1 โครินธ์ 13:1 วิจารณ์

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 (Co1 13:1-3). II. By giving a description of its properties and fruits (Co1 13:4-7). 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 (Co1 13:8 to the end).

Here the apostle shows what more excellent way he meant, or had in view, in the close of the former chapter, namely, charity, or, as it is commonly elsewhere rendered, love - agapē: not what is meant by charity in our common use of the word, which most men understand of alms - giving, but love in its fullest and most extensive meaning, true love to God and man, a benevolent disposition of mind towards our fellow-christians, growing out of sincere and fervent devotion to God. This living principle of all duty and obedience is the more excellent way of which the apostle speaks, preferable to all gifts. Nay, without this the most glorious gifts are nothing, of no account to us, of no esteem in the sight of God. He specifies, 1. The gift of tongues: Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal, Co1 13:1. Could a man speak all the languages on earth, and that with the greatest propriety, elegance, and fluency, could he talk like an angel, and yet be without charity, it would be all empty noise, mere unharmonious and useless sound, that would neither profit nor delight. It is not talking freely, nor finely, nor learnedly, of the things of God, that will save ourselves, or profit others, if we are destitute of holy love. It is the charitable heart, not the voluble tongue, that is acceptable with God. The apostle specifies first this gift because hereupon the Corinthians seemed chiefly to value themselves and despise their brethren. 2. Prophecy, and the understanding of mysteries, and all knowledge. This without charity is as nothing, Co1 13:2. Had a man ever so clear an understanding of the prophecies and types under the old dispensation, ever so accurate a knowledge of the doctrines of Christianity, nay, and this by inspiration, from the infallible dictates and illumination of the Spirit of God, without charity he would be nothing; all this would stand him in no stead. Note, A clear and deep head is of no signification, without a benevolent and charitable heart. It is not great knowledge that God sets a value upon, but true and hearty devotion and love. 3. Miraculous faith, the faith of miracles, or the faith by which persons were enabled to work miracles: Had I all faith (the utmost degree of this kind of faith), that I could remove mountains (or say to them, "Go hence into the midst of the sea," and have my command obeyed, Mar 11:23), and had no charity, I am nothing. The most wonder-working faith, to which nothing is in a manner impossible, is itself nothing without charity. Moving mountains is a great achievement in the account of men; but one dram of charity is, in God's account, of much greater worth than all the faith of this sort in the world. Those may do many wondrous works in Christ's name whom yet he will disown, and bid depart from him, as workers of iniquity, Mat 7:22, Mat 7:23. Saving faith is ever in conjunction with charity, but the faith of miracles may be without it. 4. The outward acts of charity: Bestowing his goods to feed the poor, Co1 13:3. Should all a man has be laid out in this manner, if he had no charity, it would profit him nothing. There may be an open and lavish hand, where there is no liberal and charitable heart. The external act of giving alms may proceed from a very ill principle. Vain-glorious ostentation, or a proud conceit of merit, may put a man to large expense this way who has no true love to God nor men. Our doing good to others will do none to us, if it be not well done, namely, from a principle of devotion and charity, love to God, and good-will to men. Note, If we leave charity out of religion, the most costly services will be of no avail to us. If we give away all we have, while we withhold the heart from God, it will not profit. 5. Even sufferings, and even those of the most grievous kind: If we give our bodies to be burnt, without charity, it profiteth nothing, Co1 13:3. Should we sacrifice our lives for the faith of the gospel, and be burnt to death in maintenance of its truth, this will stand us in no stead without charity, unless we be animated to these sufferings by a principle of true devotion to God, and sincere love to his church and people, and good-will to mankind. The outward carriage may be plausible, when the invisible principle is very bad. Some men have thrown themselves into the fire to procure a name and reputation among men. It is possible that the very same principle may have worked up some to resolution enough to die for their religion who never heartily believed and embraced it. But vindicating religion at the cost of our lives will profit nothing if we feel not the power of it; and true charity is the very heart and spirit of religion. If we feel none of its sacred heat in our hearts, it will profit nothing, though we be burnt to ashes for the truth. Note, The most grievous sufferings, the most costly sacrifices, will not recommend us to God, if we do not love the brethren; should we give our own bodies to be burnt, it would not profit us. How strange a way of recommending themselves to God are those got into who hope to do it by burning others, by murdering, and massacring, and tormenting their fellow-christians, or by any injurious usage of them! My soul, enter not thou into their secrets. If I cannot hope to recommend myself to God by giving my own body to be burnt while I have no charity, I will never hope to do it by burning or maltreating others, in open defiance to all charity.

INTRODUCTION TO 1 CORINTHIANS 13 This chapter is taken up in the commendation of the grace of charity, or love, which is preferred to all gifts whatsoever; is described by its properties and effects, and particularly its duration; on which account it is represented as more excellent than other principal graces. The apostle prefers it to gifts, by which it appears to be the more excellent way, he speaks of in the latter part of the preceding chapter: he begins with the gift of tongues, which without charity makes a man noisy, but not spiritual, Co1 13:1 he next mentions the gifts of knowledge of the mysteries of the Gospel, and of preaching them; and also the gift of working miracles, on the account of which a man thinks himself something, and yet with all these, not having the grace of love, he is nothing, Co1 13:2 to which he adds alms deeds and martyrdom, and observes, that a man may do the one in the most extensive manner, and suffer the other in the most dreadful shape; and yet if love be wanting, from whence, as a principle, all actions and sufferings should flow, these will be of no avail, Co1 13:3 and then the apostle proceeds to describe and commend this grace, by its effects and properties, and that in sixteen particulars; by which it appears to be exceeding useful, and what adorns and recommends the person possessed of it, Co1 13:4 and enlarges upon the last, namely, the duration and perpetuity of it; showing that the gifts of knowledge, speaking with tongues, and preaching, shall fail, but this will not, Co1 13:8 the failure of these gifts he proves from the imperfection of them, which therefore must be removed in a perfect state of things, Co1 13:9 this he illustrates, by comparing the present imperfect state to childhood, and the future one to manhood, which he exemplifies in himself, Co1 13:11 the imperfect knowledge of the one he compares to looking at objects through a glass, and to an enigma, riddle, or dark saying; and the perfect knowledge of the other, to seeing face to face, without any artificial help, Co1 13:12 and he concludes this excellent commendation of charity by observing, that it is not only preferable to gifts, but even to graces, and these the more eminent, and which are abiding graces too, as faith and hope; and yet charity exceeds these, both as to its duration and use, Co1 13:13.

Though I speak with the tongues of men,.... That is, of all men, all languages that men anywhere speak, or have been spoken by them. The number of these is by some said (i) to be "seventy five"; but the general opinion of the Jews is, that at the confusion of languages at Babel, they were seventy; for they say (k), that then "the holy blessed God descended, and "seventy angels" surrounding the throne of his glory, and confounded the languages of seventy people, and every nation of the seventy had their own language and writing, and an angel set over each nation;'' whether this may be the reason, why the tongues of angels are mentioned here with those of men, let it be considered. Mordecai, they say (l), was skilled in all these seventy languages, so that when he heard Bigthan and Teresh, who were Tarsians, talking together in the Tarsian language, he understood them. The same is said (m) of R. Akiba, R. Joshua, and R. Eliezer; yet, they say (n), that this was one of the qualifications of the sanhedrim, or of such that sat in that great council, that they should understand these seventy languages, because they were not to hear causes from the mouth of an interpreter. It is affirmed (o) of Mithridates, king of Pontus and Bithynia, that he had "twenty five" nations under his government, and that he so well understood, and could speak the language of each nation, as to converse with men of any of them, without an interpreter. Apollonius Tyaneus (p) pretended to understand, and speak with the tongues of all men; such a case the apostle supposes here, whether attained to by learning, industry, and close application, or by an extraordinary gift of the Spirit, which latter seems to be what he intends; and the rather he mentions this, and begins with it, because many of the Corinthians were greatly desirous of it; some that had it not, were dejected on that account; wherefore to comfort them, the apostle suggests, that the grace of love which they were possessed of, was abundantly preferable to it; and others that had it were lifted up with it, and used it either for ostentation or gain, or to make parties, and not to the edification of their brethren; which showed want of love, and so were no better than what the apostle hereafter asserts: what he says here and in the following verses, is in an hypothetical way, supposing such a case, and in his own person, that it might be the better taken, and envy and ill will be removed: he adds, and of angels; not that angels have tongues in a proper sense, or speak any vocal language, in an audible voice, with articulate sounds; for they are spirits immaterial and incorporeal; though they have an intellectual speech, by which they celebrate the perfections and praises of God, and can discourse with one another, and communicate their minds to each other; see Isa 6:3 and which is what the Jews (q) call, "", "the speech of the heart"; and is the speech (they say) , "which the angels speak" in their heart; and is the "pure language", and more excellent than other tongues; is pleasant discourse, the secret of the holy seraphim--and is , "the talk of angels"; who do the will of their Creator in their hearts, and in their thoughts:'' this is not what the apostle refers to; but rather the speech of angels, when they have assumed human bodies, and have in them spoke with an audible voice, in articulate sounds; of which we have many instances, both in the Old Testament and the New, wherein they have conversed with divers persons, as Hagar, Abraham, Jacob, Moses, Manoah and his wife, the Virgin Mary, Zechariah, and others; unless by the tongues of angels should be meant the most eloquent speech, and most excellent of languages; or if there can be thought to be any tongue that exceeds that of men, which, if angels spoke, they would make use of. Just as the face of angels is used, to express the greatest glory and beauty of the face, or countenance, Act 6:15 and angels' bread is used for the most excellent food, Psa 78:25. Dr. Lightfoot thinks, and that not without reason, that the apostle speaks according to the sense and conceptions of the Jews, who attribute speech and language to angels. They tell us (r) that R. Jochanan ben Zaccai, who was contemporary with the apostle, and lived to the destruction of Jerusalem, among other things, he was well versed in, understood , "the speech of demons", and "the speech of the ministering angels": and which they take to be the holy tongue, or the Hebrew language; they observe (s), that "the children of men (by whom I suppose they mean the Israelites) are in three things like to the ministering angels; they have knowledge as the ministering angels, and they walk in an erect stature as the ministering angels, , "and they speak in the holy tongue, as the ministering angels".'' They pretend that the angels do not understand the Syriac language; hence they (t) advise a man, "never to ask for what he wants in the Syriac language; for (says R. Jochanan) whoever asks for what he wants in the Syriac language, the ministering angels do not join with him, for they do not know the Syriac language;'' and yet, in the same page, they say that Gabriel came and taught one the seventy languages: but let the tongues of angels be what they will, and a man be able to speak with them ever so well, and have not charity; by which is meant not giving of alms to the poor, for in Co1 13:3 this is supposed in the highest degree it can be performed, and yet a man be destitute of charity; nor a charitable opinion of men as good men, let their principles and practices be what they will; for this is not true charity, but rather uncharitableness, and acting the most unkind part to their souls, to consider and caress them as such, when destruction and ruin are in all their ways; but the grace of love is here meant, even love to God, and love to Christ, and love to the saints, which is a grace implanted in regeneration by the Spirit of God; and which, if a person is destitute of, as he may, who has never so great a share of learning, or knowledge of the languages, or even the extraordinary gift of speaking with divers tongues; all his learning is but an empty sound, his eloquence, his diversity of speech, is but like the man's nightingale, "vox & praeterea nihil", a voice and nothing else; or as the apostle here says, supposing it was his own case, I am become as sounding brass, or a tinkling cymbal; or rather, "the loud", or "high sounding cymbal", as in Psa 150:5 which the Septuagint there render by , a phrase of the same signification with this: for not that little tinkling instrument used by the Heathens is here meant; though what is here said of the cymbal agrees with that; which made a tinkling noise when shaken, or struck with anything, or with one against another; and was an hollow vessel of brass, in form of the herb called "navel wort" (u); but rather that musical instrument which bore this name, used in the Jewish worship under the Old Testament; and which, the Jews (w) say, was an instrument that gave a very great sound; and that the sound of it was heard as far as Jericho (x), which was some miles from Jerusalem; they say (y), that the cymbals were two brazen instruments or pieces of brass, which they struck one against another, and so made a sound. The cymbal was also used in the worship of Heathen deities, and the allusion here in both the things mentioned, is either to the tinkling of brass, and the sounding of cymbals in the worship of idols (z); which were mere empty sounds, and of no avail, as is a man's speaking with divers tongues, destitute of the grace of love; or to the confused clamours and noises made upon going to battle, just upon the onset, by drums and cymbals, and , hollow sounding pieces of brass; as appears from Polytenus, Plutarch, Appianus and others (a); to which confused noises the apostle compares the most eloquent speech without love. The Greeks had a play they used at feasts, I will not say the allusion is to it here, but leave it to be though of, which they call "Cottabisis"; when, the liquor that was left, they cast into cups of brass, and such whose liquor made the greatest sound in the cup, fancied himself to be loved again, by the person he loved (b): sounding brass and tinkling cymbals are inanimate things, things without life, as all such persons are destitute of spiritual life, who are devoid of the grace of love; and though they, by an extraordinary gift, and under a divine impulse, speak with divers tongues, they are but like hollow vessels of brass, and sounding cymbals, which only make a noise when they are stricken, and what they give is a mere empty sound, which is of no profit to themselves; they cannot hear, nor be delighted with it, but are rather hurt, being worn out thereby; nor of no great advantage to others, unless they give a musical sound, and that only delights the ear, but neither feeds nor clothes the body; of such little use and profit are men, speaking with tongues destitute of the grace of love, either to themselves or others. (i) Eupherus & alii in Clement. Alex. Stromat. l. 1. p. 338. (k) Pirke Eliezer, c. 24. (l) Targum in Esther ii. 22. Misn. Shekalim, c. 5. sect. 1. T. Hieros. Shekalim, fol. 48. 4. T. Bab. Megilla, fol. 13. 2. (m) Juchasin, fol. 36. 2. (n) T. Bab. Sanhedrin, fol. 17. 1. & Menachot, fol. 65. 1. (o) A. Gellii Noct. Attic. l. 17. c. 17. (p) Philostrat. Vita Apollon. l. 1. c. 13. (q) Tzeror Hammor, fol. 2. 3. & 13. 4. (r) T. Bab. Succa, fol. 28. 1. & Bava Bathra, fol. 134. 1. Vid. Zohar in Numb. fol. 92. 1. (s) T. Bab. Chagiga, fol. 16. 1. & Sabbat. fol. 12. 2. Vid. Bereshit Rabba, sect. 74. fol. 65. 2. & Vajikra Rabba, sect. 1. fol. 147. 1. (t) T. Bab. Sota, fol. 33. 1. (u) Vid. Pignorium de Servis, p. 163. 165. (w) Bartenora in Misn. Shekaelim, c. 5. sect. 1. & Kimchi in Psal. cl. 5. (x) Misn. Tamid. c. 3. sect. 8. (y) Bartenora in Misn. Eracin, c. 2. sect. 5. R. David Kimchi & R. Samuel Laniado in 2 Sam. vi. 5. (z) Vid. Arnob. adv. Gentes, l. 7. p. 280. Ed. Elmenhorst, & Ovid, Metamorph. l. 3, fab. 7. (a) Vid. Vaa Till. not. in Lydium de re militare, p. 38. (b) Alex. ab Alex. Genial. Dier. l. 3. c. 10.

Moreover, also, this is comely and useful, that a man "visit orphans and widows," [James 1:27] and especially those poor persons who have many children. These things are, without controversy, required of the servants of God, and comely and suitable for them. This also, again, is suitable and right and comely for those who are brethren in Christ, that they should visit those who are harassed by evil spirits, and pray and pronounce adjurations over them, intelligently, offering such prayer as is acceptable before God; not with a multitude of fine words, well prepared and arranged, so that they may appear to men eloquent and of a good memory. Such men are "like a sounding pipe, or a tinkling cymbal;" [1 Corinthians 13:1] and they bring no help to those over whom they make their adjurations; but they speak with terrible words, and affright people, but do not act with true faith, according to the teaching of our Lord, who has said: "This kind goes not out but by fasting and prayer," offered unceasingly and with earnest mind.

"Love joins us to God, does all things in concord. In love, all the chosen of God were perfected. Apart from love, nothing is well pleasing to God." "Of its perfection there is no unfolding," it is said. "Who is fit to be found in it, except those whom God counts worthy?" To the point the Apostle Paul speaks, "If I give my body, and have not love, I am sounding brass, and a tinkling cymbal." If it is not from a disposition determined by gnostic love that I shall testify, he means; but if through fear and expected reward, moving my lips in order to testify to the Lord that I shall confess the Lord, I am a common man, sounding the Lord's name, not knowing Him.

This Spirit, (according to the apostle's showing, ) meant not that the service of these gifts should be in the body, nor did He place them in the human body); and on the subject of the superiority of love above all these gifts, He even taught the apostle that it was the chief commandment, just as Christ has shown it to be: "Thou shalt love the Lord with all thine heart and soul, with all thy strength, and with all thy mind, and thy neighbour as thine own self.

And see whence he first begins; from that which was marvellous in their eyes and great, the gift of tongues. And in bringing forward that gift, he mentions it not just in the degree they had it in, but far more. For he did not say, "if I speak with tongues," but, "If I speak with the tongues of men,-" What is, "of men?" Of all nations in every part of the world. And neither was he content with this amplification, but he likewise uses another much greater, adding the words, "and of angels,-and have not love, I am become sounding brass, or a clanging cymbal." Dost thou see to what point he first exalted the gift, and to what afterwards he lowered and cast it down? For neither did he simply say, "I am nothing," but, "I am become sounding brass" a thing senseless and inanimate. But how "sounding brass?" Emitting a sound indeed, but at random and in vain, and for no good end. Since besides my profiting nothing, I am counted by most men as one giving impertinent trouble, an annoying and wearisome kind of person. Seest thou how one void of love is like to things inanimate and senseless? Now he here speaks of the "tongues of angels," not investing angels with a body, but what he means is this: "should I even so speak as angels are wont to discourse unto each other, without this I am nothing, nay rather a burden and an annoyance." Thus (to mention one other example) where he saith, "To Him every knee shall bow, of things in heaven and things on earth, and things under the earth," he doth not say these things as if he attributed to angels knees and bones, far from it, but it is their intense adoration which he intends; also here he calls it "a tongue" not meaning an instrument of flesh, but intending to indicate their converse with each other by the manner which is known amongst us.

It is a great gift to be able to speak in different languages. To speak with the tongues of angels is even greater. But in order to show that none of this can be ascribed to merit and that every tongue is subject to the glory of God, Paul adds that a man without love is like a noisy gong or a clanging cymbal.Balaam’s ass spoke a human language in order to demonstrate the majesty of God, and children sang the praises of Christ in order to confound the Jews. In fact the Savior went further and declared that even stones could cry out if necessary.

Paul chooses speaking in tongues as his example because the Corinthians thought that it was the greatest of the gifts. This was because it had been given to the apostles on the day of Pentecost, before any of the others. The tongues of angels are those which are perceived by the mind, not by the ear.

The tongues of angels refer to the different languages spoken on earth since the destruction of the tower of Babel. As Moses says in Deuteronomy [32:8]: “God has set the boundaries of the nations according to the number of angels.” It is therefore the task of each angel to defend the distinction of nations. The tongues of men on the other hand are languages which we learn; they do not come to us naturally.

The Apostle did not immediately show them the way, but first compared it with the gift which they considered the greatest, that is, the gift of tongues, and shows that this way is incomparably superior to this gift and even to all the other gifts, and only then does he demonstrate its desirability. By "tongues of men" he means the languages of all the peoples of the world. Not satisfied with this, he adds yet another distinction: tongues, he says, "of angels." He said this not because angels have tongues, but to indicate something better and more excellent than human tongues. For by the tongue of angels is understood their intellectual power of communicating divine thoughts to one another. And he called it so by analogy with our instrument of speech, just as by the expression "every knee should bow, of things in heaven" (Phil. 2:10) he indicated their most zealous submission, for they have no bones. "Then I," he says, "am a sounding brass," that is, I produce a sound, but speak in vain, and I disturb others but bring no benefit to anyone, because I have not love.

Having assigned the differences among charismatic graces and the ministries in which the members of the Church are distinguished, the Apostle now deals with charity, which is inseparably connected with sanctifying grace. And because he had promised to show them a more excellent way, he shows how charity outranks the others, i.e., the charismatic graces. First, in regard to its necessity, namely, because without charity the other gifts are not enough; secondly, as to their utility, namely, because through charity all evils are avoided and good is performed (v. 4); thirdly, as to its permanence (v. 8). But all the charismatic gifts seem to be reduced to three by the Apostle: for, first, he shows that the gift of tongues, which pertains to speech, is of no value without charity; secondly, that those which pertain to knowledge are of no value without charity (v. 2); thirdly, he shows the same for the gifts which pertain to works (v. 3). The Corinthians had a great desire for the gift of tongues, as will be shown in chap. 14; therefore, beginning with that he says: I have promised to show you a more excellent way; and this is, first of all, clear in the gift of tongues, because, if I speak in the tongues of men, namely, of all, i.e., if I should have the gift through which I could speak in the languages of all men; and for greater abundance he adds: and of angels, but have not charity, I am a noisy gong or a clanging cymbal. He uses the right comparison. For the soul lives through charity, which lives through God, Who is the life of the soul, as it says in Dt (30:20): "He is your life." Hence, too, it says in 1 John (3:14): "We know that we have passed out of death into life, because we love the brethren. He who does not love remains in death." Correctly, therefore, does he compare speech without charity to the sound of a dead thing, namely, a brass gong and a cymbal, which, although they produce a clear sound, are not living but dead. So, too, the speech of a man without charity, no matter how erudite, is considered dead, because it does not yield merit for eternal life. There is a difference between a sounding brass gong and a tinkling cymbal, because brass, since it is flat, gives forth a simple sound, when it is struck; but a cymbal, since it is concave, when it is struck once, multiplies the sound, which pertains to clanging. To brass, therefore, are compared those who pronounce the truth simply, but to the cymbal those who multiply the truth and present it by adding many reasons and similitudes and by drawing very many connections: all of which, without charity, are regarded as dead. But it should be noted what is meant by the tongues of angels. For since the tongue is a bodily member and to its use pertains the gift of tongues, which is sometimes called a tongue, as will be clear (c. 16), neither seems to belong to angels, who do not have members. Therefore, it can be said that by angels are understood men with the office of angels, namely, who announce divine things to other men according to Mal (2:7): "The lips of the priest should guard knowledge, and men should seek instruction from his mouth, for he is the angel of the Lord of hosts." Therefore, under this sense, If I speak with the tongues of men and of angels, i.e., not only of the lesser but even of the greater who teach others. It can also be understood of the incorporeal angel, as it says in Ps 104 (v. 4): "Who makes your angels spirits." And although they do not have a bodily tongue, by a likeness the power by which they manifest their thoughts to others can be called a tongue. But it should be known that in the knowledge of the angelic mind is something about which the higher angels do not speak to the lower, or vice versa, namely, the divine essence, which they all see immediately, God showing Himself to all, as it says in Jer (31:34): "And no longer shall each man teach his neighbor and each his brother, saying, 'Know the Lord.' For all shall know immediately, from the least to the greatest." But in the angelic mind is something about which the higher angels speak to the lower, but not vice versa. Such are the mysteries of divine providence. The higher angels know more of these mysteries, because they see Him more clearly than the lower. Hence, the higher angels instruct and enlighten the lower angels about these things – and this can be called speech. But something is in the angelic knowledge about which the higher speak to the lower, and vice versa. These are the secrets of the heart which depend on free will and are known to God alone and to those with the secret, as it says above (2:11): "For what person knows a man's thoughts except the spirit of the man which is in him"? These reach another's knowledge when the one whose they are reveals them, whether it be a lower or a higher. A manifestation of this kind happens when a lower angel speaks to a higher, not by enlightening but by some form of signification. For in each angel is something which is naturally known by another angel. Therefore, when that which is naturally known is proposed as a sign of that which is unknown, the occult is manifested. And such a manifestation is called speech after the likeness of men who manifest the secrets of their hearts to others by means of sensible words or through other bodily things outwardly apparent. Hence, even things naturally known in angels, inasmuch as they are employed to manifest secrets, are called signs or nods. But the power of manifesting his own concept in this way is called a tongue metaphorically.

Charity, or love to God and man, the sum and substance of all true religion; so that without it, the most splendid eloquence, the gift of prophecy, the most profound knowledge, faith by which the most stupendous miracles might be wrought, benevolence the most unbounded, and zeal for the truth, even to martyrdom, would all be unavailing to salvation, Co1 13:1-3. The description and praise of this grace, Co1 13:4-7. Its durableness; though tongues, prophecies, and knowledge shall cease, yet this shall never fail, Co1 13:8-10. Description of the present imperfect state of man, Co1 13:11, Co1 13:12. Of all the graces of God in man, charity, or love, is the greatest, Co1 13:13.

Though I speak, etc. - At the conclusion of the preceding chapter the apostle promised to show the Corinthians a more excellent way than that in which they were now proceeding. They were so distracted with contentions, divided by parties, and envious of each other's gifts, that unity was nearly destroyed. This was a full proof that love to God and man was wanting; and that without this, their numerous gifts and other graces were nothing in the eyes of God; for it was evident that they did not love one another, which is a proof that they did not love God; and consequently, that they had not true religion. Having, by his advices and directions, corrected many abuses, and having shown them how in outward things they should walk so as to please God, he now shows them the spirit, temper, and disposition in which this should be done, and without which all the rest must be ineffectual. Before I proceed to the consideration of the different parts of this chapter, it may be necessary to examine whether the word αγαπη be best translated by charity or love. Wiclif, translating from the Vulgate, has the word charity; and him our authorized version follows. But Coverdale, Matthews, Cranmer, and the Geneva Bible, have love; which is adopted by recent translators and commentators in general; among whom the chief are Dodd, Pearce, Purver, Wakefield, and Wesley; all these strenuously contend that the word charity, which is now confined to almsgiving, is utterly improper; and that the word love, alone expresses the apostle's sense. As the word charity seems now to express little else than almsgiving, which, performed even to the uttermost of a man's power, is nothing if he lack what the apostle terms αγαπη, and which we here translate charity; it is best to omit the use of a word in this place which, taken in its ordinary signification, makes the apostle contradict himself; see Co1 13:3 : Though I give all my goods to feed the poor, and have not charity, it profiteth me nothing. That is: "Though I have the utmost charity, and act in every respect according to its dictates, yet, if I have not charity, my utmost charity is unprofitable." Therefore, to shun this contradiction, and the probable misapplication of the term, Love had better be substituted for Charity! The word αγαπη, love, I have already considered at large in the note on Mat 22:37; and to that place I beg leave to refer the reader for its derivation and import. Our English word love we have from the Teutonic leben to live, because love is the means, dispenser, and preserver of life; and without it life would have nothing desirable, nor indeed any thing even supportable: or it may be taken immediately from the Anglo-Saxon lofa and lufa love, from lufan and lufian, to desire, to love, to favor. It would be ridiculous to look to the Greek verb φιλειν for its derivation. Having said so much about the word love, we should say something of the word charity, which is supposed to be improper in this place. Charity comes to us immediately from the French charite, who borrowed it from the Latin charitas, which is probably borrowed from the Greek χαρις, signifying grace or favor, or χαρα, joy, as a benefit bestowed is a favor that inspires him who receives it with joy; and so far contributes to his happiness. The proper meaning of the word Charus, is dear, costly; and Charitas, is dearth, scarcity, a high price, or dearness. Hence, as in times of dearth or scarcity, many, especially the poor, must be in want, and the benevolent will be excited to relieve them; the term which expressed the cause of this want was applied to the disposition which was excited in behalf of the sufferer. Now, as he who relieves a person in distress, and preserves his life by communicating a portion of his property to him, will feel a sort of interest in the person thus preserved; Hence he is said to be dear to him: i.e. he has cost him something; and he values him in proportion to the trouble or expense he has cost him. Thus charity properly expresses that affectionate attachment we may feel to a person whose wants we have been enabled to relieve; but originally it signified that want of the necessaries of life which produced dearth or dearness of those necessaries; and brought the poor man into that state in which he stood so much in need of the active benevolence of his richer 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."

CHARITY OR LOVE SUPERIOR TO ALL GIFTS. (Co1 13:1-13) tongues--from these he ascends to "prophecy" (Co1 13:2); then, to "faith"; then to benevolent and self-sacrificing deeds: a climax. He does not except even himself, and so passes from addressing them ("unto you," Co1 12:31) to putting the case in his own person, "Though I," &c. speak with the tongues--with the eloquence which was so much admired at Corinth (for example, Apollos, Act 18:24; compare Co1 1:12; Co1 3:21-22), and with the command of various languages, which some at Corinth abused to purposes of mere ostentation (Co1 14:2, &c.). of angels--higher than men, and therefore, it is to be supposed, speaking a more exalted language. charity--the principle of the ordinary and more important gifts of the Spirit, as contrasted with the extraordinary gifts (1Co. 12:1-31). sounding . . . tinkling--sound without soul or feeling: such are "tongues" without charity. cymbal--Two kinds are noticed (Psa 150:5), the loud or clear, and the high-sounding one: hand cymbals and finger cymbals, or castanets. The sound is sharp and piercing.