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F I R S T C O R I N T H I A N S.
CHAP. XIII.
In this chapter the apostle goes on to show more particularly what that
more excellent way was of which he had just before been speaking. He
recommends it,
I. By showing the necessity and importance of it,
II. By giving a description of its properties and fruits,
III. By showing how much it excels the best of gifts and other graces,
by its continuance, when they shall be no longer in being, or of any
use,
| On Spiritual Gifts. | A. D. 57. |
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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,
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,
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. |
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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,
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,
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. |
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8 Charity never 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
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!
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,
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.
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