1 Corinthians 13 Commentary

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 neighbor. 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 (τιμιῳ αἱματι, 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 1 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, etc.; 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 endeavoring 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, etc., 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 splendor 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." Verse 2 And though I have the gift of prophecy - Though I should have received from God the knowledge of future events, so that I could correctly foretell what is coming to pass in the world and in the Church: - And understand all mysteries - The meaning of all the types and figures in the Old Testament, and all the unexplored secrets of nature; and all knowledge - every human art and science; and though I have all faith - such miraculous faith as would enable me even to remove mountains; or had such powerful discernment in sacred things that I could solve the greatest difficulties, see the note on Mat 21:21 , and have not charity - this love to God and man, as the principle and motive of all my conduct, the characteristics of which are given in the following verses; I am nothing - nothing in myself, nothing in the sight of God, nothing in the Church, and good for nothing to mankind. Balaam, and several others not under the influence of this love of God, prophesied; and we daily see many men, who are profound scholars, and well skilled in arts and sciences, and yet not only careless about religion but downright infidels! It does not require the tongue of the inspired to say that these men, in the sight of God, are nothing; nor can their literary or scientific acquisitions give them a passport to glory. Verse 3 And though I bestow all my goods to feed the poor - This is a proof that charity, in our sense of the word, is not what the apostle means; for surely almsgiving can go no farther than to give up all that a man possesses in order to relieve the wants of others. The word ψωμιζω, which we translate to feed the poor, signifies to divide into morsels, and put into the mouth; which implies carefulness and tenderness in applying the bounty thus freely given. And though I give my body to be burned - Ἱνα καυθησομαι· Mr. Wakefield renders this clause thus: 1. And though I give up my body so as to have cause of boasting: in vindication of which he, first, refers to Dan 3:28 ; Act 15:26 ; Rom 8:32 ; Phi 1:20 . 2. He says that there is no such word as καυθησωμαι. 3. That καυχησωμαι, that I may boast, is the reading of the Ethiopic and Coptic, and he might have added of the Codex Alexandrinus; several Greek and Latin MSS. referred to by St. Jerome; of Ephraim; and of St. Jerome himself, who translates the passage thus: Si tradidero corpus meum ut glorier: i.e. "If I deliver up my body that I may glory, or have cause of boasting." 4. He adds that burning, though a common punishment in after times, was not prevalent when this epistle was written. Some of the foreign critics, particularly Schulzius, translate it thus: Si traderem corpus, ut mihi stigma inureretur: "If I should deliver up my body to receive a stigma with a hot iron;" which may mean, If I should, in order to redeem another, willingly give up myself to slavery, and receive the mark of my owner, by having my flesh stamped with a hot iron, and have not love, as before specified, it profits me nothing. This gives a good sense; but will the passage bear it? In the MSS. there are several various readings, which plainly show the original copyists scarcely knew what to make of the word καυθησωμαι, which they found in the text generally. The various readings are, καυθησομαι, which Griesbach seems to prefer; καυθησεται; and καυθῃ; all of which give little variation of meaning. Which should be preferred I can scarcely venture to say. If we take the commonly received word, it states a possible case; a man may be so obstinately wedded to a particular opinion, demonstrably false in itself, as to give up his body to be burned in its defense, as was literally the case with Vanini, who, for his obstinate atheism, was burnt alive at Paris, February 19th, a.d. 1619. In such a cause, his giving his body to be burned certainly profited him nothing. "We may observe," says Dr. Lightfoot, "in those instances which are compared with charity, and are as good as nothing if charity be absent, that the apostle mentions those which were of the noblest esteem in the Jewish nation; and also that the most precious things that could be named by them were compared with this more precious, and were of no account in comparison of it. "1. To speak with the tongues of men, among the Jewish interpreters, means, to speak the languages of the seventy nations. To the praise of Mordecai, they say that he understood all those languages; and they require that the fathers of the Sanhedrin should be skilled in many languages that they may not be obliged to hear any thing by an interpreter. Maim. in Sanh., c. 2. "2. To speak with the tongues of angels, they thought to be not only an excellent gift, but to be possible; and highly extol Jochanan ben Zaccai because he understood them: see the note on 1Cor 13:1 . "3. To know all mysteries and all knowledge was not only prized but affected by them. Of Hillel, the elder, they say he had eighty disciples: thirty who were worthy to have the Holy Spirit dwell upon them, as it did upon Moses; thirty who were worthy that the sun should stop his course for them, as it did for Joshua; and there were twenty between both. The greatest of all was Jonathan ben Uzziel; the least was Jochanan ben Zaccai. He omitted not (i.e. perfectly understood) the Scripture, the Mishna, the Gemara, the idiotisms of the law, and the scribes, traditions, illustrations, comparisons, equalities, gematries, parables, etc. "4. The moving or rooting up of mountains, which among them signified the removing of the greatest difficulties, especially from the sacred text, they considered also a high and glorious attainment: see the note on Mat 21:21 . And of his salvation, who had it, they could not have formed the slightest doubt. But the apostle says, a man might have and enjoy all those gifts, etc., and be nothing in himself, and be nothing profited by them." The reader will consider that the charity or love, concerning which the apostle speaks, is that which is described from 1Cor 13:4-7 , inclusive: it is not left to the conjectures of men to find it out. What the apostle means is generally allowed to be true religion; but if he had not described it, this true religion would have been as various as the parties are who suppose they have it. Let the reader also observe that, not only the things which are in the highest repute among the Jews, but the things which are in the highest repute among Christians and Gentiles are those which the apostle shows to be of no use, if the love hereafter described be wanting. And yet, who can suppose that the man already described can be destitute of true religion, as he must be under an especial influence of God; else, how, 1st, could he speak all the languages of men? for this was allowed to be one of the extraordinary gifts of God's Spirit. 2. He must have Divine teaching to know the language of angels, and thus to get acquainted with the economy of the invisible world. 3. Without immediate influence from God he could not be a prophet, and predict future events. 4. Without this he could not understand all the mysteries of the Divine word, nor those of Providence. 5. All knowledge, suppose this to be confined to human arts and sciences, could not be acquired without especial assistance. 6. And without the most powerful and extraordinary assistance, he could not have a faith that could remove mountains, or miraculous faith of any kind: and the apostle supposes that a man might have all these six things, and not possess that religion which could save his soul! And may we not say that, if all these could not avail for salvation, a thousand times less surely cannot. How blindly, therefore, are multitudes of persons trusting in that which is almost infinitely less than that which the apostle says would profit them nothing! The charity or love which God recommends, the apostle describes in sixteen particulars, which are the following: - Verse 4 (1.) Charity suffereth long - Μακροθυμει, Has a long mind; to the end of which neither trials, adversities, persecutions, nor provocations, can reach. The love of God, and of our neighbor for God's sake, is patient towards all men: it suffers all the weakness, ignorance, errors, and infirmities of the children of God; and all the malice and wickedness of the children of this world; and all this, not merely for a time, but long, without end; for it is still a mind or disposition, to the end of which trials, difficulties, etc., can never reach. It also waits God's time of accomplishing his gracious or providential purposes, without murmuring or repining; and bears its own infirmities, as well as those of others, with humble submission to the will of God. (2.) Is kind - Χρηστευεται· It is tender and compassionate in itself, and kind and obliging to others; it is mild, gentle, and benign; and, if called to suffer, inspires the sufferer with the most amiable sweetness, and the most tender affection. It is also submissive to all the dispensations of God; and creates trouble to no one. (3.) Charity envieth not - Ου ζηλοι· Is not grieved because another possesses a greater portion of earthly, intellectual, or spiritual blessings. Those who have this pure love rejoice as much at the happiness, the honor, and comfort of others, as they can do in their own. They are ever willing that others should be preferred before them. (4.) Charity vaunteth not itself - Ου περπερευεται· This word is variously translated; acteth not rashly, insolently; is not inconstant, etc. It is not agreed by learned men whether it be Greek, Latin, or Arabic. Bishop Pearce derived it from the latter language; and translates it, is not inconstant. There is a phrase in our own language that expresses what I think to be the meaning of the original, does not set itself forward - does not desire to be noticed or applauded; but wishes that God may be all in all. (5.) Is not puffed up - Ου φυσιουται· Is not inflated with a sense of its own importance; for it knows it has nothing but what it has received; and that it deserves nothing that it has got. Every man, whose heart is full of the love of God, is full of humility; for there is no man so humble as he whose heart is cleansed from all sin. It has been said that indwelling sin humbles us; never was there a greater falsity: Pride is the very essence of sin; he who has sin has pride, and pride too in proportion to his sin: this is a mere popish doctrine; and, strange to tell, the doctrine in which their doctrine of merit is founded! They say God leaves concupiscence in the heart of every Christian, that, in striving with and overcoming it from time to time, he may have an accumulation of meritorious acts: Certain Protestants say, it is a true sign of a very gracious state when a man feels and deplores his inbred corruptions. How near do these come to the Papists, whose doctrine they profess to detest and abhor! The truth is, it is no sign of grace whatever; it only argues, as they use it, that the man has got light to show him his corruptions; but he has not yet got grace to destroy them. He is convinced that he should have the mind of Christ, but he feels that he has the mind of Satan; he deplores it, and, if his bad doctrine do not prevent him, he will not rest till he feels the blood of Christ cleansing him from all sin. True humility arises from a sense of the fullness of God in the soul; abasement from a sense of corruption is a widely different thing; but this has been put in the place of humility, and even called grace; many, very many, verify the saying of the poet: - "Proud I am my wants to see; Proud of my humility." Verse 5 (6.) Doth not behave itself unseemly - Ουκ ασχημονει, from α, negative, and σχημα, figure, mien; love never acts out of its place or character; observes due decorum and good manners; is never rude, bearish, or brutish; and is ever willing to become all things to all men, that it may please them for their good to edification. No ill-bred man, or what is termed rude or unmannerly, is a Christian. A man may have a natural bluntness, or be a clown, and yet there be nothing boorish or hoggish in his manner. I must apologize for using such words; they best express the evil against which I wish both powerfully and successfully to declaim. I never wish to meet with those who affect to be called "blunt, honest men;" who feel themselves above all the forms of respect and civility, and care not how many they put to pain, or how many they displease. But let me not be misunderstood; I do not contend for ridiculous ceremonies, and hollow compliments; there is surely a medium: and a sensible Christian man will not be long at a loss to find it out. Even that people who profess to be above all worldly forms, and are generally stiff enough, yet are rarely found to be rude, uncivil, or ill-bred. (7.) Seeketh not her own - Ου ζητει τα ἑαυτης· Is not desirous of her own spiritual welfare only, but of her neighbour's also: for the writers of the Old and New Testament do, almost every where, agreeably to their Hebrew idiom, express a preference given to one thing before another by an affirmation of that which is preferred, and a negative of that which is contrary to it. See Bishop Pearce, and see the notes on 1Cor 1:17 ; 1Cor 10:24 (note), and 1Cor 10:33 (note). Love is never satisfied but in the welfare, comfort, and salvation of all. That man is no Christian who is solicitous for his own happiness alone; and cares not how the world goes, so that himself be comfortable. (8.) Is not easily provoked - Ου παροξυνεται· Is not provoked, is not irritated, is not made sour or bitter. How the word easily got into our translation it is hard to say; but, however it got in, it is utterly improper, and has nothing in the original to countenance it. By the transcript from my old MS., which certainly contains the first translation ever made in English, we find that the word did not exist there, the conscientious translator rendering it thus: - It is not stirid to wrath. The New Testament, printed in 1547, 4to., the first year of Edward VI., in English and Latin, has simply, is not provokeed to angre. The edition published in English in the following year, 1548, has the same rendering, but the orthography better: is not provoked to anger. The Bible in folio, with notes, published the next year, 1549, by Edmund Becke, preserves nearly the same reading, is not provoketh to anger. The large folio printed by Richard Cardmarden, at Rouen, 1566, has the same reading. The translation made and printed by the command of King James I., fol., 1611, etc. departs from all these, and improperly inserts the word easily, which might have been his majesty's own; and yet this translation was not followed by some subsequent editions; for the 4to. Bible printed at London four years after, 1615, not only retains this original and correct reading, it is not provoked to anger, but has the word love every where in this chapter instead of charity, in which all the preceding versions and editions agree. In short, this is the reading of Coverdale, Matthews, Cranmer, the Geneva, and others; and our own authorized version is the only one which I have seen where this false reading appears. As to the ancient versions, they all, Vulgate, Syriac, Arabic, Ethiopic, Coptic, and Itala, strictly follow the Greek text; and supply no word that tends to abate the signification of the apostle's ου παροξυνεται, is not provoked; nor is there a various reading here in all the numerous MSS. It is of importance to make these observations, because the common version of this place destroys the meaning of the apostle, and makes him speak very improperly. If love is provoked at all; it then ceases to be love; and if it be not easily provoked, this grants, as almost all the commentators say, that in special cases it may be provoked; and this they instance in the case of Paul and Barnabas, Act 15:39 ; but I have sufficiently vindicated this passage in my note on that place, and given at large the meaning of the word παροξυνω; and to that place I beg leave to refer the reader. The apostle's own words in 1Cor 13:7 , are a sufficient proof that the love of which he speaks can never be provoked. When the man who possesses this love gives way to provocation, he loses the balance of his soul, and grieves the Spirit of God. In that instant he ceases from loving God with all his soul, mind, and strength; and surely if he get embittered against his neighbor, he does not love him as himself. It is generally said that, though a man may feel himself highly irritated against the sin, he may feel tender concern for the sinner. Irritation of any kind is inconsistent with self-government, and consequently with internal peace and communion with God. However favourably we may think of our own state, and however industrious we may be to find out excuses for sallies of passion, etc., still the testimony of God is, Love is not provoked; and if I have not such a love, whatever else I may possess, it profiteth me nothing. (9.) Thinketh no evil - Ουλογιζεται το κακον· "Believes no evil where no evil seems." Never supposes that a good action may have a bad motive; gives every man credit for his profession of religion, uprightness, godly zeal, etc., while nothing is seen in his conduct or in his spirit inconsistent with this profession. His heart is so governed and influenced by the love of God, that he cannot think of evil but where it appears. The original implies that he does not invent or devise any evil; or, does not reason on any particular act or word so as to infer evil from it; for this would destroy his love to his brother; it would be ruinous to charity and benevolence. Verse 6 (10.) Rejoiceth not in iniquity - Ου χαιρει επι τῃ αδικιᾳ· Rejoiceth not in falsehood, but on the contrary, rejoiceth in the truth: this meaning αδικια has in different parts of the Scriptures. At first view, this character of love seems to say but little in its favor; for who can rejoice in unrighteousness or falsity? But is it not a frequent case that persons, who have received any kind of injury, and have forborne to avenge themselves, but perhaps have left it to God; when evil falls upon the sinner do console themselves with what appears to them an evidence that God has avenged their quarrels; and do at least secretly rejoice that the man is suffering for his misdeeds? Is not this, in some sort, rejoicing in iniquity? Again: is it not common for interested persons to rejoice in the successes of an unjust and sanguinary war, in the sackage and burning of cities and towns; and is not the joy always in proportion to the slaughter that has been made of the enemy? And do these call themselves Christians? Then we may expect that Moloch and his sub-devils are not so far behind this description of Christians as to render their case utterly desperate. If such Christians can be saved, demons need not despair! (11.) But rejoiceth in the truth - Αληθεια· Every thing that is opposite to falsehood and irreligion. Those who are filled with the love of God and man rejoice in the propagation and extension of Divine truth - in the spread of true religion, by which alone peace and good will can be diffused throughout the earth. And because they rejoice in the truth, therefore they do not persecute nor hinder true religion, but help it forward with all their might and power. Verse 7 (12.) Beareth all things - Παντα στεγει. This word is also variously interpreted: to endure, bear, sustain, cover, conceal, contain. Bishop Pearce contends that it should be translated covereth all things, and produces several plausible reasons for this translation; the most forcible of which is, that the common translation confounds it with endureth all things, in the same verse. We well know that it is a grand and distinguishing property of love to cover and conceal the fault of another; and it is certainly better to consider the passage in this light than in that which our common version holds out; and this perfectly agrees with what St. Peter says of charity, 1Pet 4:8 : It shall cover the multitude of sins; but there is not sufficient evidence that the original will fully bear this sense; and perhaps it would be better to take it in the sense of contain, keep in, as a vessel does liquor; thus Plato compared the souls of foolish men to a sieve, and not able, στεγειν δια απιστιαν τε και ληθην, to contain any thing through unfaithfulness and forgetfulness. See Parkhurst and Wetstein. Some of the versions have στεργει, loveth, or is warmly affectioned to all things or persons. But the true import must be found either in cover or contain. Love conceals every thing that should be concealed; betrays no secret; retains the grace given; and goes on to continual increase. A person under the influence of this love never makes the sins, follies, faults, or imperfections of any man, the subject either of censure or conversation. He covers them as far as he can; and if alone privy to them, he retains the knowledge of them in his own bosom as far as he ought. (13.) Believeth all things - Παντα πιστευει· Is ever ready to believe the best of every person, and will credit no evil of any but on the most positive evidence; gladly receives whatever may tend to the advantage of any person whose character may have suffered from obloquy and detraction; or even justly, because of his misconduct. (14.) Hopeth all things - Παντα ελπιζει· When there is no place left for believing good of a person, then love comes in with its hope, where it could not work by its faith; and begins immediately to make allowances and excuses, as far as a good conscience can permit; and farther, anticipates the repentance of the transgressor, and his restoration to the good opinion of society and his place in the Church of God, from which he had fallen. (15.) Endureth all things - Παντα ὑπομενει· Bears up under all persecutions and mal-treatment from open enemies and professed friends; bears adversities with an even mind, as it submits with perfect resignation to every dispensation of the providence of God; and never says of any trial, affliction, or insult, this cannot be endured. Verse 8 (16.) Charity never faileth - Ἡ αγαπη ουδεποτε εκπιπτει· This love never falleth off, because it bears, believes, hopes, and endures all things; and while it does so it cannot fail; it is the means of preserving all other graces; indeed, properly speaking, it includes them all; and all receive their perfection from it. Love to God and man can never be dispensed with. It is essential to social and religious life; without it no communion can be kept up with God; nor can any man have a preparation for eternal glory whose heart and soul are not deeply imbued with it. Without it there never was true religion, nor ever can be; and it not only is necessary through life, but will exist throughout eternity. What were a state of blessedness if it did not comprehend love to God and human spirits in the most exquisite, refined, and perfect degrees? Prophecies - shall fail - Whether the word imply predicting future events, or teaching the truths of religion to men, all such shall soon be rendered useless. Though the accurate prophet and the eloquent, persuasive preacher be useful in their day, they shall not be always so; nor shall their gifts fit them for glory; nothing short of the love above described can fit a soul for the kingdom of God. Tongues - shall cease - The miraculous gift of different languages, that soon shall cease, as being unnecessary. Knowledge - shall vanish away - All human arts and sciences, as being utterly useless in the eternal world, though so highly extolled and useful here. Verse 9 For we know in part - We have here but little knowledge even of earthly, and much less of heavenly, things. He that knows most knows little in comparison of what is known by angels, and the spirits of just men made perfect. And as we know so very little, how deficient must we be if we have not much love! Angels may wonder at the imperfection of our knowledge; and separate spirits may wonder at the perfection of their own, having obtained so much more in consequence of being separated from the body, than they could conceive to be possible while in that body. When Sir Isaac Newton had made such astonishing discoveries in the laws of nature, far surpassing any thing that had been done by all his predecessors in science from the days of Solomon; one of our poets, considering the scantiness of human knowledge when compared with that which is possessed by the inhabitants of heaven, reduced his meditations on the subject to the following nervous and expressive epigram: - Superior beings, when of late they saw A mortal man explain all nature's law, Admired such wisdom in an earthly shape, And show'd our Newton as we show an ape. These fine lines are a paraphrase from a saying of Plato, from whom our poet borrows without acknowledging the debt. The words are these: ανθρωπον ὁ σοφωτατος προς θεον πιθηκος φανειται· "The wisest of mortals will appear but an ape in the estimation of God." Vid. Hipp. Maj. vol. xi. p. 21. Edit. Bipont. We prophesy in part - Even the sublimest prophets have been able to say but little of the heavenly state; and the best preachers have left the Spirit of God very much to supply. And had we no more religious knowledge than we can derive from men and books, and had we no farther instruction in the knowledge of God and ourselves than we derive from preaching, our religious experience would be low indeed. Yet it is our duty to acquire all the knowledge we possibly can; and as preaching is the ordinary means by which God is pleased to instruct and convert the soul, we should diligently and thankfully use it. For we have neither reason nor Scripture to suppose that God will give us that immediately from himself which he has promised to convey only by the use of means. Even this his blessing makes effectual; and, after all, his Spirit supplies much that man cannot teach. Every preacher should take care to inculcate this on the hearts of his hearers. When you have learned all you can from your ministers, remember you have much to learn from God; and for this you should diligently wait on him by the reading of his word, and by incessant prayer. Verse 10 But when that which is perfect - The state of eternal blessedness; then that which is in part - that which is imperfect, shall be done away; the imperfect as well as the probationary state shall cease for ever. Verse 11 When I was a child - This future state of blessedness is as far beyond the utmost perfection that can be attained in this world, as our adult state of Christianity is above our state of natural infancy, in which we understand only as children understand; speak only a few broken articulate words, and reason only as children reason; having few ideas, little knowledge but what may be called mere instinct, and that much less perfect than the instinct of the brute creation; and having no experience. But when we became men-adults, having gained much knowledge of men and things, we spoke and reasoned more correctly, having left off all the manners and habits of our childhood. Verse 12 Now we see through a glass, darkly - Δι' εσοπτρου εν αινιγματι. Of these words some literal explanation is necessary. The word εσοπτρον which we translate a glass, literally signifies a mirror or reflector, from εις, into, and οπτομαι, I look; and among the ancients mirrors were certainly made of fine polished metal. The word here may signify any thing by which the image of a person is reflected, as in our looking, or look in glass. The word is not used for a glass to look through; nor would such an image have suited with the apostle's design. The εσοπτρον or mirror, is mentioned by some of the most ancient Greek writers; so Anacreon, Ode xi. ver. 1: - Αεγουσιν αἱ γυναικες, Ανακρεων, γερων ει· Ααβων ΕΣΟΠΤΡΟΝ αθρει Κομας μεν ουκετ' ουσας. The women tell me, Anacreon, thou art grown old; Take thy mirror, and view How few of thy hairs remain. And again, in Ode xx. ver. 5: - Εγω δ' εσοπτρον ειην, Ὁπως αει βλεπης με. I wish I were a mirror That thou mightst always look into me. In Exo 38:8 , we meet with the term looking glasses; but the original is מראת maroth, and should be translated mirrors; as out of those very articles, which we absurdly translate looking Glasses, the brazen laver was made! In the Greek version the word εσοπτρον is not found but twice, and that in the apocryphal books. In the book of the Wisdom of Solomon 7:26, speaking of wisdom the author says: "She is the brightness of the everlasting light, και εσοπτρον ακηλιδωτον, and the unspotted mirror of the power of God, and the image of his goodness." In Ecclus. 12:11, exhorting to put no trust in an enemy, he says: "Though he humble himself, and go crouching, yet take good heed and beware of him, and thou shalt be unto him, ὡς εκμεμαχως εσοπτρον, as if thou hadst wiped a looking glass, (mirror), and thou shalt know that his rust hath not altogether been wiped away." All these passages must be understood of polished metal, not of glass, which, though it existed among the Romans and others, yet was brought to very little perfection; and as to grinding and silvering of glass, they are modern inventions. Some have thought that the apostle refers to something of the telescopic kind, by which distant and small objects become visible, although their surfaces become dim in proportion to the quantum of the magnifying power; but this is too refined; he appears simply to refer to a mirror by which images were rejected, and not to any diaphanous and magnifying powers, through which objects were perceived. Possibly the true meaning of the words δι' εσοπτρου εν αινιγματι, through a glass darkly, may be found among the Jewish writers, who use a similar term to express nearly the same thing to which the apostle refers. A revelation of the will of God, in clear and express terms, is called by them אספקלריא מאירה aspecularia maira, a clear or lucid glass, or specular in reference, specularibus lapidibus, to the diaphanous polished stones, used by the ancients for windows instead of glass. An obscure prophecy they termed אספקלריא דלא נהריא aspecularia dela naharia, "a specular which is not clear." Num 12:6 : If there be a prophet - I the Lord will make myself known unto him in a vision, and I will speak unto him in a dream; Rab. Tanchum thus explains: "My Shechinah shall not be revealed to him, באספקלריא מאירה beaspecularia maira, in a lucid specular, but only in a dream and a vision." On Eze 1:4 , Eze 1:5 : And I looked, and behold a whirlwind - a great cloud, and a fire unfolding itself, etc.; Sohar Chadash, fol. 33, says: "This is a vision באספקלריא דלא נהרא beaspecularia dela nahara, by an obscure or dark specular." From a great variety of examples produced by Schoettgen it appears that the rabbins make a great deal of difference between seeing through the lucid glass or specular, and seeing through the obscure one. The first is attributed only to Moses, who conversed with God face to face, i.e. through the lucid specular; and between the other prophets, who saw him in dreams and visions, i.e. through the obscure specular. In these distinctions and sayings of the ancient Jews we must seek for that to which the apostle alludes. See Schoettgen. The word αινιγματι, which we render darkly, will help us to the true meaning of the place. The following is Mr. Parkhurst's definition of the term and of the thing: "Αινιγμα, from ηνιγμαι, the perfect passive of ισυιττω, to hint, intimate, signify with some degree of obscurity; an enigma, in which one thing answers or stands in correspondence to, or as the representative of, another, which is in some respects similar to it; occurs 1Cor 13:12 : Now - in this life, we see by means of a mirror reflecting the images of heavenly and spiritual things, εν αινιγματι, in an enigmatical manner, invisible things being represented by visible, spiritual by natural, eternal by temporal; but then - in the eternal world, face to face, every thing being seen in itself, and not by means of a representative or similitude." Now I know in part - Though I have an immediate revelation from God concerning his great design in the dispensation of the Gospel, yet there are lengths, breadths, depths, and heights of this design, which even that revelation has not discovered; nor can they be known and apprehended in the present imperfect state. Eternity alone can unfold the whole scheme of the Gospel. As - I am known - In the same manner in which disembodied spirits know and understand. Verse 13 And now [in this present life] abideth faith, hope, charity - These three supply the place of that direct vision which no human embodied spirit can have; these abide or remain for the present state. Faith, by which we apprehend spiritual blessings, and walk with God. Hope, by which we view and expect eternal blessedness, and pass through things temporal so as not to lose those which are eternal. Charity or love, by which we show forth the virtues of the grace which we receive by faith in living a life of obedience to God, and of good will and usefulness to man. But the greatest of these is charity - Without faith it is impossible to please God; and without it, we can not partake of the grace of our Lord Jesus: without hope we could not endure, as seeing him who is invisible; nor have any adequate notion of the eternal world; nor bear up under the afflictions and difficulties of life: but great and useful and indispensably necessary as these are, yet charity or love is greater: Love is the fulfilling of the law; but this is never said of faith or hope. It may be necessary to enter more particularly into a consideration of the conclusion of this very important chapter. 1. Love is properly the image of God in the soul; for God is Love. By faith we receive from our Maker; by hope we expect a future and eternal good; but by love we resemble God; and by it alone are we qualified to enjoy heaven, and be one with him throughout eternity. Faith, says one, is the foundation of the Christian life, and of good works; hope rears the superstructure; but love finishes, completes, and crowns it in a blessed eternity. Faith and hope respect ourselves alone; love takes in both God and Man. Faith helps, and hope sustains us; but love to God and man makes us obedient and useful. This one consideration is sufficient to show that love is greater than either faith or hope. 2. Some say love is the greatest because it remains throughout eternity, whereas faith and hope proceed only through life; hence we say that there faith is lost in sight, and hope in fruition. But does the apostle say so? Or does any man inspired by God say so? I believe not. Faith and hope will as necessarily enter into eternal glory as love will. The perfections of God are absolute in their nature, infinite in number, and eternal in their duration. However high, glorious, or sublime the soul may be in that eternal state, it will ever, in respect to God, be limited in its powers, and must be improved and expanded by the communications of the supreme Being. Hence it will have infinite glories in the nature of God to apprehend by faith, to anticipate by hope, and enjoy by love. 3. From the nature of the Divine perfections there must be infinite glories in them which must be objects of faith to disembodied spirits; because it is impossible that they should be experimentally or possessively known by any creature. Even in the heaven of heavens we shall, in reference to the infinite and eternal excellences of God, walk by faith, and not by sight. We shall credit the existence of infinite and illimitable glories in him, which, from their absolute and infinite nature, must be incommunicable. And as the very nature of the soul shows it to be capable of eternal growth and improvement; so the communications from the Deity, which are to produce this growth, and effect this improvement, must be objects of faith to the pure spirit; and, if objects of faith, consequently objects of hope; for as hope is "the expectation of future good," it is inseparable from the nature of the soul, to know of the existence of any attainable good without making it immediately the object of desire or hope. And is it not this that shall constitute the eternal and progressive happiness of the immortal spirit; viz. knowing, from what it has received, that there is infinitely more to be received; and desiring to be put in possession of every communicable good which it knows to exist? 4. As faith goes forward to view, so hope goes forward to desire; and God continues to communicate, every communication making way for another, by preparing the soul for greater enjoyment, and this enjoyment must produce love. To say that the soul can have neither faith nor hope in a future state is to say that, as soon as it enters heaven, it is as happy as it can possibly be; and this goes to exclude all growth in the eternal state, and all progressive manifestations and communications of God; and consequently to fix a spirit, which is a composition of infinite desires, in a state of eternal sameness, in which it must be greatly changed in its constitution to find endless gratification. 5. To sum up the reasoning on this subject I think it necessary to observe, 1. That the term faith is here to be taken in the general sense of the word, for that belief which a soul has of the infinite sufficiency and goodness of God, in consequence of the discoveries he has made of himself and his designs, either by revelation, or immediately by his Spirit. Now we know that God has revealed himself not only in reference to this world, but in reference to eternity; and much of our faith is employed in things pertaining to the eternal world, and the enjoyments in that state. 2. That hope is to be taken in its common acceptation, the expectation of future good; which expectation is necessarily founded on faith, as faith is founded on knowledge. God gives a revelation which concerns both worlds, containing exceeding great and precious promises relative to both. We believe what he has said on his own veracity; and we hope to enjoy the promised blessings in both worlds, because he is faithful who has promised. 3. As the promises stand in reference to both worlds, so also must the faith and hope to which these promises stand as objects. 4. The enjoyments in the eternal world are all spiritual, and must proceed immediately from God himself. 5. God, in the plenitude of his excellences, is as incomprehensible to a glorified spirit, as he is to a spirit resident in flesh and blood. 6. Every created, intellectual nature is capable of eternal improvement. 7. If seeing God as he is be essential to the eternal happiness of beatified spirits, then the discoveries which he makes of himself must be gradual; forasmuch as it is impossible that an infinite, eternal nature can be manifested to a created and limited nature in any other way. 8. As the perfections of God are infinite, they are capable of being eternally manifested, and, after all manifestations, there must be an infinitude of perfections still to be brought to view. 9. As every soul that has any just notion of God must know that he is possessed of all possible perfections, so these perfections, being objects of knowledge, must be objects of faith. 10. Every holy spirit feels itself possessed of unlimited desires for the enjoyment of spiritual good, and faith in the infinite goodness of God necessarily implies that he will satisfy every desire he has excited. 11. The power to gratify, in the Divine Being, and the capacity to be gratified, in the immortal spirit, will necessarily excite continual desires, which desires, on the evidence of faith, will as necessarily produce hope, which is the expectation of future good. 12. All possible perfections in God are the objects of faith; and the communication of all possible blessedness, the object of hope. 13. Faith goes forward to apprehend, and hope to anticipate, as God continues to discover his unbounded glories and perfections. 14. Thus discovered and desired, their influences become communicated, love possesses them, and is excited and increased by the communication. 15. With respect to those which are communicated, faith and hope cease, and go forward to new apprehensions and anticipations, while love continues to retain and enjoy the whole. 16. Thus an eternal interest is kept up, and infinite blessings, in endless succession, apprehended, anticipated and enjoyed. 6. My opinion that faith and hope, as well as love, will continue in a future state, will no doubt appear singular to many who have generally considered the two former as necessarily terminating in this lower world; but this arises from an improper notion of the beatified state, and from inattention to the state and capacity of the soul. If it have the same faculties there which it has here, howsoever improved they may be, it must acquire its happiness from the supreme Being in the way of communication, and this communication must necessarily be gradual for the reasons already alleged; and if gradual, then there must be (if in that state we have any knowledge at all of the Divine nature) faith that such things exist, and may be communicated; desire to possess them because they are good; and hope that these good things shall be communicated. 7. I conclude, therefore, from these and a multitude of other reasonings which might be brought to bear on this subject, that faith and hope will exist in the eternal world as well as love; and that there, as well as here, it may endlessly be said, the greatest of these is love. With great propriety therefore does the apostle exhort, Follow after love, it being so essential to our comfort and happiness here, and to our beatification in the eternal world; and how necessary faith and hope are to the same end we have already seen. Introduction We should earnestly desire spiritual gifts; but prophesying is to be preferred, because it is superior to the gift of tongues, 1Cor 14:1 , 1Cor 14:2 . Prophesying defined, 1Cor 14:3 . How to regulate this supernatural gift of tongues, in teaching for the edification of the Church, 1Cor 14:4-13 . In praying and giving thanks, 1Cor 14:14-17 . Those who speak with tongues should interpret that others may be edified, 1Cor 14:18-22 What benefit may accrue from this in the public assemblies, 1Cor 14:23-28 . How the prophets or teachers should act in the Church, 1Cor 14:29-33 . Women should keep silence in the church, 1Cor 14:34 , 1Cor 14:35 . All should be humble, and every thing should be done in love, 1Cor 14:36-40 . Verse 1 Follow after charity - Most earnestly labor to be put in possession of that love which beareth, believeth, hopeth, and endureth all things. It may be difficult to acquire, and difficult to retain this blessed state, but it is essential to your present peace and eternal happiness. This clause belongs to the preceding chapter. Desire spiritual gifts - Ye are very intent on getting those splendid gifts which may add to your worldly consequence, and please your carnal minds - but labor rather to get the gifts of God's Spirit, by which ye may grow in grace, and be useful to others - and particularly desire that ye may prophesy - that ye may be able to teach and instruct others in the things of their salvation. Verse 2 For he that speaketh in an unknown tongue - This chapter is crowded with difficulties. It is not likely that the Holy Spirit should, in the church, suddenly inspire a man with the knowledge of some foreign language, which none in the church understood but himself; and lead him to treat the mysteries of Christianity in that language, though none in the place could profit by his teaching. Dr. Lightfoot's mode of reconciling these difficulties is the most likely I have met with. He supposes that by the unknown tongue the Hebrew is meant, and that God restored the true knowledge of this language when he gave the apostles the gift of tongues. As the Scriptures of the Old Testament were contained in this language, and it has beauties, energies, and depths in it which no verbal translation can reach, it was necessary, for the proper elucidation of the prophecies concerning the Messiah, and the establishment of the Christian religion, that the full meaning of the words of this sacred language should be properly understood. And it is possible that the Hebrew Scriptures were sometimes read in the Christian congregations as they were in the Jewish synagogues; and if the person who read and understood them had not the power and faculty of explaining them to others, in vain did he read and understand them himself. And we know that it is possible for a man to understand a language, the force, phraseology, and idioms of which he is incapable of explaining even in his mother tongue. We shall see, in the course of these notes, how this view of the subject will apply to the illustration of the apostle's words throughout the chapter. Speaketh not unto men, but unto God - None present understanding the language, God alone knowing the truth and import of what he says: - In the spirit he speaketh mysteries - Though his own mind (for so πνευματι is understood here by many eminent critics) apprehends the mysteries contained in the words which he reads or utters; but if, by the spirit, we understand the Spirit of God, it only shows that it is by that Spirit that he is enabled to speak and apprehend these mysteries. See the note on 1Cor 14:19 . Verse 3 But he that prophesieth - The person who has the gift of teaching is much more useful to the Church than he is who has only the gift of tongues, because he speaks to the profit of men: viz. to their edification, by the Scriptures he expounds; to their exhortation, by what he teaches; and to their comfort, by his revelation. - Whitby. I must here refer to my sermon on this text, intitled, "The Christian Prophet and his Work," in which I have endeavored to consider the whole of this subject at large. Verse 4 He that speaketh in an unknown tongue - In the Hebrew for instance, the knowledge of the depth and power of which he has got by a Divine revelation, edifieth himself by that knowledge. But he that prophesieth - Has the gift of preaching. Edifieth the Church - Speaketh unto men to edification,

Sermon for the Sunday before Lent; 1 Corinthians 13 PAUL'S PRAISE OF CHRISTIAN LOVE. 1. Paul's purpose in this chapter is to silence and humble haughty Christians, particularly teachers and preachers. The Gospel gives much knowledge of God and of Christ, and conveys many wonderful gifts, as Paul recounts in Romans 12 and in First Corinthians 12. He tells us some have the gift of speaking, some of teaching, some of Scripture exposition; others of ruling; and so on. With Christians are great riches of spiritual knowledge, great treasures in the way of spiritual gifts. Manifest to all is the meaning of God, Christ, conscience, the present and the future life, and similar things. But there are to be found few indeed who make the right use of such gifts and knowledge; who humble themselves to serve others, according to the dictates of love. Each seeks his own honor and advantage, desiring to gain preferment and precedence over others. 2. We see today how the Gospel has given to men knowledge beyond anything known in the world before, and has bestowed upon them new capabilities. Various gifts have been showered upon and distributed among them which have redounded to their honor. But they go on unheeding. No one takes thought how he may in Christian love serve his fellow-men to their profit. Each seeks for himself glory and honor, advantage and wealth. Could one bring about for himself the distinction of being the sole individual learned and powerful in the Gospel, all others to be insignificant and useless, he would willingly do it; he would be glad could he alone be regarded as Mister Smart. At the same time he affects deep humility, great self-abasement, and preaches of love and faith. But he would take it hard had he, in practice, to touch with his little finger what he preaches. This explains why the world is so filled with fanatics and schismatics, and why every man would master and outrank all others. Such as these are haughtier than those that taught them. Paul here attacks these vainglorious spirits, and judges them to be wholly insignificant, though their knowledge may be great and their gifts even greater, unless they should humble themselves and use their gifts in the service of others. To these coarse and mean people he addresses himself with a multitude of words and a lengthy discourse, a subject he elsewhere disposes of in a few words; for instance, where he says ( Phil 2:3-4 ), “In lowliness of mind each counting others better than himself; not looking each of you to his own things, but each of you also to the things of others.” By way of illustration, he would pass sentence upon himself should he be thus blameworthy; this more forcibly to warn others who fall far short of his standing. He says, V.1. “If I speak with the tongues of men and of angels.” 4 That is, though I had ability to teach and to preach with power beyond that of any man or angel, with words of perfect charm, with truth and excellence informing my message--though I could do this, “but have not love [charity],” and only seek my own honor and profit and not my neighbor's, “I am become sounding brass, or a clanging cymbal.” In other words, “I might, perhaps, thereby teach others something, might fill their ears with sound, but before God I would be nothing.” As a clock or a bell has not power to hear its own sound, and does not derive benefit from its stroke, so the preacher who lacks love cannot himself understand anything he says, nor does he thereby improve his standing before God. He has much knowledge, indeed, but because he fails to place it in the service of love, it is the quality of his knowledge that is at fault. I Cor 8:1-12. Far better he were dumb or devoid of eloquence, if he but teach in love and meekness, than to speak as an angel while seeking but his own interests. V.2. “And if I have the gift of prophecy.” 5 According to chapter 14, to prophesy is to be able, by the Holy Spirit's inspiration, correctly to understand and explain the prophets and the Scriptures. This is a most excellent gift. To “know mysteries” it to be able to apprehend the spiritual meaning of the Scriptures, or its allegorical references, as Paul does where ( Gal 4:24-31 ) he makes Sarah and Hagar representative of the two covenants, and Isaac and Ishmael of the two peoples--the Jews and the Christians. Christ does the same ( Jn 3:14 ) when he makes the brazen serpent of Moses typical of himself on the cross; again, when Isaac, David, Solomon and other characters of sacred history appear as figures of Christ. Paul calls it “mystery”--this hidden, secret meaning beneath the primary sense of the narrative. But “knowledge” is the understanding of practical matters, such as Christian liberty, or the realization that the conscience is not bound. Paul would say, then: “Though one may understand the Scriptures, both in their obvious and their hidden sense; though he may know all about Christian liberty and a proper conversation; yet if he have not love, if he does not with that knowledge serve his neighbor, it is all of no avail whatever; in God's sight he is nothing.” 6 Note bow forcibly yet kindly Paul restrains the disgraceful vice of vainglory. He disregards even those exalted gifts, those gifts of exceeding refinement, charm and excellence, which naturally produce pride and haughtiness though they command the admiration and esteem of men. Who would not suppose the Holy Spirit to dwell visibly where such wisdom, such discernment of the Scriptures, is present? Paul's two epistles to the Corinthians are almost wholly directed against this particular vice, for it creates much mischief where it has sway. In Titus 1:7, he names first among the virtues of a bishop that he be “non superbus,” not haughty. In other words that he does not exalt himself because of his office, his honor and his understanding, and despise others in comparison. But strangely Paul says, V.2. “If I have all faith, so as to remove mountains, but have not love, I am nothing.” LOVE THE SPIRIT'S FRUIT RECEIVED BY FAITH. 7 We hold, and unquestionably it is true, that it is faith which justifies and cleanses. Rom 1:17; 10@10; Acts 15:9. But if it justifies and purifies, love must be present. The Spirit cannot but impart love together with faith. In fact, where true faith is, the Holy Spirit dwells; and where the Holy Spirit is, there must be love and every excellence. How is it, then, Paul speaks as if faith without love were possible? We reply, this one text cannot be understood as subverting and militating against all those texts which ascribe justification to faith alone. Even the sophists have not attributed justification to love, nor is this possible, for love is an effect, or fruit, of the Spirit, who is received through faith. 8 Three answers may be given to the question. First, Paul has not reference here to the Christian faith, which is inevitably accompanied by love, but to a general faith in God and his power. Such faith is a gift; as, for instance, the gift of tongues, the gift of knowledge, of prophecy, and the like. There is reason to believe Judas performed miracles in spite of the absence of Christian faith, according to John 6:70: “One of you is a devil.” This general faith, powerless to justify or to cleanse, permits the old man with his vices to remain, just as do the gifts of intellect, health, eloquence, riches. 9 A second answer is: Though Paul alludes to the true Christian faith, he has those in mind who have indeed attained to faith and performed miracles with it, but fall from grace through pride, thus losing their faith. Many begin but do not continue. They are like the seed in stony ground. They soon fall from faith. The temptations of vainglory are mightier than those of adversity. One who has the true faith and is at the same time able to perform miracles is likely to seek and to accept honor with such eagerness as to fall from both love and faith. 10 A third answer is: Paul in his effort to present the necessity of love, supposes an impossible condition. For instance, I might express myself in this way: “Though you were a god, if you lacked patience you would be nothing.” That is, patience is so essential to divinity that divinity itself could not exist without it, a proposition necessarily true. So Paul's meaning is, not that faith could exist without love, but on the contrary, so much is love an essential of faith that even mountain-moving faith would be nothing without love, could we separate the two even in theory. The third answer pleases me by far the best, though I do not reject the others, particularly the first. For Paul's very first premise is impossible--“if I speak with the tongues of angels.” To speak with an angelic tongue is impossible for a human being, and he clearly emphasizes this impossibility by making a distinction between the tongues of men and those of angels. There is no angelic tongue; while angels may speak to us in a human tongue men can never speak in those of angels. 11 As we are to understand the first clause--“If I speak with the tongues of angels”--as meaning, Were it as possible as it is impossible for me to speak with the tongues of angels; so are we to understand the second clause “If I have all faith, so as to remove mountains”--to mean, Were it as possible as it is impossible to have such faith. Equally impossible is the proposition of understanding all mysteries, and we must take it to mean, Were it possible for one to understand all mysteries, which, however, it is not. John, in the last chapter of his Gospel, asserts that the world could not contain all the books which might be written concern ing the things of the kingdom. For no man can ever fathom the depths of these mysteries. Paul's manner of expressing himself is but a very common one, such as: “Even if I were a Christian, if I believed not in Christ I would be nothing”; or, “Were you even a prince, if you neither ruled men nor possessed property you would be nothing.” V.3. “And if I bestow all my goods to feed the poor.” 12 In other words, “Were I to perform all the good works on earth and yet had not charity- having sought therein only my own honor and profit and not my neighbor's--I would nevertheless be lost.” In the performance of external works so great as the surrender of property and life, Paul includes all works possible of performance, for he who would at all do these, would do any work. Just so, when he has reference to tongues he includes all good words and doctrines; and in prophecy, understanding and faith he comprises all wisdom and knowledge. Some may risk body and property for the sake of temporal glory. So Romans and pagans have done; but as love was lacking and they sought only their own interests, they practically gave nothing. It being generally impossible for men to give away all their property, and their bodies to be burned, the meaning must “Were it possible for me to give all my goods to the poor, and my body to be burned.” 13 The false reasoning of the sophists will not stand when they maliciously deduct from this text the theory that the Christian faith is not effectual to blot out sin and to justify. They say that before faith can justify it must be garnished with love; but justification and its distinctive qualities as well are beyond their ken. Justification of necessity precedes love. One does not love until he has become godly and righteous. Love does not make us godly, but when one has become godly love is the result. Faith, the Spirit and justification have love as effect and fruitage, and not as mere ornament and supplement. We maintain that faith alone justifies and saves. But that we may not deceive ourselves and put our trust in a false faith, God requires love from us as the evidence of our faith, so that we may be sure of our faith being real faith. THE NATURE OF CHRISTIAN LOVE. V.4. “Love suffereth long, and is kind.” 14 Now Paul begins to mention the nature of love, enabling us to perceive where real love and faith are to be found. A haughty teacher does not possess the virtues the apostle enumerates. Lacking these, however many gifts the haughty have received through the Gospel, they are devoid of love. First, love “suffereth long.” That is, it is patient; not sudden and swift to anger, not hasty to exercise revenge, impatience or blind rage. Rather it bears in patience with wicked and the infirm until they yield. Haughty teachers can only judge, condemn and despise others, while justifying and exalting themselves. 15 Second, love is “kind.” In other words, it is pleasant to deal with; is not of forbidding aspect; ignores no one; is kind to all men, in words, acts and attitude. 16 Third, love V.4. “envieth not” --is not envious nor displeased at the greater prosperity of others; grudges no one property or honor. Haughty teachers, however, are envious and unkind. They begrudge everyone else both honor and possessions. Though with their lips they may pretend otherwise, these characteristics are plainly visible in their deeds. 17 Fourth, love V.4. “vaunteth not itself.” It is averse to knavery, to crafty guile and double- dealing. Haughty and deceptive spirits cannot refrain from such conduct, but love deals honestly and uprightly and face to face. 18 Fifth, love is not V.4. “puffed up,” as are false teachers, who swell themselves up like adders. 19 Sixth, love V.5. “doth not behave itself unseemly” after the manner of the passionate, impatient and obstinate, those who presume to be always in the right, who are opposed to all men and yield to none, and who insist on submission from every individual, otherwise they set the world on fire, bluster and fume, shriek and complain, and thirst for revenge. That is what such inflating pride and haughtiness of which we have just spoken lead to. 20 Seventh, love V.5. “seeketh not her own.” She seeks not financial advancement; not honor, profit, ease; not the preservation of body and life. Rather she risks all these in her is no such thing as the Church of Christ nor as true Christians. Many erring spirits, especially strong pretenders to [ed. the text abruptly ends here] 21 Eighth, love V.5. “is not [easily] provoked” by wrong and ingratitude; it is meek. False teachers can tolerate nothing; they seek only their own advantage and honor, to the injury of others. 22 Ninth, love V.5. “taketh not account of [thinketh no] evil.” It is not suspicious; it puts the best construction on everything and takes all in good faith. The haughty, however, are immeasurably suspicious; always solicitous not to be underrated, they put the worst construction on everything, as Joab construed Abner's deeds. 2 Sam 3:25. This is a shameful vice, and they who are guilty of it are hard to handle. 23 Tenth, love V.6. “rejoiceth not in unrighteousness [iniquity].” The words admit of two interpretations: First, as having reference to the delight of an individual in his own evil doings. Solomon ( Prov 2:14 ) speaks of those who “rejoice to do evil.” Such must be either extremely profligate and shameless, characters like harlots and knaves; or else they must be hypocrites, who do not appreciate the wickedness of their conduct; characters like heretics and schismatics, who rejoice when their knavery succeeds under the name of God and of the truth. I do not accept this interpretation, but the other. Paul's meaning is that false teachers are malicious enough to prefer to hear, above all things, that some other does wrong, commits error and is brought to shame; and their motive is simply that they themselves may appear upright and godly. Such was the attitude of the pharisee toward the publican, in the Gospel. But love's compassion reaches far beyond its own sins, and prays for others. 24 Eleventh, love V.6. “rejoiceth with [in] the truth.” Here is evidence that the preceding phrase is to be taken as having reference to malicious rejoicing at another's sin and fall. Rejoicing in the truth is simply exulting in the right-doing and integrity of another. Similarly, love is grieved at another's wrong-doing. But to the haughty it is an affliction to learn of uprightness in someone else; for they imagine such integrity detracts from their own profit and honor. 25 Twelfth, love V.7. “beareth all things.” It excuses every failing in all men, however weak, unjust or foolish one may be apparently, and no one can be guilty of a wrong too great for it to overlook. But none can do right in the eyes of the haughty, who ever find something to belittle and censure as beyond toleration, even though they must hunt up an old fence to find the injury. 26 Thirteenth, love V.7. “believeth all things.” Paul does not here allude to faith in God, but to faith in men. His meaning is: Love is of decidedly trustful disposition. The possessor of it believes and trusts all men, considering them just and upright like himself. He anticipates no wily and crooked dealing, but permits himself to be deceived, deluded, flouted, imposed upon, at every man's pleasure, and asks, “Do you really believe men so wicked?” He measures all other hearts by his own, and makes mistakes with utmost cheerfulness. But such error works him no injury. He knows God cannot forsake, and the deceiver of love but deceives himself. The haughty, on the contrary, trust no one, will believe none, nor brook deception. 27 Fourteenth, love V.7. “hopeth all things.” Love despairs of no man, however wicked he may be. It hopes for the best. As implied here, love says, “We must, indeed, hope for better things.” It is plain from this that Paul is not alluding to hope in God. Love is a virtue particularly representing devotion to a neighbor; his welfare is its goal in thought and deed. Like its faith, the hope entertained by love is frequently misplaced, but it never gives up. Love rejects no man; it despairs of no cause. But the proud speedily despair of men generally, rejecting them as of no account. 28 Fifteenth, love V.7. “endureth all things.” It endures whatever harm befalls, whatever injury it suffers; it endures when its faith and hope in men have been misplaced; endures when it sustains damage to body, property or honor. It knows that no harm has been done since it has a rich God. False teachers, however, bear with nothing, least of all with perfidy and the violation of plighted faith. 29 Sixteenth, love never faileth; that means, it abides forever, also in the life to come. It never gives up, never permits itself to be hindered or defeated by the wickedness or ingratitude of men, as do worldly individuals and false saints, who, immediately on perceiving contempt or ingratitude, draw back, unwilling to do further good to any, and, rendering themselves quite inhuman, become perfect misanthropes like Timon in his reputation among the Greeks. Love does not do so. It permits not itself to be made wicked by the wickedness of men, nor to be hindered in well-doing. It continues to do good everywhere, teaching and admonishing, aiding and serving, notwithstanding its services and benefits must be rewarded, not by good, but by evil. Love remains constant and immovable; it continues, it endures, in this earthly life and also in the life to come. The apostle adds, V.8. “Whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away.” Love he commends above all other endowments, as a gift that can never pass, even in the life to come. Those other gifts, the boast of the false apostles, are bestowed only for this present life, to serve in the administering of the ministerial office. Prophecy, tongues, knowledge, all must cease; for in yonder life each individual will himself perceive perfectly and there will be no need for one to teach another. Likewise, all differences, all inequalities, shall be no more. No knowledge and no diversity of gifts is necessary; God himself will be all in every soul. I Cor 15:28. 30 Here Paul gives utterance to the distinction between the life of faith here below and that heavenly life of divine vision. He would teach that we have in this life and the other the same possession, for it is the same God and the same treasures which we have here by faith and there by sight. In the objects themselves there is no difference; the difference consists in our knowledge. We have the same God in both lives, but in different manner of possession. The mode of possessing God in this life is faith. Faith is an imperfect, obscure vision, which makes necessary the Word, which, in turn, receives vogue through the ministry, tongues and prophecy. Without the Word, faith cannot live. But the mode of possessing God in the future life is not faith but sight. This is perfect knowledge, rendering unnecessary the Word, and likewise preaching, tongues and prophecy. These, then, must pass. Paul continues, V.9. “We know in part, and we prophesy in part.” 31 “We know in part”; that is, in this life we know imperfectly, for it is of faith and not of sight. And we “prophesy in part”; that is, imperfectly, for the substance of our prophecy is the Word and preaching. Both knowledge and prophecy, however, reveal nothing short of what the angels see--the one God. V.10. “But when that which is perfect is come, that which is in part shall be done away.” He proves this by way of illustration and contrasts the child with the man. To children, who are yet weak, play is a necessity; it is a substitute for office and work. Similarly, we in the present life are far too frail to behold God. Until we are able, it is necessary that we should use the medium of Word and faith, which are adapted to our limitations. V.12. “For now we see in a mirror [through a glass] darkly; but then face to face.” 32 Faith, Paul tells us, is like a mirror, like a riddle. The actual face is not in the glass; there is but the image of it. Likewise, faith gives us, not the radiant countenance of eternal Deity, but a mere image of him, an image derived through the Word. As a dark riddle points to something more than it expresses, so faith suggests something clearer than that which it perceives. But in the life to come, mirror and riddle, faith and its demonstration, shall all have ceased to be. God's face and our own shall be mutually and clearly revealed. Paul says, V.12. “Now I know in part; but then shall I know fully even as also I was fully known [know even also as I am known].” That is, God now knows me perfectly, clearly and plainly; no dark veil is upon myself. But as to him, a dark veil hides him from me. With the same perfect clearness wherewith he now knows me, I shall then know him--without a veil. The veil shall be taken away, not from him, but from me; for upon him is no veil. THE GREATEST CHRISTIAN VIRTUE IS LOVE. V.13. “But now abideth faith, hope, love, these three; and the greatest of these is love.” 33 The sophists have transgressed in a masterly manner as regards this verse. They have made faith vastly inferior to love because of Paul's assertion that love is greater than faith and greater than hope. As usual, their mad reason blindly seizes upon the literal expression. They hack a piece out of it and the remainder they ignore. Thus they fail to understand Paul's meaning; they do not perceive that the sense of Paul concerning the greatness of love is expressed both in the text and the context. For surely it cannot be disputed that the apostle is here referring to the permanent or temporary character respectively of love and other gifts, and not to their rank or power. As to rank, faith only, but the Word, surpasses love; for the Word is the power of God unto salvation to all that believe. Rom 1,16. Yet the Word must pass. But though love is the fruit of the Word and its effect, it shall never be abolished. Faith possesses God himself. It possesses and can accomplish things; yet it must cease. Love gives and blesses the neighbor, as a result of faith, and it shall never be done away. 34 Now, Paul's statement that love is greater than faith and hope is intended as an expression of the permanence, or eternal duration, of love. Faith, being limited as to time comparison with love, ranks beneath it for the reason this temporary duration. With the same right I might say that the kingdom of Christ is greater upon earth than Christ. Thereby I do not mean that the Church in itself better and of higher rank than Christ, but merely that covers a greater part of the earth than he compassed; he was here but three years and those he spent in a limited sphere, whereas his kingdom has been from the beginning and is coextensive with the earth. In this sense, love is longer and broader than either faith or hope. Faith deals with God merely in the heart and in this life, whereas relations of love both to God and the whole world are eternal. Nevertheless, as Christ is immeasurably better and higher and more precious than the Christian Church, though we behold him moving in smaller limits and as a mere individual, so is faith better, higher and more precious than love, though its duration is limited and it has God alone for its object. 35 Paul's purpose in thus extolling love is to deal a blow to false teachers and to bring to naught their boasts about faith and other gifts when love is lacking. His thought is: “If ye possess not love, which abides fore, all else whereof ye boast being perishable, ye will perish with it. While the Word of God, and spiritual gifts, are eternal, yet the external office and proclamation of Word, and likewise the employment of gifts in their variety shall have an end, and thus your glory and pride shall become as ashes.” So, then, faith justifies through the Word and produces love. But while both Word and faith shall pass, righteousness and love, which they effect, abide forever; just as a building erected by the aid of scaffolding remains after the scaffolding has been removed. 36 Observe how small the word “love” and how easily uttered! Who would have thought to find so much precious virtue and power ascribed by Paul to this one excellence as counterpart of so much that is evil? This is, I imagine, magnifying love, painting love. It is a better discourse on virtue and vice than are the heathen writings. The model the apostle presents should justly shame the false teachers, who talk much of love but in whom not one of the virtues he mentions is found. Every quality of love named by him means false teachers buffeted and assaulted. Whenever he magnifies love and characterizes her powers, he invariably makes at the same time a thrust at those who are deficient in any of them. Well may we, then, as he describes the several features, add the comment “But you do very differently.” 37 It is passing strange that teachers devoid of love should possess such gifts as Paul has mentioned here, viz., speaking with tongues, prophesying, understanding mysteries; that they should have faith, should bestow their goods and suffer themselves to be burned. For we have seen what abominations ensue where love is lacking; such individuals are proud, envious, puffed up, impatient, unstable, false, venomous, suspicious, malicious, disdainful, bitter, disinclined to service, distrustful, selfish, ambitious and haughty. How can it consistently be claimed that people of this stamp can, through faith, remove mountains, give their bodies to be burned, prophesy, and so on? It is precisely as I have stated. Paul presents an impossible proposition, implying that since they are devoid of love, they do not really possess those gifts, but merely assume the name and appearance. And in order to divest them of those he admits for the sake of argument that they are what in reality they are not.

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. 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. 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. 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 — agape : 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, v. 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, v. 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, Mark xi. 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, Matt. vii. 22, 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, v. 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, v. 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. Charity Described. ( a. d. 57.) 4

1st Corinthians Chapter 13 This chapter is a continuation of the subject commenced in chapter 12. In that chapter Paul had introduced the subject of the various endowments which the Holy Spirit confers on Christians, and had shown that these endowments, however various they were, were conferred in such a manner as best to promote the edification and welfare of the church. In the close of that chapter ( 1Cor 12:31 ) he had said that it was lawful for them to desire the most eminent of the gifts conferred by the Spirit; and yet says that there was one endowment that was more valuable than all others, and that might be obtained by all, and that he proposed to recommend to them. That was Love; sold to illustrate its nature, excellency, and power, is the design of this exquisitely beautiful and tender chapter. In doing this, he dwells particularly on three points or views of the excellency of love; and the chapter may be regarded as consisting of three portions. I. The excellency of love above the power of speaking the languages of men and of angels; above the power of understanding all mysteries; above all faith, even of the highest kind; and above the virtue of giving all one's goods to feed the poor, or one's body to be burned. All these endowments would be valueless without love, 1Cor 13:1-3. II. A statement of the characteristics of love; or its happy influences on the mind and heart, 1Cor 13:4-7. III. A comparison of love with the gift of prophecy, and with the power of speaking foreign languages, and with knowledge, 1Cor 13:8-13. In this portion of the chapter, Paul shows that love is superior to them all. It will live in heaven; and will constitute the chief glory of that world of bliss. Verse 1. Though I speak with the tongues of men. Though I should be able to speak all the languages which are spoken by men. To speak foreign languages was regarded then, as it is now, as a rare and valuable endowment. Comp. Virg. AEn. vi. 625, seq. 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 chapter 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 men; that they must have endowments in advance of all which man can have. It may possible 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; sold 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 men, as men 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 2Cor 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 retain 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. And have not charity. αγαπηνδεμηεχω. 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 men; (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.) candour, liberality in judging of men's actions; indulgence to their opinions; attributing to them good motives and intentions; a disposition to judge of them favourably, 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 neighbour, and a desire that he should have a right to his opinions, as well as we to ours. The Greek word αγαπη means, properly, love, affection, regard, good-will, benevolence. It is applied, (a.) to love in general; (b.) to the love of God and of Christ; (c.) the love which God or Christ exercises towards Christians, Romm 5:5, Eph 2:4, 2Thes 3:5; (d.) the effect or proof of beneficence, favour conferred, Eph 1:15, 2Thes 2:10, 1Jn 3:1.-- Rob. Lex. 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 candour, 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. Tindal, 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, ( 1Cor 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 towards men. It properly means love to the whole church; love to the whole world; love to all creatures, which arises from true piety, and which centres 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 any one had these endowments, or had the power of speaking with the tongues of men 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," (αλαλαζον) from αλαλη or αλαλα, 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 shriek of sorrow: Mk 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 are commonly used in connexion 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 other endowments are useless and vain." (*) "tongues" "In the languages" (a) "angels" 2Cor 12:4 (+) "charity" "Love" (b) "I am become" 1Pet 4:8 Verse 2. And though I have the gi

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.

And though I have the gift of prophecy - Of foretelling future events. And understand all the mysteries - Both of God's word and providence. And all knowledge - Of things divine and human, that ever any mortal attained to. And though I have the highest degree of miracle working faith, and have not this love, I am nothing.

ft of prophecy. 1Cor 12:10; 1Cor 14:1. And understand all mysteries. On the meaning of the word mystery, 1Cor 2:7. This passage proves that it was one part of the prophetic office, as referred to here, to be able to understand and explain the mysteries of religion; that is, the things that were before unknown, or unrevealed. It does not refer, to the prediction of future events, but to the great and deep truths connected with religion; the things that were unexplained in the old economy, the meaning of types and emblems; and the obscure portions of the plan of redemption. All these might be plain enough if they were revealed; but there were many things connected with religion which God had not chosen to reveal to men. And all knowledge. 1Cor 12:8. Though I knew everything. Though I were acquainted fully with all the doctrines of religion; and were with all sciences and arts. And though I have all faith, so that I could remove mountains. Though I should have the highest kind of faith. This is referred to by the Saviour, ( Mt 17:20,) as the highest kind of faith; and Paul here had this fact doubtless in his eye. I am nothing. All would be of no value. It would not save me. I should still be an unredeemed, unpardoned sinner. I should do good to no one; I should answer none of the great purposes which God has designed; I should not by all this secure my salvation. All would be in vain in regard to the great purpose of my existence. None of these things could be placed before God as a ground of acceptance in the day of judgment. Unless I should have love, I should still be lost. A somewhat similar idea is expressed by the Saviour, in regard to the day of judgment, in Mt 7:22,23: "Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils, and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." (c) "prophecy" 1Cor 14:1 (*) "mysteries" "unknown truths" (a) "move mountains" Mt 17:20 (+) "charity" "love" (b) "I am nothing" Mt 21:19 Verse 3. And though I bestow.

And though I - Deliberately, piece by piece. Give all my goods to feed the poor, yea, though I deliver up my body to be burned - Rather than I would renounce my religion. And have not the love - Hereafter described. It profiteth me nothing - Without this, whatever I speak, whatever I have, whatever I know, whatever I do, whatever I suffer, is nothing.

The Greek word here used (ψωμιζω), from ψαω, to break off) meant, properly, to break off, and distribute in small portions; to feed by morsels; and may be applicable here to distributing one's property in small portions. Charity, or alms to the poor, was usually distributed at one's gate, ( Lk 16:20,) or in some public place. Of course, if property was distributed in this manner, many more would be benefited than if all were given to one person. There would be many more to be thankful, and to celebrate one's praises. This was regarded as a great virtue; and was often performed in a most ostentatious manner. It was a gratification to wealthy men who desired the praise of being benevolent, that many of the poor flocked daily to their houses to be fed; and against this desire of distinction the Saviour directed some of his severest reproofs. See Mt 6:1-4. TO make the case as strong as possible, Paul says that if ALL that a man had were dealt out in this way, in small portions, so as to benefit as many as possible, and yet were not attended with true love towards God and towards man, it would be all false, hollow, hypocritical, and really of no value in regard to his own salvation. It would profit nothing. It would not be such an act as God would approve; it would be no evidence that the soul would be saved. Though good might be done to others, yet where the motive was wrong, it could not meet with the Divine approbation, or be connected with his favour. And though I give my body to be burned. Evidently as a martyr, or a witness to the truth of religion. Though I should be willing to lay down my life in the most painful manner, and have not charity, it would profit me nothing. Many of the ancient prophets were called to suffer martyrdom, though there is no evidence that any of them were burned to death as martyrs. Shadrach, Meshach, and Abednego, were indeed thrown into a fiery furnace, because they were worshippers of the true God; but they were not consumed in the flame, Dan 3:19-26. Comp. Heb 11:34. Though Christians were early persecuted, yet there is no evidence that they were burned as martyrs as early as this epistle was written. Nero is the first who is believed to have committed this horrible act; and under his reign, and during the persecution which he excited, Christians were covered With pitch, and set on fire to illuminate his gardens. It is possible that some Christians had been put to death in this manner when Paul wrote this epistle; but it is more probable that he refers to this as the most awful kind of death, rather than as anything which had really happened. Subsequently, however, as all know, this was often done; and thousands, and perhaps tens of thousands, of Christians have been called to evince their attachment to religion in the flames. And have not charity. Have no love to God or to men; have no true piety. If I do it from any selfish or sinister motive; if I do it from fanaticism, obstinacy, or vain-glory; if I am deceived in regard to my character, and have never been born again. It is not necessary to an explanation of this passage to suppose that this ever had been done, for the apostle only puts a supposable case. There is reason, however, to think that it has been done frequently; and that when the desire of martyrdom became the popular passion, and was believed to be connected infallibly with heaven, not a few have been willing to give themselves to the flames, who never knew anything of love to God or true piety. Grotius mentions the instance of Calanus, and of Peregrinus the philosopher, who did it. Although this was not the common mode of martyrdom in the time of Paul, and although it was then perhaps unknown, it is remarkable that he should have referred to that which in subsequent times became the common mode of death on account of religion. In his time, and before the common mode was by stoning, by the sword, or by crucifixion. Subsequently, however, all these were laid aside, and burning became the common way in which martyrs suffered. So it was, extensively, under Nero; and so it was, exclusively, under the Inquisition; and so it was in the persecutions in England in the time of Mary. Paul seems to have been directed to specify this rather than stoning, the sword, or crucifixion, in order that, in subsequent times, martyrs might be led to examine themselves, and to see whether they were actuated by true love to God in being willing to be consumed in the flames. It profiteth me nothing. If there is no true piety, there can be no benefit in this to my soul. It will not save me. If I have no true love to God, I must perish, after all. Love, therefore, is more valuable and precious than all these endowments. Nothing can supply its place; nothing can be connected with salvation without it. (c) "I bestow" Mt 6:1,2 (d) "though I give my body" Mt 7:22:23, Jas 2:14 (+) "charity" "love"Verse 4. Charity suffereth long. Paul

Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, 5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; 6 Rejoiceth not in iniquity, but rejoiceth in the truth; 7 Beareth all things, believeth all things, hopeth all things, endureth all things. The apostle gives us in these verses some of the properties and effects of charity, both to describe and commend it, that we may know whether we have this grace and that if we have not we may fall in love with what is so exceedingly amiable, and not rest till we have obtained it. It is an excellent grace, and has a world of good properties belonging to it. As, I. It is long suffering — makrothymei. It can endure evil, injury, and provocation, without being filled with resentment, indignation, or revenge. It makes the mind firm, gives it power over the angry passions, and furnishes it with a persevering patience, that shall rather wait and wish for the reformation of a brother than fly out in resentment of his conduct. It will put up with many slights and neglects from the person it loves, and wait long to see the kindly effects of such patience on him. II. It is kind — chresteuetai. It is benign, bountiful; it is courteous and obliging. The law of kindness is in her lips; her heart is large, and her hand open. She is ready to show favours and to do good. She seeks to be useful; and not only seizes on opportunities of doing good, but searches for them. This is her general character. She is patient under injuries, and apt and inclined to do all the good offices in her power. And under these two generals all the particulars of the character may be reduced. III. Charity suppresses envy: It envieth not; it is not grieved at the good of others; neither at their gifts nor at their good qualities, their honours not their estates. If we love our neighbour we shall be so far from envying his welfare, or being displeased with it, that we shall share in it and rejoice at it. His bliss and sanctification will be an addition to ours, instead of impairing or lessening it. This is the proper effect of kindness and benevolence: envy is the effect of ill-will. The prosperity of those to whom we wish well can never grieve us; and the mind which is bent on doing good to all can never with ill to any. IV. Charity subdues pride and vain-glory; It vaunteth not itself, is not puffed up, is not bloated with self-conceit, does not swell upon its acquisitions, nor arrogate to itself that honour, or power, or respect, which does not belong to it. It is not insolent, apt to despise others, or trample on them, or treat them with contempt and scorn. Those who are animated with a principle of true brotherly love will in honour prefer one another, Rom. xii. 10 . They will do nothing out of a spirit of contention or vain-glory, but in lowliness of mind will esteem others better than themselves, Phil. ii. 3 . True love will give us an esteem of our brethren, and raise our value for them; and this will limit our esteem of ourselves, and prevent the tumours of self-conceit and arrogance. These ill qualities can never grow out of tender affection for the brethren, nor a diffusive benevolence. The word rendered in our translation vaunteth itself bears other significations; nor is the proper meaning, as I can find, settled; but in every sense and meaning true charity stands in opposition to it. The Syriac renders it, non tumultuatur—does not raise tumults and disturbances. Charity calms the angry passions, instead of raising them. Others render it, Non perperàm et perversè agit—It does not act insidiously with any, seek to ensnare them, nor tease them with needless importunities and addresses. It is not froward, nor stubborn and untractable, nor apt to be cross and contradictory. Some understand it of dissembling and flattery, when a fair face is put on, and fine words are said, without any regard to truth, or intention of good. Charity abhors such falsehood and flattery. Nothing is commonly more pernicious, nor more apt to cross the purposes of true love and good will. V. Charity is careful not to pass the bounds of decency; ouk aschemonei — it behaveth not unseemly; it does nothing indecorous, nothing that in the common account of men is base or vile. It does nothing out of place or time; but behaves towards all men as becomes their rank and ours, with reverence and respect to superiors, with kindness and condescension to inferiors, with courtesy and good-will towards all men. It is not for breaking order, confounding ranks bringing all men on a level; but for keeping up the distinction God has made between men, and acting decently in its own station, and minding its own business, without taking upon it to mend, or censure, or despise, the conduct of others. Charity will do nothing that misbecomes it. VI. Charity is an utter enemy to selfishness: Seeketh not its own, does not inordinately desire nor seek its own praise, or honour, or profit, or pleasure. Indeed self-love, in some degree, is natural to all men, enters into their very constitution. And a reasonable love of self is by our Saviour made the measure of our love to others, that charity which is here described, Thou shalt love thy neighbour as thyself. The apostle does not mean that charity destroys all regard to self; he does not mean that the charitable man should never challenge what is his own, but utterly neglect himself and all his interests. Charity must then root up that principle which is wrought into our nature. But charity never seeks its own to the hurt of others, or with the neglect of others. It often neglects its own for the sake of others; prefers their welfare, and satisfaction, and advantage, to its own; and it ever prefers the weal of the public, of the community, whether civil or ecclesiastical, to its private advantage. It would not advance, nor aggrandize, nor enrich, nor gratify itself, at the cost and damage of the public. VII. It tempers and restrains the passions. Ou paroxynetai — is not exasperated. It corrects a sharpness of temper, sweetens and softens the mind, so that it does not suddenly conceive, nor long continue, a vehement passion. Where the fire of love is kept in, the flames of wrath will not easily kindle, nor long keep burning. Charity will never be angry without a cause, and will endeavour to confine the passions within proper limits, that they may not exceed the measure that is just, either in degree or duration. Anger cannot rest in the bosom where love reigns. It is hard to be angry with those we love, but very easy to drop our resentments and be reconciled. VIII. Charity thinks no evil. It cherishes no malice, nor gives way to revenge: so some understand it. It is not soon, nor long, angry; it is never mischievous, nor inclined to revenge; it does not suspect evil of others, ou logizetai to kakon — it does not reason out evil, charge guilt upon them by inference and innuendo, when nothing of this sort appears open. True love is not apt to be jealous and suspicious; it will hide faults that appear, and draw a veil over them, instead of hunting and raking out those that lie covered and concealed: it will never indulge suspicion without proofs, but will rather incline to darken and disbelieve evidence against the person it affects. It will hardly give into an ill opinion of another, and it will do it with regret and reluctance when the evidence cannot be resisted; hence it will never be forward to suspect ill, and reason itself into a bad opinion upon mere appearances, nor give way to suspicion without any. It will not make the worst construction of things, but put the best face that it can on circumstances that have no good appearance. IX. The matter of its joy and pleasure is here suggested: 1. Negatively: It rejoiceth not in iniquity. It takes no pleasure in doing injury or hurt to any. It thinks not evil of any, without very clear proof. It wishes ill to none, much less will it hurt or wrong any, and least of all make this matter of its delight, rejoice in doing harm and mischief. Nor will it rejoice at the faults and failings of others, and triumph over them, either out of pride or ill-will, because it will set off its own excellences or gratify its spite. The sins of others are rather the grief of a charitable spirit than its sport or delight; they will touch it to the quick, and stir all its compassion, but give it no entertainment. It is the very height of malice to take pleasure in the misery of a fellow-creature. And is not falling into sin the greatest calamity that can befal one? How inconsistent is it with Christian charity, to rejoice at such fall! 2. Affirmatively: It rejoiceth in the truth, is glad of the success of the gospel, commonly called the truth, by way of emphasis, in the New Testament; and rejoices to see men moulded into an evangelical temper by it, and made good. It takes no pleasure in their sins, but is highly delighted to see them do well, to approve themselves men of probity and integrity. It gives it much satisfaction to see truth and justice prevail among men, innocency cleared, and mutual faith and trust established, and to see piety and true religion flourish. X. It beareth all things, it endureth all things, panta stegei, panta hypomenei. Some read the first, covers all things. So the original also signifies. Charity will cover a multitude of sins, 1 Pet. iv. 8 . It will draw a veil over them, as far as it can consistently with duty. It is not for blazing nor publishing the faults of a brother, till duty manifestly demands it. Necessity only can extort this from the charitable mind. Though such a man be free to tell his brother his faults in private, he is very unwilling to expose him by making them public. Thus we do by our own faults, and thus charity would teach us to do by the faults of others; not publish them to their shame and reproach, but cover them from public notice as long as we can, and be faithful to God and to others. Or, it beareth all things, —will pass by and put up with injuries, without indulging anger or cherishing revenge, will be patient upon provocation, and long patient, panta hypomenei —holds firm, though it be much shocked, and borne hard upon; sustains all manner of injury and ill usage, and bears up under it, such as curses, contumacies, slanders, prison, exile, bonds, torments, and death itself, for the sake of the injurious, and of others; and perseveres in this firmness. Note, What a fortitude and firmness fervent love will give the mind! What cannot a lover endure for the beloved and for his sake! How many slights and injuries will he put up with! How many hazards will he run and how many difficulties encounter! XI. Charity believes and hopes well of others: Believeth all things; hopeth all things. Indeed charity does by no means destroy prudence, and, out of mere simplicity and silliness, believe every word, Prov. xiv. 15 . Wisdom may dwell with love, and charity be cautious. But it is apt to believe well of all, to entertain a good opinion of them when there is no appearance to the contrary; nay, to believe well when there may be some dark appearances, if the evidence of ill be not clear. All charity is full of candour, apt to make the best of every thing, and put on it the best face and appearance? it will judge well, and believe well, as far as it can with any reason, and will rather stretch its faith beyond appearances for the support of a kind opinion; but it will go into a bad one with the upmost reluctance, and fence against it as much as it fairly and honestly can. And when, in spite of inclination, it cannot believe well of others, it will yet hope well, and continue to hope as long as there is any ground for it. It will not presently conclude a case desperate, but wishes the amendment of the worst of men, and is very apt to hope for what it wishes. How well-natured and amiable a thing is Christian charity? How lovely a mind is that which is tinctured throughout with such benevolence, and has it diffused over its whole frame! Happy the man who has this heavenly fire glowing in his heart, flowing out of his mouth, and diffusing its warmth over all with whom he has to do! How lovely a thing would Christianity appear to the world, if those who profess it were more actuated and animated by this divine principle, and paid a due regard to a command on which its blessed author laid a chief stress! A new commandment give I to you, that you love one another, as I have loved you, that you also love one another, John xiii. 34 . By this shall all men know that you are my disciples, v. 35 . Blessed Jesus! how few of thy professed disciples are to be distinguished and marked out by this characteristic! Charity Commended. ( a. d. 57.) 8 Charity neve

now proceeds to illustrate the nature of love, or to show how it is exemplified. His illustrations are all drawn from its effect in regulating our conduct towards others, or our intercourse with them. The reason why he made use of this illustration, rather: than its nature as evinced towards God, was, probably, because it was especially necessary for them to understand in what way it should be manifested towards each other. There were contentions and strifes among them; there were of course suspicions, and jealousies, and heart-burnings; there would be unkind judging, the imputation of improper motives, and selfishness; there were envy, and pride, and boasting, all of which were inconsistent with love; and Paul therefore evidently designed to correct these evils, and to produce a different state of things by showing them what would be produced by the exercise of love. The word here used (μακροθυμει denotes longanimity, slowness to anger or passion; long-suffering, patient endurance, forbearance It is opposed to haste; to passionate expressions and thoughts, and to irritability. It denotes the State of mind which can BEAR LONG when oppressed, provoked, calumniated, and when one seeks to injure us. Comp. 2:4, 9:22, 2Cor 6:6, Gal 5:22, Eph 4:2, Col 3:12 1Timm 1:16, 2Ti 3:10, 4:2, 1Pet 3:20, 2Pet 3:15. And is kind. The word here used denotes to be good-natured, gentle, tender, affectionate. Love is benignant. It wishes well. It is not harsh, sour, morose, in-natured. Tindal renders it, "is courteous." The idea is, that under all provocations and ill-usage it is gentle and mild. Hatred prompts to harshness, severity, unkindness of expression, anger, and a desire of revenge. But love is the reverse of all these. A man who truly loves another will be kind to him, desirous of doing him good; will be gentle, not severe and harsh; will be courteous because he desires his happiness, and would not pain his feelings. And as religion is love, and prompts to love, so it follows that it requires courtesy or true politeness, and will secure it. See 1Pet 3:8. If all men were under the influence of true religion, they would always be truly polite and courteous; for true politeness is nothing more than an expression of benignity, or a desire to promote the happiness of all around us. Envieth not. ουζηλοι. This word properly means to be zealous for or against any person or thing; i.e., to be eager for, or anxious for or against any one. It is used often in a good sense, ( 1Cor 12:31 ); 1Cor 14:1, 1Cor 14:39; 2Cor 11:2; but it may be used in a bad sense--to be zealous against a person; to be jealous of; to envy Acts 7:9, 17:5, Jas 4:2, "Ye kill and envy." It is in this sense, evidently, that it is used here--as denoting zeal, or ardent desire against any person. The sense is, love does not envy others the happiness which they enjoy; it delights in their welfare; and as their happiness is increased by their endowments, their rank, their reputation, their wealth, their health, their domestic comforts, their learning, etc., those who are influenced by love rejoice in all this. They would not diminish it; they would not embarrass them in the possession; they would not detract from that happiness; they would not murmur or repine that they themselves are not SO highly favoured. To envy, is to feel uneasiness, mortification, or discontent at the sight of superior happiness, excellence, or reputation enjoyed by another; to repine at another's prosperity; and to fret one's self on account of his real or fancied superiority. Of course, it may be excited by anything in which another excels, or in which he is more favoured than we are. It may be excited by superior wealth, beauty, learning, accomplishment, reputation, success. It may extend to any employment, or any rank in life. A man may be envied because he is happy, while we are miserable; well, while we are sick; caressed, while we are neglected or overlooked; successful, while we meet with disappointment; handsome, while we are ill-formed; honoured with office, while we are overlooked, he may be envied because he has a better farm than we have, or is a more skilful mechanic, or a more successful physician, lawyer, or clergyman. Envy commonly lies in the same line of business, occupation, or rank. We do not usually envy a monarch, a conqueror, or a nobleman, unless we are aspiring to the same rank. The farmer does not usually envy the blacksmith, but another farmer; the blacksmith does not usually envy the schoolmaster or the lawyer, but another man in the same line of business with himself. The physician envies another physician more learned or more successful; the lawyer, another lawyer; the clergyman, another clergyman. The fashionable female, who seeks admiration or flattery on account of accomplishment or beauty, envies another who is more distinguished and more successful in those things. And so the poet envies a rival poet; and the orator, a rival orator; and the statesman, a rival statesman. The correction of all these things is love. If we loved others--if we rejoiced in their happiness, we should not envy them. They are not to blame for these superior endowments; but if those endowments are the direct gift of God, we should be thankful that he has made others happy; if they are the fruit of their own industry, and virtue, and skill, and application, we should esteem them the more, and value them the more highly. They have not injured us; and we should not be unhappy, or seek to injure them, because God has blessed them, or because they have been more industrious, virtuous, and successful than we have. Every man should have his own level in society, and we should rejoice in the happiness of all. Love will produce another effect. We should not envy them, because he that is under the influence of Christian love is more happy than those in the world who are usually the objects of envy. There is often much wretchedness under a clothing of "purple and fine linen." There is not always happiness in a splendid mansion; in the caresses of the great; in a post of honour; in a palace, or on a throne. Alexander the Great wept on the throne of the world. Happiness is in the heart; and content- ment, and the love of God, and the hope of heaven, produce happiness which rank, and wealth, and fashion, and earthly honour cannot purchase. And could the sad and heavy hearts of those in elevated ranks of life be always seen, and especially could their end be seen, there would be no occasion or disposition to envy them. Lord, what a thoughtless wretch was I, To mourn, and murmur, and repine, To see the wicked placed on high, In pride and robes of honour shine! But oh! their end, their dreadful end! Thy sanctuary taught me so; On slippery rocks I see them stand, And fiery billows roll below. Now let them boast how tall they rise, I'll never envy them again; There they may stand with haughty eyes, Till they plunge deep in endless pain, Their fancied Joys how fast they flee, Like dreams as fleeting and as vain; Their songs of softest harmony Are but a prelude to their pain. Now I esteem their mirth and wine Too dear to purchase with my blood; Lord. 'tis enough that thou art mine, My life, my portion, and my God. Vaunteth not itself. (περπερευεται, from περπερος, a boaster, braggart. -- Robinson.) The idea is that of boasting, bragging, vaunting. The word occurs nowhere else in the New Testament. Bloomfield supposes that it has the idea of acting precipitously, inconsiderately, incautiously; and this idea our translators have placed in the margin, " he is not rash." But most expositors suppose that it has the notion of boasting, or vaunting of one's own excellences or endowments. This spirit proceeds from the idea of superiority over others; and is connected with a feeling of contempt or disregard for them. Love would correct this, because it would produce a desire that they should be happy--and to treat a man with contempt is not the way to make him happy; love would regard others with esteem--and to boast over them is not to treat them with esteem; it would teach us to treat them with affectionate regard--and no man who has affectionate regard for others is disposed to boast of his own qualities over them. Besides, love produces a state of mind just the opposite of a disposition to boast. It receives its endowments with gratitude; regards them as the gift of God; and is disposed to employ them not in vain boasting, but in purposes of utility, in doing good to all others On as wide a scale as possible. The boaster is not a man who does good. To boast of talents is not to employ them to advantage to others. It will be of no account in feeding the hungry, clothing the naked, comforting the sick and afflicted, or in saving the world. Accordingly, the man who does the most good is the least accustomed to boast; the man who boasts may be regarded as doing nothing else. Is not puffed up. φυσιουται. This word means, to blow, to puff, to pant; then to inflate with pride, and vanity, and self-esteem. See the word explained: 1Cor 8:1. It perhaps differs from the preceding word, inasmuch as that word denotes the expression of the feelings of pride, vanity, etc., and this word the feeling itself. A man may be very proud and vain, and not express it in the form of boasting. That state is indicated by this word. If he gives expression to this feeling, and boasts of his endowments, that is indicated by the previous word. Love would prevent this, as it would the former, it would destroy the feeling, as well as the expression of it. It would teach a man that others had good qualities as well as he; that they had high endowments as well as he; and would dispose him to concede to them full credit for all that they have, and not to be vainglorious of his own. Besides, it is not the nature of love to fill the mind in this manner. Pride, vanity, and even knowledge ( 1Cor 8:1 ) may swell the mind with the conviction of self-importance; but love is humble, meek, modest, unobtrusive. A brother that loves a sister is not filled with pride or vanity on account of it; a man that loves the whole world, and desires its salvation, is not filled with pride and vanity on account of it. Hence the Saviour, who had most love for the human race, was at the farthest possible remove from pride and vanity. (+) "Charity" "Love" (e) "suffereth long" Prov 10:12 (a) "envieth" Jas 3:16 (b) "puffed up" Col 2:18 (1) "vaunteth" "is not rash"Verse 5. Doth not behave itself unseemly, ουκασχημονει. This word occurs in

The love of God, and of our neighbour for God's sake, is patient toward, all men. It, suffers all the weakness, ignorance, errors, and infirmities of the children of God; all the malice and wickedness of the children of the world: and all this, not only for a time, but to the end. And in every step toward overcoming evil with good, it is kind, soft, mild, benign. It inspires the sufferer at once with the most amiable sweetness, and the most fervent and tender affection. Love acteth not rashly - Does not hastily condemn any one; never passes a severe sentence on a slight or sudden view of things. Nor does it ever act or behave in a violent, headstrong, or precipitate manner. Is not puffed up - Yea, humbles the soul to the dust.

1Cor 7:36. 1Cor 7:36. It means, to conduct improperly, or disgracefully, or in a manner to deserve reproach. Love seeks that which is proper or becoming in the circumstances and relations of life in which we are placed. It prompts to the due respect for superiors, producing veneration and respect for their opinions; and it prompts to a proper regard for inferiors, not despising their rank, their poverty, their dress, their dwellings, their pleasures, their views of happiness; it prompts to the due observance of all the relations of life, as those of a husband, wife, parent, child, brother, sister, son, daughter, and produces a proper conduct and deportment in all these relations. The proper idea of the phrase is, that it prompts to all that is fit and becoming in life; and would save from all that is unfit and unbecoming. There may be included in the word also the idea that it would prevent anything that would be a violation of decency or delicacy. It is well known that the Cynics were in the habit of setting at defiance all the usual ideas of decency; and indeed this was, and is, commonly done in the temples of idolatry and pollution everywhere. Love would prevent this, because it teaches to promote the happiness of all, and of course to avoid everything that would offend purity of taste and mar enjoyment. In the same way it prompts to the fit discharge of all the relative duties, because it leads to the desire to promote the happiness of all. And in the same manner it would lead a man to avoid profane and indecent language, improper allusions, double meanings and innuendoes, coarse told vulgar expressions, because such things pain the ear and offend the heart of purity and delicacy. There is much that is indecent and unseemly still in society that would be corrected by Christian love. What a change would be produced, if, under the influence of that love, nothing should be said or done in the various relations of life but what would be seemly, fit, and decent! And what a happy influence would the prevalence of this love have on the intercourse of mankind! Seeketh not her own. There is, perhaps, not a more striking or important expression in the New Testament than this; or one that more beautifully sets forth the nature and power of that love which is produced by true religion. Its evident meaning is, that it is not selfish; it does not seek its own happiness exclusively or mainly; it does not seek its own happiness to the injury of others. This expression is not, however, to be pressed as if Paul meant to teach that a man should not regard his own welfare at all; or have no respect to his health, his property, his happiness, or his salvation. Every man is bound to pursue such a course of life as will ultimately secure his own salvation. But it is not simply or mainly that he may be happy that he is to seek it, it is, that he may thus glorify God his Saviour; and accomplish the great design which his Maker has had in view in his creation and redemption. If his happiness is the main or leading thing, it proves that he is supremely selfish; and selfishness is not religion. The expression here used is comparative, and denotes that this is not the main, the chief, the only thing which one who is under the influence of love or true religion will seek. True religion, or love to others, will prompt us to seek their welfare with self-denial and personal sacrifice and toil. Similar expressions, to denote comparison, occur frequently in the sacred Scriptures. Thus, where it is said, ( Hoss 6:6, Mic 6:8, Mt 9:13,) "I desired mercy, and not sacrifice;" it is meant, "I desired mercy more than I desired sacrifice; I did not wish that mercy should be forgotten or excluded in the attention to the mere ceremonies of religion." The sense here is, therefore, that a man under the influence of true love or religion does not make his own happiness or salvation the main or leading thing; he does not make all other things subservient to this; he seeks the welfare of others, and desires to promote their happiness and salvation, even at great personal sacrifice and self-denial. It is the characteristic of the man, not that he promotes his own worth, health, happiness, or salvation, but that he lives to do good to others. Love to others will prompt to that, and that alone. There is not a particle of selfishness in true love. It seeks the welfare of others, and of all others. That true religion will produce this, is evident everywhere in the New Testament; and especially in the life of the Lord Jesus, whose whole biography is comprehended in one expressive declaration, "who went about DOING GOOD," Acts 10:38. It follows from this statement, (1.) that no man is a Christian who lives for himself alone; or who makes it his main business to promote his own happiness and salvation. (2.) No man is a Christian who does not deny himself; or no one who is not willing to sacrifice: his own comfort, time, wealth, and ease, to advance the welfare of mankind. (3.) It is this principle which is yet to convert the world. Long since the whole world would have been converted, had all Christians been under its influence. And when ALL Christians make it their grand object not to seek their own, but the good of others; when true charity shall occupy its appropriate place in the heart of every professed child of God, then this world will be speedily converted to the Saviour. Then there will be no want of funds to spread Bibles and tracts; to sustain missionaries, or to establish colleges and schools; then there will be no want of men who shall be willing to go to any part of the earth to preach the gospel; and then there will be no want of prayer to implore the Divine mercy on a ruined and perishing world. Oh, may the time soon come when all the selfishness in the human heart shall be dissolved, and when the whole world shall be embraced in the benevolence of Christians, and the time, and talent, and wealth of the whole church shall be regarded as consecrated to God, and employed and expended under the influence of Christian love! 1Cor 10:24. Is not easily provoked, παροξυνεται. This word occurs in the New Testament only in one other place. Acts 17:16: "His spirit was stirred within him when he saw the city wholly given to idolatry." Acts 17:16. The word properly means, to sharpen by, or with, or on anything, (from οξυς, sharp,) and may be applied to the act of sharpening a knife or sword; then it means, to sharpen the mind, temper, courage of any one; to excite, impel, etc. Here it means, evidently, to rouse to anger; to excite to indignation or wrath. Tindal renders it, "Is not provoked to anger." Our translation does not exactly convey the sense. The word "easily" is not expressed in the original. The translators have inserted it to convey the idea that he who is under the influence of love, though he may be provoked--that is, injured--or though there might be incitements to anger, yet that he would not be roused, or readily give way to it. The meaning of the phrase in the Greek is, that a man who is under the influence of love or religion is not prone to violent anger or exasperation; it is not his character to be hasty, excited, or passionate. He is calm, serious, patient. He looks soberly at things; and though he may be injured yet he governs his passions, restrains his temper, subdues his feelings. This, Paul says, would be produced by love. And this is apparent. If we are under the influence of benevolence or love to any one, we shall not give way to sudden bursts of feeling. We shall look kindly on his actions; put the best construction on his motives; deem it possible that we have mistaken the nature or the reasons of his conduct; seek or desire explanation, ( Mt 5:23,24;) wait till we can look at the case in all its bearings; and suppose it possible that he may be influenced by good motives, and that his conduct will admit a satisfactory explanation. That true religion is designed to produce this, is apparent everywhere in the New Testament, and especially from the example of the Lord Jesus; that it actually does produce it, is apparent from all who come under its influence in any proper manner. The effect of religion is nowhere else more striking and apparent than in changing a temper naturally quick, excitable, and irritable, to one that is calm, and gentle, and subdued. A consciousness of the presence of God will do much to produce this state of mind; and if we truly loved all men, we should be soon angry with none. Thinketh no evil. That is, puts the best possible construction on the motives and the conduct of others. This expression also is comparative. It means that love, or that a person under the influence of love, is not malicious, censorious, disposed to find fault, or to impute improper motives to others. It is not only "not easily provoked," not soon excited, but it is not disposed to think that there was any evil intention even in cases which might tend to irritate or exasperate us. It is not disposed to think that there was any evil in the case; or that what was done was with any improper intention or design; that is, it puts the best possible construction on the conduct of others, and supposes, as far as can be done, that it was in consistency with honesty, truth, friendship, and love. The Greek word (λογιζεται) is that which is commonly rendered impute, and is correctly rendered here thinketh. It means, does not reckon, charge, or impute to a man any evil intention or design. We desire to think well of the man whom we love; nor will we think ill of his motives, opinions, or conduct, until we are compelled to do so by the most irrefragable evidence. True religion, therefore, will prompt to charitable judging; nor is there a more striking evidence of the destitution of true religion, than a disposition to impute the worst motives and opinions to a man. (c) "not her own" 1Cor 10:24 (d) "not easily provoked" Prov 14:17 Verse 6. Rejoiceth not in iniquity. Does not rejoice over the vices of other men; does not take delight when the

It doth not behave indecently - Is not rude, or willingly offensive, to any. It renders to all their due - Suitable to time, person, and all other circumstances. Seeketh not her own - Ease, pleasure, honour, or temporal advantage. Nay, sometimes the lover of mankind seeketh not, in some sense, even his own spiritual advantage; does not think of himself, so long as a zeal for the glory of God and the souls of men swallows him up. But, though he is all on fire for these ends, yet he is not provoked to sharpness or unkindness toward any one. Outward provocations indeed will frequently occur; but he triumphs over all. Love thinketh no evil - Indeed it cannot but see and hear evil things, and know that they are so; but it does not willingly think evil of any; neither infer evil where it does not appear. It tears up, root and branch, all imagining of what we have not proof. It casts out all jealousies, all evil surmises, all readiness to believe evil.

Rejoiceth not in iniquity - Yea, weeps at either the sin or folly of even an enemy; takes no pleasure in hearing or in repeating it, but desires it may be forgotten for ever. But rejoiceth in the truth - Bringing forth its proper fruit, holiness of heart and life. Good in general is its glory and joy, wherever diffused in all the world.

y are guilty of crime, or when, in any manner, they fall into sin. It does not find pleasure in hearing others accused of sin, and in having it proved that they have committed it. It does not find a malicious pleasure in the report that they have done wrong; or in following up that report, and finding it established. Wicked men often find pleasure in this, ( Rom 1:32,) and rejoice when others have fallen into sin, and have disgraced and ruined themselves. Men of the world often find a malignant pleasure in the report and in the evidence that a member of the church has brought dishonour on his profession. A man often rejoices when an enemy, a persecutor, or a alandeter, has committed some crime, and when he has shown an improper spirit, uttered a rash expression, or taken some step which shall involve him in ignominy. But love does none of these things. It does not desire that an enemy, a persecutor, or a slanderer should do evil, or should disgrace and ruin himself. It does not rejoice, but grieves, when a professor of religion, or an enemy of religion, when a personal friend or foe, has done anything wrong. It neither loves the wrong, nor the fact that it has been done. And perhaps there is no greater triumph of the gospel than in its enabling a man to rejoice that even his enemy and persecutor in any respect does well; or to rejoice that he is in any way honoured and respected among men. Human nature, without the gospel, manifests a different feeling; and it is only as the heart is subdued by the gospel, and filled with universal benevolence, that it is brought to rejoice when all men do well. Rejoiceth in the truth. The word truth here stands opposed to iniquity, and means virtue, piety, goodness. It does not rejoice in the vices, but in the virtues of others. It is pleased, it rejoices when they do well. It is pleased when those who differ from us conduct [themselves] in any manner in such a way as to please God, and to advance their own reputation and happiness. They who are under the influence of that love rejoice that good is done, and the truth defended and advanced, whoever may be the instrument; rejoice that others are successful in their plans of doing good, though they do not act with us; rejoice that other men have a reputation well earned for virtue and purity of life, though they may duffer from us in opinion, and may be connected with a different denomination. They do not rejoice when other denominations of Christians fall into error; or when their plans are blasted; or when they are calumniated, and oppressed, and reviled. By whomsoever good is done, or where. soever, it is to them a matter of rejoicing; and by whomsoever evil is done, or wheresoever, it is to them a matter of grief. See Php 1:14-18. The reason of this is, that all sin, error, and vice, will ultimately ruin the happiness of any one; and as/eve desires their happiness, it desires that they should walk in the ways of virtue, and is grieved when they do not. What a change would the prevalence of this feeling produce in the conduct and happiness of mankind! How much ill-natured joy would it repress at the faults of others! How much would it do to repress the pains which a man often takes to circulate reports disadvantageous to his adversary; to find out and establish some flaw in his character; to prove that he has said or done something disgraceful and evil! And how much would it do even among Christians, in restraining them from rejoicing at the errors, mistakes, and improprieties of the friends of revivals of religion, and in leading them to mourn over their errors in secret, instead of taking a malicious pleasure in promulgating them to the world! This would be a very different world if there were none to rejoice in iniquity; and the church would be a different church if there were none in its bosom but those who rejoiced in the truth, and in the efforts of humble and self-denying piety: (a) "Rejoiceth not" Rom 1:32 (1) "in" "with"Verse 7. Beareth all things. 1Cor 9:12. Doddridge renders this

, "covers all things." The word here used (στεγει) properly means, to cover, (from στεγη, a covering, roof; Mt 8:8, Lk 7:6;) and then to hide, conceal, not to make known. If this be the sense here, then it means that love is disposed to hide or conceal the faults and imperfections of others; not to promulgate or blazon them abroad, or to give any undue publicity to them. Benevolence to the individual or to the public would require that these faults and errors should be concealed. If this is the sense, then it accords nearly with what is said in the previous verse. The word may also mean, to forbear, bear with, endure. Thus it is used in 1Thes 3:1,5. And so our translators understand it here, as meaning that love is patient, long-suffering, not soon angry, not disposed to revenge. And if this is the sense, it accords with the expression in 1Cor 13:4, "Love suffers long." The more usual classic meaning is the former; the usage in the New Testament seems to demand the latter. Rosenmuller renders it, " bears all things;" Bloomfield prefers the other interpretation. Locke and Macknight render it, "cover." The real sense of the passage is not materially varied, whichever interpretation is adopted. It means, that in regard to the errors and faults of others, there is a disposition not to notice or to revenge them. There is a willingness to conceal, or to bear with them patiently. All things. This is evidently to be taken in a popular sense, and to be interpreted in accordance with the connexion. All universal expressions of this kind demand to be thus limited. The meaning must be, "As far as it can consistently or lawfully be done." There are offences which it is not proper or right for a man to conceal, or to suffer to pass unnoticed. Such are those where the laws of the land are violated, and a man is called on to testify, etc. But the phrase here refers to private matters; and indicates a disposition not to make public, or to avenge the faults committed by others. Believeth all things. The whole scope of the connexion and the argument here requires us to understand this of the conduct of others. It cannot mean that the man who is under the influence of love is a man of universal credulity; that he makes no discrimination in regard to things to be believed; and is as prone to believe a falsehood as the truth; or that he is at no pains to inquire what is true and what is false, what is right and what is wrong. But it must mean, that in regard to the conduct of others, there is a disposition to put the best construction on it; to believe that they may be actuated by good motives, and that they intend no injury; and that there is a willingness to suppose, as far as can be, that what is done is done consistently with friendship, good feeling, and virtue. Love produces this, because it rejoices in the happiness and virtue of others, and will not believe the contrary except on irrefragable evidence. Hopeth all things. Hopes that all will turn out well. This must also refer to the conduct of others; and it means, that however dark may be appearances; how much soever there may be to produce the fear that others are actuated by improper motives or are bad men, yet that there is a hope that matters may be explained and made clear; that the difficulties may be made to vanish; and that the conduct of others may be made to appear to be fair and pure. Love will hold on to this hope until all possibility of such a result has vanished, and it is compelled to believe that the conduct is not susceptible of a fair explanation. This hope will extend to all things --to words, and actions, and plans; to public and to private intercourse; to what is said and done in our own presence, and to what is said and done in our absence. Love will do this, because it delights in the virtue and happiness of others, and will not credit anything to the contrary unless compelled to do so. Endureth all things. Bears up under, sustains, and does not murmur. Bears up under all persecutions at the hand of man; all efforts to injure the person, property, or reputation; and bears all that may be laid upon us in the providence and by the direct agency of God. Comp. Job 13:15. The connexion requires us to understand it principally of our treatment at the hands of our fellow-men. (*) "Beareth" "covereth" (b) "all things" Rom 15:1 (c) "believeth" Ps 119:65 (d) "hopeth" Rom 8:24 (e) "endureth" Job 13:15 Verse 8. Charity never faileth. Paul here proceeds to illustrate the value of love, from its permanency as compared with other valu

Love covereth all things - Whatever evil the lover of mankind sees, hears, or knows of any one, he mentions it to none; it never goes out of his lips, unless where absolute duty constrains to speak. Believeth all things - Puts the most favourable construction on everything, and is ever ready to believe whatever may tend to the advantage of any one character. And when it can no longer believe well, it hopes whatever may excuse or extenuate the fault which cannot be denied. Where it cannot even excuse, it hopes God will at length give repentance unto life. Meantime it endureth all things - Whatever the injustice, the malice, the cruelty of men can inflict. He can not only do, but likewise suffer, all things, through Christ who strengtheneth him.

ed endowments. It is valuable, and is to be sought, because it will always abide; may be always exercised; is adapted to all circum- stances, and to all worlds in which we may be placed, or in which we may dwell. The word rendered faileth (εκπιπτει) denotes, properly, to fall out of, to fall from or off; and may be applied to the stars of heaven falling, ( Mk 13:25,) or to flowers that fall or fade, ( Jas 1:11, 1Pet 1:24,) or to chains falling from the hands, etc., Acts 12:7. Here it means to fall away, to fail; to be without effect, to cease to be in existence. The expression may mean that it will be adapted to all the situations of life, and is of a nature to be always exercised; or it may mean that it will continue to all eternity, and be exercised in heaven for ever. The connexion demands that the latter should be regarded as the true interpretation. 1Cor 13:13. The sense is, that while other endowments of the Holy Spirit must soon cease and be valueless, LOVE would abide, and would always exist. The argument is, that we ought to Seek that which is of enduring value; and that, therefore, love should be preferred to those endowments of the Spirit on which so high a value had been set by the Corinthians. But whether there be prophecies. That is, the gift of prophecy, or the power of speaking as a prophet; that is, of delivering the truth of God in an intelligible manner under the influence of inspiration; the gift of being a public speaker; of instructing and edifying the church, and foretelling future events. 1Cor 14:1. They shall fail. The gift shall cease to be exercised; shall be abolished, come to naught. There shall be no further use for this gift in the light and glory of the world above, and it shall cease. God shall be the teacher there. And as there will be no need of confirming the truth of religion by the prediction of future events, and no need of warning against impending dangers there, the gift of foretelling future events will be of course unknown. In heaven, also, there will be no need that the faith of God's people shall be encouraged, or their devotions excited, by such exhortations and instructions as are needful now; and the endowment of prophecy will be, therefore, unknown. There be tongues. The power of speaking foreign languages. They shall cease. Macknight supposes this means that they shall cease in the church after the gospel shall have been preached to all nations. But the more natural interpretation is, to refer it to the future life; since the main idea which Paul is urging here is the value of love above all other endowments, from the fact that it would be abiding, or permanent--an idea which is more certainly and fully met by a reference to the future world, than by a reference to the state of things in the church on earth. If it refers to heaven, it means that the power of communicating thoughts there will not be by the medium of learned and foreign tongues. What will be the mode is unknown. But as the diversity of tongues is one of the fruits of sin, ( Gen 11,) it is evident that in those who are saved there will be deliverance from all the disadvantages which have resulted from the confusion of tongues. Yet LOVE will not cease to be necessary; and Lees will live for ever. Whether there be knowledge. 1Cor 14:8. This refers, I think, to knowledge as we now possess it. It cannot mean that there will be no knowledge in heaven; for there must be a vast increase of knowledge in that world among all its inhabitants. The idea in the passage here, I think, is: "All the knowledge which we now possess, valuable as it is, will be obscured and lost, and rendered comparatively valueless, in the fuller splendours of the eternal world--as the feeble light of the stars, beautiful and valuable as it is, vanishes, or is lost in the splendour of the rising sun. The knowledge which we now have is valuable, as the gift of prophecy and the power of speaking foreign languages is valuable, but it will be lost in the brighter visions of the world above." That this is the sense is evident from what Paul says in illustration of the sentiment in 1Cor 13:9,10. Now we know in part. What we deem ourselves acquainted with, we imperfectly understand. There are many obscurities and many difficulties. But in the future world we shall know distinctly and clearly, ( 1Cor 13:12;) and then the knowledge which we now possess will appear so dim and obscure, that it will seem to have vanished away and disappeared, "As a dim candle dies at noon." Macknight and others understand this of the knowledge of the mysteries of the Old Testament, or "the inspired knowledge of the ancient revelations, which should be abolished when the church should have attained its mature state;" a most meager, jejune, and frigid interpretation. It is true, also, that not only shall our imperfect knowledge seem to have vanished in the superior light and glory of the eternal world, but that much of that which here passes for knowledge shall be then unknown. Much of that which is called science is "falsely so called;" and much that is connected with literature that has attracted so much attention, will be unknown in the eternal world. It is evident that much that is connected with criticism, and the knowledge of language, with the different systems of mental philosophy which are erroneous--perhaps much that is connected with anatomy, physiology, and geology, and much of the science which now is connected with the arts, and which is of use only as tributary to the arts--will be then unknown. Other subjects may rise into importance which are now unknown; and possibly things connected with science which are now regarded as of the least importance will then become objects of great moment, and ripen and expand into sciences that shall contribute much to the eternal happiness of heaven. The essential idea in this passage is, that all the knowledge which we now possess shall lose its effulgence, be dimmed and lost in the superior light of heaven. But LOVE shall live there; and we should, therefore, seek that which is permanent and eternal. (*) "Charity" "love" (+) "tongues" "languages"Verse 9. For we know in part. Comp. 1Cor 12:27. This expression means, "only in

Love never faileth - It accompanies to, and adorns us in, eternity; it prepares us for, and constitutes, heaven. But whether there be prophecies, they shall fail - When all things are fulfilled, and God is all in all. Whether there be tongues, they shall cease - One language shall prevail among all the inhabitants of heaven, and the low and imperfect languages of earth be forgotten. The knowledge likewise which we now so eagerly pursue, shall then vanish away - As starlight is lost in that of the midday sun, so our present knowledge in the light of eternity.

r faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. 9 For we know in part, and we prophesy in part. 10 But when that which is perfect is come, then that which is in part shall be done away. 11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. 12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. 13 And now abideth faith, hope, charity, these three; but the greatest of these is charity. Here the apostle goes on to commend charity, and show how much it is preferable to the gifts on which the Corinthians were so apt to pride themselves, to the utter neglect, and almost extinction, of charity. This he makes out, I. From its longer continuance and duration: Charity never faileth. It is a permanent and perpetual grace, lasting as eternity; whereas the extraordinary gifts on which the Corinthians valued themselves were of short continuance. They were only to edify the church on earth, and that but for a time, not during its whole continuance in this world; but in heaven would be all superseded, which yet is the very seat and element of love. Prophecy must fail, that is, either the prediction of things to come (which is its most common sense) or the interpretation of scripture by immediate inspiration. Tongues will cease, that is, the miraculous power of speaking languages without learning them. There will be but one language in heaven. There is no confusion of tongues in the region of perfect tranquility. And knowledge will vanish away. Not that, in the perfect state above, holy and happy souls shall be unknowing, ignorant: it is a very poor happiness that can consist with utter ignorance. The apostle is plainly speaking of miraculous gifts, and therefore of knowledge to be had out of the common way (see ch. xiv. 6 ), a knowledge of mysteries supernaturally communicated. Such knowledge was to vanish away. Some indeed understand it of common knowledge acquired by instruction, taught and learnt. This way of knowing is to vanish away, though the knowledge itself, once acquired, will not be lost. But it is plain that the apostle is here setting the grace of charity in opposition to supernatural gifts. And it is more valuable, because more durable; it shall last, when they shall be no more; it shall enter into heaven, where they will have no place, because they will be of no use, though, in a sense, even our common knowledge may be said to cease in heaven, by reason of the improvement that will then be made in it. The light of a candle is perfectly obscured by the sun shining in its strength. II. He hints that these gifts are adapted only to a state of imperfection: We know in part, and we prophesy in part, v. 9 . Our best knowledge and our greatest abilities are at present like our condition, narrow and temporary. Even the knowledge they had by inspiration was but in part. How little a portion of God, and the unseen world, was heard even by apostles and inspired men! How much short do others come of them! But these gifts were fitted to the present imperfect state of the church, valuable in themselves, but not to be compared with charity, because they were to vanish with the imperfections of the church, nay, and long before, whereas charity was to last for ever. III. He takes occasion hence to show how much better it will be with the church hereafter than it can be here. A state of perfection is in view ( v. 10 ): When that which is perfect shall come, then that which is in part shall be done away. When the end is once attained, the means will of course be abolished. There will be no need of tongues, and prophecy, and inspired knowledge, in a future life, because then the church will be in a state of perfection, complete both in knowledge and holiness. God will be known then clearly, and in a manner by intuition, and as perfectly as the capacity of glorified minds will allow; not by such transient glimpses, and little portions, as here. The difference between these two states is here pointed at in two particulars: 1. The present state is a state of childhood, the future that of manhood: When I was a child, I spoke as a child (that is, as some think, spoke with tongues), I understood as a child; ephronoun — sapiebam (that is, "I prophesied, I was taught the mysteries of the kingdom of heaven, in such an extraordinary way as manifested I was not out of my childish state"), I thought, or reasoned, elogizomen, as a child; but, when I became a man, I put away childish things. Such is the difference between earth and heaven. What narrow views, what confused and indistinct notions of things, have children, in comparison of grown men! And how naturally do men, when reason is ripened and matured, despise and relinquish their infant thoughts, put them away, reject them, esteem as nothing! Thus shall we think of our most valued gifts and acquisitions in this world, when we come to heaven. We shall despise our childish folly, in priding ourselves in such things when we are grown up to men in Christ. 2. Things are all dark and confused now, in comparison of what they will be hereafter: Now we see through a glass darkly ( en ainigmati, in a riddle ), then face to face; now we know in part, but then we shall know as we are known. Now we can only discern things at a great distance, as through a telescope, and that involved in clouds and obscurity; but hereafter the things to be known will be near and obvious, open to our eyes; and our knowledge will be free from all obscurity and error. God is to be seen face to face; and we are to know him as we are known by him; not indeed as perfectly, but in some sense in the same manner. We are known to him by mere inspection; he turns his eye towards us, and sees and searches us throughout. We shall then fix our eye on him, and see him as he is, 1 John iii. 2 . We shall know how we are known, enter into all the mysteries of divine love and grace. O glorious change! To pass from darkness to light, from clouds to the clear sunshine of our Saviour's face, and in God's own light to see light! Ps. xxxvi. 9 . Note, It is the light of heaven only that will remove all clouds and darkness from the face of God. It is at best but twilight while we are in this world; there it will be perfect and eternal day. IV. To sum up the excellences of charity, he prefers it not only to gifts, but to other graces, to faith and hope ( v. 13 ): And now abide faith, hope, and charity; but the greatest of these is charity. True grace is much more excellent than any spiritual gifts whatever. And faith, hope, and love, are the three principal graces, of which charity is the chief, being the end to which the other two are but means. This is the divine nature, the soul's felicity, or its complacential rest in God, and holy delight in all his saints. And it is everlasting work, when faith and hope shall be no more. Faith fixes on the divine revelation, and assents to that: hope fastens on future felicity, and waits for that: and in heaven faith well be swallowed up in vision, and hope in fruition. There is no room to believe and hope, when we see and enjoy. But love fastens on the divine perfections themselves, and the divine image on the creatures, and our mutual relation both to God and them. These will all shine forth in the most glorious splendours in another world, and there will love be made perfect; there we shall perfectly love God, because he will appear amiable for ever, and our hearts will kindle at the sight, and glow with perpetual devotion. And there shall we perfectly love one another, when all the saints meet there, when none but saints are there, and saints made perfect. O blessed state! How much surpassing the best below! O amiable and excellent grace of charity! How much does it exceed the most valuable gift, when it outshines every grace, and is the everlasting consummation of them! When faith and hope are at an end, true charity will burn for ever with the brightest flame. Note, Those border most upon the heavenly state and perfection whose hearts are fullest of this divine principle, and burn with the most fervent charity. It is the surest offspring of God, and bears his fairest impression. For God is love, 1 John iv. 8 , 16 . And where God is to be seen as he is, and face to face, there charity is in its greatest height—there, and there only, will it be perfected. I

For we know in part, and we prophesy in part - The wisest of men have here but short, narrow, imperfect conceptions, even of the things round about them, and much more of the deep things of God. And even the prophecies which men deliver from God are far from taking in the whole of future events, or of that wisdom and knowledge of God which is treasured up in the scripture revelation.

part;" that is, imperfectly. Our knowledge here is imperfect and obscure. It may, therefore, all vanish in the eternal world amidst its superior brightness; and we should not regard that as of such vast value which is imperfect and obscure. Comp. 1Cor 8:2. This idea of the obscurity and imperfection of our knowledge, as compared with heaven, the apostle illustrates ( 1Cor 13:11 ) by comparing it with the knowledge which a child has, compared with that in maturer years; and ( 1Cor 13:12 ) by the knowledge which we have in looking through a glass--an imperfect medium--compared with that which we have in looking closely and directly at an object without any medium. And we prophesy in part. This does not mean that we partly know the truths of religion, and partly conjecture or guess at them; or that we know only a part of them, and conjecture the remainder. But the apostle is showing the imperfection of the prophetic gift; and he observes, that there is the same imperfection which attends knowledge. It is only in part; it is imperfect; it is indistinct, compared with the full view of truth in heaven; it is obscure; and all that is imparted by that gift will soon become dim and lost, in the superior brightness and glory of the heavenly world. The argument is, that we ought not to seek so anxiously that which is so imperfect and obscure, and which must soon vanish away; but we should rather seek that love which is permanent, expanding, and eternal. (a) "in part" 1Cor 8:2 Verse 10. But when that which is perfect is come. Does come; or shall come. This proposition is couched in a general form. It means that wh

en anything which is perfect is seen or enjoyed, then that which is imperfect is forgotten, laid aside, or vanishes. Thus, in the full and perfect light of day, the imperfect and feeble light of the stars vanishes. The sense here is, that in heaven--a state of absolute perfection--that which is "in part," or which is imperfect, shall be lost in superior brightness. All imperfection will vanish. And all that we here possess that is obscure shall be lost in the superior and perfect glory of that eternal world. All our present unsatisfactory modes of obtaining knowledge shall be unknown. All shall be clear, bright, and eternal. (b) "But when" 1Jn 3.2 Verse 11. When I was a child. The idea here is, that the knowledge which we now have, compared with that which we shall have in heaven, is

But when that which is perfect is come - At death and in the last day. That which is in part shall vanish away - Both that poor, low, imperfect, glimmering light, which is all the knowledge we now can attain to; and these slow and unsatisfactory methods of attaining, as well as of imparting it to others.

In our present state we are mere infants in point of knowledge, compared to what we shall be hereafter. I put away childish things - Of my own accord, willingly, without trouble.

like that which is possessed in infancy, compared with that we have in manhood; and that as when we advance in years we lay aside, as unworthy of our attention, the views, feelings, and plans which we had in boyhood, and which we then esteemed to be of so great importance, so, when we reach heaven, we shall lay aside the views, feelings, and plans which we have in this life, and which we now esteem so wise and so valuable. The word child here (νηπιος) denotes, properly, a babe, an infant, though without any definable limitation of age. It refers to the first periods of existence, before the period which we denominate boyhood, or youth. Paul here refers to a period when he could speak, though evidently a period when his speech was scarcely intelligible--when he first began to articulate. I spake as a child. Just beginning to articulate, in a broken and most imperfect manner. The idea here is, that our knowledge at present, compared with the knowledge of heaven, is like the broken and scarcely intelligible efforts of a child to speak, compared with the power of utterance in manhood. I understood as a child. My understanding was feeble and imperfect. I had narrow and imperfect views of things. I knew little. I fixed my attention on objects which I now see to be of little value. I acquired knowledge which has vanished, or which has sunk in the superior intelligence of riper years. "I was affected as a child. I was thrown into a transport of joy or grief on the slightest occasions, which manly reason taught me to despise."-- Doddridge. I thought as a child. Marg., reasoned. The word may mean either. I thought, argued, reasoned in a weak and inconclusive manner. My thoughts, and plans, and argumentations were puerile, and such as I now see to be short-sighted and erroneous. Thus it will be with our thoughts, compared to heaven. There will be, doubtless, as much difference between our present knowledge, and plans, and views, and those which we shall have in heaven, as there is between the plans and views of a child and those of a man. Just before his death, Sir Isaac Newton made this remark: "I do not know what I may appear to the world; but to myself I seem to have been only like a boy playing on the sea-shore, and diverting myself by now and then finding a smoother pebble or a prettier shell than ordinary, while the great ocean of truth lay all undiscovered before me."--Brewster's Life of Newton, pp. 300, 301, edit. New York, 1832. (1) "thought" "reasoned"Verse 12. For now we see through a glass. Paul here makes use of another illustration to show the imperfection of our knowledge here. Compared wi

th what it will be in the future world, it is like the imperfect view of an object which we have in looking through an obscure and opaque medium, compared with the view which we have when we look at it "face to face." The word glass here (εσοπτρον) means, properly, a mirror, a looking-glass. The mirrors of the ancients were usually made of polished metal, Ex 38:8 Job 37:18. Many have supposed, (see Doddridge, in loc., and Robinson's Lexicon,) that the idea here is that of seeing objects by reflection from a mirror, which reflects only their imperfect forms. But this interpretation does not well accord with the apostle's idea of seeing things obscurely. The most natural idea is that of seeing objects by an imperfect medium, by looking through something in contemplating them. It is therefore probable that he refers to those transparent substances which the ancients had, and which they used in their windows occasionally; such as thin plates of horn, transparent stone, etc. Windows were often made of the lapis specularis, described by Pliny, (xxxvi. 22,) which was pellucid, and which admitted of being split into thin laminae or scales, probably the same as mica. Humboldt mentions such kinds of stone as being used in South America in church windows.-- Bloomfield. It is not improbable, I think, that even in the time of Paul the ancients had the knowledge of glass, though it was probably at first very imperfect and obscure. There is some reason to believe that glass was known to the Phenicians, the Tyrians, and the Egyptians. Pliny says that it was first discovered by accident. A merchant vessel, laden with nitre or fossil alkali, having been driven on shore on the coast of Palestine near the river Belus, the crew went in search of provisions, and accidentally supported the kettles on which they dressed their food upon pieces of fossil alkali. The river sand, above which this operation was performed, was vitrified by its union with the alkali, and thus produced glass.--See Edin. Ency., art. Glass. It is known that glass was in quite common use about the commencement of the Christian era. In the reign of Tiberius, an artist had his house demolished for making glass malleable. About this time, drinking vessels were made commonly of glass; and glass bottles for holding wine and flowers were in common use. That glass was in quite common use has been proved by the remains that have been discovered in the ruins of Herculaneum and Pompeii. There is, therefore, no impropriety in supposing that Paul here may have alluded to the imperfect and discoloured glass which was then in extensive use; for we have no reason to suppose that it was then as transparent as that which is now made. It was, doubtless, an imperfect and obscure medium, and therefore well adapted to illustrate the nature of our knowledge here, compared with what it will be in heaven. Darkly. Marg., in a riddle, εναινιγματι. The word means a fiddle, an enigma; then an obscure intimation. In a riddle, a statement is made with some resemblance to the truth; a puzzling question is proposed, and the solution is left to conjecture. Hence it means, as here, obscurely, darkly, imperfectly. Little is known; much is left to conjecture: a very accurate account of most of that which passes for knowledge. Compared with heaven, our knowledge here much resembles the obscure intimations in an enigma compared with clear statement and manifest truth. But then. In the fuller revelations in heaven. Face to face. As when one looks upon an object openly, and not through an obscure and dark medium. It here means, therefore, clearly, without obscurity. I know in part. 1Cor 13:9. But then shall I know. My knowledge shall be clear and distinct. I shall have a clear view of those objects which are now so indistinct and obscure. I shall be in the presence of those objects about which I now inquire; I shall see them; I shall have a clear acquaintance with the Divine perfections, plans, and character. This does not mean that he would know everything, or that he would be omniscient; but that in regard to those points of inquiry in which he was then interested, he would have a view that would be distinct and clear--a view that would be clear, arising from the fact that he would be present with them, and permitted to see them, instead of surveying them at a distance, and by imperfect mediums. Even as also I am known. In the same manner, (καθως,) not to the same extent. It does not mean that he would know God as clearly and as fully as God would know him; for his remark does not relate to the extent, but to the manner and the comparative clearness of his knowledge. He would see things as he was now seen and would be seen there. It would be face to face. He would be in their presence. It would not be where he would be seen clearly and distinctly, and himself compelled to look upon all objects confusedly and obscurely, and through an imperfect medium. But he would be with them; would see them face to face; would see them without any medium; would see them in the same manner as they would see him. Disembodied spirits, and the inhabitants of the heavenly world, have this knowledge; and when we are there, we shall see the truths, not at a distance and obscurely, but plainly and openly. (a) "through a glass" 2Cor 3:18 (*) "darkly" "a dim glass"Verse 13. And now abideth. Remains, (μενει). The word means, properly, to remain, continue, abide; and is applied to persons remaining in a place, in a state or conditio

Now we see - Even the things that surround us. But by means of a glass - Or mirror, which reflects only their imperfect forms, in a dim, faint, obscure manner; so that our thoughts about them are puzzling and intricate, and everything is a kind of riddle to us. But then - We shall see, not a faint reflection, but the objects themselves. Face to face - Distinctly. Now I know in part - Even when God himself reveals things to me, great part of them is still kept under the veil. But then I shall know even as also I am known - In a clear, full, comprehensive manner; in some measure like God, who penetrates the centre of every object, and sees at one glance through my soul and all things.

Faith, hope, love - Are the sum of perfection on earth; love alone is the sum of perfection in heaven.

n, in contradistinction from removing or changing their place, or passing away. Here it must be understood to be used to denote permanency, when the other things of which he had spoken had passed away; and the sense is, that faith, hope, and love would remain when the gift of tongues should cease, and the need of prophecy, etc.; that is, these should survive them all. And the connexion certainly requires us to understand him as saying that faith, hope, and love would survive all those things of which he had been speaking, and must therefore include knowledge, ( 1Cor 13:8,9, ) as well as miracles, and the other endowments of the Holy Spirit. They would survive them all; would be valuable when they should cease; and should, therefore, be mainly sought; and of these the greatest and most important is love. Most commentators have supposed that Paul is speaking here only of this life, and that he means to say that in this life these three exist; that "faith, hope, and charity exist in this scene only, but that in the future world faith and hope will be done away, and therefore the greatest of these is charity."-- Bloomfield. See also Doddridge, Macknight, Rosenmuller, Clarke, etc. But to me it seems evident that Paul means to say that faith, hope, and love, will survive all those other things of which he had been speaking; that they would vanish away, or be lost in superior attainments and endowments; that the time would come when they. would be useless; but that faith, hope, and love would then remain; but of these, for important reasons, love was the most valuable. Not because it would endure the longest, for the apostle does not intimate that; but because it is more important to the welfare of others, and is a more eminent virtue than they are. As the strain of the argument requires us to look to another state, to a world where prophecy shall cease and knowledge shall vanish away, so the same strain of argumentation requires us to understand him as saying, that faith, and hope, and love will subsist there; and that there, as here, LOVE will be of more importance than faith and hope. It cannot be objected to this view that there will be no occasion for faith and hope in heaven. That is assumed without evidence, and is not affirmed by Paul. He gives no such intimation. Faith is confidence in God and in Christ; and there will be as much necessity of confidence in heaven as on earth. Indeed, the great design of the plan of salvation is to restore confidence in God among alienated creatures; and heaven could not subsist a moment without confidence; and faith, therefore, must be eternal. No society--be it a family, a neighbourhood, a church, or a nation; be it mercantile, professional, or a mere association of friendship--can subsist a moment without mutual confidence or faith; and in heaven such confidence in God MUST subsist for ever. And so of hope. It is true that many of the objects of hope will then be realized, and will be succeeded by possession. But will the Christian have nothing to hope for in heaven? Will it be nothing to expect and desire greatly augmented knowledge, eternal enjoyment, perfect peace in all coming ages, and the happy society of the blessed for ever? All heaven cannot be enjoyed at once; and if there is anything future that is an object of desire, there will be hope. Hope is a compound emotion, made up of a desire for an object and an expectation of obtaining it. But both these will exist in heaven. It is folly to say that a redeemed saint will not desire there eternal happiness; it is equal folly to say that there will be no strong expectation of obtaining it. All that is said, therefore, about faith as about to cease, and hope as not having an existence in heaven, is said without the authority of the Bible, and in violation of what must be the truth, and is contrary to the whole scope of the reasoning of Paul here. But the greatest of these is charity. Not because it is to endure the longest, but because it is the more important virtue; it exerts a wider influence; it is more necessary to the happiness of society; it overcomes more evils. It is the great principle which is to bind the universe in harmony; which unites God to his creatures, and his creatures to himself; and which binds and confederates all holy beings with each other. It is therefore more important, because it pertains to society, to the great kingdom of which God is the head, and because it enters into the very conception of a holy and happy organization. Faith and hope rather pertain to individuals; love pertains to society, and is that without which the kingdom of God cannot stand. Individuals may be saved by faith and hope; but the whole immense kingdom of God depends on Low. It is, therefore, of more importance than all other graces and endowments; more important than prophecy and miracles, and the gift of tongues and knowledge, because it will SURVIVE them all; more important than faith and hope, because, although it may co- exist with them, and though they all shall live for ever, yet LOVE enters into the very nature of the kingdom of God; binds society together; unites the Creator and the creature; and blends the interests of all the redeemed, and of the angels, and of God, INTO ONE. (+) "abideth" "remaineth" (b) "faith" He 10:35,39, 1Pet 1:21