1 Corinthians 13:5

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,

Charity Described. ( a. d. 57.) 4 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!

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.

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