1st Corinthians Chapter 13
This chapter is a continuation of the subject commenced in chapter 12.
In that chapter Paul had introduced the subject of the various endowments
which the Holy Spirit confers on Christians, and had shown that these
endowments, however various they were, were conferred in such a manner
as best to promote the edification and welfare of the church. In the
close of that chapter (1 Corinthians 12:31) he had said that it was lawful
for them to desire the most eminent of the gifts conferred by the Spirit;
and yet says that there was one endowment that was more valuable than all
others, and that might be obtained by all, and that he proposed to
recommend to them. That was Love; sold to illustrate its nature,
excellency, and power, is the design of this exquisitely beautiful and
tender chapter. In doing this, he dwells particularly on three points or
views of the excellency of love; and the chapter may be regarded as
consisting of three portions.
I. The excellency of love above the power of speaking the languages
of men and of angels; above the power of understanding all mysteries;
above all faith, even of the highest kind; and above the virtue of
giving all one's goods to feed the poor, or one's body to be burned.
All these endowments would be valueless without love, 1 Corinthians 13:1-3.
II. A statement of the characteristics of love; or its happy influences
on the mind and heart, 1 Corinthians 13:4-7.
III. A comparison of love with the gift of prophecy, and with the power
of speaking foreign languages, and with knowledge, 1 Corinthians 13:8-13. In
this portion of the chapter, Paul shows that love is superior to them
all. It will live in heaven; and will constitute the chief glory of
that world of bliss.
Verse 1. Though I speak with the tongues of men. Though I should be
able to speak all the languages which are spoken by men. To speak
foreign languages was regarded then, as it is now, as a rare and
valuable endowment. Comp. Virg. AEn. vi. 625, seq. The word I, here,
is used in a popular sense; and the apostle designs to illustrate, as
he often does, his idea by a reference to himself, which, it is
evident, he wishes to be understood as applying to those whom he
addressed. It is evident that among the Corinthians the power of
speaking a foreign language was regarded as a signally valuable
endowment; and there can be no doubt that some of the leaders in that
church valued themselves especially on it. See chapter 14. To correct
this, and to show them that all this would be vain without love, and to
induce them, therefore, to seek for love as a more valuable endowment,
was the design of the apostle in this passage. Of this verse
Dr. Bloomfield, than whom perhaps there is no living man better
qualified to give such an opinion, remarks, that "it would be difficult
to find a finer passage than this in the writings of Demosthenes
himself."
And of angels. The language of angels; such as they speak.
Were I endowed with the faculty of eloquence and persuasion which we
attribute to them; and the power of speaking to any of the human
family with the power which they have. The language of angels here
seems to be used to denote the highest power of using language, or of
the most elevated faculty of eloquence and speech. It is evidently
derived from the idea that the angels are superior, in all respects, to
men; that they must have endowments in advance of all which man can
have. It may possible have reference to the idea that they must have
some mode of communicating their ideas one to another, and that this
dialect or mode must be far superior to that which is employed by man.
Man is imperfect. All his modes of communication are defective. We
attribute to the angels the idea of perfection; sold the idea here is,
that even though a man had a far higher faculty of speaking languages
than would be included in the endowment of speaking all the languages
of men, as men speak them, and even had the higher and more perfect
mode of utterance which the angels have, and yet were destitute of
love, all would be nothing. It is possible that Paul may have some
allusion here to what he refers to in 2 Corinthians 12:4, where he says that
when he was caught up into Paradise, he heard unspeakable words,
which it was not possible for a man to utter. To this higher, purer
language of heaven he may refer here by the language of the angels. It
was not with him mere conjecture of what that language might be; it
was language which he had been permitted himself to hear. Of that scene
he would retain a most deep and tender recollection; and to that language
he now refers, by saying that even that elevated language would be
valueless to a creature if there were not love.
And have not charity. \~agaphn de mh ecw\~. And have not LOVE. This is the
proper and usual meaning of the Greek word. The English word
charity is used in a great variety of senses; and some of them cannot
be included in the meaning of the word here. It means,
(1.) in a general sense, love, benevolence, good-will;
(2.) in theology, it includes supreme love to God, and universal
good-will to men;
(3.) in a more particular sense, it denotes the love and kindness which
springs from the natural relations, as the charities of father, son,
brother;
(4.) liberality to the poor, to the needy, and to objects of
beneficence, as we speak commonly of charity, meaning almsgiving, and
of charitable societies;
(5.) candour, liberality in judging of men's actions; indulgence to
their opinions; attributing to them good motives and intentions; a
disposition to judge of them favourably, and to put on their words and
actions the best construction. This is a very common signification of
the word in our language now; and this is one modification of the word
love, as all such charity is supposed to proceed from love to our
neighbour, and a desire that he should have a right to his opinions, as
well as we to ours. The Greek word \~agaph\~ means, properly, love,
affection, regard, good-will, benevolence. It is applied,
(a.) to love in general;
(b.) to the love of God and of Christ;
(c.) the love which God or Christ exercises towards Christians,
Romans 5:5; Ephesians 2:4; 2 Thessalonians 3:5;
(d.) the effect or proof of beneficence, favour conferred,
Ephesians 1:15; 2 Thessalonians 2:10; 1 John 3:1.--Rob. Lex. In the English word
charity, therefore, there are now some ideas which are not found in the
Greek word, and especially the idea of almsgiving, and the common
use of the word among us in the sense of candour, or liberality in
judging. Neither of these ideas, perhaps, are to be found
in the use of the word in the chapter before us; and the more proper
translation would have been, in accordance with the usual mode of
translation in the New Testament, LOVE. Tindal, in his translation,
renders it by the word love. The love which is referred to in this
chapter, and illustrated, is mainly love to man, (1 Corinthians 13:4-7;)
though there is no reason to doubt that the apostle meant also to
include in the general term love to God, or love in general. His
illustrations, however, are chiefly drawn from the effects of love
towards men. It properly means love to the whole church; love to the
whole world; love to all creatures, which arises from true piety, and
which centres ultimately in God.--Doddridge. It is this love whose
importance Paul, in this beautiful chapter, illustrates as being more
valuable than the highest possible endowments without it. It is not
necessary to suppose that any one had these endowments, or had the
power of speaking with the tongues of men and angels, or had the gift of
prophecy, or had the highest degree of faith, who had no love. The
apostle supposes a case; and says that if it were so, if all these
were possessed without love, they would be comparatively valueless; or
that love was a more valuable endowment than all the others would be
without it.
I am become. I am. I shall be.
As sounding brass. Probably a trumpet. The word properly means
brass; then that which is made of brass; a trumpet, or wind instrument
of any kind, made of brass or copper. The sense is that of a sounding
or resounding instrument, making a great noise, apparently of great
importance, and yet without vitality; a mere instrument; a base metal
that merely makes a sound. Thus noisy, valueless, empty, and without
vitality, would be the power of speaking all languages without love.
Or a tinkling cymbal. A cymbal giving a clanging, clattering sound.
The word rendered "tinkling," (\~alalazon\~) from \~alalh\~ or
\~alala\~, a war-cry,) properly denotes a loud cry, or shout, such as is
used in battle; and then also a loud cry or mourning, cries of
lamentation or grief; the loud shriek of sorrow: Mark 5:38, "Them
that wept, and wailed greatly." It then means a clanging or
clattering sound, such as was made on a cymbal. The cymbal is a
well-known instrument, made of two pieces of brass or other metal, which,
being struck together, gives a tinkling or clattering sound. Cymbals are
commonly used in connexion with other music. They make a tinkling, or
clanging, with very little variety of sound. The music is little adapted
to produce emotion, or to excite feeling. There is no melody, and no
harmony. They were therefore well adapted to express, the idea which the
apostle wished to convey. The sense is, "If I could speak all languages,
yet if I had not love, the faculty would be like the clattering, clanging
sound of the cymbal, that contributes nothing to the welfare of others.
It would all be hollow, vain, useless. It could neither save me nor
others, any more than the notes of the trumpet, or the jingling of the
cymbal, would promote salvation. Love is the vital principle; it is
that without which all other endowments are useless and vain."
{*} "tongues" "In the languages"
{a} "angels" 2 Corinthians 12:4
{+} "charity" "Love"
{b} "I am become" 1 Peter 4:8
Verse 2. And though I have the gift of prophecy.
See Barnes "1 Corinthians 12:10"; See Barnes "1 Corinthians 14:1".
And understand all mysteries. On the meaning of the word mystery,
See Barnes "1 Corinthians 2:7". This passage proves that it was one part of
the prophetic office, as referred to here, to be able to understand and
explain the mysteries of religion; that is, the things that were before
unknown, or unrevealed. It does not refer, to the prediction of future
events, but to the great and deep truths connected with religion; the
things that were unexplained in the old economy, the meaning of types
and emblems; and the obscure portions of the plan of redemption. All
these might be plain enough if they were revealed; but there were many
things connected with religion which God had not chosen to reveal to
men.
And all knowledge. See Barnes "1 Corinthians 12:8". Though I knew
everything. Though I were acquainted fully with all the doctrines of
religion; and were with all sciences and arts.
And though I have all faith, so that I could remove mountains.
Though I should have the highest kind of faith. This is referred to by
the Saviour, (Matthew 17:20,) as the highest kind of faith; and Paul here
had this fact doubtless in his eye.
I am nothing. All would be of no value. It would not save me. I
should still be an unredeemed, unpardoned sinner. I should do good to
no one; I should answer none of the great purposes which God has
designed; I should not by all this secure my salvation. All would be in
vain in regard to the great purpose of my existence. None of these
things could be placed before God as a ground of acceptance in the day
of judgment. Unless I should have love, I should still be lost. A
somewhat similar idea is expressed by the Saviour, in regard to the
day of judgment, in Matthew 7:22,23: "Many will say unto me in that
day, Lord, Lord, have we not prophesied in thy name? and in thy name
have cast out devils, and in thy name done many wonderful works? And
then will I profess unto them, I never knew you: depart from me, ye
that work iniquity."
{c} "prophecy" 1 Corinthians 14:1
{*} "mysteries" "unknown truths"
{a} "move mountains" Matthew 17:20
{+} "charity" "love"
{b} "I am nothing" Matthew 21:19
Verse 3. And though I bestow. The Greek word here used (\~qwmizw\~),
from \~qaw\~, to break off) meant, properly, to break off, and
distribute in small portions; to feed by morsels; and may be applicable
here to distributing one's property in small portions. Charity, or alms
to the poor, was usually distributed at one's gate, (Luke 16:20,) or
in some public place. Of course, if property was distributed in this
manner, many more would be benefited than if all were given to one
person. There would be many more to be thankful, and to celebrate one's
praises. This was regarded as a great virtue; and was often performed
in a most ostentatious manner. It was a gratification to wealthy men
who desired the praise of being benevolent, that many of the poor
flocked daily to their houses to be fed; and against this desire of
distinction the Saviour directed some of his severest reproofs. See
Matthew 6:1-4. TO make the case as strong as possible, Paul says that
if ALL that a man had were dealt out in this way, in small portions, so
as to benefit as many as possible, and yet were not attended with
true love towards God and towards man, it would be all false, hollow,
hypocritical, and really of no value in regard to his own salvation. It
would profit nothing. It would not be such an act as God would approve;
it would be no evidence that the soul would be saved. Though good might
be done to others, yet where the motive was wrong, it could not meet
with the Divine approbation, or be connected with his favour.
And though I give my body to be burned. Evidently as a martyr, or a
witness to the truth of religion. Though I should be willing to lay
down my life in the most painful manner, and have not charity, it would
profit me nothing. Many of the ancient prophets were called to suffer
martyrdom, though there is no evidence that any of them were burned to
death as martyrs. Shadrach, Meshach, and Abednego, were indeed thrown
into a fiery furnace, because they were worshippers of the true God;
but they were not consumed in the flame, Daniel 3:19-26. Comp.
Hebrews 11:34. Though Christians were early persecuted, yet there is no
evidence that they were burned as martyrs as early as this epistle was
written. Nero is the first who is believed to have committed this
horrible act; and under his reign, and during the persecution which he
excited, Christians were covered With pitch, and set on fire to
illuminate his gardens. It is possible that some Christians had been
put to death in this manner when Paul wrote this epistle; but it is
more probable that he refers to this as the most awful kind of
death, rather than as anything which had really happened.
Subsequently, however, as all know, this was often done; and thousands,
and perhaps tens of thousands, of Christians have been called to evince
their attachment to religion in the flames.
And have not charity. Have no love to God or to men; have no true
piety. If I do it from any selfish or sinister motive; if I do it from
fanaticism, obstinacy, or vain-glory; if I am deceived in regard to my
character, and have never been born again. It is not necessary to an
explanation of this passage to suppose that this ever had been done,
for the apostle only puts a supposable case. There is reason, however,
to think that it has been done frequently; and that when the desire of
martyrdom became the popular passion, and was believed to be
connected infallibly with heaven, not a few have been willing to give
themselves to the flames, who never knew anything of love to God or
true piety. Grotius mentions the instance of Calanus, and of Peregrinus
the philosopher, who did it. Although this was not the common mode of
martyrdom in the time of Paul, and although it was then perhaps
unknown, it is remarkable that he should have referred to that which in
subsequent times became the common mode of death on account of
religion. In his time, and before the common mode was by stoning, by
the sword, or by crucifixion. Subsequently, however, all these were
laid aside, and burning became the common way in which martyrs
suffered. So it was, extensively, under Nero; and so it was,
exclusively, under the Inquisition; and so it was in the persecutions
in England in the time of Mary. Paul seems to have been directed to
specify this rather than stoning, the sword, or crucifixion, in order
that, in subsequent times, martyrs might be led to examine themselves,
and to see whether they were actuated by true love to God in being
willing to be consumed in the flames.
It profiteth me nothing. If there is no true piety, there can be no
benefit in this to my soul. It will not save me. If I have no true
love to God, I must perish, after all. Love, therefore, is more
valuable and precious than all these endowments. Nothing can supply
its place; nothing can be connected with salvation without it.
{c} "I bestow" Matthew 6:1,2
{d} "though I give my body" Matthew 7:22:23; James 2:14
{+} "charity" "love"
Verse 4. Charity suffereth long. Paul now proceeds to illustrate the
nature of love, or to show how it is exemplified. His illustrations
are all drawn from its effect in regulating our conduct towards
others, or our intercourse with them. The reason why he made
use of this illustration, rather: than its nature as evinced towards
God, was, probably, because it was especially necessary for them to
understand in what way it should be manifested towards each other.
There were contentions and strifes among them; there were of
course suspicions, and jealousies, and heart-burnings; there would
be unkind judging, the imputation of improper motives, and selfishness;
there were envy, and pride, and boasting, all of which were
inconsistent with love; and Paul therefore evidently designed to
correct these evils, and to produce a different state of things by
showing them what would be produced by the exercise of love.
The word here used (\~makroyumei\~ denotes longanimity, slowness to
anger or passion; long-suffering, patient endurance, forbearance
It is opposed to haste; to passionate expressions and thoughts, and
to irritability. It denotes the State of mind which can BEAR LONG
when oppressed, provoked, calumniated, and when one seeks to
injure us. Comp. 2:4; 9:22; 2 Corinthians 6:6; Galatians 5:22; Ephesians 4:2; Colossians 3:12
1 Timothy 1:16; 2 Timothy 3:10; 4:2; 1 Peter 3:20; 2 Peter 3:15.
And is kind. The word here used denotes to be good-natured, gentle,
tender, affectionate. Love is benignant. It wishes well. It is not
harsh, sour, morose, in-natured. Tindal renders it, "is courteous." The
idea is, that under all provocations and ill-usage it is gentle and
mild. Hatred prompts to harshness, severity, unkindness of expression,
anger, and a desire of revenge. But love is the reverse of all these.
A man who truly loves another will be kind to him, desirous of doing
him good; will be gentle, not severe and harsh; will be courteous
because he desires his happiness, and would not pain his feelings. And
as religion is love, and prompts to love, so it follows that it
requires courtesy or true politeness, and will secure it. See
1 Peter 3:8. If all men were under the influence of true religion, they
would always be truly polite and courteous; for true politeness is
nothing more than an expression of benignity, or a desire to promote
the happiness of all around us.
Envieth not. \~ou zhloi\~. This word properly means to be zealous for
or against any person or thing; i.e., to be eager for, or anxious for
or against any one. It is used often in a good sense, (1 Corinthians 12:31);
See Barnes "1 Corinthians 14:1", See Barnes "1 Corinthians 14:";
See Barnes "2 Corinthians 11:2"; but it may be used in a bad sense--to be
zealous against a person; to be jealous of; to envy
Acts 7:9; 17:5; James 4:2, "Ye kill and envy."
It is in this sense, evidently, that it is used here--as denoting zeal,
or ardent desire against any person. The sense is, love does not
envy others the happiness which they enjoy; it delights in their
welfare; and as their happiness is increased by their endowments,
their rank, their reputation, their wealth, their health, their domestic
comforts, their learning, etc., those who are influenced by love
rejoice in all this. They would not diminish it; they would not
embarrass them in the possession; they would not detract from that
happiness; they would not murmur or repine that they themselves are not
SO highly favoured. To envy, is to feel uneasiness, mortification, or
discontent at the sight of superior happiness, excellence, or reputation
enjoyed by another; to repine at another's prosperity; and to fret one's
self on account of his real or fancied superiority. Of course, it may be
excited by anything in which another excels, or in which he is more
favoured than we are. It may be excited by superior wealth, beauty,
learning, accomplishment, reputation, success. It may extend to any
employment, or any rank in life. A man may be envied because he is happy,
while we are miserable; well, while we are sick; caressed, while we are
neglected or overlooked; successful, while we meet with disappointment;
handsome, while we are ill-formed; honoured with office, while we are
overlooked, he may be envied because he has a better farm than we
have, or is a more skilful mechanic, or a more successful physician,
lawyer, or clergyman. Envy commonly lies in the same line of
business, occupation, or rank. We do not usually envy a monarch, a
conqueror, or a nobleman, unless we are aspiring to the same rank.
The farmer does not usually envy the blacksmith, but another
farmer; the blacksmith does not usually envy the schoolmaster or
the lawyer, but another man in the same line of business with himself.
The physician envies another physician more learned or more
successful; the lawyer, another lawyer; the clergyman, another
clergyman. The fashionable female, who seeks admiration or flattery
on account of accomplishment or beauty, envies another who is more
distinguished and more successful in those things. And so the poet
envies a rival poet; and the orator, a rival orator; and the statesman,
a rival statesman. The correction of all these things is love.
If we loved others--if we rejoiced in their happiness, we should not
envy them. They are not to blame for these superior endowments;
but if those endowments are the direct gift of God, we should be
thankful that he has made others happy; if they are the fruit of
their own industry, and virtue, and skill, and application, we should
esteem them the more, and value them the more highly. They
have not injured us; and we should not be unhappy, or seek to
injure them, because God has blessed them, or because they have
been more industrious, virtuous, and successful than we have.
Every man should have his own level in society, and we should
rejoice in the happiness of all. Love will produce another effect.
We should not envy them, because he that is under the influence of
Christian love is more happy than those in the world who are usually
the objects of envy. There is often much wretchedness under a
clothing of "purple and fine linen." There is not always happiness
in a splendid mansion; in the caresses of the great; in a post of
honour; in a palace, or on a throne. Alexander the Great wept on
the throne of the world. Happiness is in the heart; and content-
ment, and the love of God, and the hope of heaven, produce happiness
which rank, and wealth, and fashion, and earthly honour cannot
purchase. And could the sad and heavy hearts of those in elevated
ranks of life be always seen, and especially could their end be seen,
there would be no occasion or disposition to envy them.
Lord, what a thoughtless wretch was I,
To mourn, and murmur, and repine,
To see the wicked placed on high,
In pride and robes of honour shine !
But oh! their end, their dreadful end!
Thy sanctuary taught me so;
On slippery rocks I see them stand,
And fiery billows roll below.
Now let them boast how tall they rise,
I'll never envy them again;
There they may stand with haughty eyes,
Till they plunge deep in endless pain,
Their fancied Joys how fast they flee,
Like dreams as fleeting and as vain;
Their songs of softest harmony
Are but a prelude to their pain.
Now I esteem their mirth and wine
Too dear to purchase with my blood;
Lord. 'tis enough that thou art mine,
My life, my portion, and my God.
Vaunteth not itself. (\~perpereuetai\~, from \~perperov\~, a boaster,
braggart. --Robinson.) The idea is that of boasting, bragging, vaunting.
The word occurs nowhere else in the New Testament. Bloomfield
supposes that it has the idea of acting precipitously, inconsiderately,
incautiously; and this idea our translators have placed in the margin,
"he is not rash." But most expositors suppose that it has the notion
of boasting, or vaunting of one's own excellences or endowments.
This spirit proceeds from the idea of superiority over others; and is
connected with a feeling of contempt or disregard for them. Love
would correct this, because it would produce a desire that they
should be happy--and to treat a man with contempt is not the way
to make him happy; love would regard others with esteem--and to
boast over them is not to treat them with esteem; it would teach us
to treat them with affectionate regard--and no man who has
affectionate regard for others is disposed to boast of his own qualities
over them. Besides, love produces a state of mind just the opposite
of a disposition to boast. It receives its endowments with gratitude;
regards them as the gift of God; and is disposed to employ them
not in vain boasting, but in purposes of utility, in doing good to all
others On as wide a scale as possible. The boaster is not a man who
does good. To boast of talents is not to employ them to advantage
to others. It will be of no account in feeding the hungry, clothing
the naked, comforting the sick and afflicted, or in saving the world.
Accordingly, the man who does the most good is the least accustomed
to boast; the man who boasts may be regarded as doing nothing
else.
Is not puffed up. \~fusioutai\~. This word means, to blow,
to puff, to pant; then to inflate with pride, and vanity, and
self-esteem. See the word explained: See Barnes "1 Corinthians 8:1". It
perhaps differs from the preceding word, inasmuch as that word
denotes the expression of the feelings of pride, vanity, etc., and
this word the feeling itself. A man may be very proud and vain, and
not express it in the form of boasting. That state is indicated by
this word. If he gives expression to this feeling, and boasts of his
endowments, that is indicated by the previous word. Love would
prevent this, as it would the former, it would destroy the feeling,
as well as the expression of it. It would teach a man that others
had good qualities as well as he; that they had high endowments as
well as he; and would dispose him to concede to them full credit for
all that they have, and not to be vainglorious of his own. Besides,
it is not the nature of love to fill the mind in this manner. Pride,
vanity, and even knowledge (1 Corinthians 8:1) may swell the mind with
the conviction of self-importance; but love is humble, meek, modest,
unobtrusive. A brother that loves a sister is not filled with pride or
vanity on account of it; a man that loves the whole world, and
desires its salvation, is not filled with pride and vanity on account
of it. Hence the Saviour, who had most love for the human race,
was at the farthest possible remove from pride and vanity.
{+} "Charity" "Love"
{e} "suffereth long" Proverbs 10:12
{a} "envieth" \\Jas 3:16\\
{b} "puffed up" Colossians 2:18
{1} "vaunteth" "is not rash"
Verse 5. Doth not behave itself unseemly, \~ouk aschmonei\~. This word
occurs in 1 Corinthians 7:36. See Barnes "1 Corinthians 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, (Hosea ; 6:6; Micah 6:8; Matthew 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!
See Barnes "1 Corinthians 10:24".
Is not easily provoked, \~paroxunetai\~. 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."
See Barnes "Acts 17:16". The word properly means, to sharpen by, or
with, or on anything, (from \~oxuv\~, 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, (Matthew 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 (\~logizetai\~) 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" 1 Corinthians 10:24
{d} "not easily provoked" Proverbs 14:17
Verse 6. Rejoiceth not in iniquity. Does not rejoice over the
vices of other men; does not take delight when they are guilty of
crime, or when, in any manner, they fall into sin. It does not find
pleasure in hearing others accused of sin, and in having it proved
that they have committed it. It does not find a malicious pleasure in
the report that they have done wrong; or in following up that report,
and finding it established. Wicked men often find pleasure in this,
(Romans 1:32,) and rejoice when others have fallen into sin, and have
disgraced and ruined themselves. Men of the world often find a
malignant pleasure in the report and in the evidence that a member of
the church has brought dishonour on his profession. A man often
rejoices when an enemy, a persecutor, or a alandeter, has committed
some crime, and when he has shown an improper spirit, uttered a rash
expression, or taken some step which shall involve him in ignominy. But
love does none of these things. It does not desire that an enemy, a
persecutor, or a slanderer should do evil, or should disgrace and ruin
himself. It does not rejoice, but grieves, when a professor of
religion, or an enemy of religion, when a personal friend or foe, has
done anything wrong. It neither loves the wrong, nor the fact that it
has been done. And perhaps there is no greater triumph of the gospel
than in its enabling a man to rejoice that even his enemy and
persecutor in any respect does well; or to rejoice that he is in any
way honoured and respected among men. Human nature, without the
gospel, manifests a different feeling; and it is only as the heart is
subdued by the gospel, and filled with universal benevolence, that it
is brought to rejoice when all men do well.
Rejoiceth in the truth. The word truth here stands opposed to
iniquity, and means virtue, piety, goodness. It does not rejoice in the
vices, but in the virtues of others. It is pleased, it rejoices
when they do well. It is pleased when those who differ from us conduct
[themselves] in any manner in such a way as to please God, and to
advance their own reputation and happiness. They who are under the
influence of that love rejoice that good is done, and the truth
defended and advanced, whoever may be the instrument; rejoice that
others are successful in their plans of doing good, though they do not
act with us; rejoice that other men have a reputation well earned for
virtue and purity of life, though they may duffer from us in opinion,
and may be connected with a different denomination. They do not
rejoice when other denominations of Christians fall into error; or when
their plans are blasted; or when they are calumniated, and oppressed,
and reviled. By whomsoever good is done, or where. soever, it is to
them a matter of rejoicing; and by whomsoever evil is done, or
wheresoever, it is to them a matter of grief. See Philippians 1:14-18.
The reason of this is, that all sin, error, and vice, will ultimately
ruin the happiness of any one; and as/eve desires their happiness, it
desires that they should walk in the ways of virtue, and is grieved
when they do not. What a change would the prevalence of this feeling
produce in the conduct and happiness of mankind! How much ill-natured
joy would it repress at the faults of others! How much would it do to
repress the pains which a man often takes to circulate reports
disadvantageous to his adversary; to find out and establish some flaw
in his character; to prove that he has said or done something
disgraceful and evil! And how much would it do even among Christians,
in restraining them from rejoicing at the errors, mistakes, and
improprieties of the friends of revivals of religion, and in leading
them to mourn over their errors in secret, instead of taking a
malicious pleasure in promulgating them to the world! This would be a
very different world if there were none to rejoice in iniquity; and the
church would be a different church if there were none in its bosom but
those who rejoiced in the truth, and in the efforts of humble and
self-denying piety:
{a} "Rejoiceth not" Romans 1:32
{1} "in" "with"
Verse 7. Beareth all things. See Barnes "1 Corinthians 9:12". Doddridge
renders this, "covers all things." The word here used (\~stegei\~)
properly means, to cover, (from \~stegh\~, a covering, roof;
Matthew 8:8; Luke 7:6;) and then to hide, conceal, not to make known. If
this be the sense here, then it means that love is disposed to hide
or conceal the faults and imperfections of others; not to promulgate or
blazon them abroad, or to give any undue publicity to them. Benevolence
to the individual or to the public would require that these faults and
errors should be concealed. If this is the sense, then it accords nearly
with what is said in the previous verse. The word may also mean, to
forbear, bear with, endure. Thus it is used in 1 Thessalonians 3:1,5. And so
our translators understand it here, as meaning that love is patient,
long-suffering, not soon angry, not disposed to revenge. And if this is
the sense, it accords with the expression in 1 Corinthians 13:4, "Love suffers
long." The more usual classic meaning is the former; the usage in the
New Testament seems to demand the latter. Rosenmuller renders it,
"bears all things;" Bloomfield prefers the other interpretation.
Locke and Macknight render it, "cover." The real sense of the passage is
not materially varied, whichever interpretation is adopted. It means,
that in regard to the errors and faults of others, there is a disposition
not to notice or to revenge them. There is a willingness to conceal, or
to bear with them patiently.
All things. This is evidently to be taken in a popular sense, and
to be interpreted in accordance with the connexion. All universal
expressions of this kind demand to be thus limited. The meaning must
be, "As far as it can consistently or lawfully be done." There are
offences which it is not proper or right for a man to conceal, or to
suffer to pass unnoticed. Such are those where the laws of the land are
violated, and a man is called on to testify, etc. But the phrase here
refers to private matters; and indicates a disposition not to make
public, or to avenge the faults committed by others.
Believeth all things. The whole scope of the connexion and the
argument here requires us to understand this of the conduct of others.
It cannot mean that the man who is under the influence of love is a man
of universal credulity; that he makes no discrimination in regard to
things to be believed; and is as prone to believe a falsehood as the
truth; or that he is at no pains to inquire what is true and what is
false, what is right and what is wrong. But it must mean, that in
regard to the conduct of others, there is a disposition to put the best
construction on it; to believe that they may be actuated by good
motives, and that they intend no injury; and that there is a
willingness to suppose, as far as can be, that what is done is done
consistently with friendship, good feeling, and virtue. Love produces
this, because it rejoices in the happiness and virtue of others, and
will not believe the contrary except on irrefragable evidence.
Hopeth all things. Hopes that all will turn out well. This must also
refer to the conduct of others; and it means, that however dark may be
appearances; how much soever there may be to produce the fear that
others are actuated by improper motives or are bad men, yet that
there is a hope that matters may be explained and made clear; that the
difficulties may be made to vanish; and that the conduct of others may
be made to appear to be fair and pure. Love will hold on to this
hope until all possibility of such a result has vanished, and it is
compelled to believe that the conduct is not susceptible of a fair
explanation. This hope will extend to all things--to words, and
actions, and plans; to public and to private intercourse; to what is said
and done in our own presence, and to what is said and done in our absence.
Love will do this, because it delights in the virtue and happiness of
others, and will not credit anything to the contrary unless compelled to
do so.
Endureth all things. Bears up under, sustains, and does not
murmur. Bears up under all persecutions at the hand of man; all
efforts to injure the person, property, or reputation; and bears all
that may be laid upon us in the providence and by the direct agency
of God. Comp. Job 13:15. The connexion requires us to understand it
principally of our treatment at the hands of our fellow-men.
{*} "Beareth" "covereth"
{b} "all things" Romans 15:1
{c} "believeth" Psalms 119:65
{d} "hopeth" Romans 8:24
{e} "endureth" Job 13:15
Verse 8. Charity never faileth. Paul here proceeds to illustrate the
value of love, from its permanency as compared with other valued
endowments. It is valuable, and is to be sought, because it will
always abide; may be always exercised; is adapted to all circum-
stances, and to all worlds in which we may be placed, or in which
we may dwell. The word rendered faileth (\~ekpiptei\~) denotes,
properly, to fall out of, to fall from or off; and may be applied to the
stars of heaven falling, (Mark 13:25,) or to flowers that fall or
fade, (James 1:11; 1 Peter 1:24,) or to chains falling from the hands,
etc., Acts 12:7. Here it means to fall away, to fail; to be without
effect, to cease to be in existence. The expression may mean
that it will be adapted to all the situations of life, and is of a nature
to be always exercised; or it may mean that it will continue to all
eternity, and be exercised in heaven for ever. The connexion demands
that the latter should be regarded as the true interpretation.
1 Corinthians 13:13. The sense is, that while other endowments of the Holy
Spirit must soon cease and be valueless, LOVE would abide, and
would always exist. The argument is, that we ought to Seek that
which is of enduring value; and that, therefore, love should be
preferred to those endowments of the Spirit on which so high a
value had been set by the Corinthians.
But whether there be prophecies. That is, the gift of prophecy, or
the power of speaking as a prophet; that is, of delivering the truth of
God in an intelligible manner under the influence of inspiration; the
gift of being a public speaker; of instructing and edifying the church,
and foretelling future events. See Barnes "1 Corinthians 14:1".
They shall fail. The gift shall cease to be exercised; shall be
abolished, come to naught. There shall be no further use for this gift
in the light and glory of the world above, and it shall cease. God
shall be the teacher there. And as there will be no need of confirming
the truth of religion by the prediction of future events, and no need of
warning against impending dangers there, the gift of foretelling future
events will be of course unknown. In heaven, also, there will be no
need that the faith of God's people shall be encouraged, or their
devotions excited, by such exhortations and instructions as are needful
now; and the endowment of prophecy will be, therefore, unknown.
There be tongues. The power of speaking foreign languages.
They shall cease. Macknight supposes this means that they shall
cease in the church after the gospel shall have been preached to all
nations. But the more natural interpretation is, to refer it to the
future life; since the main idea which Paul is urging here is the value
of love above all other endowments, from the fact that it would be
abiding, or permanent--an idea which is more certainly and fully met by
a reference to the future world, than by a reference to the state of
things in the church on earth. If it refers to heaven, it means that
the power of communicating thoughts there will not be by the medium of
learned and foreign tongues. What will be the mode is unknown. But as
the diversity of tongues is one of the fruits of sin, (Genesis 11,)
it is evident that in those who are saved there will be deliverance from
all the disadvantages which have resulted from the confusion of tongues.
Yet LOVE will not cease to be necessary; and Lees will live for ever.
Whether there be knowledge. See Barnes "1 Corinthians 14:8". This refers,
I think, to knowledge as we now possess it. It cannot mean that
there will be no knowledge in heaven; for there must be a vast increase
of knowledge in that world among all its inhabitants. The idea in the
passage here, I think, is: "All the knowledge which we now possess,
valuable as it is, will be obscured and lost, and rendered
comparatively valueless, in the fuller splendours of the eternal
world--as the feeble light of the stars, beautiful and valuable as it
is, vanishes, or is lost in the splendour of the rising sun. The
knowledge which we now have is valuable, as the gift of prophecy and
the power of speaking foreign languages is valuable, but it will be
lost in the brighter visions of the world above." That this is the sense
is evident from what Paul says in illustration of the sentiment in
1 Corinthians 13:9,10. Now we know in part. What we deem ourselves
acquainted with, we imperfectly understand. There are many obscurities
and many difficulties. But in the future world we shall know distinctly
and clearly, (1 Corinthians 13:12;) and then the knowledge which we now
possess will appear so dim and obscure, that it will seem to have
vanished away and disappeared,
"As a dim candle dies at noon."
Macknight and others understand this of the knowledge of the
mysteries of the Old Testament, or "the inspired knowledge of the
ancient revelations, which should be abolished when the church
should have attained its mature state;" a most meager, jejune, and
frigid interpretation. It is true, also, that not only shall our
imperfect knowledge seem to have vanished in the superior light and
glory of the eternal world, but that much of that which here passes
for knowledge shall be then unknown. Much of that which is called
science is "falsely so called ;" and much that is connected with
literature that has attracted so much attention, will be unknown
in the eternal world. It is evident that much that is connected with
criticism, and the knowledge of language, with the different systems
of mental philosophy which are erroneous--perhaps much that is
connected with anatomy, physiology, and geology, and much of the
science which now is connected with the arts, and which is of use
only as tributary to the arts--will be then unknown. Other subjects
may rise into importance which are now unknown; and possibly
things connected with science which are now regarded as of the
least importance will then become objects of great moment, and
ripen and expand into sciences that shall contribute much to the
eternal happiness of heaven. The essential idea in this passage is,
that all the knowledge which we now possess shall lose its effulgence,
be dimmed and lost in the superior light of heaven. But LOVE shall
live there; and we should, therefore, seek that which is permanent
and eternal.
{*} "Charity" "love"
{+} "tongues" "languages"
Verse 9. For we know in part. Comp. See Barnes "1 Corinthians 12:27".
This expression means, "only in part;" that is, imperfectly. Our knowledge
here is imperfect and obscure. It may, therefore, all vanish in the
eternal world amidst its superior brightness; and we should not
regard that as of such vast value which is imperfect and obscure.
Comp. See Barnes "1 Corinthians 8:2". This idea of the obscurity and
imperfection of our knowledge, as compared with heaven, the apostle
illustrates (1 Corinthians 13:11) by comparing it with the knowledge which a
child has, compared with that in maturer years; and (1 Corinthians 13:12) by
the knowledge which we have in looking through a glass--an imperfect
medium--compared with that which we have in looking closely and
directly at an object without any medium.
And we prophesy in part. This does not mean that we partly know the
truths of religion, and partly conjecture or guess at them; or that we
know only a part of them, and conjecture the remainder. But the apostle
is showing the imperfection of the prophetic gift; and he observes,
that there is the same imperfection which attends knowledge. It is only
in part; it is imperfect; it is indistinct, compared with the full view
of truth in heaven; it is obscure; and all that is imparted by that
gift will soon become dim and lost, in the superior brightness and
glory of the heavenly world. The argument is, that we ought not to seek
so anxiously that which is so imperfect and obscure, and which must
soon vanish away; but we should rather seek that love which is
permanent, expanding, and eternal.
{a} "in part" 1 Corinthians 8:2
Verse 10. But when that which is perfect is come. Does come; or shall
come. This proposition is couched in a general form. It means
that when anything which is perfect is seen or enjoyed, then that
which is imperfect is forgotten, laid aside, or vanishes. Thus, in
the full and perfect light of day, the imperfect and feeble light of
the stars vanishes. The sense here is, that in heaven--a state of
absolute perfection--that which is "in part," or which is imperfect,
shall be lost in superior brightness. All imperfection will vanish.
And all that we here possess that is obscure shall be lost in the
superior and perfect glory of that eternal world. All our present
unsatisfactory modes of obtaining knowledge shall be unknown.
All shall be clear, bright, and eternal.
{b} "But when" 1 John 3.2
Verse 11. When I was a child. The idea here is, that the knowledge
which we now have, compared with that which we shall have in
heaven, is like that which is possessed in infancy, compared with
that we have in manhood; and that as when we advance in years
we lay aside, as unworthy of our attention, the views, feelings, and
plans which we had in boyhood, and which we then esteemed to be
of so great importance, so, when we reach heaven, we shall lay
aside the views, feelings, and plans which we have in this life, and
which we now esteem so wise and so valuable. The word child here
(\~nhpiov\~) denotes, properly, a babe, an infant, though without any
definable limitation of age. It refers to the first periods of existence,
before the period which we denominate boyhood, or youth. Paul
here refers to a period when he could speak, though evidently a
period when his speech was scarcely intelligible--when he first began
to articulate.
I spake as a child. Just beginning to articulate, in a broken and
most imperfect manner. The idea here is, that our knowledge at present,
compared with the knowledge of heaven, is like the broken and scarcely
intelligible efforts of a child to speak, compared with the power of
utterance in manhood.
I understood as a child. My understanding was feeble and imperfect.
I had narrow and imperfect views of things. I knew little. I fixed my
attention on objects which I now see to be of little value. I acquired
knowledge which has vanished, or which has sunk in the superior
intelligence of riper years. "I was affected as a child. I was thrown
into a transport of joy or grief on the slightest occasions, which
manly reason taught me to despise."--Doddridge.
I thought as a child. Marg., reasoned. The word may mean either.
I thought, argued, reasoned in a weak and inconclusive manner. My
thoughts, and plans, and argumentations were puerile, and such as I now
see to be short-sighted and erroneous. Thus it will be with our
thoughts, compared to heaven. There will be, doubtless, as much
difference between our present knowledge, and plans, and views, and
those which we shall have in heaven, as there is between the plans and
views of a child and those of a man. Just before his death, Sir Isaac
Newton made this remark: "I do not know what I may appear to the world;
but to myself I seem to have been only like a boy playing on the
sea-shore, and diverting myself by now and then finding a smoother
pebble or a prettier shell than ordinary, while the great ocean of
truth lay all undiscovered before me."--Brewster's Life of Newton, pp.
300, 301, edit. New York, 1832.
{1} "thought" "reasoned"
Verse 12. For now we see through a glass. Paul here makes use of
another illustration to show the imperfection of our knowledge here.
Compared with what it will be in the future world, it is like the
imperfect view of an object which we have in looking through an
obscure and opaque medium, compared with the view which we
have when we look at it "face to face." The word glass here
(\~esoptron\~) means, properly, a mirror, a looking-glass. The mirrors
of the ancients were usually made of polished metal, Exodus 38:8
Job 37:18. Many have supposed, (see Doddridge, in loc.,
and Robinson's Lexicon,) that the idea here is that of seeing objects
by reflection from a mirror, which reflects only their imperfect forms.
But this interpretation does not well accord with the apostle's idea
of seeing things obscurely. The most natural idea is that of seeing
objects by an imperfect medium, by looking through something in
contemplating them. It is therefore probable that he refers to those
transparent substances which the ancients had, and which they used
in their windows occasionally; such as thin plates of horn, transparent
stone, etc. Windows were often made of the lapis specularis,
described by Pliny, (xxxvi. 22,) which was pellucid, and which
admitted of being split into thin laminae or scales, probably the
same as mica. Humboldt mentions such kinds of stone as being
used in South America in church windows.--Bloomfield. It is not
improbable, I think, that even in the time of Paul the ancients had
the knowledge of glass, though it was probably at first very imperfect
and obscure. There is some reason to believe that glass was known
to the Phenicians, the Tyrians, and the Egyptians. Pliny says that
it was first discovered by accident. A merchant vessel, laden with
nitre or fossil alkali, having been driven on shore on the coast of
Palestine near the river Belus, the crew went in search of provisions,
and accidentally supported the kettles on which they dressed their
food upon pieces of fossil alkali. The river sand, above which this
operation was performed, was vitrified by its union with the alkali,
and thus produced glass.--See Edin. Ency., art. Glass. It is known
that glass was in quite common use about the commencement of the
Christian era. In the reign of Tiberius, an artist had his house
demolished for making glass malleable. About this time, drinking
vessels were made commonly of glass; and glass bottles for holding
wine and flowers were in common use. That glass was in quite
common use has been proved by the remains that have been discovered in
the ruins of Herculaneum and Pompeii. There is, therefore, no impropriety
in supposing that Paul here may have alluded to the imperfect and
discoloured glass which was then in extensive use; for we have no reason
to suppose that it was then as transparent as that which is now made. It
was, doubtless, an imperfect and obscure medium, and therefore well
adapted to illustrate the nature of our knowledge here, compared with
what it will be in heaven.
Darkly. Marg., in a riddle, \~en ainigmati\~. The word means a fiddle,
an enigma; then an obscure intimation. In a riddle, a statement is made
with some resemblance to the truth; a puzzling question is proposed, and
the solution is left to conjecture. Hence it means, as here, obscurely,
darkly, imperfectly. Little is known; much is left to conjecture: a very
accurate account of most of that which passes for knowledge. Compared
with heaven, our knowledge here much resembles the obscure intimations
in an enigma compared with clear statement and manifest truth.
But then. In the fuller revelations in heaven.
Face to face. As when one looks upon an object openly, and not
through an obscure and dark medium. It here means, therefore,
clearly, without obscurity.
I know in part. 1 Corinthians 13:9.
But then shall I know. My knowledge shall be clear and distinct. I
shall have a clear view of those objects which are now so indistinct and
obscure. I shall be in the presence of those objects about which I now
inquire; I shall see them; I shall have a clear acquaintance with the
Divine perfections, plans, and character. This does not mean that he
would know everything, or that he would be omniscient; but that in
regard to those points of inquiry in which he was then interested, he
would have a view that would be distinct and clear--a view that would be
clear, arising from the fact that he would be present with them, and
permitted to see them, instead of surveying them at a distance, and by
imperfect mediums.
Even as also I am known. In the same manner, (\~kaywv\~,)
not to the same extent. It does not mean that he would know God as
clearly and as fully as God would know him; for his remark does not
relate to the extent, but to the manner and the comparative
clearness of his knowledge. He would see things as he was now seen
and would be seen there. It would be face to face. He would be in their
presence. It would not be where he would be seen clearly and distinctly,
and himself compelled to look upon all objects confusedly and obscurely,
and through an imperfect medium. But he would be with them; would see
them face to face; would see them without any medium; would see them in
the same manner as they would see him. Disembodied spirits, and the
inhabitants of the heavenly world, have this knowledge; and when we are
there, we shall see the truths, not at a distance and obscurely, but
plainly and openly.
{a} "through a glass" 2 Corinthians 3:18
{*} "darkly" "a dim glass"
Verse 13. And now abideth. Remains, (\~menei\~). The word means,
properly, to remain, continue, abide; and is applied to persons
remaining in a place, in a state or condition, in contradistinction from
removing or changing their place, or passing away. Here it must be
understood to be used to denote permanency, when the other things
of which he had spoken had passed away; and the sense is, that
faith, hope, and love would remain when the gift of tongues should
cease, and the need of prophecy, etc.; that is, these should survive
them all. And the connexion certainly requires us to understand
him as saying that faith, hope, and love would survive all those
things of which he had been speaking, and must therefore include
knowledge, (1 Corinthians 13:8,9,) as well as miracles, and the other
endowments of the Holy Spirit. They would survive them all; would be
valuable when they should cease; and should, therefore, be mainly
sought; and of these the greatest and most important is love. Most
commentators have supposed that Paul is speaking here only of this
life, and that he means to say that in this life these three exist; that
"faith, hope, and charity exist in this scene only, but that in the
future world faith and hope will be done away, and therefore the
greatest of these is charity."--Bloomfield. See also Doddridge,
Macknight, Rosenmuller, Clarke, etc. But to me it seems evident
that Paul means to say that faith, hope, and love, will survive all
those other things of which he had been speaking; that they would
vanish away, or be lost in superior attainments and endowments;
that the time would come when they. would be useless; but that
faith, hope, and love would then remain; but of these, for important
reasons, love was the most valuable. Not because it would endure
the longest, for the apostle does not intimate that; but because it is
more important to the welfare of others, and is a more eminent virtue
than they are. As the strain of the argument requires us to look to
another state, to a world where prophecy shall cease and knowledge
shall vanish away, so the same strain of argumentation requires us
to understand him as saying, that faith, and hope, and love will
subsist there; and that there, as here, LOVE will be of more importance
than faith and hope. It cannot be objected to this view that
there will be no occasion for faith and hope in heaven. That
is assumed without evidence, and is not affirmed by Paul. He
gives no such intimation. Faith is confidence in God and in Christ;
and there will be as much necessity of confidence in heaven as on
earth. Indeed, the great design of the plan of salvation is to restore
confidence in God among alienated creatures; and heaven could not
subsist a moment without confidence; and faith, therefore, must be
eternal. No society--be it a family, a neighbourhood, a church, or
a nation; be it mercantile, professional, or a mere association of
friendship--can subsist a moment without mutual confidence or faith;
and in heaven such confidence in God MUST subsist for ever. And
so of hope. It is true that many of the objects of hope will then be
realized, and will be succeeded by possession. But will the Christian
have nothing to hope for in heaven? Will it be nothing to expect and
desire greatly augmented knowledge, eternal enjoyment, perfect peace in
all coming ages, and the happy society of the blessed for ever? All
heaven cannot be enjoyed at once; and if there is anything future
that is an object of desire, there will be hope. Hope is a compound
emotion, made up of a desire for an object and an expectation
of obtaining it. But both these will exist in heaven. It is folly to say
that a redeemed saint will not desire there eternal happiness; it is
equal folly to say that there will be no strong expectation of obtaining
it. All that is said, therefore, about faith as about to cease, and hope
as not having an existence in heaven, is said without the authority of
the Bible, and in violation of what must be the truth, and is contrary
to the whole scope of the reasoning of Paul here.
But the greatest of these is charity. Not because it is to endure
the longest, but because it is the more important virtue; it exerts a
wider influence; it is more necessary to the happiness of society; it
overcomes more evils. It is the great principle which is to bind the
universe in harmony; which unites God to his creatures, and his creatures
to himself; and which binds and confederates all holy beings with each
other. It is therefore more important, because it pertains to society,
to the great kingdom of which God is the head, and because it enters
into the very conception of a holy and happy organization. Faith and hope
rather pertain to individuals; love pertains to society, and is that
without which the kingdom of God cannot stand. Individuals may be saved
by faith and hope; but the whole immense kingdom of God depends on
Low. It is, therefore, of more importance than all other graces and
endowments; more important than prophecy and miracles, and the
gift of tongues and knowledge, because it will SURVIVE them all;
more important than faith and hope, because, although it may co-
exist with them, and though they all shall live for ever, yet LOVE
enters into the very nature of the kingdom of God; binds society
together; unites the Creator and the creature; and blends the
interests of all the redeemed, and of the angels, and of God, INTO ONE.
{+} "abideth" "remaineth"
{b} "faith" Hebrews 10:35,39; 1 Peter 1:21
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