to describe a love which, however pure, has in it much of exclusiveness and of self. Perhaps we best get at the true meaning of the idea by defining it as that particular kind of love which God has for us. It is that desire to give and to bless which is ready to bestow itself even where it meets with no response. This is the Divine Charity.”
III. Why this greater than all gifts? Why the greatest of Christian graces? In what sense greater than faith and hope?—
1. It is most like God Himself. In creation, God is love. In grace, God is love. “In glory, God is love. He can receive nothing that can add to His greatness. All that He does is a pouring forth of love.… God is just, is true, patient, unchanging, all-powerful. These are all parts of His love. Without these He would not be perfect love.”
2. It is eternal.—Gifts, however useful or attractive, fail. “They are concerned with temporal things, and are in their nature temporal. The knowledge of art, of science, of law, must one day become obsolete; although the lessons learned and the habits acquired in gaining such knowledge will be endless, the knowledge itself must cease when the subject-matter ceases. [But is there not a “knowledge” of Memory?] So long as there are our fellow-creatures in existence, so long is there scope for love. Even of those spiritual graces which will outlast all material things, charity is greatest. Faith and hope also ‘abide’ and are eternal. Faith is that confidence in God which can never be out of place even in the heavenly habitations; hope is the yearning after the wider future which we believe will never cease to be gratified fully and endlessly. But Charity is greater, an emanation from God Himself, reflecting itself in His creatures, and shining through them upon each other; the very atmosphere of heaven. In such an element we shall live and move and have our being. By such a perfect law shall we all be governed.”
IV. How to be obtained?—“Follow after.” “Have fervent charity.” A command of God can be obeyed.
1. Ask for it.—This fire can only be kindled from Heaven. “To God we must turn to learn what ‘love’ is. Only in His light can we see light; only because He first loved us can we learn to love Him and our neighbours in Him.” “The life of Jesus is a picture of the perfect love of God. He was the Charity that suffereth long and is kind, that is not puffed up and doth not behave itself unseemly, that seeketh not her own and is not easily provoked. Had not the Lord to bear with men’s littlenesses and vanities? Must not the disciple learn from Him to bear all things, to believe all things [this; cf. Joh_2:24-25], to hope all things [?], to endure all things [yes]?” Useful to note down in the life of Jesus incidents which illustrate Paul’s words. By such close and intimate study of Him—as an artist has some great work of art continually in his presence, that he may be filled with its influence, even when not consciously studying it—we learn, and are enabled, to imitate Him. At stated times set ourselves diligently to meditate upon Him; but always we may have the sweet influence of His presence, and may learn and win His Own “Charity.”
2. Do the things which love demands.—There is nothing of the Divine Charity in loving those to whom we feel drawn. Rom_5:8—“whilst we were yet sinners, God loved us”—points us to some one who has injured us, or made himself disagreeable, who is a successful rival, who has an unpleasant name. “Have you any unkind feeling toward such? Should you be secretly pleased to hear that something ill had befallen them? God has given them to you as an opportunity of cultivating charity. Seek opportunities of doing kindness to such persons! Speak kindly about them when their acts or characters are discussed. If it is in your power, promote their interests. If not, pray for them; you cannot long dislike a person whose name is daily in your prayers. Persevere in such a course; you will find your mind undergoing a change, even a renewal. Think, when tempted to be uncharitable, how the Master would have acted in your place. If you learn no more, you will at least learn this—“Charity never faileth”—Canon Vernon Hutton, abridged from “Clerical World,” i. 371.
HOMILETIC SUGGESTIONS
[The whole chapter may be surveyed thus:—]
Love
I. Sanctifies every gift,
II. Sweetens every duty,
III. Is the one bond between time and eternity, the earthly life and the heavenly.—[J. L.]
1Co_13:10. The Perfect State.
I. What hope we have of it.—Founded in human instinct. Confirmed by revelation. Secured by faith.
II. What relief it will bring.—The removal of all defect. Consequently of all sorrow.
III. What happiness does it promise?—The perfection of our physical, intellectual, moral, social condition.—[J. L.]
1Co_13:11. Human Development.
I. Man in the infancy of his being.—His speech imperfect, childish. His understanding weak, limited, easily deceived. His thought and reasoning trifling, foolish, erring.
II. Man in course of development.—Under instruction and discipline. Accumulating experience. Looking forward in hope.
III. Man in his maturity.—Fully developed in heaven. Bids farewell to the toys of earth. Has clearer perceptions, grander views, nobler objects.—[J. L.]
1Co_13:4-5. “Envieth not,” etc.—(For a Bible-reading)
1. “Envy” one of the last things to die. A great victory of grace to be able to see another preferred at our expense, or with a comparison for us disadvantageous, and simply to rejoice in his prosperity.
2. “Vaunteth not.”—With the real modesty which means humility. Not inviting compliments on one’s modesty. An outward modesty which is just transparent, transpirent humility.
3. “Not … unseemly.”—Acts with a fine sense of propriety; no conventional polish merely, or code-etiquette of drawing-rooms, but a fine sense of what is essentially polite.
4. “Seeketh not her own.”—Thinks of others, sympathises with others; puts them first (Php_2:4). Yet wonderful to see how if a man—to be Christlike—postpones his own interests and wants, God takes care for these. Love will keep our spirit, remembering that others have interests and claims. The true happiness of family life is the resultant of competing, conflicting claims adjusted by love and mutual surrender.
5. “Not provoked.”—Most frequently by our plans being set aside. The man who always goes straight to his goal is apt to be impatient if others will neither lead, “nor yield,” “nor follow,” nor stand aside. Little interruptions of our plans the hardest to bear unruffled.
6. “Thinketh no evil.”—Lose the spirit of love, and you begin to suspect. The worst is then the first verdict upon conduct which occurs to us. (Then as in Homily.)
1Co_13:12. Now and Then—The child and the man—this describes the difference between Now in this world and Then in the world of light.
I. Now we see all things in the “mirror” of our own experience.—Impossible for child or man to travel beyond the stage of knowledge or experience to which he has reached in his ideas and judgments of things. The uncivilised barbarian of the wilds cannot be made to realise by description the wonders of a great modern city. Thus through an imperfect mirror of knowledge and feeling we now see:
1. God;
2. The Saviour;
3. Heaven.
II. Then we see all things by actual presence and contact.—“Face to face.”
1. The glory of God;
2. The love of the Saviour;
3. The wonders of heaven. So shall “we know even as we are known.” The child becomes a man. Imperfection of knowledge and experience give way to the perfection of both. Then, like the Queen of Sheba, we shall feel that “not the half has been told us.”—Clerical World, ii. 361.
APPENDED NOTES
Fragments from F. W. Robertson on chap. xiii.—“No man can conquer the world except by Faith (1Jn_5:5); no man can resemble God but by Love.” “There is a thing which we call high-breeding or courtesy; its name proclaims that it is the manners of the Court, and it is supposed to belong exclusively to persons highly born. There is another thing which we call Christian courtesy. The difference between the two is, that high-breeding gracefully insists upon its own rights; Christian courtesy gracefully remembers the rights of others.” “The Spirit of Christ does really what high-breeding only does outwardly. A highbred man never forgets himself, controls his temper, does nothing in excess, is urbane, dignified, and that even to persons whom he is inwardly cursing in his heart or wishing far away. But a Christian is what the world seems to be. Love gives him a delicate tact which never offends, because it is full of sympathy. It discerns far off what would hurt fastidious feelings, feels with others, and is ever on the watch to anticipate their thoughts. And hence the only true refinement—that which lies not on the surface, but goes deep down into the character—comes from Christian love.” [Assuming that “tongues” meant a faculty of speaking “foreign” languages only miraculously, and pro hac vice, known to the speaker, he says:] “It is remarked that this faculty gives more cause for vanity than any other.… We see that the expert linguist is generally found more proud of his gifts, and more vain, than the deep thinker and knower: so with the Corinthians, this gift produced more vanity than the more useful ones of prophecy and teaching.”
The word ἀγαπή.—The word is, in this sense, altogether peculiar to the New Testament. The word, as a substantive, is entirely unknown to classical Greek. The only passage supposed to be exceptional, one in Plutarch’s Symposium, is a misreading. “The [corresponding] verb, indeed, is used in classical Greek, but in the lower sense of acquiescence, esteem, or caressing. It is in the LXX. we first find it employed to designate what we call ‘love,’ and it is there introduced to represent [the Hebrew] ahab and agab, both words expressive of passionate affection, drawn from the idea of panting, aspiring after a desired object. The substantive is almost entirely used for sexual love [Jer_2:2; 2Sa_13:15; Canticles throughout]. It only occurs besides, in a more general sense, in Ecc_9:1; Ecc_9:6.… In the New Testament, on the other hand, when used simply, and unexplained, it is equivalent to benevolence based on religious motives. The Old Testament (in the word ahab) exhibited the virtues both of conjugal affection and of friendship ‘passing the love of women’; it exhibited also, throughout the Psalms, the same passionate devotion transferred from man to God; it exhibited, lastly, the same feeling emanating from God Himself towards His peculiar people, the spouse of His choice, the daughter of Zion. The Greek world exhibited in a high degree the virtue of personal friendship, which was, indeed, so highly esteemed, as to give its name (φιλία) to affection generally. Domestic and conjugal affection, strictly speaking, there was not. The word which most nearly approaches the modern idea of love (ἔρως) expressed either a merely sensual admiration of physical beauty or … an intellectual admiration of ideal beauty.… At Alexandria … benevolence to man as man, expressed in the word ‘philanthropy,’ occupies a very prominent position in the writings of Philo. But whilst this quality breaks through the narrow limits in which the passionate yearning of the Hebrew dispensation was confined, it loses its intensity. It becomes an abstraction to be panegyrised, not a powerful motive to be acted upon. In contradistinction to all these, and yet the crown and completion of all, is the Love of the New Testament. While it retains all the fervour of the Hebrew aspiration and desire, and of the personal affection of the Greek, it ranges through as wide a sphere as the comprehensive benevolence of Alexandria. Whilst it retains the religious element that raised the affections of the Hebrew Psalmist to the presence of God, it agrees with the classical and Alexandrian feelings in making its chief object the welfare of man. It is not Religion evaporated into Benevolence, but Benevolence taken up into Religion. It is the practical exemplification or the two great characteristics of Christianity—the union of God with man, the union of religion with morality; Love to Man for the sake of Love to God; Love to God showing itself in Love to Man.” [Stanley, Corinthians, in chap. 13, who proceeds:] “It is, perhaps, vain to ask by what immediate means the new idea was introduced to the Apostle’s mind, … perhaps not too much to say that this is one of the ideas derived expressly from what he calls ‘the revelations of the Lord.’ It is, in all probability, from the great example of self-sacrificing love shown in the life and death of Jesus Christ, that the Apostle, and through him the Christian world, has received the truth that love to man for the sake of God is the one great end of human existence.… Until Christ had lived and died, the virtue was almost impossible.… We can hardly doubt that, as in the case of St. John, it was drawn from the example or the teaching of Christ Himself.”
1Co_13:13. Love and Hope and Faith.—Love and hope are united with, and included in, this faith. For faith’s appropriation does not take place without love’s surrender. All hearty appropriation requires surrender to that which we appropriate, whether such appropriation result from faith or knowledge. All true knowledge requires that we should both love and be engrossed by the object to be known. I cannot fully believe in and accept the love of another, unless there is the surrender of love within my own heart. So neither is religious faith unaccompanied by love. Love is the present life of religion. And this present life is accompanied by hope’s assurance of the future, for God is a God of the future, and I cannot rejoice in present communion with Him without being happily certain of enjoying it in the future. Love and hope combine with faith in the one harmonious whole which we designate the religious life.—Luthardt, “Fundamental Truths,” 155.
1Co_13:13. Charity.—In the New Testament this is reserved for man’s widest obligation to his neighbour; it is the one term which is common to heaven and earth in this sense. It is more than the limited love of the brethren which in us answers to God’s favour to His own; St. Peter makes the distinction very clear, “and to brotherly kindness, charity” (2Pe_1:7). This noblest of all the graces belongs by prescriptive right to all departments of ethics. As appointed to regulate the universal relations of mankind, it has a very wide family of virtues under it, which may be subdivided as in a certain sense active and passive, or rather positive and negative.
1. It is Philanthropy in the conventional use of the word to signify practical care for the well-being of the race which knows no limits, but extends, whether as Benevolence or Beneficence, to man as such. The word φιλανθρωπία, however, is used only of God; it is not used expressly of the God-man, though the only passage in which it occurs attributes this sentiment to God our Saviour. Kindness is natural regard to our kind; therefore not employed to denote the Divine regard, for which the word is Lovingkindness, though this is extended to all the works of the Divine hand. Charity, or love, as the duty which every man owes to his fellow-man, presides over a wide range of obligations, from the supreme Self-sacrifice which is ready “to lay down, our lives” in imitation of Him who “laid down His life for us” (1Jn_3:16), down to the gentlest act of Courtesy which sheds its charm upon common life, blending love and justice into one.
2. But its most impressive exhibitions are such as are called forth in imitation of the Divine charity. Such is Mercy; strictly speaking God alone can be merciful; but in the same sense as man may “sin” against man he is bound to be “merciful” to the offender, and to forgive him, if need be, seven times in a day.… Longsuffering belongs to God alone; we, following the Divine example, are required to practise Forbearance, which is the disposition not to press to the uttermost our claims against a fellow creature. This is by the Lord called Compassion, and Pity, and Forgiveness: “Shouldest thou not have had compassion … as I had pity?” etc. (Mat_18:33). All these affections towards universal man are required of those who bear the Divine image as restored in Christ. Throughout the New Testament this unlimited charity, meditating the most unbounded forbearance, is inculcated as a grace taught of God to those who in union with Christ partake of His Spirit. Our Lord denounces the vice that seems to honour love while it robs it of its perfection as absolutely universal.… “Love thy neighbour, but hate thine enemy. But I say unto you,” etc. (Mat_5:43; Mat_5:48). St. John, in his last Epistle, the supplement and complement of all Scripture, gives this its strongest expression. He, like all the writers of the New Testament, but more directly than any other, makes the charity of redemption the standard of universal duty: “Hereby perceive we love.… He laid down His life.… We ought,” etc. (1Jn_3:16). Not for the brethren only, however; these words must be conformed to the precept of the Saviour, who commends to us the perfection of the Father’s impartial love as our standard. And if the love of God in the Atonement is made the example, it is made the source of our strength to copy it. “If we love one another, God dwelleth in us, and His love is perfected in us. Hereby we know … He hath given us of His Spirit” (1Jn_4:12-13).—Dr. Pope, “Camp. of Theol.,” iii. 233.
Faith and Hope.—Faith differs from hope in the extension of its object, and in the intension of degree. St. Austin [Enchirid., c. 8] thus accounts their differences. Faith is of all things revealed; good and bad, rewards and punishments; of things past, present, and to come; of things that concern us, and of things that concern us not: but Hope hath for its object things only that are good and fit to be hoped for, future, and concerning ourselves: and because these things are offered to us upon conditions of which we may so fail as we change our will, therefore our certainty is less than the adherence of Faith; which (because Faith relies only upon one proposition, that is, the truth of the Word of God) cannot be made uncertain to themselves, though the object of our Hope may become uncertain to us, and to our possession. For it is infallibly certain that there is heaven for all the godly, and for me amongst them all, if I do my duty. But that I shall enter into Heaven, is the object of my Hope, not of my Faith [?]; and is so sure, as it is certain I shall persevere in the ways of God.—Jeremy Taylor, “Holy Living,” iv., § 2.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv1, 2, 3, 4, 6, 7, 8 1. “God is love” (1Jn 4:16). Hence love is…
LOVE DIVINE AND HUMAN
1. “God is love” (1Jn 4:16). Hence love is the essence of the Divine entity, and in its participation we become “partakers of the Divine nature.” The E.V. translators made their greatest mistake in their failure to discriminate between human and Divine love, which are entirely different words in the Greek and having different meanings; agapee meaning Divine love, involving the whole problem of human salvation, and philia, meaning human love, which has no salvation in it, and never did. Not only sinners of all sorts have human love in this world, but even the rich man in Hell (Luke 16) loved his brothers, so that he wanted to send them a missionary to keep them out of that “place of torment.” Not satisfied to leave them in the hands of the metropolitan pastors who had let the devil get him, he wanted to send them a Holiness evangelist, and, picking out the hottest one he knew, pleads with Father Abraham to send Lazarus. It is deplorable to hear philanthropy preached constantly from the popular pulpits as gospel when Dives had lots of it, not only on earth, but in Hell. The churches are ever and anon sweeping in whole platoons of members on the profession that they love the brethren, when it is nothing but human love, utterly destitute of salvation, the true reading of that passage being, “love the brethren with Divine love.” which no one but the Holy Ghost pours out the Divine love in his heart (Rom 5:5). While human love is indigenous, growing everywhere on earth’s fallen fields and utterly destitute of a scintillation of real salvation, the Divine love is an exotic, blooming eternally in the gardens of glory, and brought down by the Holy Ghost and planted in all regenerate souls, there to grow and flourish through time and eternity. The occurrence of “charity” in this chapter, and elsewhere in the New Testament, is the most deplorable deficiency in the E.V., as “charity” is not even a meaning of the word agapee, here used by the Holy Ghost. The reason the translators used the word “charity” was because the Episcopal Church, of which they were members, having but recently come out of Romanism, was chuck full of Papistical fogs and heresies, of which this is a most prominent sample. It is a notorious fact that false religions always have taught, and do now teach, salvation by human work, i. e., that of the preacher and the recipient, while the true religion always tells you that salvation, from Alpha to Omega, is the work of God alone, wrought by Christ in the redemption of the world through His vicarious atonement, and by the Holy Ghost operative in the heart, administering to the humble soul the benefits of the Savior’s expiatory work. All the heathens, Mohammedans, Roman Catholics and backslidden Protestants teach salvation by human work. For that reason, “church loyalty” is rapidly becoming the battle-cry in the Protestant churches. While it is right when correctly understood, better say “loyalty to God,” as that is unambiguous and always covers all the ground; whereas church loyalty, when the devil has the church, which is the case in the great majority, means loyalty to Satan and damnation in the end. Look out! This is the bloody block on which all the martyrs lost their heads, every one having it in his power to save his life by “loyalty” to what he calls the church, which was really the devil’s church, the martyrs themselves not only being loyal to God’s Church, but bona fide members of the same. God’s Church forgets her own name and never calls on anybody to be loyal to her. But she keeps up a constant cry: “Behold the Lamb of God, that taketh away the sins of the world”; “We should obey God rather than men.” The distinction between Divine love and “charity” is wide as the poles, the latter being a work and the former, grace. “Charity” is something you do; e. g., benefactions to the poor, the bereaved and the suffering. That is all right, and always obtained as the legitimate fruit of Divine love; yet it is compatible with carnality and frequently manifested by people who are aliens from God and strangers to grace. The world is girdled this day with counterfeit religions, all preaching salvation by human work, which is so plausible and proper in its sphere, though simply, like Freemasonry, appertaining to this world only, that it becomes Satan’s greased plank on which he slides millions of clever, philanthropic church-members into Hell. How sad to see this heresy so prominent in the E.V., that in this wonderful chapter — as Wesley thought, the brightest and best, for he read it, as I do, in the inspired Greek — we find that fatal heresy of salvation by works standing at the front. It is nothing more than natural religion, i. e., deistical infidelity. How can I know that I have the Divine love and not simply the human love? That question is easily answered. Revelation B. A. Cundiff speaks of a wonderful Heavenly landslide sweeping down on a crowded audience during a Kentucky revival, crowding the altar with a hundred pungently convicted, importunate seekers, crying aloud for mercy. Ere long a salvation wave rolls over the audience, sweeping many simultaneously into the kingdom with tremendous shouts of victory. A coarse masculine voice is heard amid the cram and jam on the right, exclaiming: “O Charlie, where are you? I want to take you in my arms.” About the same time a finer voice is heard near the wall on the left, shouting aloud: “Uncle Tom, I love you better than anybody in the world.” While thus they alternately shout either to other, soon pressing through the crowd they meet in the center in front of the pulpit, and do some tremendous hugging, mutually blessing either the other. An old woman falls as if she had fainted, lying on the floor for a time apparently unconscious. Reviving, she stood up and said: “You need not be surprised at my falling when I see those two men meet and hug. The young man is my son, and the old man my neighbor. For some time they have been carrying revolver’s with which to kill each other, having already shot at each other several times, the old man shooting a hole through my son’s bat. I was expecting every hour to hear of their meeting and killing each other. So you must excuse me for all my demonstrations when I saw them meet in loving embrace, each one begging the pardon of the other and taking all the blame for the trouble on himself.” Then they both spoke out, testifying to their love either for other. Why that wonderful change? It was because the Divine nature suddenly leaped into them. God loves His enemies as intensely as His friends. When you receive God’s love, then you will love your enemies too. The popular churches are filled up with people who not only hate the members of other churches, but hate one another, and in countless instances the pulpit is supplied with the same sort. What is the solution? Why, they have nothing but human love, which will allow you to love one and hate another. Heaven is a stranger to that kind of love. It would not be Heaven unless all there love universally and indiscriminately. At Waco (Texas) camp-meeting I was down on my knees in the straw, exhorting a penitent about thirty years old who was in an awful agony. After some time he turned and fled away so suddenly that I was impressed that Satan had prevailed and my mourner had run off, as he turned his head so quickly that I did not see his face. Proceeding in my work with others, half an hour has elapsed. Behold! I see my man coming back, his face radiant with Heavenly glory, and his arm around another who was weeping very bitterly. Down they fall in the straw, and, oh! how he prays for his friend whom he has brought to the altar. Ere long he is powerfully converted, and they both shout together. In due time I hear them testify. They were inveterate enemies, either to other, and at that time armed with deadly weapons to kill each other on sight. When regenerating love struck number one while I was talking to him at the altar, the first one he thought of was his enemy. Hence, leaping, he ran and hunted him up, begging his pardon and taking all the blame on himself. The lightning of conviction immediately reached number two, who responded: “Sam, if they are getting that kind of religion over there at the altar, I want it; for I am a worse man than you.” So he gladly came with his newborn friend to the altar, and was gloriously saved. “Brother Godbey, is not this which you are talking about sanctification?” Oh, no! This is simply regeneration, in which you become a partaker of the Divine nature, which in your heart is identical with itself in the heart of God, producing the above paradoxical phenomena. There is still ample room for sanctification in making perfect the love you received in regeneration. When you transport the valuable fruit-trees of Palestine to America, and plant them out, it becomes very important that you give proper attention to the soil, keeping it pure and well irrigated. Otherwise your trees will either die of thirst or be ruined by the indigenous filth growing up and choking them to death. In regeneration, the Holy Ghost brings back the tree of Heaven, withered and killed in the Hellish breath of the Fall, and plants it again in your heart. Your soul-soil, having become so impregnated with heterogeneous carnal filth in the Pall, imperatively needs a radical expurgation as well as perpetual irrigation in order to secure the prosperity of the tree.
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N. B. — You are not the farmer, but the farm, and God the farmer (ch. 1Co 3:9). Hence the second work of grace is necessary to purify your soul-soil from all indigenous filth, giving the Heavenly exotic the unobstructed field in which to interpenetrate the soil with its deep roots, and overspread the earth with its umbrageous branches, bearing abundantly the delicious fruits of Canaan. The great trouble with popular religion is its destitution of the first work, which always opens the door to the second. Good Lord, wake us up to the wholesale delusion along the line specified in this beautiful Pauline argument.
1. “If I speak with the tongues of men and of angels, and have not Divine love, I am become as sounding brass or a tinkling cymbal.” Oh, how many sad verifications of this truth! Young Samson’s starting out and slaying the devil’s lions on all sides, and fattening on the honey out of the carcasses! A decade has rolled away; they have fallen victims to high steeple and official board, become popular metropolitan pastors. Behold! their power is gone! To be sure, the cornstalk fiddles on which they play magnetize the carnal and electrify the respectable. But these poor fellows have lost their Samsonian locks on the lap of the world’s Delilah, and are whiling away their weary years grinding in the mills of Dagon.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 1Co 12:31; 1Co 13:1
1Co 12:31; 1Co 13:1
St. Paul has been treating of spiritual gifts as they then existed in the Church—of tongues, of prophecy, and the like. They were things to be courted and attained if it might be so. Still, there was one thing better; one way of living and proceeding, which was far in excess of all these; a way of living and preaching which could do without gifts, but they could not do without it. And by enlarging on the latter negative fact he opens his description. He will show them this more excellent way, by asserting first how worthless every gift, every attainment, is without it, and in its absence.
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I. 1Co 13:1 supposes the existence of the very highest supernatural gifts without largeness of love in the spirit and character. I take this verse to represent for us the endowment, as we understand it, with pre-eminent external gifts—gifts of accomplishment and acquirement to be shown and exercised before men. For of that kind was the gift of tongues. Let me not be understood as for a moment casting a slur on any of the elements of a liberal education, or as recognising the false and narrow view, which would measure that which is really useful to a man by so much only as is worn and torn in the great outward struggle of life. But if it be true that all these without Christian love are nothing, and that Christian love does not come by nature, but must be sought by culture, and by seeking God’s blessing on diligent practice of it; then we have a right to expect that accomplishments and acquirements shall not be accounted the first thing, nor hold the first rank, but shall all be subordinated to the formation of this Christian character.
II. Is there not something very wrong in our land and our Church in this matter? We are not seeking after, we are not valuing, we are not encouraging, we are not even tolerating, the practice of large-hearted, universal, all-enduring Christian love. Hard thoughts are our common thoughts; bitter words our current words. Let us dare, knowing what we do, in a bitter and gainsaying generation, to maintain that love is first and midst and last in the Christian’s practice.
H. Alford, Quebec Chapel Sermons, vol. vii., p. 104.
References: 1Co 13:1.—E. Blencowe, Plain Sermons to a Country Congregation, p. 191; J. Thain Davidson, Talks with Young Men, p. 61; E. H. Bradby, Church of England Pulpit, vol. xi., p. 134. 1Co 13:1, 1Co 13:2.—W. T. Bull, Christian World Pulpit, vol. iii., p. 406; T. Kelly, Pulpit Trees, p. 267. 1Co 13:1-3.—W. M. Statham, Christian World Pulpit, vol. xvi., p. 20; Homiletic Quarterly, vol. iv., p. 58. 1Co 13:1-8.—J. Halsey, Christian World Pulpit, vol. xxxv., p. 168. 1Co 13:1-13.—Preacher’s Monthly, vol. ii., p. 235. 1Co 13:2.—Homilist, 2nd series, vol. i., p. 433; T. Gasquoine, Christian World Pulpit, vol. iii., p. 296; J. G. Rogers, Ibid., vol. xxvi., p. 376.
1Co 13:3
The statement of the text appears at first sight even to surpass in paradox those which precede it. For to one superficially considering the matter it seems almost impossible that a Christian man should bestow all his goods to feed the poor, and even give his body to be burned in self-sacrifice for country or friends, or the cause of Christ, and be destitute of the Christian grace of love. Yet, notwithstanding this paradoxical appearance, our text will clear up as we advance.
I. "If I bestow all my goods to feed the poor." The Apostle gives us this extreme example to cover by it all others, and to show that much less will they profit under the same defect. Let us take a few of them and trace the character described. Outward liberality may arise from various reasons. (1) A man may be liberal from the mere bent of his natural disposition. He may give to satisfy his wish and ease his desire of giving; true Christian charity gives in self-denial, often withholding where nature prompts to give, often giving where nature would fain withhold. (2) It is obvious that a man may bestow all his goods to feed the poor out of motives of mere display. (3) There may be a conscientious, a God-fearing bestowal, yet exercised in a hard rigid spirit of duty and legal obligation, without kindliness of heart or manner; just as we may deposit the seed, and the plant may appear, but may after all be nipped by unkindly skies and winds.
II. "If I give my body to be burned, and have not love, it profiteth me nothing." The idea evidently is, of great sacrifices made, hardships undergone, privations and sufferings submitted to. It varies from the former one in this: that there the goods were sacrificed, here the person. All toil, all self-denial, all sacrifice, without love, profiteth nothing. Well, indeed, might it be written, that "the heart is deceitful above all things, and desperately wicked," when it is so difficult for a man to deny himself without at the same time indulging himself, when that Divine grace which should be at the root of all self-sacrifice can be personated by its very opposite, and the counterfeit pass current with a man’s self and with the Church of God!
H. Alford, Quebec Chapel Sermons, vol. vii., p. 133.
References: 1Co 13:3.—H. W. Beecher, Christian World Pulpit, vol. v., p. 89. 1Co 13:4.—Preacher’s Monthly, vol. vii., p. 111.
1Co 13:4-5
I. "Love envieth not." Envy is the shadow of jealousy, apes its form and mimics its movements, but is constructed out of more airy material and clothed in darker garb. The jealous man grudges another advantages which he claims for his own; the envious man, advantages which he never dreams of as his own. Jealousy would do harm for self’s sake; envy, for mere harm’s sake. So the jealousy is the more selfish and human; envy, the more abandoned and diabolical. Christian love envieth not.
II. "Love vaunteth not itself." This quality is expressed in the original by a rare and remarkable word, the exact meaning of which it is somewhat difficult to assign. "Displayeth not itself" would be nearer the point. He who would love must be self-renouncing. All true love is a self-sacrifice where love is general; self-seeking cannot be general also. But with those who love display, self-seeking is general and unfailing. Self is ever before them as an object to be served, and to be surrounded by a halo of the good opinions of others. Love neither claims honour to self where others interfere, nor is solicitous for that honour in general.
III. Love is not puffed up, not only does not exhibit self, but has not any high thoughts of self at all. If we would possess this first Christian grace, we must study and strive and pray that the all-powerful force of God’s spirit may dwell and rule in our hearts, and obliterate that vanity and self-regard from which we are never safe under the influence of merely this world’s benevolence.
IV. "Doth not behave itself unseemly, seeketh not her own." Christian love is on all occasions mindful of apparently slight proprieties of tone and manner and behaviour. There is no self-display, there is no self-merit, there is no unseemly behaviour, just because there is no self-seeking in the character.
H. Alford, Sermons, vol. vii., p. 130.
References: 1Co 13:4-6.—S. Pearson, Christian World Pulpit, vol. viii., p. 1; Homiletic Quarterly, vol. iv., p. 318.
1Co 13:4-7
"Love Suffereth Long, and is Kind.".
I. We have here brought before us the two sides, the passive and the active sides, of a loving disposition. "Love suffereth long." It is perhaps remarkable that this feature should be presented to us first of all, as if suffering, enduring some trial, were a matter of course. It reads us a lesson as to the kind of world in which we Christians have to live. The true Christian knows, and will know, no limit to his endurance. It is not his good fortune that he can put up with this or that much of provocation, but it is his principle to do it. He practises and prays over it, and he goes and does it. Some of the noblest victories which the Church has seen of habitual forbearance and unfailing longsuffering have been hard victories, gained over a rebellious and unkindly disposition; battles for right, and won by men, with whom they were indeed battles, with whom, not only their own propensities, but friends around them, and the world in which they were dwelling, placed barriers almost insuperable against their exercise of this first of Christian graces. One Christian who thus reflects his Master’s image calm and unbroken will win more souls to Christ than ten of those who hate the sinner by discountenancing the sin.
II. "Love is kind." The word by which this is expressed is a somewhat remarkable one. It signifies, in its simple and first meaning, "practises rendering of service," "practises kindness," and that sort of kindness which is good and profitable and cheering and consoling. So that this kindness of which it is said, "Love suffereth long, and is kind," is no mere blandness of manner, nor soothing tone of voice, though these naturally enter in as part of such kindness; but it is a willingness to be serviceable and to help others, an easiness of access, an easiness of being entreated, and genial, open, sunny presence, not repelling, not precluding application for help. All have it in their power to suffer long and to show substantial kindness.
H. Alford, Quebec Chapel Sermons, vol. vii., p. 150.
References: 1Co 13:4-7.—J. H. Thom, Laws of Life after the Mind of Christ, 2nd series, p. 121; E. Gifford, Christian World Pulpit, vol. xxvii., p. 113; E. J. Hardy, Ibid., vol. xxxiii., p. 153; Clergyman’s Magazine, vol. iii., p. 93. 1Co 13:4-8.—B. Jowitt, Christian World Pulpit, vol. xxi., p. 392.
1Co 13:5
Individual Faithfulness.
I. No sincere worker for God is long left with nothing to do; for God’s ways and works are very manifold. Martha is working one way while she is providing for her Lord, Mary at another while she listens humbly at His feet. Savonarola serves his Lord in one way with his mighty thunderings; Fra Angelico in another with his soft pictures. The man with one talent may more laudably and more faithfully serve God than he with five.
II. This faithfulness is incumbent on every one of us. Think not that to do our duty in life, to give back to God something better than the crumbling dust of corrupting bodies and the leprosy of dwarfed and dwindling souls, needs, on our part, any magnificent theatre, any superhuman endeavour, any unobtainable eminences. That is not it: it needs only to travel round the quiet walk with God, to which every one of us is pledged by baptism. Externals will not save us; neither fast nor feast, nor service, nor general respectability, nor religious scrupulosity, nor to bow the head like a bulrush, nor to say "Lord, Lord"; nor will anything avail us but that life of obedience which is the true test of the forgiven penitent.
III. Beyond all doubt it is carelessness as to individual duties which makes the world what it is. It is the neglect which comes of the personal sinfulness and the personal insincerity of millions. To hearts once purified from self and touched by the grace of God nothing is dearer than to help earth’s immense and trampled multitudes by saving souls for whom Christ died. We have but one life given us, but one second, that is, in God’s eternity, but it becomes majestic as part of one great living whole, and every true life is only a true life at all in as far as it is the continuation of the one great life of love, of which the one object was to seek and to save the lost.
F. W. Farrar, Christian World Pulpit, vol. xxxi., p. 113.
References: 1Co 13:5.—Preacher’s Monthly, vol. ii., p. 250. 1Co 13:5, 1Co 13:6.—H. W. Beecher, Christian World Pulpit, vol. xvi., p. 11; Ibid., vol. xxiii., p. 394.
1Co 13:5-7
I. Love is not easily provoked. This characteristic follows upon "seeketh not her own," and very naturally self-regard is the great secret of easy provocation. It may be hidden self-regard, lurking in the by-ways of the character; the generous and self-denying man is often easily provoked, but it is just because self-love has been driven, it may be, from the citadel, yet is still in possession of the outworks. We are, in this wreck of our nature, such strange inconsistent compounds, that self may be subdued in one province of our being, while it is reigning with full sway in another—nay, may seem to be deposed and bound, while at the same time and place it is dictating its laws and all but supreme. The very nature of the case compels us to say that wherever there is the habit of sudden provocation there self is as yet unsubdued, and the love which was Christ’s is not yet completely established in the character.
II. Love thinketh no evil, or better, imputeth not the evil—viz., the evil intended in the slight or insult at which it refuses to be provoked. This slowness to provocation, like the other qualities of which we have treated, is no mere accident of disposition, no mere insulated excellence; it arises from, and is the natural sequence on, a whole chain of causes, all sprung from the highest fact, the existence and ruling in the heart of that pure self-renouncing love, of which it is one of the signs.
III. Love rejoiceth not over iniquity, but rejoiceth with the truth. Her sympathies are with the truth, and by the truth is meant that whole class of words and deeds which is opposed to the former thing in which she rejoiceth not—viz., iniquity: in other words, all those things elsewhere mentioned by the Apostle, as being true, honest, and lovely, and of good report.
IV. The concluding clauses of this description of the attributes of Christian love surpass, by generalising, the rest. "Love endureth all things." This surpasses all the rest, and worthily concludes the goodly catalogue of Love’s excellences.
H. Alford, Quebec Chapel Sermons, vol. vii., p. 179.
1Co 13:6
The Rejoicing of Charity.
As St. Paul depicts the features and behaviour of his Divine charity, are there not many whose feeling would be, that while beautiful and sublime enough, it could hardly have much to do with joy? She suffereth long, is slow to assert herself, or insist upon her rights, seeketh not her own, refuseth under grievance to be easily provoked, beareth all things, endureth all things. And then in the midst of the Apostle’s description of what love does, and how she comports herself, comes the word "rejoiceth." Yes, unloving men may not understand it, unloving men may not credit it, but love is far from being a joyless thing. Great joy-waves visit and sweep it, great joy-swellings rise within it, that are all its own, and which no man knoweth save he in whose breast it rules; while in the very heart of its painfullest yearnings and solicitudes, and its hardest sacrifices, a secret bliss lies smiling, like green verdure beneath the snow.
I. It is the distinction of St. Paul’s charity that its moral sensibilities are too delicate and acute to admit of its rejoicing in aught that covers any iniquity or bears any taint of it, that where others can be satisfied and happy because the injustice of the thing is not apparent to them, does not strike them, discerning it at once, and deeply feeling the injustice, cannot be content or pleased. The secret of the difference lies in its superior fineness and purity of nature.
II. But see now, when the Apostle proceeds to exhibit the joy of that love whose withholding from joy has been noted, what do we find him placing over against iniquity as its opposite? We might have expected that it would be rectitude or integrity, instead of which he writes "rejoiceth not in iniquity, but rejoiceth in the truth." The reference is, of course, to the truth of Christ. That was the truth which absorbed him, the truth that fell from the lips and breathed in the life of Christ; and in it he saw the inspiration and the strength of all goodness, a Divine power for the purification of man and society, the grand instrument of moral quickening and nutrition; he opposed it, in writing, to iniquity, out of the fulness of his persuasion that it was pre-eminently a righteous-making force, mighty above all else to cleanse and rectify. Theology was to Paul the most practical and sweetly useful of sciences—even the science of raising men to truer, purer life, through the knowledge of God in Christ Jesus the Lord. Hence the joy of the love that could not abide iniquity, and mourned over it, must needs be found, his heart told him, in the diffusion of truth.
S. A. Tipple, Sunday Mornings at Norwood, p. 126.
References: 1Co 13:7.—G. Salmon, Gnosticism and Agnosticism, p. 213; Spurgeon, Sermons, vol. xxvii., No. 1617; Homiletic Quarterly, vol. iv., p. 513. 1Co 13:8.—H. J. Wilmot Buxton, The Life of Duty, vol. i., p. 123; Homilist, 3rd series, vol. iv., p. 164; G. Dawson, Sermons on Disputed Points, p. 152; A. Murray, The Fruits of the Spirit, p. 452; 1Co 13:8-10.—Roberts, Church Sermons, vol. ii., p. 332. 1Co 13:8-13.—H. W. Beecher, Christian World Pulpit, vol. ix., p. 401.
1Co 13:9
I. "We know in part." This limitation is imposed upon us briefly. Of all that is, of all that ever we, with our present faculties, feel must be, we can know but a small fraction. Our knowledge is limited in range. And again, our knowledge of that small fraction of being, which is in any way accessible to us, is bounded and conditioned by our human powers. The universe with which we deal is not only a fragment of the whole, but it is a fragment shaped by the laws of our organisation. Our knowledge is limited in form. And yet once more, of that which man could know, being what he is, if the personal powers of the personal experiences of the race were concentrated in a single representation, what an infinitely small portion is embraced by a single mind! The angel who was seen in Augustine’s vision emptying the ocean with a shell, gives no untrue image of the disproportion between the possibilities of humanity and the attainments of individual labour. Our knowledge is limited by the circumstances of life. Although we admit that our knowledge is thus limited, we do not commonly take account of the momentous significance of the fact. Many of us who are ceaselessly busy with our daily occupations do not feel it. Many who have distinctly realised it deliberately put it out of sight. That which we cannot know in the way of earthly knowledge is for us, they say, as if it were not. St. Paul follows a better way. He teaches us to see that these mysteries, and the full sense of limitation which they bring with them, are an important factor in our lives. He rounds off life on this side and on that, not with a sleep, but with the glory of the invisible. And is it not true that we are made stronger as well as humbler by lifting up our eyes to the sky, which opens with immeasurable depths above the earth on which we are set to work?
II. "We know in part." The fullest recognition of this fact is not only helpful but essential for the fulfilment of our several tasks. It needs but little observation to notice how swiftly an exclusive fashion of opinion passes away; how a partial philosophy reigns for a spell as universal, and then is neglected, and then is despised. But the Christian faith is the heir of all. It can welcome a new lesson, and it can shelter one which has grown unpopular. It is hospitable to forces whose claims to supremacy it combats. It draws strength from truths with which its enemies have assailed it. Even when it is impressed most deeply by the spirit of the age, it never lays aside its catholicity.
III. "We know in part." But we advance towards the limits of our attainable knowledge by the help of every fragmentary movement. We look upon the fullest vision of the truth in the combination of parts held separately. "We know in part," but the practical knowledge is, in its measure, the progressive symbol of the absolute. The Lord’s words are in continuous fulfilment, "I have told you all things"; and yet He adds—ought I not to say, and therefore He adds?—"I have many things to say unto you, but ye cannot bear them now."
Bishop Westcott, Oxford and Cambridge Journal, May 12th, 1881.
References: 1Co 13:9.—Christian World Pulpit, vol. x., p. 136; W. Baxendale, Ibid., vol. xxxii., p. 134. 1Co 13:9-11.—G. Salmon, Gnosticism and Agnosticism, p. 1.
1Co 13:11
Christian Manhood.
I. Consider our love of the pleasures of life. I am willing to allow that there is an innocent love of the world, innocent in itself. God made the world, and has sanctioned the general form of human society, and has given us abundant pleasures in it. I do not say lasting pleasures, but still, while they are present, really pleasures. It is natural that the young should look with hope to the prospect before them. They fancy themselves rising in the world, distinguished, courted, admired, securing influence over others, and rewarded with high station. James and John had such a dream when they besought Christ that they might sit at His side in the most honourable places in His kingdom. Now, such dreams can hardly be called sinful in themselves and without reference to the particular case; for the gifts of wealth, power, and influence, and much more of domestic comfort come from God, and may be religiously improved. But, though not directly censurable, they are childish—childish in a Christian who has infinitely higher views to engross his mind, and as being childish excusable only in the young.
II. But there are other childish views and habits besides which must be put off while we take on ourselves the full profession of a Christian, and these, not so free from guilt as those which have been already noticed; such as the love of display, greediness of the world’s praise, and the love of the comforts and luxuries of life. Let us take it for granted, as a truth which cannot be gainsaid, that to break with the world and make religion our first concern, is only to cease to be children; and again, that, in consequence, those Christians who have come to mature years, and yet do not even so much as this, are in the presence of the angels of God an odious and unnatural spectacle and mockery of Christianity. God knows no variableness, neither shadow of turning; and when we outgrow our childhood, we but approach, however feebly, to His likeness, who has no youth nor age, who has no passions, no hopes, nor fears, but who loves truth, purity, and mercy, and who is supremely blessed, because He is supremely holy.
J. H. Newman, Parochial and Plain Sermons, vol. i., p. 336.
Present and Future Knowledge.
I. Our present love is exactly the same with our future love; it differs only in degree. But our knowledge here is altogether of a different nature to that which we are to have by-and-by. For now we know nothing. We know things only by their reflection; there is no direct acquaintance with anything; we are not capable of it yet. It is like seeing the object in a mirror. And remember the ancients, having no glass, had only metal, and therefore indistinct mirrors. We see reflections, not realities, and those reflections through the medium in which we look at them, confused, or, as it is in the original, riddled.
II. What are the practical duties which are to grow out of the fact of the decided insufficiency of human knowledge? (1) First let us learn that our province is more with love than with knowledge. Our knowledge is essentially and intentionally limited. It is given to us under a prescribed restriction. But love has no limitation. (2) Seeing that our knowledge is intended to be very small, let us take care that we hold it modestly. For it is not the oneness of knowledge, but the integrity of charity, which is to hold together the Church. Shall we fight over the mirror, when we ought each to be helping the other to be looking into it more closely, and trace the fine lines of truth which God exhibits to eyes that watch? (3) And never let us forget that this imperfection which abases all science, both human and Divine, is part of God’s great plan in reference to another world. There every man will know, what the Christian has begun to see a little already, that this world is all a shadow, that what we do not see is the substance, and that all we look upon is a mere shadow of the invisible substances. Begin, as soon as you can, to deal with that world as the substance and with this world as the shadow.
J. Vaughan, Fifty Sermons, 5th series, p. 168.
References: 1Co 13:11.—J. Burton, Christian Life and Truth, p. 94; Church of England Pulpit, vol. iii., p. 158; Preacher’s Monthly, vol. ii., p. 250; T. Arnold, Sermons, vol. ii., p. 31; Ibid., vol. iv., pp. 8, 16.
1Co 13:12
The First Five Minutes after Death.
I. At our entrance on another state of existence we shall know what it is to exist under entirely new conditions. What will it be to find ourselves with the old self—divested of that body which has clothed it since its first moment of existence—able to achieve, it may be, so much,—it may be, so little; living on, but under conditions which are so entirely new. This experience alone will add no little to our existing knowledge, and the addition will have been made during the first five minutes after death.
II. And the entrance on the next world must bring with it a knowledge of God such as is quite impossible in this life. His vast, His illimitable life, will present itself to the apprehension of our spirits as a clearly consistent whole—not as a complex problem to be painfully mastered by the efforts of our understandings, but as a present, living, encompassing Being who is inflecting Himself upon the very sight, whether they will it or not, of His adoring creatures. "Thine eyes shall see the King in His beauty"—they were words of warning as well as words of promise.
III. At our entrance on another world we shall know ourselves as never before. The past will be spread out before it, and we shall take a comprehensive survey of it. One Being there is who knows us now, who knows each of us perfectly, who has always known us. Then, for the first time, we shall know ourselves even as also we are known. We shall not have to await the Judge’s sentence; we shall read it at a glance, whatever it be, in this new apprehension of what we are.
H. P. Liddon, Penny Pulpit, No. 1098.
References: 1Co 13:12.—Spurgeon, Sermons, vol. xvii., No. 1002; G. Huntington, Sermons for Holy Seasons, p. 157; Homilist, 2nd series, vol. ii., p. 98; M. Dix, Sermons Doctrinal and Practical, p. 233; Talmage, Old Wells dug Out, p. 286; A. Craig, Christian World Pulpit, vol. xv., p. 221; H. Wonnacott, Ibid., vol. xvii., p. 238; Tinling, Ibid., vol. xx., p. 392; E. Johnson, Ibid., vol. xxii., p. 184; Clergyman’s Magazine, vol. ii., pp. 95, 137; vol. viii., p. 82; Homiletic Quarterly, vol. ii., p. 124.
1Co 13:13
I. There are three Christian graces as distinguished from all imperfect and transitory gifts—which shall never pass away, but abide for ever—which, in the perfect state, shall constitute between them the character of the glorified children of God. These three are faith, hope, and love. But of these three greatest, which no perfection of eternity shall ever supersede or absorb, the greatest is love—not the only enduring one when the others have passed away; that, though high praise, would not be so high as is here intended—but, of the three enduring ones, the greatest, first in comparison, not only with the passing gifts of time, but with the enduring graces of eternity; not only a never-fading flower, as contrasted with all ours which fade, but of the immortal blooms which "flower aloft, shading the fount of life," itself the brightest and the fairest.
II. (1) Faith abides for ever. But how can faith, which is the evidence of things not seen, remain in the very presence of the realities themselves? It is clear that faith cannot be altogether the same as here. But will not entire and unwavering trust in God form a component of the character of the saints in glory? And faith will not be lost in certainty, simply because the things which God hath prepared for them that love Him are not bare facts, but living and unfathomable truths, to exercise all man’s renewed powers to all eternity. (2) And, if faith abides, hope abides also. It shall not be lost in joy, just because joy will not be one great pleasure once imparted, but springs ever welling up afresh, pleasures at His right hand for evermore. (3) Love is the greatest by comparison with the others, (a) because their chief work was accomplished when the higher state was entered, in which its chief work lies; (b) because faith and hope are but the conditions of the employment of the glorified, whereas love is the employment itself.
H. Alford, Quebec Chapel Sermons, vol. i., p. 119.
I. Faith must abide with us always if we are to be blessed creatures. No distinction which belongs to God’s Divine order can be abolished. Faith and sight may both be perfected; the invisible things may become more real and certain to us than the things of sense. We may be sure that they are the substances apart from which the others would be mere shadows. Hereafter this world, which has been so full of unfathomed secrets, may disclose them and their deepest signification to the purified searcher. Every sense may put forth its fullest energy. The glorified body may be fit to understand the glorified earth. Faith and sight may be the divinest allies, instead of being, as they so often are with us, murderous antagonists. But neither will usurp the other’s place. There will be no confusion in their functions. Such confusions are the effect of our twilight; they will be scattered in God’s perfect day.
II. It is impossible to speak of faith without alluding to hope, seeing that faith is said to be "the substance of things hoped for." What can be the things hoped for of which the Apostle tells us? Are they the same with the glory of which the Prophet Isaiah discourses? If so, consider how far the fruition of such a hope can be said to extinguish it. Is not the hope of the glory of God the hope of that which is infinite, which must be always unfolding itself more to him who is in communion with it, which must therefore be always kindling fresh hope? Hope has faith for its substance, because it has God for its substance, God for its end. That comes from Him, and can only be satisfied in Him. Not, indeed, that because He is the ground and ultimate satisfaction of hope it disdains any inferior objects. All things shine in His light; all things glow with His life. But, for that very reason, the pettiest man, the pettiest insect and reptile, must be beyond the comprehension, not of us, but of saints and angels; they must be ever filled with the hope of apprehending a little more of that Divine secret which God sets before them for their endless inquiry and admiration. Surely it is in this babyhood of an existence that we dream of grasping the waters in the hollow of our hand or of finding the end of the rainbow! When we come to our manhood, and begin to see things as they are, we shall cry out, not with terror or shame or discouragement, but with awe, thanksgiving, hope, "How unsearchable are His judgments, and His ways past finding out!"
III. And thus, I conceive, we arrive naturally and in order at the Apostle’s conclusion, "The greatest of these is charity." That must be greatest without which the other two could not be. That must be greatest without which they could have no object. A being who is not perfect charity is no object on which faith can rest. It must always be seeking some other, it must always be flickering and uncertain while it is directed towards him. A being who is not perfect charity is no object for hope. As long as it lasts, it must look some day or another to escape from the atmosphere which surrounds him, into some clearer, warmer region. Therefore, if faith abides, if hope abides, charity must abide. Because that is the fixed eternal substance, they have substance. Because that cannot fail, they are not to fail.
F. D. Maurice, Sermons, vol. i., p. 219.
1Co 13:13
I. Love is of God’s nature—faith and hope are only of God’s creation and appointment. God loves, but God neither believes nor hopes.
II. Love being of God’s nature, and faith and hope being of God’s creation and endowment merely, it follows that charity is the senior of faith and hope.
III. Believing and hoping give no direct affinity to the Divine nature, but love secures real oneness with God.
IV. Love fills a nobler sphere than either faith or hope. Faith embraces testimony only, but love embraces the testifier. Hope has regard to the future only, but love has regard to all duration.
V. Love is enforced by the highest examples.
VI. The very spirit of the Christian dispensation is the spirit of love.
VII. The work assigned to Christian charity on earth is the mightiest work. Within the individual it is one important evidence of his salvation.
S. Martin, Westminster Chapel Sermons, 2nd series, p. 137.
Love.
I. Whence hath love its birth? In the infinite love of God, in the essence of God. Faith and hope are towards God. They are graces put into the soul by God, whereby the soul should cling to Him, hold fast by Him, long for Him. But faith and hope can have no likeness in God. They are the virtues of the creature when absent from its Creator, companions of its pilgrim state. In heaven neither angels nor saints hope or believe, but see and know and feel and love. On this ground, then, is charity greater than faith and hope, and any other grace, because it has its source in that which God is. Love contains all virtues; it animates all; but itself is beyond all. For they are concerned with human things and human duties, with the soul itself, or its fellow-men, with deeds which shall cease when our earthly needs and trials and infirmities cease; love bears them up to God, looks out of all to Him, does all to Him, and in all sees Him, soars above all and rests not until she finds her rest in the all-loving bosom of God.
II. Holy men have distinguished four stages of love. (1) The first state of fallen man is to love himself for himself. (2) The second is to love God for the man’s own sake. Such is the love of most who love God at all. (3) The third should love God for His own sake. (4) The last stage is that man should love himself only for the sake of God. In this, as holy men have spoken, the soul, borne out of itself with Divine love, forgetting itself, losing itself in a manner as though it were not, not feeling itself and emptied of itself, "goeth forth wholly unto God and cleaving to God, becometh one spirit with Him." This is life eternal, that" God should be all in all, that the creature should be nothing of itself, except the vessel of the life and love of God.
E. B. Pusey, Sermons from Advent to Whitsuntide, vol. ii., p. 41.
Consider:—
I. The specific nature of each of these graces. (1) Faith. (a) As to its origin, it is the gift of God; as to its operation, it is the work of the Spirit; as to its object, it fastens upon Christ; as to its exercise, it is the disciple’s own act. (b) Faith designates the act of a sinful man when he accepts Christ from God on God’s own terms. It is the first stone of the building, but it is not the foundation. (2) Hope. It is a light shed down from heaven to cheer a dark and troubled scene. It is like moonlight borrowed from the sun to mitigate the darkness, which it cannot dispel. Hope is the tenant, not of a heart that was never broken, but of a heart that has been broken and healed again. (3) Love. Some fragments of this heavenly thing survive the fall and flourish in our nature. It is beautiful even in ruins. But feeble, changeable, and impure is all the love that is born in us. At the best it expatiates on a low level, and expatiates irregularly, intermittently, even there. The love which is strung in with kindred graces in our text is the work of the Spirit in renewed man.
II. The mutual relations of all. Faith leans on Christ, and hope hangs by faith, and love leans on hope. Love, the beauteous top stone on the house of God, could not maintain its place aloft, unless faith resting directly on the rock were surely laid beneath; but it is not the less true, that both its elevation and its beauty are due to the graces of the Spirit, which are piled, course over course, upon faith.
III. The superior magnitude of love. In two distinct aspects love is the greatest of all the graces: (1) in its work on earth, and (2) in its permanence in heaven.
W. Arnot, Roots and Fruits, p. 1.
References: 1Co 13:13.—Homilist, 3rd series, vol. i., p. 106; R. W. Church, Church of England Pulpit, vol. xxi., p. 37; E. C. Wickham, Wellington College Sermons, p. 42; G. Salmon, Gnosticism and Agnosticism, p. 205.—E. B. Pusey, Parochial Sermons, vol. ii., p. 41; R. W. Church, Advent Sermons, p. 88; E. A. Abbott, Oxford Sermons, p. 86; C. C. Bartholomew, Sermons Chiefly Practical, p. 39; Church of England Pulpit, vol. xix., p. 85; L. Campbell, Some Aspects of the Christian Ideal, p. 175; T. J. Crawford, The Preaching of the Cross, p. 342; H. W. Beecher, Christian World Pulpit, vol. iii., p. 74; R. Tuck, Ibid., vol. xix., p. 346; Clergyman’s Magazine, vol. iv., p. 89; vol. viii., pp. 98, 99, 224; W. Dorling, Christian World Pulpit, vol. xx., p. 61; R. W. Church, Ibid., vol. xxviii., p. 417. 1Cor 13—H. W. Beecher, Ibid., vol. xiv., p. 148; Preacher’s Monthly, vol. i., p. 425. 1Co 14:1.—W. Webb Peploe, Christian World Pulpit, vol. xiii., p. 161; R. Tuck, Ibid., vol. xix., p. 248. 1Co 14:1-4.—F. W. Robertson, Lectures on Corinthians, p. 186. 1Co 14:2-9.—Homiletic Quarterly, vol. iii., p. 355. 1Co 14:10.—J. Stannard, Christian World Pulpit, vol. xi., p. 91; Morlais Jones, Contemporary Pulpit, vol. xv., p. 172. 1Co 14:12.—G. W. McCree, Ibid., vol. xxvi., p. 231.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v8 1 Corinthians
1 Corinthians
WHAT LASTS
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1Co 13:8, 1Co 13:13.
We discern the run of the Apostle’s thought best by thus omitting the intervening verses and connecting these two. The part omitted is but a buttress of what has been stated in the former of our two verses; and when we thus unite them there is disclosed plainly the Apostle’s intention of contrasting two sets of things, three in each set. The one set is ‘prophecies, tongues, knowledge’; the other, ‘faith, hope, charity.’ There also comes out distinctly that the point mainly intended by the contrast is the transiency of the one and the permanence of the other. Now, that contrast has been obscured and weakened by two mistakes, about which I must say a word.
With regard to the former statement, ‘Whether there be prophecies, they shall fail; whether there be tongues, they shall cease,’ that has been misunderstood as if it amounted to a declaration that the miraculous gifts in the early Church were intended to be of brief duration. However true that may be, it is not what Paul means here. The cessation to which he refers is their cessation in the light of the perfect Future. With regard to the other statement, the abiding of faith, hope, charity, that, too, has been misapprehended as if it indicated that faith and hope belonged to this state of things only, and that love was the greatest of the three, because it was permanent. The reason for that misconception has mainly lain in the misunderstanding of the force of ‘Now,’ which has been taken to mean ‘for the present,’ as an implied contrast to an unspoken ‘then’; just as in the previous verse we have, ‘Now we see through a glass, then face to face.’ But the ‘now’ in this text is not, as the grammarians say, temporal, but logical. That is, it does not refer to time, but to the sequence of the Apostle’s thought, and is equivalent to ‘so then.’ ‘So then abideth faith, hope, charity.’
The scope of the whole, then, is to contrast the transient with the permanent, in Christian experience. If we firmly grasped the truth involved, our estimates would be rectified and our practice revolutionised.
I. I ask this question-What will drop away?
Paul answers, ‘prophecies, tongues, knowledge.’ Now these three were all extraordinary gifts belonging to the present phase of the Christian life. But inasmuch as these gifts were the heightening of natural capacities and faculties, it is perfectly legitimate to enlarge the declaration and to use these three words in their widest signification. So understood, they come to this, that all our present modes of apprehension and of utterance are transient, and will be left behind.
‘Knowledge, it shall cease,’ and as the Apostle goes on to explain, in the verses which I have passed over for my present purpose, it shall cease because the perfect will absorb into itself the imperfect, as the inrushing tide will obliterate the little pools in the rocks on the seashore. For another reason, the knowledge, the mode of apprehension belonging to the present, will pass-because here it is indirect, and there it will be immediate. ‘We shall know face to face,’ which is what philosophers mean by intuition. Here our knowledge ‘creeps from point to point,’ painfully amassing facts, and thence, with many hesitations and errors, groping its way towards principles and laws. Here it is imperfect, with many a gap in the circumference; or like the thin red line on a map which shows the traveller’s route across a prairie, or like the spider’s thread in the telescope, stretched athwart the blazing disc of the sun-’but then face to face.’ Incomplete knowledge shall be done away; and many of its objects will drop, and much of what makes the science of earth will be antiquated and effete. What would the hand-loom weaver’s knowledge of how to throw his shuttle be worth in a weaving-shed with a thousand looms? Just so much will the knowledges of earth be when we get yonder.
Modes of utterance will cease. With new experiences will come new methods of communication. As a man can speak, and a beast can only growl or bark, so a man in heaven, with new experiences, will have new methods of communication. The comparison between that mode of utterance which we now have, and that which we shall then possess, will be like the difference between the old-fashioned semaphore, that used to wave about clumsy wooden arms in order to convey intelligence, and the telegraph.
Think, then, of a man going into that future life, and saying ‘I knew more about Sanscrit than anybody that ever lived in Europe’; ‘I sang sweet songs’; ‘I was a past master in philology, grammars, and lexicons’; ‘I was a great orator.’ ‘Tongues shall cease’; and the modes of utterance that belonged to earth, and all that holds of them, will drop away, and be of no more use.
If these things are true, brethren, with regard even to the highest form of these high and noble things, how much more and more solemnly true are they with regard to the aims and objects which most of us have in view? They will all drop away, and we shall be left, stripped of what, for most of us, has made the whole interest and activity of our lives.
II. What will last?
‘So then, abideth these three, faith, hope, love.’ When Paul takes three nouns and couples them with a verb in the singular, he is not making a slip of the pen, or committing a grammatical blunder which a child could correct. But there is a great truth in that piece of apparent grammatical irregularity; for the faith, the hope, and the love, for which he can only afford a singular verb, are thereby declared to be in their depth and essence one thing, and it, the triple star, abides, and continues to shine. The three primitive colours are unified in the white beam of light. Do not correct the grammar, and spoil the sense, but discern what he means when he says, ‘Now, abideth faith, hope, love.’ For this is what he means, that the two latter come out of the former, and that without it they are nought, and that it without them is dead.
Faith breeds Hope. There is the difference between earthly hopes and Christian people’s hopes. Our hopes, apart from the revelation of God in Jesus Christ, are but the balancing of probabilities, and the scale is often dragged down by the clutch of eager desires. But all is baseless and uncertain, unless our hopes are the outcome of our faith. Which, being translated into other words, is just this, that the one basis on which men can rest-ay! even for the immediate future, and the contingencies of life, as well as for the solemnities and certainties of heaven-any legitimate and substantial hope is trust in Jesus Christ, His word, His love, His power, and for the heavenly future, in His Resurrection and present glory. A man who believes these things, and only that man, has a rock foundation on which he can build his hope.
Faith, in like manner, is the parent of Love. Paul and John, diverse as they are in the whole cast of their minds, the one being speculative and the other mystical, the one argumentative and the other simply gazing and telling what he sees, are precisely agreed in regard to this matter. For, to the Apostle of Love, the foundation of all human love towards God is, ‘We have known and believed the love that God hath to us,’ and ‘We love Him because He first loved us,’ and to Paul the first step is the trusting reception of the love of God, ‘commended to us’ by the fact that ‘whilst we were yet sinners Christ died for us,’ and from that necessarily flows, if the faith be genuine, the love that answers the sacrifice and obeys the Beloved. So faith, hope, love, these three are a trinity in unity, and it abideth. That is the main point of our last text. Let me say a word or two about it.
I have said that the words have often been misunderstood as if the ‘now’ referred only to the present order of things, in which faith and hope are supposed to find their only appropriate sphere. But that is clearly not the Apostle’s meaning here, for many reasons with which I need not trouble you. The abiding of all three is eternal abiding, and there is a heavenly as well as an earthly form of faith and hope as well as of love. Just look at these points for a moment.
‘Faith abides,’ says Paul, yonder, as here. Now, there is a common saying, which I suppose ninety out of a hundred people think comes out of the Bible, about faith being lost in sight. There is no such teaching in Scripture. True, in one aspect, faith is the antithesis of sight. True, Paul does say ‘We walk by faith, not by sight.’ But that antithesis refers only to part of faith’s significance. In so far as it is the opposite of sight, of course it will cease to be in operation when ‘we shall know even as we are known’ and ‘see Him as He is.’ But the essence of faith is not in the absence of the person trusted, but the emotion of trust which goes out to the person, present or absent. And in its deepest meaning of absolute dependence and happy confidence, faith abides through all the glories and the lustres of the heavens, as it burns amidst the dimnesses and the darknesses of earth. For ever and ever, on through the irrevoluble ages of eternity, dependence on God in Christ will be the life of the glorified, as it was the life of the militant, Church. No millenniums of possession, and no imaginable increases in beauty and perfectness and enrichment with the wealth of God, will bring us one inch nearer to casting off the state of filial dependence which is, and ever will be, the condition of our receiving them all. Faith ‘abides.’
Hope ‘abides.’ For it is no more a Scriptural idea that hope is lost in fruition, than it is that faith is lost in sight. Rather that Future presents itself to us as the continual communication of an inexhaustible God to our progressively capacious and capable spirits. In that continual communication there is continual progress. Wherever there is progress there must be hope. And thus the fair form, which has so often danced before us elusive, and has led us into bogs and miry places and then faded away, will move before us through all the long avenues of an endless progress, and will ever and anon come back to tell us of the unseen glories that lie beyond the next turn, and to woo us further into the depths of heaven and the fulness of God. Hope ‘abides.’
Love ‘abides.’ I need not, I suppose, enlarge upon that thought which nobody denies, that love is the eternal form of the human relation to God. It, too, like the mercy which it clasps, ‘endureth for ever.’
But I may remind you of what the Apostle does not explain in our text, that it is greater than its linked sisters, because whilst faith and hope belong only to a creature, and are dependent and expectant of some good to come to themselves, and correspond to something which is in God in Christ, the love which springs from faith and hope not only corresponds to, but resembles, that from which it comes and by which it lives. The fire kindled is cognate with the fire that kindles; and the love that is in man is like the love that is in God. It is the climax of his nature; it is the fulfilling of all duty; it is the crown and jewelled clasp of all perfection. And so ‘abideth faith, hope, love, and the greatest of these is love.’
III. Lastly, what follows from all this?
First, let us be quite sure that we understand what this abiding love is. I dare say you have heard people say ‘Ah! I do not care much about Paul’s theology. Give me the thirteenth chapter of the first Epistle to the Corinthians. That is beautiful; that praise of Love; that comes home to men.’ Yes, very beautiful. Are you quite sure that you know what Paul means by ‘love’ ? I do not use the word charity, because that lovely word, like a glistening meteor that falls upon the earth, has a rust, as it were, upon its surface that dims its brightness very quickly. Charity has come to mean an indulgent estimate of other people’s faults; or, still more degradingly, the giving of money out of your pockets to other people’s necessities. These are what the people who do not care much about Paul’s theology generally suppose that he means here. But these do not exhaust his meaning. Paul’s notion of love is the response of the human love to the divine, which divine is received into the heart by simple faith in Jesus Christ. And his notion of love which never faileth, and endureth all things, and hopeth all things, is love to men, which is but one stream of the great river of love to God. If we rightly understand what he means by love, we shall find that his praise of love is as theological as anything that he ever wrote. We shall never get further than barren admiration of a beautiful piece of writing, unless our love to men has the source and root to which Paul points us.
Again, let us take this great thought of the permanence of faith, hope, and love as being the highest conception that we can form of our future condition. It is very easy to bewilder ourselves with speculations and theories of another life. I do not care much about them. The great gates keep their secret well. Few stray beams of light find their way through their crevices. The less we say the less likely we are to err. It is easy to let ourselves be led away, by turning rhetoric into revelation, and accepting the symbols of the New Testament as if they carried anything more than images of the realities. But far beyond golden pavements, and harps, and crowns, and white robes, lies this one great thought that the elements of the imperfect, Christlike life of earth are the essence of the perfect, Godlike life in heaven. ‘Now abide these three, faith, hope, love.’
Last of all, let us shape our lives in accordance with these certainties. The dropping away of the transient things is no argument for neglecting or despising them; for our handling of them makes our characters, and our characters abide. But it is a very excellent argument for shaping our lives so as to seek first the first things, and to secure the permanent qualities, and so to use the transient as that it shall all help us towards that which does not pass.
What will a Manchester man that knows nothing except goods and office work, and knows these only in their superficial aspect, and not as related to God, what, in the name of common-sense, will he do with himself when he gets into a world where there is not a single ledger, nor a desk, nor a yard of cloth of any sort? What will some of us do when, in like manner, we are stripped of all the things that we have cared about, and worked for, and have made our aims down here? Suppose that you knew that you were under sailing orders to go somewhere or other, and that at any moment a breathless messenger might appear and say, ‘Come along! we are all waiting for you’; and suppose that you never did a single thing towards getting your outfit ready, or preparing yourself in any way for that which might come at any moment, and could not but come before very long. Would you be a wise man? But that is what a great many of us are doing; doing every day, and all day long, and doing that only. ‘He shall leave them in the midst of his days,’ says a grim text, ‘and at his latter end shall be a fool.’
What will drop? Modes of apprehension, modes of utterance, occupations, duties, relationships, loves; and we shall be left standing naked, stripped, as it were, to the very quick, and only as much left as will keep our souls alive. But if we are clothed with faith, hope, love, we shall not be found naked. Cultivate the high things, the permanent things; then death will not wrench you violently from all that you have been and cared for; but it will usher you into the perfect form of all that you have been and done upon earth. All these things will pass, but faith, hope, love, ‘stay not behind nor in the grave are trod,’ but will last as long as Christ, their Object, lives, and as long as we in Him live also.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 (e) Spiritual Gifts
(e) Spiritual Gifts
(ii) The most excellent Gift of Charity
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In this chapter we enter into the purest atmosphere and breathe the most fragrant odours. Passing from the previous chapters with their tale of faction and scandal and shame to this passage with its description of Christian love is like passing from the enchanted ground of the 'Pilgrim's Progress' to the land of Beulah within sight of the Celestial Gate.
The Revised Version reads 'love' for charity throughout the chapter The Gk. word is translated 'love' in most places of the NT., so is the corresponding verb always. The RV change (1) is desirable for consistency; (2) gives the Apostle's meaning better-love being much more than almsgiving or kindly judgment, which are now the usual meaning of 'charity'; (3) shows St. Paul and St. John are agreed in attaching the highest value to love, thus enforcing the 'great commandment of the Law' as declared by our Lord. The Gk. word translated 'charity' in AV does not exist in classical Greek. It is found first in the Septuagint. The corresponding verb means to desire the good of one whom you esteem; and the noun is appropriately applied to the spirit which seeks not its own but others' good, and sacrifices itself for others.
1-3. Great gifts (e.g. tongues, prophecy, knowledge, faith) and even good deeds are of no avail without love: cp. Mat_7:22. What a man is, is more important than what he has.
1. Tongues] the gift the Corinthians most valued. Have not charity] do not use the gift in a spirit of love. Sounding brass] i.e. merely so much noise.
2. All faith] see on 1Co_12:9. Remove mountains] Mat_17:20; Mat_21:21. St. Paul may have our Lord's words in mind; but it was a proverbial expression.
3. These actions would seem works of love, but may spring merely from ostentation or vainglory.
Give my body] A still greater instance of self-devotion. To be burned] Some MSS have, 'give my body that I may boast,' in self-approval.
4-7. The character and actions of Love.
4. Vaunteth not itself] does not make a display. Puffed up] i.e. conceited.
5. Seeketh not her own] i.e. her own advantage (1Co_10:24, 1Co_10:33).
Thinketh no evil] RV 'taketh not account of evil'; does not reckon up her grievances.
6. Rejoiceth not in iniquity] i.e. in hearing or telling of others' faults or follies. In (RV 'with') the truth] i.e. in the spread and victory of truth and right.
7. Beareth] without breaking down. Believeth all things] is not suspicious; puts the best construction on things.
Endureth] without giving up.
8-13. Love is eternal. Other gifts, knowledge, prophecy, tongues serve but a temporary purpose. 'They are only means towards an end. Love remains the completion and perfection of our human being' (F. W. Robertson).
9. In part] partially, imperfectly.
11. When I was a child] an illustration of 1Co_13:10. Understood] RV 'felt.'
12. Through a glass] RV 'in a mirror,' seeing only a reflection, not the actual reality. Ancient mirrors were of metal (cp. Exo_38:8), often reflecting imperfectly.
Darkly] lit. 'in a riddle,' taught by hints and metaphors. Our knowledge of divine things is necessarily imperfect; much is not revealed, much only partially; we have to use earthly and human figures and language to express eternal truths. Know even as also I am known] 'Then shall I plainly know spiritual things with a knowledge like that of God' (Stevens); or,' even as God knows me.'
15. Now abideth] Probably meaning not 'these three exist now, but finally love alone will remain'; but, 'the fact is that these three alone are eternal.' Faith (confidence in God) will continue in the next life: so will hope (expectation of future good); for that life will be one of progress not stagnation. The greatest of these is charity] RV 'love.' For love is the mainspring of faith and hope; and 'God is love.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv1–8 This chapter has been admired by all ages, but,…
This chapter has been admired by all ages, but, unfortunately, it has been practiced by none. In it Paul shows that love is superior to all extraordinary gifts, both by reason of its inherent excellency and its perpetuity. Also that it surpasses all other graces.] If I speak with the tongues of men and of angels, but have not love, I am become sounding brass, or a clanging cymbal . [The apostle first compares love with that gift of tongues in which the Corinthians took so much pride. The comparison shows that speaking with tongues, even if it were exercised in an unexampled manner, is utter emptiness unless accompanied by love. The gift of tongues, even when it attained its highest conceivable development, is inferior to the language of angels; but even if one spoke with all the gifts of language human or divine, his word, if loveless, would be but a vainglorious noise, or sounds without soul or feeling; such as come from pounding on some brazen gong or basin, or from cymbals, which are the lowest, most monotonous, least expressive of all musical instruments. It is suggestive that Paul had doubtless heard the language of angels ( 2Co_12:4 ). Corinthian brass was a mixture of gold and silver, and was famous for its resonance when made into trumpets, etc.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv1, 3, 4, 8 angels See note, (See Scofield "Heb 1:4").
angels See note, (See Scofield "Heb 1:4").
charity i.e. love; and so in 1Co 13:2; 1Co 13:3; 1Co 13:4; 1Co 13:8; 1Co 13:13.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 3. The Need and Superiority of Love.
3. The Need and Superiority of Love.
CHAPTER 13
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1. The Preeminence of Love. (1Co 13:1-3.)
2. Love described in its characteristics. (1Co 13:4-7.)
3. Love never faileth; its Permanence. (1Co 13:8-13.)
This chapter is a most blessed exaltation of love. The word “charity” is an unfortunate mistranslation. The Greek word for love used in the New Testament was never used by the Greek heathen classical writers. In its meaning it was unknown among the Gentiles. God is love. As His people, members of His body, we know the love of God manifested in the gift of God’s well beloved Son. And this love is shed abroad in the hearts of the children of God. “Beloved, let us love one another, for love is of God; and every one that loveth is born of God and knoweth God.” “Beloved, if God so loved us, we ought also to love one another ... if we love one another, God dwelleth in us, and His love is perfected in us” (1Jn 4:7; 1Jn 4:11-12.). The divine nature bestowed by the Spirit of God is a holy nature and a nature which possesseth in it the love of God. Love is therefore the divine nature in its manifestation. And this wonderful love, the divine love, is to be manifested in the body of Christ. It is the true motive for all ministry. The Corinthians in their worldly, self-seeking, ambitious spirit, in their use of the gifts, had not followed this more excellent way. The divisions among them and their self-exaltation and self-confidence were the result of not being governed by love. If love had been supreme in the Corinthian church, neither sectarianism, nor careless walk, nor indifference to sin of others and toleration of evil, nor going before a heathen judge, nor high-minded pretensions, nor the desecration of the Lord’s supper, nor a false practice of Christian liberty, could have prospered. Love surpasses everything. It is a far better thing than any gift. Very significantly the Apostle begins with the gift, as already pointed out, of the smallest value. Speaking with the tongues of men and of angels without love is like sounding brass, or a tinkling cymbal.
(For a number of years movements have started which claim to be a new Pentecost. The gift of tongues is the leading feature. They go by different names--Apostolic Faith--Pentecostal Faith--Latter-Day Rain, etc. But is it the work of the Holy Spirit? The divisions which exist in these movements, the unscriptural teachings which are held by some of them and the lack of love, besides other characteristics are not the marks of the energy and power of God’s Spirit.)
Prophecy, the understanding of all mysteries, all knowledge, all wonder-working faith and even the giving up of all things and martyrdom, are valueless without love. God looks for love; it is of God, and loving is conformity to God. It is a solemn warning that true gifts may be possessed without a manifestation of love.
Many pages could be filled with a closer examination of the different characteristics of divine love as given by the Apostle. If we study the blessed life the Son of God lived down here we shall find how He manifested this love in His life among the children of men. The fifteen brief, but deep, descriptions of love should be the standing mirror of self-judgment for all God’s children. To read these pithy sentences in His presence at the close of each day and apply them as a test, is a wholesome exercise.
The opening descriptions are all of a passive character, and show that love demands the renunciation of self. Long-suffering and kindness head the list. These are the attributes of our loving God and Father, and we are to imitate Him as His children and forbear one another in love. Love does not envy. God does not envy. Envy is of Satan; all self-seeking has its origin in pride, which is the crime of the devil (1Ti 3:6). Love vaunteth not itself. It never seeks the applause of men. Self-display is self-love. True love is not puffed up. Love doth not behave itself unseemly. Its ornaments are meekness, modesty and unobtrusiveness. It seeketh not its own; it is self-neglect and is expressed in devotion to others. Nor is it easily provoked, for self-consciousness and self-seeking being absent, sensitiveness becomes impossible. Love thinketh no evil. The better translation is, “does not impute evil.” It rather hides than exposes. Furthermore, love “rejoiceth not in iniquity but rejoiceth with the truth.” The last four characteristics show its positive energy. It beareth all things--it puts up with anything but that which is wrong and sinful; believeth all things; it does not suspect, therefore it hopeth all things and also endureth all things. Finally the permanence of love is stated. Prophecies, tongues and knowledge will fail, cease and pass away. Love never. It is abiding eternal, the greatest of all.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 4, 8 A Psalm of Love.
A Psalm of Love.
The high worth of love:
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v. 1. Though I speak with the tongues of men and of angels and have not charity, I am become as sounding brass or a tinkling cymbal.
v. 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, and have not charity, I am nothing.
v. 3. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
Paul had written, by way of introduction to this magnificent paean in praise of perfect Christian love, that he would show his readers the supremely excellent way to become partakers of the better spiritual gifts, of those which are of greater value for the edification of the congregation, those of wisdom, of knowledge, of prophecy. That way, which strives for the possession of gifts which will do most toward serving our fellow Christian and the Church, is the way of love. The supreme excellence of this gift of God is brought out in a wonderful manner: If with the tongues of men I be speaking, and of angels, but am without love, I have become a sounding brass and a clanging cymbal. In comparing the various gifts of the apostolic age with the better gifts that find their expression through love, the apostle mentions, first of all, the gift of tongues. In the case of one that possessed this gift, a peculiar ecstasy replaced the ordinary function of reason, and in this condition the Spirit of God made use of the tongue in new and strange languages to praise the great works of God. But if a person had this gift in a most extraordinary degree, if he embodied not only the miracle of Pentecost, but of ecstatic and inarticulate forms of speech which needed special interpreters; yea, if this mystic utterance reached such heights that he could speak in the unutterable forms of heavenly language; if, however, he had no love for his brothers in his heart, this wonderful gift would have no value for him. Like a dead instrument of brass he would have become, like a clanging cymbal, both of which yield forth a tone when struck, the one a dull, deep tone, the other a shrill, penetrating tone, but are absolutely without life. Mark that the idea of instrumentality is brought out. The Christian that possesses any gifts is an instrument of the Holy Ghost in using them for the service of his neighbor. To parade any gifts before others for the gratification of vanity, for show, and in the expectation of praise, is to invite the severest censure of God refers to a second gift: And if I have prophecy, and if I know all the mysteries and all the knowledge,—prophecy in its widest stretch amounts to nothing without love. The gift of prophecy is a higher gift than that of speaking with tongues, since its purpose is directly to edify the congregation by unfolding the future and combining earnest admonitions with this form of proclamation of the secrets of God. Some of the early Christians had this gift to such a degree that they had an insight into the mysteries of God and could expound the glories of His essence. "One might be a prophet and know very few mysteries; and one might know all mysteries and yet lack some other point of knowledge. " If such a person were not actuated by the love that finds its supreme delight in serving his neighbor, then his work might indeed have salutary effects, but he himself would be cast out as unworthy. And just so with the gift of the heart: And if I had all faith, to remove one mountain after the other, but had no love, I should again amount to nothing in the sight of God. One might have heroic faith, the confidence that works miracles, Mat 17:20; Mat 21:21, and yet be personally worthless. For such a faith apprehends Christ only in His wonder-working power, and is not necessarily the result of saving faith. But without love, though endowed with these most remarkable gifts, which are also so highly esteemed and may be of such wonderful value and seem to indicate a special divine favor, a person is in fact a mere nonentity in the eyes of God.
There may even be manifestations that seem to have all the earmarks of real charity: And if I should distribute all my property to the poor, if I should give it away, bit by bit, until I had nothing left; and if the sacrifice that I make rises to its climax in that of offering life itself, of suffering martyrdom in its worst form, but the motive for all this were not love, it would have absolutely no value in the sight of God. As Jerome writes: "It is terrible to say, but it is true: If we endure martyrdom in order to be admired by our brothers, then our blood was shed in vain. " That a person gives all his goods to the needy, that he sacrifices body and life, may look like an act of pure love, but it may also flow from selfish motives and seek the person’s own ends, and will therefore result in his condemnation.
Note: What the apostle here teaches and very impressively urges the Christians of today should also heed. The most extraordinary gifts of the apostolic days are not found in our congregations today, but there are still the gifts mentioned in the previous chapter. One possesses a rich treasure of Christian knowledge, another has the gift of speaking of divine things in a clear, interesting, comforting way, a third has been given an unusual measure of strength of faith, of Christian energy. And therefore it may easily happen that a Christian or a Christian preacher or teacher may feel a certain amount of pride in his understanding and knowledge, a measure of gratification at his ability to make an impression by his speaking, at his good works, his gifts to the poor, his zeal for God’s kingdom and honor, instead of having in mind only the edification of his brethren. Such a one should remember that before God, with all his knowledge and works, he is nothing, amounts to nothing, and will gain nothing, unless his one motive is an unselfish love, which flows out of true faith.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 8 Connecting Statement:
Connecting Statement:
Having just talked about the gifts that God gave to believers, Paul emphasizes what is more important.
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the tongues of ... angels
Possible meanings are 1) Paul is exaggerating for the sake of effect and does not believe that people speak the language that angels use or 2) Paul thinks that some who speak in tongues actually speak the language that angels use. (See: Hyperbole and Generalization)
I have become a noisy gong or a clanging cymbal
I have become like instruments that make loud, annoying sounds (See: Metaphor)
gong
a large, thin, round metal plate that is hit with a padded stick to make a loud sound (See: Translate Unknowns)
a clanging cymbal
two thin, round metal plates that are hit together to make a loud sound (See: Translate Unknowns)
I give my body to be burned
The phrase "to be burned" can be made active. AT: "I allow those who persecute me to burn me to death" (See: Active or Passive and Assumed Knowledge and Implicit Information)
translationWords
tongue
angel
love
prophet
mystery
know
faith
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 4, 5, 8 13:1-13 Paul interrupts his discussion of spiritual gifts (resumed…
13:1-13 Paul interrupts his discussion of spiritual gifts (resumed in ch 14) to emphasize that love is more important than any spiritual gift (cp. 8:1-3). The most important thing for Christians is to become deeply and consistently loving people.
13:1-3 Spiritual gifts in themselves do not define our worth to God or to the church. In fact, apart from the expression of love, spiritual gifts are of no value.
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13:1 all the languages of earth (literally the tongues of men) and of angels: Tongues was the spiritual gift most highly prized by the Corinthians (see also 12:10, 28; 14:1-25, 27). Some may have thought tongues to be the language of angels; in Acts, Luke uses the same term to refer to natural human languages (see Acts 2:4-13).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.