corner graphic   Hi,    
ver. 2.0.18.09.20
Finding the new version too difficult to understand? Go to classic.studylight.org/

Bible Commentaries


1 Corinthians 13

 

 

Other Authors
Verses 1-13

Chapter 13

THE HYMN OF LOVE (1 Corinthians 13:1-13 )

13 I may speak with the tongues of men and of angels, but if I have not love, I am become no better than echoing brass or a clanging cymbal. I may have the gift of prophecy, I may understand all sacred secrets and all knowledge, I may have faith enough to remove mountains, but if I have not love I am nothing. I may dole out all that I have, I may surrender my body that I may be burned, but if I have not love it is no good to me.

Love is patient; love is kind; love knows no envy; love is no braggart; it is not inflated with its own importance; it does not behave gracelessly; it does not insist on its rights; it never flies into a temper; it does not store up the memory of any wrong it has received; it finds no pleasure in evil-doing; it rejoices with the truth; it can endure anything; it is completely trusting; it never ceases to hope; it bears everything with triumphant fortitude.

Love never fails. Whatever prophecies there are, they will vanish away. Whatever tongues there are, they will cease. Whatever knowledge we have, it will pass away. It is only part of the truth that we know now and only part of the truth that we can forthtell to others. But when that which is complete shall come, that which is incomplete will vanish away. When I was a child I used to speak like a child; I used to think like a child; I used to reason like a child. When I became a man I put an end to childish things. Now we see only reflections in a mirror which leave us with nothing but riddles to solve, but then we shall see face to face. Now I know in part; but then I will know even as I am known. Now faith, hope, love remain--these three; but the greatest of these is love.

For many this is the most wonderful chapter in the whole New Testament and we will do well to take more than one day to study words whose full meaning not a lifetime itself would be sufficient to unveil.

Paul begins by declaring that a man may possess any spiritual gift, but if it is unaccompanied by love it is useless.

(i) He may have the gift of tongues. A characteristic of heathen worship, especially the worship of Dionysus and Cybele, was the clanging of cymbals and the braying of trumpets. Even the coveted gift of tongues was no better than the uproar of heathen worship if love was absent.

(ii) He may have the gift of prophecy. We have already seen that prophecy corresponds most closely to preaching. There are two kinds of preachers. There is the preacher whose one aim is to save the souls of his people and who woos them with the accents of love. Of no one was that more true than of Paul himself. Myers, in his poem St. Paul, draws the picture of him looking at the Christless world,

"Then with a thrill the intolerable craving

Shivers throughout me like a trumpet call--

O to save these--to perish for their saving--

Die for their lives, be offered for them all."

On the other hand there is the preacher who dangles his hearers over the flames of hell and gives the impression that he would rejoice in their damnation as much as in their salvation. It is told that Sir George Adam Smith once asked a member of the Greek Church, which has suffered much at the hands of Islam, why God had created so many Mohammedans, and received the answer, "To fill up hell." The preaching which is all threat and no love may terrify but it will not save.

(iii) He may have the gift of intellectual knowledge. The permanent danger of intellectual eminence is intellectual snobbery. The man who is learned runs the grave danger of developing the spirit of contempt. Only a knowledge whose cold detachment has been kindled by the fire of love can really save men.

(iv) He may have a passionate faith. There are times when faith can be cruel. There was a man who visited his doctor and was informed that his heart was tired and he must rest. He telephoned his employer, a notable Christian figure, with the news, only to receive the answer, "I have an inward strength which enables me to carry on." These were the words of faith but a faith which knew no love and was therefore a hurting thing.

(v) He may practise what men call charity; he may dole out his goods to the poor. There is nothing more humiliating than this so-called charity without love. To give as a grim duty, to give with a certain contempt, to stand on one's own little eminence and throw scraps of charity as to a dog, to give and to accompany the giving with a smug moral lecture or a crushing rebuke, is not charity at all--it is pride, and pride is always cruel for it knows no love.

(vi) He may give his body to be burned. Possibly Paul's thoughts are going back to Shadrach, Meshach and Abed-nego and the burning fiery furnace (Daniel 3:1-30 ). Perhaps more likely, he is thinking of a famous monument in Athens called "The Indian's Tomb." There an Indian had burned himself in public on a funeral pyre and had caused to be engraved on the monument the boastful inscription: "Zarmano-chegas, an Indian from Bargosa, according to the traditional customs of the Indians, made himself immortal and lies here." Just possibly, he may have been thinking of the kind of Christian who actually courted persecution. If the motive which makes a man give his life for Christ is pride and self-display, then even martyrdom becomes valueless. It is not cynical to remember that many a deed which looks sacrificial has been the product of pride and not of devotion.

Hardly any passage in scripture demands such self-examination from the good man as this.

The Nature Of Christian Love (1 Corinthians 13:4-7)

In 1 Corinthians 13:4-7 Paul lists fifteen characteristics of Christian love.

Love is patient. The Greek word (makrothumein, Greek #3114) used in the New Testament always describes patience with people and not patience with circumstances. Chrysostom said that it is the word used of the man who is wronged and who has it easily in his power to avenge himself and who yet will not do it. It describes the man who is slow to anger and it is used of God himself in his relationship with men. In our dealings with men, however refractory and however unkind and hurting they are, we must exercise the same patience as God exercises with us. Such patience is not the sign of weakness but the sign of strength; it is not defeatism but rather the only way to victory. Fosdick points out that no one treated Lincoln with more contempt than did Stanton. He called him "a low cunning clown", he nicknamed him "the original gorilla" and said that Du Chaillu was a fool to wander about Africa trying to capture a gorilla when he could have found one so easily at Springfield, Illinois. Lincoln said nothing. He made Stanton his war minister because he was the best man for the job and he treated him with every courtesy. The years wore on. The night came when the assassin's bullet murdered Lincoln in the theatre. In the little room to which the President's body was taken stood that same Stanton, and, looking down on Lincoln's silent face, he said through his tears, "There lies the greatest ruler of men the world has ever seen." The patience of love had conquered in the end.

Love is kind. Origen had it that this means that love is "sweet to all." Jerome spoke of what he called "the benignity" of love. So much Christianity is good but unkind. There was no more religious a man than Philip the Second of Spain, and yet he founded the Spanish Inquisition and thought he was serving God by massacring those who thought differently from him. The famous Cardinal Pole declared that murder and adultery could not compare in heinousness with heresy. Apart altogether from that persecuting spirit, there is in so many good people an attitude of criticism. So many good Church people would have sided with the rulers and not with Jesus if they had had to deal with the woman taken in adultery.

Love knows no envy. It has been said that there are really only two classes of people in this world--"those who are millionaires and those who would like to be." There are two kinds of envy. The one covets the possessions of other people; and such envy is very difficult to avoid because it is a very human thing. The other is worse--it grudges the very fact that others should have what it has not; it does not so much want things for itself as wish that others had not got them. Meanness of soul can sink no further than that.

Love is no braggart. There is a self-effacing quality in love. True love will always be far more impressed with its own unworthiness than its own merit. In Barrie's story Sentimental Tommy used to come home to his mother after some success at school and say, "Mother, am I no' a wonder?" Some people confer their love with the idea that they are conferring a favour. But the real lover cannot ever get over the wonder that he is loved. Love is kept humble by the consciousness that it can never offer its loved one a gift which is good enough.

Love is not inflated with its own importance. Napoleon always advocated the sanctity of the home and the obligation of public worship--for others. Of himself he said, "I am not a man like other men. The laws of morality do not apply to me." The really great man never thinks of his own importance. Carey, who began life as a cobbler, was one of the greatest missionaries and certainly one of the greatest linguists the world has ever seen. He translated at least parts of the Bible into no fewer than thirty-four Indian languages. When he came to India, he was regarded with dislike and contempt. At a dinner party a snob, with the idea of humiliating him, said in a tone that everyone could hear, "I suppose, Mr. Carey, you once worked as a shoe-maker." "No, your lordship," answered Carey, "not a shoe-maker, only a cobbler." He did not even claim to make shoes--only to mend them. No one likes the "important" person. Man "dressed in a little brief authority" can be a sorry sight.

Love does not behave gracelessly. It is a significant fact that in Greek the words for grace and for charm are the same. There is a kind of Christianity which takes a delight in being blunt and almost brutal. There is strength in it but there is no winsomeness. Lightfoot of Durham said of Arthur F. Sim, one of his students, "Let him go where he will, his face will be a sermon in itself." There is a graciousness in Christian love which never forgets that courtesy and tact and politeness are lovely things.

Love does not insist upon its rights. In the last analysis, there are in this world only two kinds of people--those who always insist upon their privileges and those who always remember their responsibilities; those who are always thinking of what life owes them and those who never forget what they owe to life. It would be the key to almost all the problems which surround us today if men would think less of their rights and more of their duties. Whenever we start thinking about "our place", we are drifting away from Christian love.

Love never flies into a temper. The real meaning of this is that Christian love never becomes exasperated with people. Exasperation is always a sign of defeat. When we lose our tempers, we lose everything. Kipling said that it was the test of a man if he could keep his head when everyone else was losing his and blaming it on him, and if when he was hated he did not give way to hating. The man who is master of his temper can be master of anything.

Love does not store up the memory of any wrong it has received. The word translated store up (logizesthai, Greek #3049) is an accountant's word. It is the word used for entering up an item in a ledger so that it will not be forgotten. That is precisely what so many people do. One of the great arts in life is to learn what to forget. A writer tells how "in Polynesia, where the natives spend much of their time in fighting and feasting, it is customary for each man to keep some reminders of his hatred. Articles are suspended from the roofs of their huts to keep alive the memory of their wrongs--real or imaginary." In the same way many people nurse their wrath to keep it warm; they brood over their wrongs until it is impossible to forget them. Christian love has learned the great lesson of forgetting.

Love finds no pleasure in evil-doing. It might be better to translate this that love finds no pleasure in anything that is wrong. It is not so much delight in doing the wrong thing that is meant, as the malicious pleasure which comes to most of us when we hear something derogatory about someone else. It is one of the queer traits of human nature that very often we prefer to hear of the misfortune of others rather than of their good fortune. It is much easier to weep with them that weep than to rejoice with those who rejoice. Christian love has none of that human malice which finds pleasure in ill reports.

Love rejoices with the truth. That is not so easy as it sounds. There are times when we definitely do not want the truth to prevail; and still more times when it is the last thing we wish to hear. Christian love has no wish to veil the truth; it has nothing to conceal and so is glad when the truth prevails.

Love can endure anything. It is just possible that this may mean "love can cover anything," in the sense that it will never drag into the light of day the faults and mistakes of others. It would far rather set about quietly mending things than publicly displaying and rebuking them. More likely it means that love can bear any insult, any injury, any disappointment. It describes the kind of love that was in the heart of Jesus himself,

"Thy foes might hate, despise, revile,

Thy friends unfaithful prove;

Unwearied in forgiveness still,

Thy heart could only love."

Love is completely trusting. This characteristic has a twofold aspect. (i) In relation to God it means that love takes God at his word, and can take every promise which begins "Whosoever" and say, "That means me." (ii) In relation to our fellow men it means that love always believes the best about other people. It is often true that we make people what we believe them to be. If we show that we do not trust people, we may make them untrustworthy. If we show people that we trust them absolutely, we may make them trustworthy. When Arnold became headmaster of Rugby he instituted a completely new way of doing things. Before him, school had been a terror and a tyranny. Arnold called the boys together and told them that there was going to be much more liberty and much less flogging. "You are free," he said, "but you are responsible--you are gentlemen. I intend to leave you much to yourselves, and put you upon your honour, because I believe that if you are guarded and watched and spied upon, you will grow up knowing only the fruits of servile fear; and when your liberty is finally given you, as it must be some day, you will not know how to use it." The boys found it difficult to believe. When they were brought before him they continued to make the old excuses and to tell the old lies. "Boys," he said, "if you say so, it must be true--I believe your word." The result was that there came a time in Rugby when boys said, "It is a shame to tell Arnold a lie--he always believes you." He believed in them and he made them what he believed them to be. Love can ennoble even the ignoble by believing the best.

Love never ceases to hope. Jesus believed that no man is hopeless. Adam Clark was one of the great theologians but at school he was very slow to learn. One day a distinguished visitor paid a visit to the school, and the teacher singled out Adam Clark and said, "That is the stupidest boy in the school." Before he left the school, the visitor came to the boy and said kindly, "Never mind, my boy, you may be a great scholar some day. Don't be discouraged but try hard, and keep on trying." The teacher was hopeless, the visitor was hopeful, and--who knows?--it may well have been that word of hope which made Adam Clark what he one day became.

Love bears everything with triumphant fortitude. The verb used here (hupomenein, Greek #5278) is one of the great Greek words. It is generally translated to bear or to endure; but what it really describes is not the spirit which can passively bear things, but the spirit which, in bearing them, can conquer and transmute them. It has been defined as "a masculine constancy under trial." George Matheson, who lost his sight and who was disappointed in love, wrote in one of his prayers that he might accept God's will, "Not with dumb resignation but with holy joy; not only with the absence of murmur but with a song of praise." Love can bear things, not merely with passive resignation, but with triumphant fortitude, because it knows that "a father's hand will never cause his child a needless tear."

One thing remains to be said--when we think of the qualities of this love as Paul portrays them we can see them realized in the life of Jesus himself.

The Supremacy Of Love (1 Corinthians 13:8-13)

In 1 Corinthians 13:8-13 Paul has three final things to say of this Christian love.

(i) He stresses its absolute permanency. When all the things in which men glory have passed away love will still stand. In one of the most wonderfully lyrical verses of scripture The Song of Solomon (SS 8:7) sings, "Many waters cannot quench love, neither can floods drown it." The one unconquerable thing is love. That is one of the great reasons for believing in immortality. When love is entered into, there comes into life a relationship against which the assaults of time are helpless and which transcends death.

(ii) He stresses its absolute completeness. As things are, what we see are reflections in a mirror. That would be even more suggestive to the Corinthians than it is to us. Corinth was famous for its manufacture of mirrors. But the modern mirror as we know it, with its perfect reflection, did not emerge until the thirteenth century. The Corinthian mirror was made of highly polished metal and, even at its best, gave but an imperfect reflection. It has been suggested that what this phrase means is that we see as through a window made with horn. In those days windows were so made and all that could be seen through them was a dim and shadowy outline. In fact the Rabbis had a saying that it was through such a window that Moses saw God.

In this life Paul feels we see only the reflections of God and are left with much that is mystery and riddle. We see that reflection in God's world, for the work of anyone's hands tells us something about the workman, we see it in the Gospel and we see it in Jesus Christ. Even if in Christ we have the perfect revelation, our seeking minds can grasp it only in part, for the finite can never grasp the infinite. Our knowledge is still like the knowledge of a child. But the way of love will lead us in the end to a day when the veil is drawn aside and we see face to face and know even as we are known. We cannot ever reach that day without love, because God is love and only he who loves can see him.

(iii) He stresses its absolute supremacy. Great as faith and hope are, love is still greater. Faith without love is cold, and hope without love is grim. Love is the fire which kindles faith and it is the light which turns hope into certainty.

-Barclay's Daily Study Bible (NT)

 


Copyright Statement

Bibliography Information


Lectionary Calendar
Thursday, September 20th, 2018
the Week of Proper 19 / Ordinary 24
Commentary Navigator
Search This Commentary
Enter query in the box below
ADVERTISEMENT
To report dead links, typos, or html errors or suggestions about making these resources more useful use our convenient contact form
Powered by Lightspeed Technology