1 Corinthians 13 commentary

The excellent way had in view in the close of the former chapter, is not what is meant by charity in our common use of the word, almsgiving, but love in its fullest meaning; true love to God and man. Without this, the most glorious gifts are of no account to us, of no esteem in the sight of God. A clear head and a deep understanding, are of no value without a benevolent and charitable heart. There may be an open and lavish hand, where there is not a liberal and charitable heart. Doing good to others will do none to us, if it be not done from love to God, and good-will to men. If we give away all we have, while we withhold the heart from God, it will not profit. Nor even the most painful sufferings. How are those deluded who look for acceptance and reward for their good works, which are as scanty and defective as they are corrupt and selfish!

Some of the effects of charity are stated, that we may know whether we have this grace; and that if we have not, we may not rest till we have it. This love is a clear proof of regeneration, and is a touchstone of our professed faith in Christ. In this beautiful description of the nature and effects of love, it is meant to show the Corinthians that their conduct had, in many respects, been a contrast to it. Charity is an utter enemy to selfishness; it does not desire or seek its own praise, or honour, or profit, or pleasure. Not that charity destroys all regard to ourselves, or that the charitable man should neglect himself and all his interests. But charity never seeks its own to the hurt of others, or to neglect others. It ever prefers the welfare of others to its private advantage. How good-natured and amiable is Christian charity! How excellent would Christianity appear to the world, if those who profess it were more under this Divine principle, and paid due regard to the command on which its blessed Author laid the chief stress! Let us ask whether this Divine love dwells in our hearts. Has this principle guided us into becoming behaviour to all men? Are we willing to lay aside selfish objects and aims? Here is a call to watchfulness, diligence, and prayer.

Charity is much to be preferred to the gifts on which the Corinthians prided themselves. From its longer continuance. It is a grace, lasting as eternity. The present state is a state of childhood, the future that of manhood. Such is the difference between earth and heaven. What narrow views, what confused notions of things, have children when compared with grown men! Thus shall we think of our most valued gifts of this world, when we come to heaven. All things are dark and confused now, compared with what they will be hereafter. They can only be seen as by the reflection in a mirror, or in the description of a riddle; but hereafter our knowledge will be free from all obscurity and error. It is the light of heaven only, that will remove all clouds and darkness that hide the face of God from us. To sum up the excellences of charity, it is preferred not only to gifts, but to other graces, to faith and hope. Faith fixes on the Divine revelation, and assents thereto, relying on the Divine Redeemer. Hope fastens on future happiness, and waits for that; but in heaven, faith will be swallowed up in actual sight, and hope in enjoyment. There is no room to believe and hope, when we see and enjoy. But there, love will be made perfect. There we shall perfectly love God. And there we shall perfectly love one another. Blessed state! how much surpassing the best below! God is love, 1Jo 4:8, 16. Where God is to be seen as he is, and face to face, there charity is in its greatest height; there only will it be perfected.

The division of the Chapter being so absurd, I could not refrain from changing it, especially as I could not conveniently interpret it otherwise. For what purpose did it serve to connect with what goes before a detached sentence, which agrees so well with what comes after — nay more, is thereby rendered complete? It is likely, that it happened through a mistake on the part of the transcribers. However it may be as to this, after having commanded that regard should be had chiefly to edification, he now declares that he will show them something of greater importance — that everything be regulated according to the rule of love. This, then, is the most excellent way, when love is the regulating principle of all our actions. And, in the outset, he proceeds upon this — that all excellencies "Quelles qu’elles soyent;” — “Whatever they are.” are of no value without love; for nothing is so excellent or estimable as not to be vitiated in the sight of God, if love Penn, in his Annotations, gives the following account of the term charity, as made use of in our English translation — “If the Latin version had not rendered αγαπη, in this place, by ‘charitas,’ instead of ‘amor — love,’ we should not have found the word ‘charity’ in our English version. But Wiclif, who only knew the Latin Scripture, adopted from it that word, and rendered, ‘and I have not charite.’ When the knowledge of the Greek was acquired by our learned Reformers, the first revisers of Wiclif were sensible of the unsuitableness of this translation, and rendered this clause — ‘and yet had no love,’ as it is printed in the ‘Newe Testament in Englishe and Latin, of 1548;’ and they rendered αγαπη — ‘love,’ throughout this chapter. Our last revisers abandoned this sound correction of their immediate predecessors, and brought back the Latinising ‘charity’ of Wiclif, who was only excusable for employing that word, because he translated from a Latin text, in ignorance of its Greek original.” — Ed is wanting. Nor does he teach anything here but what he does elsewhere, when he declares, that it is the end of the law, and the bond of perfection, (1 Timothy 1:5,) and also when he makes the holiness of the godly consist entirely in this, (Colossians 3:14,) — for what else does God require from us in the second Table of the Law? It is not then to be wondered, if all our deeds are estimated by this test — their appearing to proceed from love. It is also not to be wondered, if gifts, otherwise excellent, come to have their true value only when they are made subservient to love.

1. If should speak with the tongues of men. He begins with eloquence, which is, it is true, an admirable gift, considered in itself, but, when apart from love, does not recommend a man in the estimation of God. When he speaks of the tongue of angels, he uses a hyperbolical expression to denote what is singular, or distinguished. At the same time, I explain it rather as referring to the diversity of languages, which the Corinthians held in much esteem, measuring everything by ambition — not by fruit. “Par le fruit qui s’en pouuoit ensuyure;” — “By the fruit that might result from it.” “Make yourself master,” says he, “of all the languages, not of men merely, but even of Angels. You have, in that case, no reason to think, that you are of higher estimation in the sight of God than a mere cymbal, if you have not love.”

2. And if I should have the gift of prophecy. He brings down to nothing the dignity of even this endowment, “La dignite mesme de la prophetie;” — “The dignity even of prophecy.” which, nevertheless, he had preferred to all others. To know all mysteries, might seem to be added to the term prophecy, by way of explanation, but as the term knowledge is immediately added, of which he had previously made mention by itself, (1 Corinthians 12:8,) it will deserve your consideration, whether the knowledge of mysteries may not be used here to mean wisdom. As for myself, while I would not venture to affirm that it is so, I am much inclined to that opinion.

That faith, of which he speaks, is special, as is evident from the clause that is immediately added — so that I remove mountains Hence the Sophists accomplish nothing, when they pervert this passage for the purpose of detracting from the excellence of faith. As, therefore, the term faith is (πολύσημον) used in a variety of senses, it is the part of the prudent reader to observe in what signification it is taken. Paul, however, as I have already stated, is his own interpreter, by restricting faith, here, to miracles. It is what Chrysostom calls the “faith of miracles,” and what we term a “special faith,” because it does not apprehend a whole Christ, but simply his power in working miracles; and hence it may sometimes exist in a man without the Spirit of sanctification, as it did in Judas. The reader will observe, that this is, in substance, what has been stated by Calvin previously, when commenting on 1 Corinthians 12:10. — Ed.

3. And if I should expend all my possessions. "Et si ie distribue tous mes biens;” — “And if I should distribute all my goods.” This, it is true, is worthy of the highest praise, if considered in itself; but as liberality in many cases proceeds from ambition — not from true generosity, or even the man that is liberal is destitute of the other departments of love, (for even liberality, that is inwardly felt, is only one department of love,) it may happen that a work, otherwise so commendable, has, indeed, a fair show in the sight of men, and is applauded by them, and yet is regarded as nothing in the sight of God.

And if I should give up my body. He speaks, undoubtedly, of martyrdom, which is an act that is the most lovely and excellent of all; for what is more admirable than that invincible fortitude of mind, which makes a man not hesitate to pour out his life for the testimony of the gospel? Yet even this, too, God regards as nothing, if the mind is destitute of love. The kind of punishment that he makes mention of was not then so common among Christians; for we read that tyrants, at that time, set themselves to destroy the Church, rather by swords than by flames, “Les tyrans faisoyent plustot traneher la teste aux Chrestiens et vsoyent plustot du glaiue que du feu pour destruire l’Egiise;” — “Tyrants practiced rather the beheading of Christians, and made use of the sword, rather than of fire, for the destruction of the Church.” except that Nero, in his rage, had recourse, also, to burning. The Spirit appears, however, to have predicted here, by Paul’s mouth, the persecutions that were coming. But this is a digression. The main truth in the passage is this — that as love is the only rule of our actions, and the only means of regulating the right use of the gifts of God, nothing, in the absence of it, is approved of by God, however magnificent it may be in the estimation of men. For where it is wanting, the beauty of all virtues is mere tinsel — is empty sound — is not worth a straw — nay more, is offensive and disgusting. As for the inference which Papists draw from this — that love is therefore of more avail for our justification than faith, we shall refute it afterwards. At present, we must proceed to notice what follows,

1 Corinthians 13:4-8

4. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,

4. Caritaspatiens est, benigne agit, caritas non aemulatur, caritas non agit insolenter, non inflatur:

5. Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;

5. Non agit indecenter, non quaerit sua ipsius, non provocatur, non cogitat malum:

6. Rejoiceth not in iniquity, but rejoiceth in the truth;

6. Non gaudet obiniustitiam, con gaudet autem veritati.

7. Beareth all things, believeth all things, hopeth all things, endureth all things.

7. Omnia fert, omnia credit, omnia sperat, omnia sustinet.

8. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

8. Caritas nunquam excidit: sive prophetiae abolebuntur, sive linguae cessabunt, sive scientia destruetur.

4. Love is patient. He now commends love from its effects or fruits, though at the same time these eulogiums are not intended merely for its commendation, but to make the Corinthians understand what are its offices, and what is its nature. The object, however, mainly in view, is to show how necessary it is for preserving the unity of the Church. I have also no doubt that he designed indirectly to reprove the Corinthians, by setting before them a contrast, in which they might recognize, by way of contraries, their own vices.

The first commendation of love is this — that, by patient endurance of many things, it promotes peace and harmony in the Church. Near akin to this is the second excellence — gentleness and lenity, for such is the meaning of the verb χρηστεύεσθαι The distinction between the. first and second of the commendations here bestowed upon love is stated by Bloomfield as follows: Μακροθυμεῖ, “denotes lenity, as opposed to passion and revenge: and χρηστεύεται, gentleness, as opposed to severity and misanthropy.” — Ed A third excellence is — that it counteracts emulation, the seed of all contentions. Under emulation he comprehends envy, which is a vice near akin to it, or rather, he means that emulation, which is connected with envy, and frequently springs from it. Hence where envy reigns — where every one is desirous to be the first, or appear so, love there has no place.

What I have rendered — does not act insolently — is in the Greek χρηστεύεσθαι Erasmus has rendered it, is not froward. This rendering is followed in two of the old English translations, viz. Tyndale (1534) and Cranmer (1539.) “Love doth not frowardly.” — Ed. It is certain that the word has different significations; but, as it is sometimes taken to mean — being fierce, or insolent, through presumption, this meaning seemed to be more suitable to the passage before us. Interpreters are by no means agreed as to the precise import of the original term περπερεύεται. Most ancient and many modern commentators explain it as meaning — “to act precipitately and rashly” — and in accordance with this, is the rendering given by our Translators in the Margin — is not rash No single expression, however, appears to bring out more satisfactorily the import of the original word than that which our Translators have inserted in the text — vaunteth not itself. Beausobre makes use of two epithets. “N’est point vaine et insolerite;” — “Is not vain and insolent.” — Ed Paul, therefore, ascribes to love moderation, and declares that it is a bridle to restrain men, that they may not break forth into ferocity, but may live together in a peaceable and orderly manner. He adds, farther, that it has nothing of the nature of pride. “I1 dit consequemment que charite ne s’enfle point;” — “He says consequently, that love is not puffed up.” That man, then, who is governed by love, is not puffed up with pride, so as to despise others and feel satisfied with himself. Bloomfield considers the distinction between this clause and the preceding one to be this, that the former “refers to pride as shown in words, and the latter to “the carriage and bearing, to denote pride and haughtiness on account of certain external advantages. A similar view is taken by Barnes, who considers the former clause as referring to “the expression of the feelings of pride, vanity,” etc.; and the latter, to “the feeling itself.” — Ed.

5. Doth not behave itself unseemly Erasmus renders it “Is not disdainful;” but as he quotes no author in support of this interpretation, I have preferred to retain its proper and usual signification. I explain it, however, in this way — that love does not exult in a foolish ostentation, or does not bluster, but observes moderation and propriety. And in this manner, he again reproves the Corinthians indirectly, because they shamefully set at naught all propriety by an unseemly haughtiness. The proper meaning of the verb ασχήμονειν, is to offend against decorum See Eurip. Hec 407. — Ed

Seeketh not its own. From this we may infer, how very far we are from having love implanted in us by nature; for we are naturally prone to have love and care for ourselves, and aim at our own advantage. Nay, to speak more correctly, we rush headlong into it. “Nons sommes transportez-la, et nous-nous y iettons sans moderation aucune;” — “We are hurried into it, and rush into it without any restraint. For so perverse an inclination the remedy “Le remede unique,” — “The only remedy.” is love, which leads us to leave off caring for ourselves, and feel concerned for our neighbors, so as to love them and be concerned for their welfare. Farther, to seek one’s own things, “Car il y a ainsi a le traduire mot a mot;” — “For that is the literal meaning.” is to be devoted to self, and to be wholly taken up with concern for one’s own advantage. This definition solves the question, whether it is lawful for a Christian to be concerned for his own advantage? for Paul does not here reprove every kind of care or concern for ourselves, but the excess of it, which proceeds from an immoderate and blind attachment to ourselves. Now the excess lies in this — if we think of ourselves so as to neglect others, or if the desire of our own advantage calls us off from that concern, which God commands us to have as to our neighbors. Granville Penn translates the clause as follows: “Seeketh not what is not its own,” — in accordance with the reading of the Vat. MS. Οὐ ζητεῖ τὰ μὴ εαυτὢς (Seeketh not the things that are not its own.) He supposes the μὢ (not) to have “lapsed, or been erroneously rejected from all the later copies.” — Ed He adds, that love is also a bridle to repress quarrels, and this follows from the first two statements. For where there is gentleness and forbearance, persons in that case do not, on a sudden, become angry, and are not easily stirred up to disputes and contests. The last clause of the verse, which is in our translation, thinketh no evil, is rendered by Bishop Pearce, “meditateth no mischief” — a sense in which the expression (p.424) λογιζεσθαι κακον occurs in the Septuagint, in Psalm 35:4, and 41:7. It is beautifully rendered by Bloomfield, “does not enter it into a note-book, for future revenge. — Ed

7. Beareth all things, etc. By all these statements he intimates, that love is neither impatient nor spiteful. For to bear and endure all things is the part of forbearance to believe and hope all things is the part of candor and kindness. As we are naturally too much devoted to self, this vice renders us morose and peevish. The effect is, that every one wishes that others should carry him upon their shoulders, but refuses for his part to assist others. The remedy for this disease is love, which makes us subject to our brethren, and teaches us to apply our shoulders to their burdens. (Galatians 6:2.) Farther, as we are naturally spiteful, we are, consequently, suspicious too, and take almost everything amiss. Love, on the other hand, calls us back to kindness, so that we think favorably and candidly of our neighbors.

When he says all things, you must understand him as referring to the things that ought to be endured, and in such a manner as is befitting. For we are not to bear with vices, so as to give our sanction to them by flattery, or, by winking at them, encourage them through our supineness. Farther, this endurance does not exclude corrections and just punishments. The case is the same as to kindness in judging of things.

Love believeth all things — not that the Christian knowingly and willingly allows himself to be imposed upon — not that he divests himself of prudence and judgment, that he may be the more easily taken advantage of — not that he unlearns the way of distinguishing black from white. What then? He requires here, as I have already said, simplicity and kindness in judging of things; and he declares that these “Ceux deux vertus;” — “These two virtues.” are the invariable accompaniments of love. The consequence will be, that a Christian man will reckon it better to be imposed upon by his own kindness and easy temper, than to wrong his brother by an unfriendly suspicion.

8. Love never faileth Here we have another excellence of love — that it endures for ever. There is good reason why we should eagerly desire an excellence that will never come to an end. Hence love must be preferred before temporary and perishable gifts. Prophesyings have an end, tongues fail, knowledge ceases Hence love is more excellent than they on this ground — that, while they fail, it survives.

Papists pervert this passage, for the purpose of establishing the doctrine which they have contrived, without any authority from Scripture — that the souls of the deceased pray to God on our behalf. For they reason in this manner: “Prayer is a perpetual office of love — love endures in the souls of departed saints — therefore they pray for us.” For my part, although I should not wish to contend too keenly on this point, yet, in order that they may not think that they have gained much by having this conceded to them, I reply to their objection in a few words.

In the first place, though love endures for ever, it does not necessarily follow that it is (as the expression is) in constant exercise. For what is there to hinder our maintaining that the saints, being now in the enjoyment of calm repose, do not exercise love in present offices? “En secourant et aidant presentement a ceux qui sont en ce monde;” — “In presently succouring and aiding those that are in this world.” What absurdity, I pray you, would there be in this? In the second place, were I to maintain, that it is not a perpetual office of love to intercede for the brethren, how would they prove the contrary? That a person may intercede for another, it is necessary that he be acquainted with his necessity. If we may conjecture as to the state of the dead, it is a more probable supposition, that departed saints are ignorant of what is doing here, than that they are aware of our necessities. Papists, it is true, imagine, that they see the whole world in the reflection of light which they enjoy in the vision of God; but it is a profane and altogether heathenish contrivance, which has more of the savor of Egyptian theology, “See Institutes, volume 1. — Ed. than it has of accordance with Christian philosophy. What, then, if I should maintain that the saints, being ignorant of our condition, are not concerned in reference to us? With what argument will Papists press me, so as to constrain me to hold their opinion? What if I should affirm, that they are so occupied and swallowed up, as it were, in the vision of God, that they think of nothing besides? How will they prove that this is not agreeable to reason? What if I should reply, that the perpetuity of love, here mentioned by the Apostle, will be after the last day, and has nothing to do with the time that is intermediate? What if I should say that the office of mutual intercession has been enjoined only upon the living, and those that are sojourning in this world, and consequently does not at all extend to the departed?

But I have already said more than enough; for the very point for which they contend I leave undetermined, that I may not raise any contention upon a matter that does not call for it. It was, however, of importance to notice, in passing, how little support is given them from this passage, in which they think they have so strong a bulwark. Let us reckon it enough, that it has no support from any declaration of scripture, and that, consequently, it is maintained by them rashly and inconsiderately. “C’est folie et presomption grande a eux de l’affermer;” — “It is great folly and presumption in them to affirm it.”

Whether knowledge, it will be destroyed. We have already seen the meaning of these words; but from this arises a question of no small importances whether those who in this world excel either in learning, or in other gifts, will be on a level with idiots in the kingdom of God? In the first place, I should wish to admonish “En premier lieu, i’admoneste et prie;” — “In the first place, I admonish and beseech.” pious readers, not to harass themselves more than is meet in the investigation of these things. Let them rather seek the way by which the kingdom of God is arrived at, than curiously inquire, what is to be our condition there; for the Lord himself has, by his silence, called us back from such curiosity. I now return to the question. So far as I can conjecture, and am able even to gather in part from this passage — inasmuch as learning, knowledge of languages, and similar gifts are subservient to the necessity of this life, I do not think that there will be any of them then remaining. The learned, however, will sustain no loss from the want of them, inasmuch as they will receive the fruit of them, which is greatly to be preferred. “Qui est plus excellent sans comparaison;” — “Which is, beyond comparison, more excellent.”

1 Corinthians 13:9-13-

9. For we know in part, and we prophesy in part.

9. Ex parte enim cognoscimus, et ex parte prophetamus:

10. But when that which is perfect is come, then that which is in part shall be done away.

10. At ubi venerit quod perfectum est, tunc, quod ex parte est, abolebitur.

11. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

11. Quum essem puer, ut puer loquebar, ut puer sentiebam, ut puer cogitabam: at postquam factus sum vir, abolevi puerilia.

12. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

12. Cernimus enim nunc per speculum in aenigmate: tunc autem facie ad faciem: nunc cognosco ex parte: tune vero cognoscam, quem admodum et cognitus sum.

13. And now abideth faith, hope, charity, these three; but the greatest of these is charity.

13. Nunc autem manet fides, spes, caritas, tria haec: sed maxima ex his est caritas.

He now proves that prophecy, and other gifts of that nature, are done away, “Seront un iour abolis;” — “Will one day be done away.” because they are conferred upon us to help our infirmity. Now our imperfection will one day have an end. Hence the use, even of those gifts, will, at the same time, be discontinued, for it were absurd that they should remain and be of no use. They will, therefore, perish. This subject he pursues to the end of the chapter.

9. We know in part This passage is misinterpreted by most persons, as if it meant that our knowledge, and in like manner our prophecy, is not yet perfect, but that we are daily making progress in them. Paul’s meaning, however, is — that it is owing to our imperfection that we at present have knowledge and prophecy. Hence the phrase in part means — “Because we are not yet perfect.” Knowledge and prophecy, therefore, have place among us so long as that imperfection cleaves to us, to which they are helps. It is true, indeed, that we ought to make progress during our whole life, and that everything that we have is merely begun. Let us observe, however, what Paul designs to prove — that the gifts in question are but temporary. Now he proves this from the circumstance, that the advantage of them is only for a time — so long as we aim at the mark by making progress every day.

10. When that which is perfect is come “When the goal has been reached, then the helps in the race will be done away.” He retains, however, the form of expression that he had already made use of, when he contrasts perfection with what is in part “Perfection,” says he, “when it will arrive, will put an end to everything that aids imperfection.” But when will that perfection come? It begins, indeed, at death, for then we put off, along with the body, many infirmities; but it will not be completely manifested until the day of judgment, as we shall hear presently. Hence we infer, that the whole of this discussion is ignorantly applied to the time that is intermediate.

11. When I was a child He illustrates what he had said, by a similitude. For there are many things that are suitable to children, which are afterwards done away on arriving at maturity. For example, education is necessary for childhood; it does not comport with mature age. “Elle ne conuient point a ceux qui sont en aage de discretion;” — “It does not become those who are at the age of discretion?’ So long as we live in this world, we require, in some sense, education. We are far from having attained, as yet, the perfection of wisdom. That perfection, therefore, which will be in a manner a maturity of spiritual age, will put an end to education and its accompaniments. In his Epistle to the Ephesians, (Ephesians 4:14,) he exhorts us to be no longer children; but he has there another consideration in view, of which we shall speak when we come to that passage.

12. We now see through a glass Here we have the application of the similitude. “The measure of knowledge, that we now have, is suitable to imperfection and childhood, as it were; for we do not as yet see clearly the mysteries of the heavenly kingdom, and we do not as yet enjoy a distinct view of them.” To express this, he makes use of another similitude — that we now see only as in a glass, and therefore but obscurely. This obscurity he expresses by the term enigma The original term αἴνιγμα, (enigma,) properly means, a dark saying It is employed by classical writers in this sense. See Pind. Fr. 165. Aeseh. Pr. 610. The Apostle is generally supposed to have had in his eye Numbers 12:8, which is rendered in the Septuagint as follows: Στόμα κατὰ στόμα λαλήσω αὐτῶ ἐν ἔιδει, καὶ οὐ δι ᾿ αἰνίγματων; — “I will speak to him mouth to mouth in a vision, and not by dark sayings.” — Ed

In the first place, there can be no doubt that it is the ministry of the word, and the means that are required for the exercise of it, that he compares to a looking-glass For God, who is otherwise invisible, has appointed these means for discovering himself to us. At the same time, this may also be viewed as extending to the entire structure of the world, in which the glory of God shines forth to our view, in accordance with what is stated in Romans 1:16; and 2 Corinthians 3:18. In Romans 1:20 the Apostle speaks of the creatures as mirrors, “Et l’Apostre, en l’onzieme aux Heb., d. 13, nomme les creatures, miroirs;” — “And the Apostle, in Hebrews 11:13, speaks of the creatures as mirrors.” There is obviously a mistake here in the quotation. Most probably Calvin had in his eye Hebrews 11:3, as a passage similar in substance to Romans 1:20, quoted by him in his Latin Commentary. — Ed. in which God’s invisible majesty is to be seen; but as he treats here particularly of spiritual gifts, which are subservient to the ministry of the Church, and are its accompaniments, we shall not wander away from our present subject.

The ministry of the word, I say, is like a looking-glass For the angels have no need of preaching, or other inferior helps, nor of sacraments, for they enjoy a vision of God of another kind; “Ils ont vn autre iouissance de la presence de Dieu;” — “They have another enjoyment of the presence of God.” and God does not give them a view of his face merely in a mirror, but openly manifests himself as present with them. We, who have not as yet reached that great height, behold the image of God as it is presented before us in the word, in the sacraments, and, in fine, in the whole of the service of the Church. This vision Paul here speaks of as partaking of obscurity — not as though it were doubtful or delusive, but because it is not so distinct as that which will be at last afforded on the final day. He teaches the same thing in other words, in the second Epistle — (2 Corinthians 5:7) — that,

so long as we dwell in the body we are absent from the Lord; for we walk by faith, not by sight.

Our faith, therefore, at present beholds God as absent. How so? Because it sees not his face, but rests satisfied with the image in the mirror; but when we shall have left the world, and gone to him, it will behold him as near and before its eyes.

Hence we must understand it in this manner — that the knowledge of God, which we now have from his word, is indeed certain and true, and has nothing in it that is confused, or perplexed, or dark, but is spoken of as comparatively obscure, because it comes far short of that clear manifestation to which we look forward; for then we shall see face to face “The blessed God’s manifestation of himself,” say’s Mr. Howe, “is emphatically expressed in 1 Corinthians 13:12 — of seeing face to face, which signifies on his part, gracious vouchsafement, — his offering his blessed face to view, — that he hides it not, nor turns it away, as here sometimes he doth, in just displeasure. And his face means, even his most conspicuous glory, such as, in this state of mortality, it would be mortal to us to behold; for ‘no man,’ not so divine a man as Moses himself, ‘could see his face and live.’ And it signifies, on their part who are thus made perfect, their applying and turning their face towards his, viz., that they see not casually, or by fortuitous glances, but eye to eye, by direct and most voluntary intuition; which, therefore, on their part, implies moral perfection, the will directing and commanding the eye, and upon inexpressible relishes of joy and pleasure, forbidding its diversion, holds it steady and intent.” Howe’s Works, (Lond. 1834,) p. 1016. — Ed. Thus this passage is not at all at variance with other passages, which speak of the clearness, at one time, of the law, at another time, of the entire Scripture, but more especially of the gospel. For we have in the word (in so far as is expedient for us) a naked and open revelation of God, and it has nothing intricate in it, to hold us in suspense, as wicked persons imagine; “Comme imaginent les moqueurs et gens profanes;” — “As scoffers and profane persons imagine.” but how small a proportion does this bear to that vision, which we have in our eye! Hence it is only in a comparative sense, that it is termed obscure.

The adverb then denotes the last day, rather than the time that is immediately subsequent to death. At the same time, although full vision will be deferred until the day of Christ, a nearer view of God will begin to be enjoyed immediately after death, when our souls, set free from the body, will have no more need of the outward ministry, or other inferior helps. Paul, however, as I noticed a little ago, does not enter into any close discussion as to the state of the dead, because the knowledge of that is not particularly serviceable to piety.

Now I know in part That is, the measure of our present knowledge is imperfect, as John says in his Epistle, (1 John 3:1,2,) that

we know, indeed, that we are the sons of God, but that it doth not yet appear, until we shall see God as he is.

Then we shall see God — not in his image, but in himself, so that there will be, in a manner, a mutual view.

13. But now remaineth faith, hope, love. This is a conclusion from what goes before — that love is more excellent than other gifts; but in place of the enumeration of gifts that he had previously made, he now puts faith and hope along with love, as all those gifts are comprehended under this summary. For what is the object of the entire ministry, but that we may be instructed as to these things? “En ces trois choses;” — “In these three things.” Hence the term faith has a larger acceptation here, than in previous instances; for it is as though he had said — “There are, it is true, many and various gifts, but they all point to this object, and have an eye to it.”

To remain, then, conveys the idea, that, as in the reckoning up of an account, when everything has been deducted, this is the sum that remains For faith does not remain after death, inasmuch as the Apostle elsewhere contrasts it with sight, (2 Corinthians 5:7,) and declares that it remains only so long as we are absent from the Lord We are now in possession of what is meant by faith in this passage — that knowledge of God and of the divine will, which we obtain by the ministry of the Church; or, if you prefer it, faith universal, and taken in its proper acceptation. Hope is nothing else than perseverance in faith For when we have once believed the word of God, it remains that we persevere until the accomplishment of these things. Hence, as faith is the mother of hope, so it is kept up by it, so as not to give way.

The greatest of these is love. It is so, if we estimate its excellence by the effects which he has previously enumerated; and farther, if we take into view its perpetuity. For every one derives advantage from his own faith and hope, but love extends its benefits to others. Faith and hope belong to a state of imperfection: love will remain even in a state of perfection. For if we single out the particular effects of faith, and compare them, faith will be found to be in many respects superior. Nay, even love itself, according to the testimony of the same Apostle, (1 Thessalonians 1:3,) is an effect of faith Now the effect is, undoubtedly, inferior to its cause.

Besides, there is bestowed upon faith a signal commendation, which does not apply to love, when John declares that it is our victory, which overcometh the world. (1 John 5:4.) In fine, it is by faith that we are born against that we become the sons of God — that we obtain eternal life, and that Christ dwells in us. (Ephesians 3:17.) Innumerable other things I pass over; but these few are sufficient to prove what I have in view — that faith is, in many of its effects, superior to love. Hence it is evident, that it is declared here to be superior — not in every respect, but inasmuch as it will be perpetual, and holds at present the first place in the preservation of the Church.

It is, however, surprising how much pleasure Papists take in thundering forth these words. “If faith justifies,” say they, “then much more does love, which is declared to be greater.” A solution of this objection is already furnished from what I have stated, but let us grant that love is in every respect superior; what sort of reasoning is that — that because it is greater, therefore it is of more avail for justifying men! Then a king will plow the ground better than a husbandman, and he will make a shoe better than a shoemaker, because he is more noble than either! Then a man will run faster than a horse, and will carry a heavier burden than an elephant, because he is superior in dignity! Then angels will give light to the earth better than the sun and moon, because they are more excellent! If the power of justifying depended on the dignity or merit of faith they might perhaps be listened to; but we do not teach that faith justifies, on the ground of its having more worthiness, or occupying a higher station of honor, but because it receives the righteousness which is freely offered in the gospel. Greatness or dignity has nothing to do with this. Hence this passage gives Papists no more help, than if the Apostle had given the preference to faith above everything else.

CHAPTER 14

1 Corinthians 14:1-6

1. Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.

1. Sectamini caritatem: aemulamini spiritualia, magis autem ut prophetetis.

2. For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.

2. Nam qui loquitur lingua, non hominibus loquitur sed Deo: nullus enim audit; Spiritu vero loquitur mysteria.

3. But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.

3. Caeterum qui prophetat, heminibus loquitur ad aedificationem, exhortationem, et consolationem.

4. He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.

4. Qui loquitur lingua, se ipsum aedificat; at qui prophetat, Ecclesiam aedificat.

5. I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.

5. Volo autem omnes vos loqui linguis, magis tamen ut prophetetis; maior enim qui prophetat, quam qui linguis loquitur; nisi interpretetur, ut Ecclesia aedificationem accipiat.

6. Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?

6. Nunc autem, fratres, si venero ad vos linguis loquens, quil vobis prodero, nisi vobis loquar aut per revelationem, aut per scientiam, aut per prophetiam, aut per doctrinam?

CHAPTER 13

1Co 13:1-13. Charity or Love Superior to All Gifts.

The New Testament psalm of love, as the forty-fifth Psalm (see Psa 45:1, title) and the Song of Solomon in the Old Testament.

1. tongues--from these he ascends to "prophecy" (1Co 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," 1Co 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, Ac 18:24; compare 1Co 1:12; 3:21, 22), and with the command of various languages, which some at Corinth abused to purposes of mere ostentation (1Co 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.

2. mysteries--(Ro 11:25; 16:25). Mysteries refer to the deep counsels of God hitherto secret, but now revealed to His saints. Knowledge, to truths long known.

faith ... remove mountains--(Mt 17:20; 21:21). The practical power of the will elevated by faith [Neander]; confidence in God that the miraculous result will surely follow the exercise of the will at the secret impulse of His Spirit. Without "love" prophecy, knowledge, and faith, are not what they seem (compare 1Co 8:1, 2; Mt 7:22; Jas 2:14; compare 1Co 13:8), and so fail of the heavenly reward (Mt 6:2). Thus Paul, who teaches justification by faith only (Ro 3:4, 5; Ga 2:16; 3:7-14), is shown to agree with James, who teaches (Jas 2:24) "by works" (that is, by LOVE, which is the "spirit" of faith, Jas 2:26) a man is justified, "and not by faith only."

3. bestow ... goods ... poor--literally, "dole out in food" all my goods; one of the highest functions of the "helps" (1Co 12:28).

give ... body to be burned--literally, "to such a degree as that I should be burned." As the three youths did (Da 3:28), "yielded their bodies" (compare 2Co 12:15). These are most noble exemplifications of love in giving and in suffering. Yet they may be without love; in which case the "goods" and "body" are given, but not the soul, which is the sphere of love. Without the soul God rejects all else, and so rejects the man, who is therefore "profited" nothing (Mt 16:26; Lu 9:23-25). Men will fight for Christianity, and die for Christianity, but not live in its spirit, which is love.

4. suffereth long--under provocations of evil from others. The negative side of love.

is kind--the positive side. Extending good to others. Compare with love's features here those of the "wisdom from above" (Jas 3:17).

envieth--The Greek includes also jealousy.

vaunteth not--in words, even of gifts which it really possesses; an indirect rebuke of those at Corinth who used the gift of tongues for mere display.

not puffed up--with party zeal, as some at Corinth were (1Co 4:6).

5. not ... unseemly--is not uncourteous, or inattentive to civility and propriety.

thinketh no evil--imputeth not evil [Alford]; literally, "the evil" which actually is there (Pr 10:12; 1Pe 4:8). Love makes allowances for the falls of others, and is ready to put on them a charitable construction. Love, so far from devising evil against another, excuses "the evil" which another inflicts on her [Estius]; doth not meditate upon evil inflicted by another [Bengel]; and in doubtful cases, takes the more charitable view [Grotius].

6. rejoiceth in the truth--rather, "rejoiceth with the truth." Exults not at the perpetration of iniquity (unrighteousness) by others (compare Ge 9:22, 23), but rejoices when the truth rejoices; sympathizes with it in its triumphs (2Jo 4). See the opposite (2Ti 3:8), "Resist the truth." So "the truth" and "unrighteousness" are contrasted (Ro 2:8). "The truth" is the Gospel truth, the inseparable ally of love (Ep 4:15; 2Jo 12). The false charity which compromises "the truth" by glossing over "iniquity" or unrighteousness is thus tacitly condemned (Pr 17:15).

7. Beareth all things--without speaking of what it has to bear. The same Greek verb as in 1Co 9:12. It endures without divulging to the world personal distress. Literally said of holding fast like a watertight vessel; so the charitable man contains himself in silence from giving vent to what selfishness would prompt under personal hardship.

believeth all things--unsuspiciously believes all that is not palpably false, all that it can with a good conscience believe to the credit of another. Compare Jas 3:17, "easy to be entreated"; Greek, "easily persuaded."

hopeth--what is good of another, even when others have ceased to hope.

endureth--persecutions in a patient and loving spirit.

8. never faileth--never is to be out of use; it always holds its place.

shall fail ... vanish away--The same Greek verb is used for both; and that different from the Greek verb for "faileth." Translate, "Shall be done away with," that is, shall be dispensed with at the Lord's coming, being superseded by their more perfect heavenly analogues; for instance, knowledge by intuition. Of "tongues," which are still more temporary, the verb is "shall cease." A primary fulfilment of Paul's statement took place when the Church attained its maturity; then "tongues" entirely "ceased," and "prophesyings" and "knowledge," so far as they were supernatural gifts of the Spirit, were superseded as no longer required when the ordinary preaching of the word, and the Scriptures of the New Testament collected together, had become established institutions.

9-10. in part--partially and imperfectly. Compare a similar contrast to the "perfect man," "the measure of the stature of the fulness of Christ" (Ep 4:11-13).

11. When ... a child--(1Co 3:1; 14:20).

I spake--alluding to "tongues."

understood--or, "had the sentiments of." Alluding to "prophecy."

I thought--Greek "reasoned" or "judged"; alluding to "knowledge."

when I became ... I put away--rather, "now that I am become a man, I have done away with the things of the child."

12. now--in our present state.

see--an appropriate expression, in connection with the "prophets" of seers (1Sa 9:9).

through a glass--that is, in a mirror; the reflection seeming to the eye to be behind the mirror, so that we see it through the mirror. Ancient mirrors were made of polished brass or other metals. The contrast is between the inadequate knowledge of an object gained by seeing it reflected in a dim mirror (such as ancient mirrors were), compared with the perfect idea we have of it by seeing itself directly.

darkly--literally, "in enigma." As a "mirror" conveys an image to the eye, so an "enigma" to the ear. But neither "eye nor ear" can fully represent (though the believer's soul gets a small revelation now of) "the things which God hath prepared for them that love Him" (1Co 2:9). Paul alludes to Nu 12:8, "not in dark speeches"; the Septuagint, "not in enigmas." Compared with the visions and dreams vouchsafed to other prophets, God's communications with Moses were "not in enigmas." But compared with the intuitive and direct vision of God hereafter, even the revealed word now is "a dark discourse," or a shadowing forth by enigma of God's reflected likeness. Compare 2Pe 1:19, where the "light" or candle in a dark place stands in contrast with the "day" dawning. God's word is called a glass or mirror also in 2Co 3:18.

then--"when that which is perfect is come" (1Co 13:10).

face to face--not merely "mouth to mouth" (Nu 12:8). Ge 32:30 was a type (Joh 1:50, 51).

know ... known--rather as Greek, "fully know ... fully known." Now we are known by, rather than know, God (1Co 8:3; Ga 4:9).

13. And now--Translate, "But now." "In this present state" [Henderson]. Or, "now" does not express time, but opposition, as in 1Co 5:11, "the case being so" [Grotius]; whereas it is the case that the three gifts, "prophecy," "tongues," and "knowledge" (cited as specimens of the whole class of gifts) "fail" (1Co 13:8), there abide permanently only these three--faith, hope, charity. In one sense faith and hope shall be done away, faith being superseded by sight, and hope by actual fruition (Ro 8:24; 2Co 5:7); and charity, or love, alone never faileth (1Co 13:8). But in another sense, "faith and hope," as well as "charity," ABIDE; namely, after the extraordinary gifts have ceased; for those three are necessary and sufficient for salvation at all times, whereas the extraordinary gifts are not at all so; compare the use of "abide," 1Co 3:14. Charity, or love, is connected specially with the Holy Spirit, who is the bond of the loving union between the brethren (Ro 15:30; Col 1:8). Faith is towards God. Hope is in behalf of ourselves. Charity is love to God creating in us love towards our neighbor. In an unbeliever there is more or less of the three opposites--unbelief, despair, hatred. Even hereafter faith in the sense of trust in God "abideth"; also "hope," in relation to ever new joys in prospect, and at the anticipation of ever increasing blessedness, sure never to be disappointed. But love alone in every sense "abideth"; it is therefore "the greatest" of the three, as also because it presupposes "faith," which without "love" and its consequent "works" is dead (Ga 5:6; Jas 2:17, 20).

but--rather, "and"; as there is not so strong opposition between charity and the other two, faith and hope, which like it also "abide."

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 1Cor 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."

And though I have the gift of prophecy - Though I should have received from God the knowledge of future events, so that I could correctly foretell what is coming to pass in the world and in the Church: -

And understand all mysteries - The meaning of all the types and figures in the Old Testament, and all the unexplored secrets of nature; and all knowledge - every human art and science; and though I have all faith - such miraculous faith as would enable me even to remove mountains; or had such powerful discernment in sacred things that I could solve the greatest difficulties, see the note on Mat 21:21, and have not charity - this love to God and man, as the principle and motive of all my conduct, the characteristics of which are given in the following verses; I am nothing - nothing in myself, nothing in the sight of God, nothing in the Church, and good for nothing to mankind. Balaam, and several others not under the influence of this love of God, prophesied; and we daily see many men, who are profound scholars, and well skilled in arts and sciences, and yet not only careless about religion but downright infidels! It does not require the tongue of the inspired to say that these men, in the sight of God, are nothing; nor can their literary or scientific acquisitions give them a passport to glory.

And though I bestow all my goods to feed the poor - This is a proof that charity, in our sense of the word, is not what the apostle means; for surely almsgiving can go no farther than to give up all that a man possesses in order to relieve the wants of others. The word ψωμιζω, which we translate to feed the poor, signifies to divide into morsels, and put into the mouth; which implies carefulness and tenderness in applying the bounty thus freely given.

And though I give my body to be burned - Ἱνα καυθησομαι· Mr. Wakefield renders this clause thus:

1. And though I give up my body so as to have cause of boasting: in vindication of which he, first, refers to Dan 3:28; Act 15:26; Rom 8:32; Phi 1:20.

2. He says that there is no such word as καυθησωμαι.

3. That καυχησωμαι, that I may boast, is the reading of the Ethiopic and Coptic, and he might have added of the Codex Alexandrinus; several Greek and Latin MSS. referred to by St. Jerome; of Ephraim; and of St. Jerome himself, who translates the passage thus: Si tradidero corpus meum ut glorier: i.e. "If I deliver up my body that I may glory, or have cause of boasting."

4. He adds that burning, though a common punishment in after times, was not prevalent when this epistle was written.

Some of the foreign critics, particularly Schulzius, translate it thus: Si traderem corpus, ut mihi stigma inureretur: "If I should deliver up my body to receive a stigma with a hot iron;" which may mean, If I should, in order to redeem another, willingly give up myself to slavery, and receive the mark of my owner, by having my flesh stamped with a hot iron, and have not love, as before specified, it profits me nothing. This gives a good sense; but will the passage bear it? In the MSS. there are several various readings, which plainly show the original copyists scarcely knew what to make of the word καυθησωμαι, which they found in the text generally. The various readings are, καυθησομαι, which Griesbach seems to prefer; καυθησεται; and καυθῃ; all of which give little variation of meaning. Which should be preferred I can scarcely venture to say. If we take the commonly received word, it states a possible case; a man may be so obstinately wedded to a particular opinion, demonstrably false in itself, as to give up his body to be burned in its defense, as was literally the case with Vanini, who, for his obstinate atheism, was burnt alive at Paris, February 19th, a.d. 1619. In such a cause, his giving his body to be burned certainly profited him nothing. "We may observe," says Dr. Lightfoot, "in those instances which are compared with charity, and are as good as nothing if charity be absent, that the apostle mentions those which were of the noblest esteem in the Jewish nation; and also that the most precious things that could be named by them were compared with this more precious, and were of no account in comparison of it. "1. To speak with the tongues of men, among the Jewish interpreters, means, to speak the languages of the seventy nations. To the praise of Mordecai, they say that he understood all those languages; and they require that the fathers of the Sanhedrin should be skilled in many languages that they may not be obliged to hear any thing by an interpreter. Maim. in Sanh., c. 2. "2. To speak with the tongues of angels, they thought to be not only an excellent gift, but to be possible; and highly extol Jochanan ben Zaccai because he understood them: see the note on 1Cor 13:1. "3. To know all mysteries and all knowledge was not only prized but affected by them. Of Hillel, the elder, they say he had eighty disciples: thirty who were worthy to have the Holy Spirit dwell upon them, as it did upon Moses; thirty who were worthy that the sun should stop his course for them, as it did for Joshua; and there were twenty between both. The greatest of all was Jonathan ben Uzziel; the least was Jochanan ben Zaccai. He omitted not (i.e. perfectly understood) the Scripture, the Mishna, the Gemara, the idiotisms of the law, and the scribes, traditions, illustrations, comparisons, equalities, gematries, parables, etc. "4. The moving or rooting up of mountains, which among them signified the removing of the greatest difficulties, especially from the sacred text, they considered also a high and glorious attainment: see the note on Mat 21:21. And of his salvation, who had it, they could not have formed the slightest doubt. But the apostle says, a man might have and enjoy all those gifts, etc., and be nothing in himself, and be nothing profited by them."

The reader will consider that the charity or love, concerning which the apostle speaks, is that which is described from 1Cor 13:4-7, inclusive: it is not left to the conjectures of men to find it out. What the apostle means is generally allowed to be true religion; but if he had not described it, this true religion would have been as various as the parties are who suppose they have it. Let the reader also observe that, not only the things which are in the highest repute among the Jews, but the things which are in the highest repute among Christians and Gentiles are those which the apostle shows to be of no use, if the love hereafter described be wanting. And yet, who can suppose that the man already described can be destitute of true religion, as he must be under an especial influence of God; else, how, 1st, could he speak all the languages of men? for this was allowed to be one of the extraordinary gifts of God's Spirit.

2. He must have Divine teaching to know the language of angels, and thus to get acquainted with the economy of the invisible world.

3. Without immediate influence from God he could not be a prophet, and predict future events.

4. Without this he could not understand all the mysteries of the Divine word, nor those of Providence.

5. All knowledge, suppose this to be confined to human arts and sciences, could not be acquired without especial assistance.

6. And without the most powerful and extraordinary assistance, he could not have a faith that could remove mountains, or miraculous faith of any kind: and the apostle supposes that a man might have all these six things, and not possess that religion which could save his soul! And may we not say that, if all these could not avail for salvation, a thousand times less surely cannot. How blindly, therefore, are multitudes of persons trusting in that which is almost infinitely less than that which the apostle says would profit them nothing!

The charity or love which God recommends, the apostle describes in sixteen particulars, which are the following: -

(1.)

Charity suffereth long - Μακροθυμει, Has a long mind; to the end of which neither trials, adversities, persecutions, nor provocations, can reach. The love of God, and of our neighbor for God's sake, is patient towards all men: it suffers all the weakness, ignorance, errors, and infirmities of the children of God; and all the malice and wickedness of the children of this world; and all this, not merely for a time, but long, without end; for it is still a mind or disposition, to the end of which trials, difficulties, etc., can never reach. It also waits God's time of accomplishing his gracious or providential purposes, without murmuring or repining; and bears its own infirmities, as well as those of others, with humble submission to the will of God. (2.)

Is kind - Χρηστευεται· It is tender and compassionate in itself, and kind and obliging to others; it is mild, gentle, and benign; and, if called to suffer, inspires the sufferer with the most amiable sweetness, and the most tender affection. It is also submissive to all the dispensations of God; and creates trouble to no one. (3.)

Charity envieth not - Ου ζηλοι· Is not grieved because another possesses a greater portion of earthly, intellectual, or spiritual blessings.

Those who have this pure love rejoice as much at the happiness, the honor, and comfort of others, as they can do in their own. They are ever willing that others should be preferred before them. (4.)

Charity vaunteth not itself - Ου περπερευεται· This word is variously translated; acteth not rashly, insolently; is not inconstant, etc. It is not agreed by learned men whether it be Greek, Latin, or Arabic. Bishop Pearce derived it from the latter language; and translates it, is not inconstant. There is a phrase in our own language that expresses what I think to be the meaning of the original, does not set itself forward - does not desire to be noticed or applauded; but wishes that God may be all in all. (5.)

Is not puffed up - Ου φυσιουται· Is not inflated with a sense of its own importance; for it knows it has nothing but what it has received; and that it deserves nothing that it has got. Every man, whose heart is full of the love of God, is full of humility; for there is no man so humble as he whose heart is cleansed from all sin. It has been said that indwelling sin humbles us; never was there a greater falsity: Pride is the very essence of sin; he who has sin has pride, and pride too in proportion to his sin: this is a mere popish doctrine; and, strange to tell, the doctrine in which their doctrine of merit is founded! They say God leaves concupiscence in the heart of every Christian, that, in striving with and overcoming it from time to time, he may have an accumulation of meritorious acts: Certain Protestants say, it is a true sign of a very gracious state when a man feels and deplores his inbred corruptions. How near do these come to the Papists, whose doctrine they profess to detest and abhor! The truth is, it is no sign of grace whatever; it only argues, as they use it, that the man has got light to show him his corruptions; but he has not yet got grace to destroy them. He is convinced that he should have the mind of Christ, but he feels that he has the mind of Satan; he deplores it, and, if his bad doctrine do not prevent him, he will not rest till he feels the blood of Christ cleansing him from all sin.

True humility arises from a sense of the fullness of God in the soul; abasement from a sense of corruption is a widely different thing; but this has been put in the place of humility, and even called grace; many, very many, verify the saying of the poet: - "Proud I am my wants to see;

Proud of my humility."

(6.)

Doth not behave itself unseemly - Ουκ ασχημονει, from α, negative, and σχημα, figure, mien; love never acts out of its place or character; observes due decorum and good manners; is never rude, bearish, or brutish; and is ever willing to become all things to all men, that it may please them for their good to edification. No ill-bred man, or what is termed rude or unmannerly, is a Christian. A man may have a natural bluntness, or be a clown, and yet there be nothing boorish or hoggish in his manner. I must apologize for using such words; they best express the evil against which I wish both powerfully and successfully to declaim. I never wish to meet with those who affect to be called "blunt, honest men;" who feel themselves above all the forms of respect and civility, and care not how many they put to pain, or how many they displease. But let me not be misunderstood; I do not contend for ridiculous ceremonies, and hollow compliments; there is surely a medium: and a sensible Christian man will not be long at a loss to find it out. Even that people who profess to be above all worldly forms, and are generally stiff enough, yet are rarely found to be rude, uncivil, or ill-bred. (7.)

Seeketh not her own - Ου ζητει τα ἑαυτης· Is not desirous of her own spiritual welfare only, but of her neighbour's also: for the writers of the Old and New Testament do, almost every where, agreeably to their Hebrew idiom, express a preference given to one thing before another by an affirmation of that which is preferred, and a negative of that which is contrary to it. See Bishop Pearce, and see the notes on 1Cor 1:17; 1Cor 10:24 (note), and 1Cor 10:33 (note). Love is never satisfied but in the welfare, comfort, and salvation of all. That man is no Christian who is solicitous for his own happiness alone; and cares not how the world goes, so that himself be comfortable. (8.)

Is not easily provoked - Ου παροξυνεται· Is not provoked, is not irritated, is not made sour or bitter. How the word easily got into our translation it is hard to say; but, however it got in, it is utterly improper, and has nothing in the original to countenance it. By the transcript from my old MS., which certainly contains the first translation ever made in English, we find that the word did not exist there, the conscientious translator rendering it thus: - It is not stirid to wrath.

The New Testament, printed in 1547, 4to., the first year of Edward VI., in English and Latin, has simply, is not provokeed to angre. The edition published in English in the following year, 1548, has the same rendering, but the orthography better: is not provoked to anger. The Bible in folio, with notes, published the next year, 1549, by Edmund Becke, preserves nearly the same reading, is not provoketh to anger. The large folio printed by Richard Cardmarden, at Rouen, 1566, has the same reading. The translation made and printed by the command of King James I., fol., 1611, etc. departs from all these, and improperly inserts the word easily, which might have been his majesty's own; and yet this translation was not followed by some subsequent editions; for the 4to. Bible printed at London four years after, 1615, not only retains this original and correct reading, it is not provoked to anger, but has the word love every where in this chapter instead of charity, in which all the preceding versions and editions agree. In short, this is the reading of Coverdale, Matthews, Cranmer, the Geneva, and others; and our own authorized version is the only one which I have seen where this false reading appears.

As to the ancient versions, they all, Vulgate, Syriac, Arabic, Ethiopic, Coptic, and Itala, strictly follow the Greek text; and supply no word that tends to abate the signification of the apostle's ου παροξυνεται, is not provoked; nor is there a various reading here in all the numerous MSS. It is of importance to make these observations, because the common version of this place destroys the meaning of the apostle, and makes him speak very improperly. If love is provoked at all; it then ceases to be love; and if it be not easily provoked, this grants, as almost all the commentators say, that in special cases it may be provoked; and this they instance in the case of Paul and Barnabas, Act 15:39; but I have sufficiently vindicated this passage in my note on that place, and given at large the meaning of the word παροξυνω; and to that place I beg leave to refer the reader. The apostle's own words in 1Cor 13:7, are a sufficient proof that the love of which he speaks can never be provoked. When the man who possesses this love gives way to provocation, he loses the balance of his soul, and grieves the Spirit of God. In that instant he ceases from loving God with all his soul, mind, and strength; and surely if he get embittered against his neighbor, he does not love him as himself. It is generally said that, though a man may feel himself highly irritated against the sin, he may feel tender concern for the sinner. Irritation of any kind is inconsistent with self-government, and consequently with internal peace and communion with God. However favourably we may think of our own state, and however industrious we may be to find out excuses for sallies of passion, etc., still the testimony of God is, Love is not provoked; and if I have not such a love, whatever else I may possess, it profiteth me nothing. (9.)

Thinketh no evil - Ουλογιζεται το κακον· "Believes no evil where no evil seems." Never supposes that a good action may have a bad motive; gives every man credit for his profession of religion, uprightness, godly zeal, etc., while nothing is seen in his conduct or in his spirit inconsistent with this profession. His heart is so governed and influenced by the love of God, that he cannot think of evil but where it appears. The original implies that he does not invent or devise any evil; or, does not reason on any particular act or word so as to infer evil from it; for this would destroy his love to his brother; it would be ruinous to charity and benevolence.

(10.)

Rejoiceth not in iniquity - Ου χαιρει επι τῃ αδικιᾳ· Rejoiceth not in falsehood, but on the contrary, rejoiceth in the truth: this meaning αδικια has in different parts of the Scriptures. At first view, this character of love seems to say but little in its favor; for who can rejoice in unrighteousness or falsity? But is it not a frequent case that persons, who have received any kind of injury, and have forborne to avenge themselves, but perhaps have left it to God; when evil falls upon the sinner do console themselves with what appears to them an evidence that God has avenged their quarrels; and do at least secretly rejoice that the man is suffering for his misdeeds? Is not this, in some sort, rejoicing in iniquity? Again: is it not common for interested persons to rejoice in the successes of an unjust and sanguinary war, in the sackage and burning of cities and towns; and is not the joy always in proportion to the slaughter that has been made of the enemy? And do these call themselves Christians? Then we may expect that Moloch and his sub-devils are not so far behind this description of Christians as to render their case utterly desperate. If such Christians can be saved, demons need not despair! (11.)

But rejoiceth in the truth - Αληθεια· Every thing that is opposite to falsehood and irreligion. Those who are filled with the love of God and man rejoice in the propagation and extension of Divine truth - in the spread of true religion, by which alone peace and good will can be diffused throughout the earth. And because they rejoice in the truth, therefore they do not persecute nor hinder true religion, but help it forward with all their might and power.

(12.)

Beareth all things - Παντα στεγει. This word is also variously interpreted: to endure, bear, sustain, cover, conceal, contain. Bishop Pearce contends that it should be translated covereth all things, and produces several plausible reasons for this translation; the most forcible of which is, that the common translation confounds it with endureth all things, in the same verse. We well know that it is a grand and distinguishing property of love to cover and conceal the fault of another; and it is certainly better to consider the passage in this light than in that which our common version holds out; and this perfectly agrees with what St. Peter says of charity, 1Pet 4:8 : It shall cover the multitude of sins; but there is not sufficient evidence that the original will fully bear this sense; and perhaps it would be better to take it in the sense of contain, keep in, as a vessel does liquor; thus Plato compared the souls of foolish men to a sieve, and not able, στεγειν δια απιστιαν τε και ληθην, to contain any thing through unfaithfulness and forgetfulness. See Parkhurst and Wetstein. Some of the versions have στεργει, loveth, or is warmly affectioned to all things or persons. But the true import must be found either in cover or contain. Love conceals every thing that should be concealed; betrays no secret; retains the grace given; and goes on to continual increase. A person under the influence of this love never makes the sins, follies, faults, or imperfections of any man, the subject either of censure or conversation. He covers them as far as he can; and if alone privy to them, he retains the knowledge of them in his own bosom as far as he ought. (13.)

Believeth all things - Παντα πιστευει· Is ever ready to believe the best of every person, and will credit no evil of any but on the most positive evidence; gladly receives whatever may tend to the advantage of any person whose character may have suffered from obloquy and detraction; or even justly, because of his misconduct. (14.)

Hopeth all things - Παντα ελπιζει· When there is no place left for believing good of a person, then love comes in with its hope, where it could not work by its faith; and begins immediately to make allowances and excuses, as far as a good conscience can permit; and farther, anticipates the repentance of the transgressor, and his restoration to the good opinion of society and his place in the Church of God, from which he had fallen. (15.)

Endureth all things - Παντα ὑπομενει· Bears up under all persecutions and mal-treatment from open enemies and professed friends; bears adversities with an even mind, as it submits with perfect resignation to every dispensation of the providence of God; and never says of any trial, affliction, or insult, this cannot be endured.

(16.)

Charity never faileth - Ἡ αγαπη ουδεποτε εκπιπτει· This love never falleth off, because it bears, believes, hopes, and endures all things; and while it does so it cannot fail; it is the means of preserving all other graces; indeed, properly speaking, it includes them all; and all receive their perfection from it. Love to God and man can never be dispensed with. It is essential to social and religious life; without it no communion can be kept up with God; nor can any man have a preparation for eternal glory whose heart and soul are not deeply imbued with it. Without it there never was true religion, nor ever can be; and it not only is necessary through life, but will exist throughout eternity. What were a state of blessedness if it did not comprehend love to God and human spirits in the most exquisite, refined, and perfect degrees?

Prophecies - shall fail - Whether the word imply predicting future events, or teaching the truths of religion to men, all such shall soon be rendered useless. Though the accurate prophet and the eloquent, persuasive preacher be useful in their day, they shall not be always so; nor shall their gifts fit them for glory; nothing short of the love above described can fit a soul for the kingdom of God.

Tongues - shall cease - The miraculous gift of different languages, that soon shall cease, as being unnecessary.

Knowledge - shall vanish away - All human arts and sciences, as being utterly useless in the eternal world, though so highly extolled and useful here.

For we know in part - We have here but little knowledge even of earthly, and much less of heavenly, things. He that knows most knows little in comparison of what is known by angels, and the spirits of just men made perfect. And as we know so very little, how deficient must we be if we have not much love! Angels may wonder at the imperfection of our knowledge; and separate spirits may wonder at the perfection of their own, having obtained so much more in consequence of being separated from the body, than they could conceive to be possible while in that body. When Sir Isaac Newton had made such astonishing discoveries in the laws of nature, far surpassing any thing that had been done by all his predecessors in science from the days of Solomon; one of our poets, considering the scantiness of human knowledge when compared with that which is possessed by the inhabitants of heaven, reduced his meditations on the subject to the following nervous and expressive epigram: -

Superior beings, when of late they saw

A mortal man explain all nature's law,

Admired such wisdom in an earthly shape,

And show'd our Newton as we show an ape.

These fine lines are a paraphrase from a saying of Plato, from whom our poet borrows without acknowledging the debt. The words are these: ανθρωπον ὁ σοφωτατος προς θεον πιθηκος φανειται· "The wisest of mortals will appear but an ape in the estimation of God." Vid. Hipp. Maj. vol. xi. p. 21. Edit. Bipont.

We prophesy in part - Even the sublimest prophets have been able to say but little of the heavenly state; and the best preachers have left the Spirit of God very much to supply. And had we no more religious knowledge than we can derive from men and books, and had we no farther instruction in the knowledge of God and ourselves than we derive from preaching, our religious experience would be low indeed. Yet it is our duty to acquire all the knowledge we possibly can; and as preaching is the ordinary means by which God is pleased to instruct and convert the soul, we should diligently and thankfully use it. For we have neither reason nor Scripture to suppose that God will give us that immediately from himself which he has promised to convey only by the use of means. Even this his blessing makes effectual; and, after all, his Spirit supplies much that man cannot teach. Every preacher should take care to inculcate this on the hearts of his hearers. When you have learned all you can from your ministers, remember you have much to learn from God; and for this you should diligently wait on him by the reading of his word, and by incessant prayer.

But when that which is perfect - The state of eternal blessedness; then that which is in part - that which is imperfect, shall be done away; the imperfect as well as the probationary state shall cease for ever.

When I was a child - This future state of blessedness is as far beyond the utmost perfection that can be attained in this world, as our adult state of Christianity is above our state of natural infancy, in which we understand only as children understand; speak only a few broken articulate words, and reason only as children reason; having few ideas, little knowledge but what may be called mere instinct, and that much less perfect than the instinct of the brute creation; and having no experience. But when we became men-adults, having gained much knowledge of men and things, we spoke and reasoned more correctly, having left off all the manners and habits of our childhood.

Now we see through a glass, darkly - Δι' εσοπτρου εν αινιγματι. Of these words some literal explanation is necessary. The word εσοπτρον which we translate a glass, literally signifies a mirror or reflector, from εις, into, and οπτομαι, I look; and among the ancients mirrors were certainly made of fine polished metal. The word here may signify any thing by which the image of a person is reflected, as in our looking, or look in glass. The word is not used for a glass to look through; nor would such an image have suited with the apostle's design.

The εσοπτρον or mirror, is mentioned by some of the most ancient Greek writers; so Anacreon, Ode xi. ver. 1: - Αεγουσιν αἱ γυναικες, Ανακρεων, γερων ει· Ααβων ΕΣΟΠΤΡΟΝ αθρει Κομας μεν ουκετ' ουσας.

The women tell me,

Anacreon, thou art grown old;

Take thy mirror, and view

How few of thy hairs remain.

And again, in Ode xx. ver. 5: - Εγω δ' εσοπτρον ειην, Ὁπως αει βλεπης με.

I wish I were a mirror

That thou mightst always look into me.

In Exo 38:8, we meet with the term looking glasses; but the original is מראת maroth, and should be translated mirrors; as out of those very articles, which we absurdly translate looking Glasses, the brazen laver was made!

In the Greek version the word εσοπτρον is not found but twice, and that in the apocryphal books.

In the book of the Wisdom of Solomon 7:26, speaking of wisdom the author says: "She is the brightness of the everlasting light, και εσοπτρον ακηλιδωτον, and the unspotted mirror of the power of God, and the image of his goodness." In Ecclus. 12:11, exhorting to put no trust in an enemy, he says: "Though he humble himself, and go crouching, yet take good heed and beware of him, and thou shalt be unto him, ὡς εκμεμαχως εσοπτρον, as if thou hadst wiped a looking glass, (mirror), and thou shalt know that his rust hath not altogether been wiped away." All these passages must be understood of polished metal, not of glass, which, though it existed among the Romans and others, yet was brought to very little perfection; and as to grinding and silvering of glass, they are modern inventions.

Some have thought that the apostle refers to something of the telescopic kind, by which distant and small objects become visible, although their surfaces become dim in proportion to the quantum of the magnifying power; but this is too refined; he appears simply to refer to a mirror by which images were rejected, and not to any diaphanous and magnifying powers, through which objects were perceived.

Possibly the true meaning of the words δι' εσοπτρου εν αινιγματι, through a glass darkly, may be found among the Jewish writers, who use a similar term to express nearly the same thing to which the apostle refers. A revelation of the will of God, in clear and express terms, is called by them אספקלריא מאירה aspecularia maira, a clear or lucid glass, or specular in reference, specularibus lapidibus, to the diaphanous polished stones, used by the ancients for windows instead of glass. An obscure prophecy they termed אספקלריא דלא נהריא aspecularia dela naharia, "a specular which is not clear." Num 12:6 : If there be a prophet - I the Lord will make myself known unto him in a vision, and I will speak unto him in a dream; Rab. Tanchum thus explains: "My Shechinah shall not be revealed to him, באספקלריא מאירה beaspecularia maira, in a lucid specular, but only in a dream and a vision."

On Eze 1:4, Eze 1:5 : And I looked, and behold a whirlwind - a great cloud, and a fire unfolding itself, etc.; Sohar Chadash, fol. 33, says: "This is a vision באספקלריא דלא נהרא beaspecularia dela nahara, by an obscure or dark specular."

From a great variety of examples produced by Schoettgen it appears that the rabbins make a great deal of difference between seeing through the lucid glass or specular, and seeing through the obscure one. The first is attributed only to Moses, who conversed with God face to face, i.e. through the lucid specular; and between the other prophets, who saw him in dreams and visions, i.e. through the obscure specular. In these distinctions and sayings of the ancient Jews we must seek for that to which the apostle alludes. See Schoettgen.

The word αινιγματι, which we render darkly, will help us to the true meaning of the place. The following is Mr. Parkhurst's definition of the term and of the thing: "Αινιγμα, from ηνιγμαι, the perfect passive of ισυιττω, to hint, intimate, signify with some degree of obscurity; an enigma, in which one thing answers or stands in correspondence to, or as the representative of, another, which is in some respects similar to it; occurs 1Cor 13:12 : Now - in this life, we see by means of a mirror reflecting the images of heavenly and spiritual things, εν αινιγματι, in an enigmatical manner, invisible things being represented by visible, spiritual by natural, eternal by temporal; but then - in the eternal world, face to face, every thing being seen in itself, and not by means of a representative or similitude."

Now I know in part - Though I have an immediate revelation from God concerning his great design in the dispensation of the Gospel, yet there are lengths, breadths, depths, and heights of this design, which even that revelation has not discovered; nor can they be known and apprehended in the present imperfect state. Eternity alone can unfold the whole scheme of the Gospel.

As - I am known - In the same manner in which disembodied spirits know and understand.

And now [in this present life] abideth faith, hope, charity - These three supply the place of that direct vision which no human embodied spirit can have; these abide or remain for the present state. Faith, by which we apprehend spiritual blessings, and walk with God. Hope, by which we view and expect eternal blessedness, and pass through things temporal so as not to lose those which are eternal. Charity or love, by which we show forth the virtues of the grace which we receive by faith in living a life of obedience to God, and of good will and usefulness to man.

But the greatest of these is charity - Without faith it is impossible to please God; and without it, we can not partake of the grace of our Lord Jesus: without hope we could not endure, as seeing him who is invisible; nor have any adequate notion of the eternal world; nor bear up under the afflictions and difficulties of life: but great and useful and indispensably necessary as these are, yet charity or love is greater: Love is the fulfilling of the law; but this is never said of faith or hope.

It may be necessary to enter more particularly into a consideration of the conclusion of this very important chapter.

1. Love is properly the image of God in the soul; for God is Love. By faith we receive from our Maker; by hope we expect a future and eternal good; but by love we resemble God; and by it alone are we qualified to enjoy heaven, and be one with him throughout eternity. Faith, says one, is the foundation of the Christian life, and of good works; hope rears the superstructure; but love finishes, completes, and crowns it in a blessed eternity. Faith and hope respect ourselves alone; love takes in both God and Man. Faith helps, and hope sustains us; but love to God and man makes us obedient and useful. This one consideration is sufficient to show that love is greater than either faith or hope.

2. Some say love is the greatest because it remains throughout eternity, whereas faith and hope proceed only through life; hence we say that there faith is lost in sight, and hope in fruition. But does the apostle say so? Or does any man inspired by God say so? I believe not. Faith and hope will as necessarily enter into eternal glory as love will. The perfections of God are absolute in their nature, infinite in number, and eternal in their duration. However high, glorious, or sublime the soul may be in that eternal state, it will ever, in respect to God, be limited in its powers, and must be improved and expanded by the communications of the supreme Being. Hence it will have infinite glories in the nature of God to apprehend by faith, to anticipate by hope, and enjoy by love.

3. From the nature of the Divine perfections there must be infinite glories in them which must be objects of faith to disembodied spirits; because it is impossible that they should be experimentally or possessively known by any creature. Even in the heaven of heavens we shall, in reference to the infinite and eternal excellences of God, walk by faith, and not by sight. We shall credit the existence of infinite and illimitable glories in him, which, from their absolute and infinite nature, must be incommunicable. And as the very nature of the soul shows it to be capable of eternal growth and improvement; so the communications from the Deity, which are to produce this growth, and effect this improvement, must be objects of faith to the pure spirit; and, if objects of faith, consequently objects of hope; for as hope is "the expectation of future good," it is inseparable from the nature of the soul, to know of the existence of any attainable good without making it immediately the object of desire or hope. And is it not this that shall constitute the eternal and progressive happiness of the immortal spirit; viz. knowing, from what it has received, that there is infinitely more to be received; and desiring to be put in possession of every communicable good which it knows to exist?

4. As faith goes forward to view, so hope goes forward to desire; and God continues to communicate, every communication making way for another, by preparing the soul for greater enjoyment, and this enjoyment must produce love. To say that the soul can have neither faith nor hope in a future state is to say that, as soon as it enters heaven, it is as happy as it can possibly be; and this goes to exclude all growth in the eternal state, and all progressive manifestations and communications of God; and consequently to fix a spirit, which is a composition of infinite desires, in a state of eternal sameness, in which it must be greatly changed in its constitution to find endless gratification.

5. To sum up the reasoning on this subject I think it necessary to observe,

1. That the term faith is here to be taken in the general sense of the word, for that belief which a soul has of the infinite sufficiency and goodness of God, in consequence of the discoveries he has made of himself and his designs, either by revelation, or immediately by his Spirit. Now we know that God has revealed himself not only in reference to this world, but in reference to eternity; and much of our faith is employed in things pertaining to the eternal world, and the enjoyments in that state.

2. That hope is to be taken in its common acceptation, the expectation of future good; which expectation is necessarily founded on faith, as faith is founded on knowledge. God gives a revelation which concerns both worlds, containing exceeding great and precious promises relative to both. We believe what he has said on his own veracity; and we hope to enjoy the promised blessings in both worlds, because he is faithful who has promised.

3. As the promises stand in reference to both worlds, so also must the faith and hope to which these promises stand as objects.

4. The enjoyments in the eternal world are all spiritual, and must proceed immediately from God himself.

5. God, in the plenitude of his excellences, is as incomprehensible to a glorified spirit, as he is to a spirit resident in flesh and blood.

6. Every created, intellectual nature is capable of eternal improvement.

7. If seeing God as he is be essential to the eternal happiness of beatified spirits, then the discoveries which he makes of himself must be gradual; forasmuch as it is impossible that an infinite, eternal nature can be manifested to a created and limited nature in any other way.

8. As the perfections of God are infinite, they are capable of being eternally manifested, and, after all manifestations, there must be an infinitude of perfections still to be brought to view.

9. As every soul that has any just notion of God must know that he is possessed of all possible perfections, so these perfections, being objects of knowledge, must be objects of faith.

10. Every holy spirit feels itself possessed of unlimited desires for the enjoyment of spiritual good, and faith in the infinite goodness of God necessarily implies that he will satisfy every desire he has excited.

11. The power to gratify, in the Divine Being, and the capacity to be gratified, in the immortal spirit, will necessarily excite continual desires, which desires, on the evidence of faith, will as necessarily produce hope, which is the expectation of future good.

12. All possible perfections in God are the objects of faith; and the communication of all possible blessedness, the object of hope.

13. Faith goes forward to apprehend, and hope to anticipate, as God continues to discover his unbounded glories and perfections.

14. Thus discovered and desired, their influences become communicated, love possesses them, and is excited and increased by the communication.

15. With respect to those which are communicated, faith and hope cease, and go forward to new apprehensions and anticipations, while love continues to retain and enjoy the whole.

16. Thus an eternal interest is kept up, and infinite blessings, in endless succession, apprehended, anticipated and enjoyed.

6. My opinion that faith and hope, as well as love, will continue in a future state, will no doubt appear singular to many who have generally considered the two former as necessarily terminating in this lower world; but this arises from an improper notion of the beatified state, and from inattention to the state and capacity of the soul. If it have the same faculties there which it has here, howsoever improved they may be, it must acquire its happiness from the supreme Being in the way of communication, and this communication must necessarily be gradual for the reasons already alleged; and if gradual, then there must be (if in that state we have any knowledge at all of the Divine nature) faith that such things exist, and may be communicated; desire to possess them because they are good; and hope that these good things shall be communicated.

7. I conclude, therefore, from these and a multitude of other reasonings which might be brought to bear on this subject, that faith and hope will exist in the eternal world as well as love; and that there, as well as here, it may endlessly be said, the greatest of these is love. With great propriety therefore does the apostle exhort, Follow after love, it being so essential to our comfort and happiness here, and to our beatification in the eternal world; and how necessary faith and hope are to the same end we have already seen.

Though I speak with all the tongues - Which are upon earth, and with the eloquence of an angel. And have not love - The love of God, and of all mankind for his sake, I am no better before God than the sounding instruments of brass, used in the worship of some of the heathen gods. Or a tinkling cymbal - This was made of two pieces of hollow brass, which, being struck together, made a tinkling, but very little variety of sound.

And though I have the gift of prophecy - Of foretelling future events. And understand all the mysteries - Both of God's word and providence. And all knowledge - Of things divine and human, that ever any mortal attained to. And though I have the highest degree of miracle working faith, and have not this love, I am nothing.

And though I - Deliberately, piece by piece. Give all my goods to feed the poor, yea, though I deliver up my body to be burned - Rather than I would renounce my religion. And have not the love - Hereafter described. It profiteth me nothing - Without this, whatever I speak, whatever I have, whatever I know, whatever I do, whatever I suffer, is nothing.

The love of God, and of our neighbour for God's sake, is patient toward, all men. It, suffers all the weakness, ignorance, errors, and infirmities of the children of God; all the malice and wickedness of the children of the world: and all this, not only for a time, but to the end. And in every step toward overcoming evil with good, it is kind, soft, mild, benign. It inspires the sufferer at once with the most amiable sweetness, and the most fervent and tender affection. Love acteth not rashly - Does not hastily condemn any one; never passes a severe sentence on a slight or sudden view of things. Nor does it ever act or behave in a violent, headstrong, or precipitate manner. Is not puffed up - Yea, humbles the soul to the dust.

It doth not behave indecently - Is not rude, or willingly offensive, to any. It renders to all their due - Suitable to time, person, and all other circumstances. Seeketh not her own - Ease, pleasure, honour, or temporal advantage. Nay, sometimes the lover of mankind seeketh not, in some sense, even his own spiritual advantage; does not think of himself, so long as a zeal for the glory of God and the souls of men swallows him up. But, though he is all on fire for these ends, yet he is not provoked to sharpness or unkindness toward any one. Outward provocations indeed will frequently occur; but he triumphs over all. Love thinketh no evil - Indeed it cannot but see and hear evil things, and know that they are so; but it does not willingly think evil of any; neither infer evil where it does not appear. It tears up, root and branch, all imagining of what we have not proof. It casts out all jealousies, all evil surmises, all readiness to believe evil.

Rejoiceth not in iniquity - Yea, weeps at either the sin or folly of even an enemy; takes no pleasure in hearing or in repeating it, but desires it may be forgotten for ever. But rejoiceth in the truth - Bringing forth its proper fruit, holiness of heart and life. Good in general is its glory and joy, wherever diffused in all the world.

Love covereth all things - Whatever evil the lover of mankind sees, hears, or knows of any one, he mentions it to none; it never goes out of his lips, unless where absolute duty constrains to speak. Believeth all things - Puts the most favourable construction on everything, and is ever ready to believe whatever may tend to the advantage of any one character. And when it can no longer believe well, it hopes whatever may excuse or extenuate the fault which cannot be denied. Where it cannot even excuse, it hopes God will at length give repentance unto life. Meantime it endureth all things - Whatever the injustice, the malice, the cruelty of men can inflict. He can not only do, but likewise suffer, all things, through Christ who strengtheneth him.

Love never faileth - It accompanies to, and adorns us in, eternity; it prepares us for, and constitutes, heaven. But whether there be prophecies, they shall fail - When all things are fulfilled, and God is all in all. Whether there be tongues, they shall cease - One language shall prevail among all the inhabitants of heaven, and the low and imperfect languages of earth be forgotten. The knowledge likewise which we now so eagerly pursue, shall then vanish away - As starlight is lost in that of the midday sun, so our present knowledge in the light of eternity.

For we know in part, and we prophesy in part - The wisest of men have here but short, narrow, imperfect conceptions, even of the things round about them, and much more of the deep things of God. And even the prophecies which men deliver from God are far from taking in the whole of future events, or of that wisdom and knowledge of God which is treasured up in the scripture revelation.

But when that which is perfect is come - At death and in the last day. That which is in part shall vanish away - Both that poor, low, imperfect, glimmering light, which is all the knowledge we now can attain to; and these slow and unsatisfactory methods of attaining, as well as of imparting it to others.

In our present state we are mere infants in point of knowledge, compared to what we shall be hereafter. I put away childish things - Of my own accord, willingly, without trouble.

Now we see - Even the things that surround us. But by means of a glass - Or mirror, which reflects only their imperfect forms, in a dim, faint, obscure manner; so that our thoughts about them are puzzling and intricate, and everything is a kind of riddle to us. But then - We shall see, not a faint reflection, but the objects themselves. Face to face - Distinctly. Now I know in part - Even when God himself reveals things to me, great part of them is still kept under the veil. But then I shall know even as also I am known - In a clear, full, comprehensive manner; in some measure like God, who penetrates the centre of every object, and sees at one glance through my soul and all things.

Faith, hope, love - Are the sum of perfection on earth; love alone is the sum of perfection in heaven.

1 THough I speak with the tongues of men and of angels , and have not charity b, I am become as sounding brass, or a tinkling cymbal .

The Apostle had promised in the close of the former Chapter, to shew them a more excellent thing than Gifts, or a more excellent course, than that they were so hotly pursuing, in their emulation of the best Gifts; he now cometh to shew them that way, that course: the way was that of Love, the course was the study and pursuing methods how to shew their Love to God, and to one another; for (saith the Apostle) though I speak, that is, if I could speak, or admit I did speak, with the Tongues used in all the Nations of the World, and with the Tongues of Angels; by which some understand the best and most excellent ways of expressing our selves. Angels have no tongues, nor make any articulate audible sounds, by which they understand one another; but yet there is certainly a Society, or intercourse among Angels, which could not be upheld without some way amongst them, to communicate their minds and wills each to other. How this is we cannot tell: some of the Schoolmen say, it is by way of Impression; that way God indeed communicates his Mind sometimes to his people, making secret impressions of his Will upon their minds and understandings; but whether Angels can do the like, or what their way is of communicating their minds each to other, is a great Secret, and we ought to be willingly ignorant of what God hath not pleased, in any part of his revealed Will, to tell us. Neither do I judge it a question proper to this place, where the Tongues of Angels unquestionably signifie the best and most excellent ways of expressing and communicating our selves to others, as Manna is called Angels food, Psal. 78.25. that is, the most excellent food; for Angels being spiritual Substances, need no food, have no mouths to eat, nor bellies to fill, and this the Apostle meaneth. Though I could express my self, or communicate my mind to others in the most excellent way, or in the greatest variety of expression, yet if I have not ([non-Latin text not transcribed], which we translate) Charity, but possibly might be better translated Love, because we usually by Charity (in common speech) understand that indication of brotherly Love, which is in acts of bounty, feeding the hungry, cloathing the naked, giving to those that are in want, which it is possible that men may do out of meer humanity, or a superstitious opinion of meriting thereby, without any true root of love to our Neighbours; which is never true, if it doth not grow out of a Love to God.

If I want Love (saith the Apostle) a true root of love to men, flowing from a true Love to God, and out of obedience to his Precept, I am but as sounding brass, &c. that is, I only make a noise, but it will conduce nothing to my Salvation, it will be of no use to me: But if I have this true root of Love, then it will be of avail to me. And thus the Apostle proveth, that the habit of Love to God and man in the heart, is far more excellent than the gift of Tongues, which many of the Corinthians had, or coveted, or boasted in, despising those who had it not.

2 And though I have the gift of prophecy , and understand all mysteries, and all knowledge , and though I have all faith, so that I could remove mountains , and have not charity, I am nothing .

It hath been before shewed, that the Gift of Prophecy signifieth an extraordinary power or faculty, by which men in those Primitive Times were inabled to reveal the Mind and Will of God, either as to future contingencies, or things which should afterwards come to pass in the World, or by further explication or application of the Mind and Will of God already revealed in holy Writ.

Though, saith the Apostle, I had a vast knowledge, and could in any notion comprehend the most sublime and hidden things, whether Divine, or humane:

And though I had all Faith (except that which is saving and justifying): he further opens what Faith he meant, viz. Faith of Miracles, a firm perswasion, that God would upon my prayer work things beyond the power, and contrary to the course of Nature, (the Apostle alludeth to the words of our Saviour, Matt. 17.20) yet, saith he, if I have not Love, that true Love to God and men, by which that Faith, which is profitable to Salvation, worketh and sheweth it self:

it will all signifie nothing, be of no profit nor avail unto me in order to my eternal Salvation. I may perish for ever notwithstanding such gifts.

Marginal references: Chap. 12.8, 9, 10. See Matt. 7.22.; Luke 17.6.

3 And though I bestow all my goods to feed the poor , and though I give my body to be burned , and have not charity, it profiteth me nothing .

The Apostle proceedeth from common gifts, powers, and habits, to actions, and instanceth in two; the first of which might be a great service to men; the latter, an appearance of a great service to God. Though, saith he, I feed the poor with my goods, and that not sparingly, but liberally, so as I spend all my Estate in that way, and make my self as poor as they.

Though I die in the Cause of Christ, for the Testimony of his Gospel, or for owning of his Ways, and that by the sharpest and most cruel [illegible: 1 letter]ort of death, burning, and be not dragged to the stake, but freely give up my self to that cruel kind of death.

Yet if I have not a root and Principle of Love to God in my heart, that carrieth me out to these actions and these sufferings, they all will signifie nothing to me, as to my eternal Salvation and Happiness. From whence we may observe, That, 1. The highest acts of beneficence or bounty towards men, (which we usually call good Works) are not meritorious at the hand of God, and may be separated from a true root of saving Grace in the Soul. 2. That the greatest sufferings for and in the Cause of Religion, may be separated from a true root and Principle of saving Grace. 3. That no actions, no sufferings, are sufficient to intitle any Soul to Heaven, further than they proceed from a Principle of true Love to God, and a desire to obey and to please him in what we do. Faith and Love must be the roots and Principles of all those works which are truly good, and acceptable to God, and which will be of any profit or avail to us with reference to our eternal happiness.

4 Charity suffereth long , and is kind : charity envieth not , charity vaunteth not it self , is not puffed up ,

Lest the Corinthians shou[illegible: 1 letter]d say to the Apostle, What is this Love you discourse of? Or how shall we know if we have it? The Apostle here gives thirteen notes of a charitable person. By Love or Charity he either meaneth a charitable person, a Soul possessed of that love, which he had been commending: Or if we take the term plainly, to signifie the habit it self; the meaning is, it is an habit or power in the Soul, inabling and inclining it to do these things: To suffer long, not to be too quick and [illegible: 1 letter]eachy with brethren that may offend or displease us; the charitable man will withhold and restrain his wrath, not be rash in the expressions of it, and hasty to revenge.

And is kind, it disposeth a man to desire to deserve well of all, and to do good to all, as he hath occasion and opportunity, so as it is impossible there should be in a man any thing more opposite to this Grace, than a currish, churlish temper, with a study and desire to do others mischief.

Though a charitable person seeth others in an higher and more prosperous condition than himself, yet it doth not trouble him, but he is glad at the preferment, good, and prosperity of other men, however it fareth with himself. Every envious man, that is displeased and angry at anothers [illegible: 1 letter]aring well, is an uncharitable man, there is no true root of Love to God or to his Neighbour in his heart.

He doth not prefer himself before others, ambitiously glorying or boasting, and acting rashly to promote his own glory, and satisfie his own intemperate desires or lusts.

He is not puffed up, proudly lifting up himself above others, and swelling with high conceits of himself.

Marginal references: Prov. 10.12. 1 Pet. 4.8.; Or, is rash.

5 Doth not behave it self unseemly , seeketh not her own , is not easily provoked , thinketh no evil ,

He doth not behave himself towards any in an uncomely or unbeseeming manner, and will do nothing towards his brother, which in the opinion of men shall be a filthy or indecent action.

He doth not seek what is his own, that is, what is for his own profit or advantage only; he hath an eye to the good, and advantage of his brother, as well as his own profit and advantage.

Such a man is not easily provoked; he is not without his passions, but he is not governed by his passions, and over-ruled by them to fly out extravagantly against his brother upon every light and trivial occasion; he knows how to bear injuries, and is willing rather to bear lesser wrongs, losses, and injuries, than to do any thing in revenge of himself, or to the more remarkable prejudice of his neighbour.

He thinketh no evil, that is, no mischief, nothing that may be hurtful and prejudicial to his neighbour. Or else, he doth not rashly suspect his neighbour for doing evil, (which possibly may be the better interpretation); and so it teacheth us, That lightly to take up evil reports of our neighbours, is a violation of Charity; for the man that hath a true love to his brother, though he may believe evil of his brother, and charge him with evil, when it evidently appears to him that he is guilty; yet before that be evident to him, he will not suspect, nor think any such things of him.

Marginal references: Chap. 10.24. Phil. 2.4.

6 Rejoyceth not in iniquity , but rejoyceth in the truth ,

He doth not rejoyce in the sinful falls of others.

But he rejoyceth in all truth, and the success and prospering of truth in the World, or in the manifestation of any persons truth, or innocency, and righteousness.

Marginal references: Psal. 10.3. Rom. 1.32.; 2 Joh. 4.; Or, with the truth.

7 Beareth all things , believeth all things , hopeth all things, endureth all things

The charitable man beareth all injuries with patience.

He believeth all things that are good of his brother, so far is he from being credulous to his prejudice.

He endureth all things that a good man ought to endure, that is, any evils done to himself. In the same sense Solomon saith, Prov. 10.12. Love covereth all sins.

8 Charity never faileth : but whether there be prophecies, they shall fail; whether there be tongues, they shall cease b; whether there be knowledge, it shall vanish away .

The Apostle, from another Argument, commendeth the Grace of Love, viz. its never [illegible: 1 letter]ailing, it shall go with us into another World, and have its use and exercise there; where there will be no prophesying, no speaking with divers Tongues, but there the Saints shall love God. And this maketh it evident, that by Charity or Love (before mentioned) the Apostle doth not singly mean bounty or beneficence to those that stand in need of those good things of this life, in which we can help them.

By Knowledge here, some understand the communicating of knowledge to the Church by preaching: others, the means we now have by meditating in, and study of the Scriptures: others better, of the imperfect degrees of our knowledge, or the way of our procuring it; the following verses would incline us to interpret it of the former, though it be true also of the latter.

9 For we know in part , and we prophesie in part .

It was truly said, as to things humane, That the greatest part of those things that we know, is the least part of those things which we are ignorant of. A great measure of Divine things is also unknown to us, and the knowledge of them reserved for the Resurrection and Day of Judgment, Ioh. 14.20.

Nor can the communication of our knowledge to that, be larger than what we by Prophecy communicate, we having our selves but a short and imperfect communication of Divine things, we can communicate but an imperfect degree of knowledge to others.

10 But when that which is perfect is come, then that which is in part shall be done away .

But when we come to Heaven, we shall be in such a state, as nothing shall or can be added to us; then our partial and imperfect knowledge shall be swallowed up in a knowledge perfect and compleat.

11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things .

The Apostle compareth the state of Believers in this life, compared with their state in another life, to the state of a child, compared with that of a man. Look as one, when he is a child, knoweth things imperfectly, and discourseth of them in the stile, and according to the knowledge of a child: But when he is grown up, he discourseth of them at another rate, according to the degree of knowledge which he hath acquired by instruction of others, or his own experience and observation. So it is with all of us, in this life we, like children, have a poor, low, imperfect knowledge of spiritual things, and accordingly discourse of them: But when we come to Heaven, we shall know them, and discourse of them in a more perfect manner.

Marginal references: Or, [illegible: 1 word] ▪

12 For now we see through a glass darkly, but then face to face: now I know in part, but then shall I know, even as I am also known .

The Apostle pursues his former Theme, comparing the imperfect state of Believers, as to knowledge in this life, with what shall be in the life that is to come. In this life it is as in a Looking-glass, (where we only see the images and imperfect representations of things) and darkly, in a riddle; it is but a little knowledge that we have, and what we have we get with a great deal of difficulty, but in Heaven we shall have such knowledge as two men have, who see one another face to face, and shall know God fully, in some measure, though not in the same degree, of the fulness and perfections wherein God knoweth us.

Marginal references: 2 Cor. 3.1[illegible: 1 letter]. & 5.7. Phil. 3.12.; Gr. in a riddle.; 1 Joh. 3.2.

13 And now abideth faith, hope, charity, these three: but the greatest of these is charity .

Take us according to our state in this life, we have, and shall have the exercise of three Graces; Faith, to evidence unto us those things which we do not see, either by the eye of Sense or Reason: Hope, by which we wait for the receiving of them; and Love, by which we delight our selves in God, and shew obedience to the Will of God. But of all these, Love is the greatest, either in respect of its use and profitableness unto men, or in respect of its duration and abiding, (which last the Apostle seemeth chiefly to intend). Faith shall cease, when we come to the vision of God; and Hope, when we come to the [illegible: 1 letter]ruition of God in Glory; Love also will cease, as to some acts, but never as to a pleasure and a delighting in God; that will be to Eternity.

On Spiritual Gifts. (a. d. 57.)

1 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. 2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. 3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.

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

Charity Described. (a. d. 57.)

4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, 5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; 6 Rejoiceth not in iniquity, but rejoiceth in the truth; 7 Beareth all things, believeth all things, hopeth all things, endureth all things.

The apostle gives us in these verses some of the properties and effects of charity, both to describe and commend it, that we may know whether we have this grace and that if we have not we may fall in love with what is so exceedingly amiable, and not rest till we have obtained it. It is an excellent grace, and has a world of good properties belonging to it. As,

I. It is long suffering—makrothymei. It can endure evil, injury, and provocation, without being filled with resentment, indignation, or revenge. It makes the mind firm, gives it power over the angry passions, and furnishes it with a persevering patience, that shall rather wait and wish for the reformation of a brother than fly out in resentment of his conduct. It will put up with many slights and neglects from the person it loves, and wait long to see the kindly effects of such patience on him.

II. It is kind—chresteuetai. It is benign, bountiful; it is courteous and obliging. The law of kindness is in her lips; her heart is large, and her hand open. She is ready to show favours and to do good. She seeks to be useful; and not only seizes on opportunities of doing good, but searches for them. This is her general character. She is patient under injuries, and apt and inclined to do all the good offices in her power. And under these two generals all the particulars of the character may be reduced.

III. Charity suppresses envy: It envieth not; it is not grieved at the good of others; neither at their gifts nor at their good qualities, their honours not their estates. If we love our neighbour we shall be so far from envying his welfare, or being displeased with it, that we shall share in it and rejoice at it. His bliss and sanctification will be an addition to ours, instead of impairing or lessening it. This is the proper effect of kindness and benevolence: envy is the effect of ill-will. The prosperity of those to whom we wish well can never grieve us; and the mind which is bent on doing good to all can never with ill to any.

IV. Charity subdues pride and vain-glory; It vaunteth not itself, is not puffed up, is not bloated with self-conceit, does not swell upon its acquisitions, nor arrogate to itself that honour, or power, or respect, which does not belong to it. It is not insolent, apt to despise others, or trample on them, or treat them with contempt and scorn. Those who are animated with a principle of true brotherly love will in honour prefer one another, Rom. xii. 10. They will do nothing out of a spirit of contention or vain-glory, but in lowliness of mind will esteem others better than themselves, Phil. ii. 3. True love will give us an esteem of our brethren, and raise our value for them; and this will limit our esteem of ourselves, and prevent the tumours of self-conceit and arrogance. These ill qualities can never grow out of tender affection for the brethren, nor a diffusive benevolence. The word rendered in our translation vaunteth itself bears other significations; nor is the proper meaning, as I can find, settled; but in every sense and meaning true charity stands in opposition to it. The Syriac renders it, non tumultuatur—does not raise tumults and disturbances. Charity calms the angry passions, instead of raising them. Others render it, Non perperàm et perversè agit—It does not act insidiously with any, seek to ensnare them, nor tease them with needless importunities and addresses. It is not froward, nor stubborn and untractable, nor apt to be cross and contradictory. Some understand it of dissembling and flattery, when a fair face is put on, and fine words are said, without any regard to truth, or intention of good. Charity abhors such falsehood and flattery. Nothing is commonly more pernicious, nor more apt to cross the purposes of true love and good will.

V. Charity is careful not to pass the bounds of decency; ouk aschemonei—it behaveth not unseemly; it does nothing indecorous, nothing that in the common account of men is base or vile. It does nothing out of place or time; but behaves towards all men as becomes their rank and ours, with reverence and respect to superiors, with kindness and condescension to inferiors, with courtesy and good-will towards all men. It is not for breaking order, confounding ranks bringing all men on a level; but for keeping up the distinction God has made between men, and acting decently in its own station, and minding its own business, without taking upon it to mend, or censure, or despise, the conduct of others. Charity will do nothing that misbecomes it.

VI. Charity is an utter enemy to selfishness: Seeketh not its own, does not inordinately desire nor seek its own praise, or honour, or profit, or pleasure. Indeed self-love, in some degree, is natural to all men, enters into their very constitution. And a reasonable love of self is by our Saviour made the measure of our love to others, that charity which is here described, Thou shalt love thy neighbour as thyself. The apostle does not mean that charity destroys all regard to self; he does not mean that the charitable man should never challenge what is his own, but utterly neglect himself and all his interests. Charity must then root up that principle which is wrought into our nature. But charity never seeks its own to the hurt of others, or with the neglect of others. It often neglects its own for the sake of others; prefers their welfare, and satisfaction, and advantage, to its own; and it ever prefers the weal of the public, of the community, whether civil or ecclesiastical, to its private advantage. It would not advance, nor aggrandize, nor enrich, nor gratify itself, at the cost and damage of the public.

VII. It tempers and restrains the passions. Ou paroxynetai—is not exasperated. It corrects a sharpness of temper, sweetens and softens the mind, so that it does not suddenly conceive, nor long continue, a vehement passion. Where the fire of love is kept in, the flames of wrath will not easily kindle, nor long keep burning. Charity will never be angry without a cause, and will endeavour to confine the passions within proper limits, that they may not exceed the measure that is just, either in degree or duration. Anger cannot rest in the bosom where love reigns. It is hard to be angry with those we love, but very easy to drop our resentments and be reconciled.

VIII. Charity thinks no evil. It cherishes no malice, nor gives way to revenge: so some understand it. It is not soon, nor long, angry; it is never mischievous, nor inclined to revenge; it does not suspect evil of others, ou logizetai to kakon—it does not reason out evil, charge guilt upon them by inference and innuendo, when nothing of this sort appears open. True love is not apt to be jealous and suspicious; it will hide faults that appear, and draw a veil over them, instead of hunting and raking out those that lie covered and concealed: it will never indulge suspicion without proofs, but will rather incline to darken and disbelieve evidence against the person it affects. It will hardly give into an ill opinion of another, and it will do it with regret and reluctance when the evidence cannot be resisted; hence it will never be forward to suspect ill, and reason itself into a bad opinion upon mere appearances, nor give way to suspicion without any. It will not make the worst construction of things, but put the best face that it can on circumstances that have no good appearance.

IX. The matter of its joy and pleasure is here suggested: 1. Negatively: It rejoiceth not in iniquity. It takes no pleasure in doing injury or hurt to any. It thinks not evil of any, without very clear proof. It wishes ill to none, much less will it hurt or wrong any, and least of all make this matter of its delight, rejoice in doing harm and mischief. Nor will it rejoice at the faults and failings of others, and triumph over them, either out of pride or ill-will, because it will set off its own excellences or gratify its spite. The sins of others are rather the grief of a charitable spirit than its sport or delight; they will touch it to the quick, and stir all its compassion, but give it no entertainment. It is the very height of malice to take pleasure in the misery of a fellow-creature. And is not falling into sin the greatest calamity that can befal one? How inconsistent is it with Christian charity, to rejoice at such fall! 2. Affirmatively: It rejoiceth in the truth, is glad of the success of the gospel, commonly called the truth, by way of emphasis, in the New Testament; and rejoices to see men moulded into an evangelical temper by it, and made good. It takes no pleasure in their sins, but is highly delighted to see them do well, to approve themselves men of probity and integrity. It gives it much satisfaction to see truth and justice prevail among men, innocency cleared, and mutual faith and trust established, and to see piety and true religion flourish.

X. It beareth all things, it endureth all things, panta stegei, panta hypomenei. Some read the first, covers all things. So the original also signifies. Charity will cover a multitude of sins, 1 Pet. iv. 8. It will draw a veil over them, as far as it can consistently with duty. It is not for blazing nor publishing the faults of a brother, till duty manifestly demands it. Necessity only can extort this from the charitable mind. Though such a man be free to tell his brother his faults in private, he is very unwilling to expose him by making them public. Thus we do by our own faults, and thus charity would teach us to do by the faults of others; not publish them to their shame and reproach, but cover them from public notice as long as we can, and be faithful to God and to others. Or, it beareth all things,—will pass by and put up with injuries, without indulging anger or cherishing revenge, will be patient upon provocation, and long patient, panta hypomenei—holds firm, though it be much shocked, and borne hard upon; sustains all manner of injury and ill usage, and bears up under it, such as curses, contumacies, slanders, prison, exile, bonds, torments, and death itself, for the sake of the injurious, and of others; and perseveres in this firmness. Note, What a fortitude and firmness fervent love will give the mind! What cannot a lover endure for the beloved and for his sake! How many slights and injuries will he put up with! How many hazards will he run and how many difficulties encounter!

XI. Charity believes and hopes well of others: Believeth all things; hopeth all things. Indeed charity does by no means destroy prudence, and, out of mere simplicity and silliness, believe every word, Prov. xiv. 15. Wisdom may dwell with love, and charity be cautious. But it is apt to believe well of all, to entertain a good opinion of them when there is no appearance to the contrary; nay, to believe well when there may be some dark appearances, if the evidence of ill be not clear. All charity is full of candour, apt to make the best of every thing, and put on it the best face and appearance? it will judge well, and believe well, as far as it can with any reason, and will rather stretch its faith beyond appearances for the support of a kind opinion; but it will go into a bad one with the upmost reluctance, and fence against it as much as it fairly and honestly can. And when, in spite of inclination, it cannot believe well of others, it will yet hope well, and continue to hope as long as there is any ground for it. It will not presently conclude a case desperate, but wishes the amendment of the worst of men, and is very apt to hope for what it wishes. How well-natured and amiable a thing is Christian charity? How lovely a mind is that which is tinctured throughout with such benevolence, and has it diffused over its whole frame! Happy the man who has this heavenly fire glowing in his heart, flowing out of his mouth, and diffusing its warmth over all with whom he has to do! How lovely a thing would Christianity appear to the world, if those who profess it were more actuated and animated by this divine principle, and paid a due regard to a command on which its blessed author laid a chief stress! A new commandment give I to you, that you love one another, as I have loved you, that you also love one another, John xiii. 34. By this shall all men know that you are my disciples, v. 35. Blessed Jesus! how few of thy professed disciples are to be distinguished and marked out by this characteristic!

Charity Commended. (a. d. 57.)

8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. 9 For we know in part, and we prophesy in part. 10 But when that which is perfect is come, then that which is in part shall be done away. 11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. 12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. 13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.

Here the apostle goes on to commend charity, and show how much it is preferable to the gifts on which the Corinthians were so apt to pride themselves, to the utter neglect, and almost extinction, of charity. This he makes out,

I. From its longer continuance and duration: Charity never faileth. It is a permanent and perpetual grace, lasting as eternity; whereas the extraordinary gifts on which the Corinthians valued themselves were of short continuance. They were only to edify the church on earth, and that but for a time, not during its whole continuance in this world; but in heaven would be all superseded, which yet is the very seat and element of love. Prophecy must fail, that is, either the prediction of things to come (which is its most common sense) or the interpretation of scripture by immediate inspiration. Tongues will cease, that is, the miraculous power of speaking languages without learning them. There will be but one language in heaven. There is no confusion of tongues in the region of perfect tranquility. And knowledge will vanish away. Not that, in the perfect state above, holy and happy souls shall be unknowing, ignorant: it is a very poor happiness that can consist with utter ignorance. The apostle is plainly speaking of miraculous gifts, and therefore of knowledge to be had out of the common way (see ch. xiv. 6), a knowledge of mysteries supernaturally communicated. Such knowledge was to vanish away. Some indeed understand it of common knowledge acquired by instruction, taught and learnt. This way of knowing is to vanish away, though the knowledge itself, once acquired, will not be lost. But it is plain that the apostle is here setting the grace of charity in opposition to supernatural gifts. And it is more valuable, because more durable; it shall last, when they shall be no more; it shall enter into heaven, where they will have no place, because they will be of no use, though, in a sense, even our common knowledge may be said to cease in heaven, by reason of the improvement that will then be made in it. The light of a candle is perfectly obscured by the sun shining in its strength.

II. He hints that these gifts are adapted only to a state of imperfection: We know in part, and we prophesy in part, v. 9. Our best knowledge and our greatest abilities are at present like our condition, narrow and temporary. Even the knowledge they had by inspiration was but in part. How little a portion of God, and the unseen world, was heard even by apostles and inspired men! How much short do others come of them! But these gifts were fitted to the present imperfect state of the church, valuable in themselves, but not to be compared with charity, because they were to vanish with the imperfections of the church, nay, and long before, whereas charity was to last for ever.

III. He takes occasion hence to show how much better it will be with the church hereafter than it can be here. A state of perfection is in view (v. 10): When that which is perfect shall come, then that which is in part shall be done away. When the end is once attained, the means will of course be abolished. There will be no need of tongues, and prophecy, and inspired knowledge, in a future life, because then the church will be in a state of perfection, complete both in knowledge and holiness. God will be known then clearly, and in a manner by intuition, and as perfectly as the capacity of glorified minds will allow; not by such transient glimpses, and little portions, as here. The difference between these two states is here pointed at in two particulars: 1. The present state is a state of childhood, the future that of manhood: When I was a child, I spoke as a child (that is, as some think, spoke with tongues), I understood as a child; ephronoun—sapiebam (that is, "I prophesied, I was taught the mysteries of the kingdom of heaven, in such an extraordinary way as manifested I was not out of my childish state"), I thought, or reasoned, elogizomen, as a child; but, when I became a man, I put away childish things. Such is the difference between earth and heaven. What narrow views, what confused and indistinct notions of things, have children, in comparison of grown men! And how naturally do men, when reason is ripened and matured, despise and relinquish their infant thoughts, put them away, reject them, esteem as nothing! Thus shall we think of our most valued gifts and acquisitions in this world, when we come to heaven. We shall despise our childish folly, in priding ourselves in such things when we are grown up to men in Christ. 2. Things are all dark and confused now, in comparison of what they will be hereafter: Now we see through a glass darkly (en ainigmati, in a riddle), then face to face; now we know in part, but then we shall know as we are known. Now we can only discern things at a great distance, as through a telescope, and that involved in clouds and obscurity; but hereafter the things to be known will be near and obvious, open to our eyes; and our knowledge will be free from all obscurity and error. God is to be seen face to face; and we are to know him as we are known by him; not indeed as perfectly, but in some sense in the same manner. We are known to him by mere inspection; he turns his eye towards us, and sees and searches us throughout. We shall then fix our eye on him, and see him as he is, 1 John iii. 2. We shall know how we are known, enter into all the mysteries of divine love and grace. O glorious change! To pass from darkness to light, from clouds to the clear sunshine of our Saviour's face, and in God's own light to see light! Ps. xxxvi. 9. Note, It is the light of heaven only that will remove all clouds and darkness from the face of God. It is at best but twilight while we are in this world; there it will be perfect and eternal day.

IV. To sum up the excellences of charity, he prefers it not only to gifts, but to other graces, to faith and hope (v. 13): And now abide faith, hope, and charity; but the greatest of these is charity. True grace is much more excellent than any spiritual gifts whatever. And faith, hope, and love, are the three principal graces, of which charity is the chief, being the end to which the other two are but means. This is the divine nature, the soul's felicity, or its complacential rest in God, and holy delight in all his saints. And it is everlasting work, when faith and hope shall be no more. Faith fixes on the divine revelation, and assents to that: hope fastens on future felicity, and waits for that: and in heaven faith well be swallowed up in vision, and hope in fruition. There is no room to believe and hope, when we see and enjoy. But love fastens on the divine perfections themselves, and the divine image on the creatures, and our mutual relation both to God and them. These will all shine forth in the most glorious splendours in another world, and there will love be made perfect; there we shall perfectly love God, because he will appear amiable for ever, and our hearts will kindle at the sight, and glow with perpetual devotion. And there shall we perfectly love one another, when all the saints meet there, when none but saints are there, and saints made perfect. O blessed state! How much surpassing the best below! O amiable and excellent grace of charity! How much does it exceed the most valuable gift, when it outshines every grace, and is the everlasting consummation of them! When faith and hope are at an end, true charity will burn for ever with the brightest flame. Note, Those border most upon the heavenly state and perfection whose hearts are fullest of this divine principle, and burn with the most fervent charity. It is the surest offspring of God, and bears his fairest impression. For God is love, 1 John iv. 8, 16. And where God is to be seen as he is, and face to face, there charity is in its greatest height—there, and there only, will it be perfected.

CHAP. XIII. Verſe 1. Though I ſpeak with the tongues]

THe Corinthians gloried much in this gift of tongues: But this a man may have, and yet periſh, as Mithridates, [non-Latin text not transcribed], &c. Plut. who is ſaid to have ſpoken two and twenty languages. And Cleopatra was a great linguiſt, ſhe could give anſwers to Ethiopian, Hebrew, Arabick, Syrian, Median and Parthian Embaſſadours, ſaith Plutarch: yea ſhe could turn and tune her tongues as an inſtrument of many ſtrings, to what dialect ſhe pleaſed.

And of Angels] Not that angels have tongues; as neither have they wings, though they are ſaid to flie, and even unto wearineſſe of flight, Dan 9 21. A certain Frier undertook to ſhew to the people a feather of the Angel Gabriels wing, and ſo verified the old proverb, A Frier a lier. Carltons thank. Remem. p. 174. But the Apoſtle here uſeth an high kinde of expreſſion, ſuch as is uſed, Act. 6.15. Pſal 78.25. Unleſſe perhaps, ſaith Chryſostome here, the angels have. ſuo modo, ſua co[illegible: 1 letter]oquia. The Schoolmen have great diſputes about it, and tell us, that when an angel hath a conceit in his minde of any thing, with a deſire that another ſhould underſtand it, it is enough, it is done immediately. But are not theſe they that intrude into thoſe things that they have not ſeen, Coloſ. 2.18. underſtanding neither what they ſay, nor whereof they affirm, 1 Tim. 1.7. Like unto theſe are our new Millenaries, that upon a miſtake of ſome high expreſſions in Scripture, which deſcribe the judgements poured out upon Gods enemies in making a way to the Jews converſion by the patern of the laſt judgement, think that Jeſus Chriſt ſhall come from heaven again, and raign here upon earth a thouſand years.See M. Co[illegible: 1 letter]tons ſixth viol, p. 26

Verſe 2. And have no charity] If I knew and did all for oſtentation, not for edification: As Stephen Gardiner,Act. and Mon. fol. 1020. who blew up his gifts to the view of others, as Butchers blow up their fleſh.

Verſe 4. Though I beſtow all my goods] Unleſſe I draw out my ſoul as well as my ſheaf to the hungry, Iſa. 58.10. Many ſhrink up charity to an handbreth to giving of alms.

And though I give my body, &c.] As Servetus the heretike did at Geneva, anno 1555.Calv. opuſc. So Manzius the Anabaptiſt gave his body to be drowned at Tigure, anno 1527.Scultet. Annal. Fiſher Biſhop of Rochester to be beheaded, for holding the Popes ſupremacy. Frier Forreſt to be hanged,Act. and Mon. fol. 1005. for the ſame cauſe. And how many of our Popiſh Martyrs (malefactours or traitours, I ſhould ſay) have worne the Tiburn-tippet, as Father Latimer phraſeth it? And more of them muſt; for they be ſome of them knaves all, as the L. Audley Chancellour of England once ſaid to the 13. Callice priſoners for religion,Act. and Mon. fol. 1117. whom he diſcharged: and like bels they will never be well tuned, till well hanged.

Verſe 4. [non-Latin text not transcribed]. And is kinde] Or, is eaſie to be made uſe of, ready to any good office. Charity is no churl.

Vaunteth not it ſelf] With the ſcorn of others. Arrianus ſaith,In Epictet. lib. 3. that he is [non-Latin text not transcribed], that blameth others, and is reſtleſſe in himſelf. Such an one was Timon of old, and Laurentius Valla alate.

Is not puffed up] Hence charity is pourtraied as a naked childe with a merry countenance, covered in a cloud, with a bloudy heart in the right hand, giving honey to a Bee without wings.

Verſe 5. [non-Latin text not transcribed] Behave it ſelf unſeemly] Or, doth not diſgrace any one.

Is not eaſily provoked] Fals not into any ſharp fit (as they did, [non-Latin text not transcribed]. Act. 15.39.) ſo as that her teeth are ſet on edge, or that ſhe ſhould ſhew her anger by the trembling of the body.

Thinketh no evil] Is not ſuſpicious, or doth not meditate revenge.

Verſe 6.D. Sclatter. Rejoyceth with the truth] Nulla est igitur inter malos charitas, ſed conjuratio potiùs, ſaith a grave Expoſitour. It is not charity, but conſpiracy that is found in wicked men.

Verſe 7. Beareth all things] Covereth faults with her large mantle, [non-Latin text not transcribed]. diſſembleth injuries, ſwalloweth down whole many pils, that would prove very bitter in the chewing.

Beleeveth all things] Is candid and ingenuous, yet not blinde and blockiſh. No man may raviſh me out of my wits, ſaith one; to conclude as Walter Mapes did of his Church of Rome, after he had related the groſſe ſimony of the Pope; Sit tamen Domina mater que noſtra Roma baculus in aqua fractus, & abſit credere quae vidimus. If a Papiſt ſee one of their Prieſts kiſſing a woman, he is by their Canon-law bid to believe, that the Prieſt is giving her counſel only. Their rule to their novices is, Tu & Aſinus unum eſtote.

Endureth all things] Love, as it is a paſſion, ſo it is tried rather by paſſions then actions.

Verſe 8. Prophecies, they ſhall fail] The Arch-prophet ſhall teach us immediately, as he had done Moſes and Elias, who appearing to Chriſt in the transfiguration, knew, and could ſay far more to our Saviour for his comfort and confirmation againſt the bitternes of his death, then ever they could, whiles here living upon earth, Luk. 9.31.

Whether there be knowledge] Got by ſtudy and communicated to others. For Lilmod lelammed, ſay the Rabbins, we therefore learn that we may teach.

Verſe 9. We prophecy in part] We therefore know but imperfectly, becauſe we are taught but imperfectly. My greateſt knowledge,Melch. Adam. ſaid Chytraeus, is to know that I know nothing. And not only in moſt other things am I ignorant, ſaid Auſtin, Aug epiſt. 119. cap. 21. but even in the Scriptures (my chief ſtudy and trade of life) Multò plura neſcio quam ſcio. The Rabbins in their Comments upon Scripture, when they meet with hard knots that they cannot explicate, they ſolve all with this, Elius cum venerit, ſolvet omnia.

Verſe 10. Then that which is in part] As the old ſlough fals off, when the new skinne comes on. As a man returns no more to the free ſchool, that hath proceeded in the Univerſity.

Verſe 11. When I was a childe] Adrian 6. before he became Pope, taxed the Church of Rome for many errours: but afterwards, being deſired to reform them, he wickedly abuſed theſe words for an anſwer, When I was a childe, I ſpake as a childe, &c. but now being a man, &c.

Verſe 12. In a glaſſe, &c.] See Numb. 12.8.

Even as I am known] We ſhall know the creatures by knowing God: as God now knows all his works, by knowing himſelf.

Verſe 13. The greatest of theſe] Becauſe longeſt laſting. Gifts that ſuppoſe imperfection in us, as faith and hope, or miſery in others, as pity, &c. ſhall be put away.

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 2Cor 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. αγαπηνδεμηεχω. 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 αγαπη 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, Romm 5:5, Eph 2:4, 2Thes 3:5;

(d.) the effect or proof of beneficence, favour conferred, Eph 1:15, 2Thes 2:10, 1Jn 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, (1Cor 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," (αλαλαζον) from αλαλη or αλαλα, 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: Mk 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" 2Cor 12:4 (+) "charity" "Love" (b) "I am become" 1Pet 4:8

And though I have the gift of prophecy. 1Cor 12:10; 1Cor 14:1.

And understand all mysteries. On the meaning of the word mystery, 1Cor 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. 1Cor 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, (Mt 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 Mt 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" 1Cor 14:1 (*) "mysteries" "unknown truths" (a) "move mountains" Mt 17:20 (+) "charity" "love" (b) "I am nothing" Mt 21:19

And though I bestow. The Greek word here used (ψωμιζω), from ψαω, 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, (Lk 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 Mt 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, Dan 3:19-26. Comp. Heb 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" Mt 6:1,2 (d) "though I give my body" Mt 7:22:23, Jas 2:14 (+) "charity" "love"

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 (μακροθυμει 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, 2Cor 6:6, Gal 5:22, Eph 4:2, Col 3:12 1Timm 1:16, 2Ti 3:10, 4:2, 1Pet 3:20, 2Pet 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 1Pet 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. ουζηλοι. 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, (1Cor 12:31); 1Cor 14:1, 1Cor 14:39; 2Cor 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, Jas 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. (περπερευεται, from περπερος, 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. φυσιουται. This word means, to blow, to puff, to pant; then to inflate with pride, and vanity, and self-esteem. See the word explained: 1Cor 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 (1Cor 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" Prov 10:12 (a) "envieth" Jas 3:16 (b) "puffed up" Col 2:18 (1) "vaunteth" "is not rash"

Doth not behave itself unseemly, ουκασχημονει. This word occurs in 1Cor 7:36. 1Cor 7:36. It means, to conduct improperly, or disgracefully, or in a manner to deserve reproach. Love seeks that which is proper or becoming in the circumstances and relations of life in which we are placed. It prompts to the due respect for superiors, producing veneration and respect for their opinions; and it prompts to a proper regard for inferiors, not despising their rank, their poverty, their dress, their dwellings, their pleasures, their views of happiness; it prompts to the due observance of all the relations of life, as those of a husband, wife, parent, child, brother, sister, son, daughter, and produces a proper conduct and deportment in all these relations. The proper idea of the phrase is, that it prompts to all that is fit and becoming in life; and would save from all that is unfit and unbecoming. There may be included in the word also the idea that it would prevent anything that would be a violation of decency or delicacy. It is well known that the Cynics were in the habit of setting at defiance all the usual ideas of decency; and indeed this was, and is, commonly done in the temples of idolatry and pollution everywhere. Love would prevent this, because it teaches to promote the happiness of all, and of course to avoid everything that would offend purity of taste and mar enjoyment. In the same way it prompts to the fit discharge of all the relative duties, because it leads to the desire to promote the happiness of all. And in the same manner it would lead a man to avoid profane and indecent language, improper allusions, double meanings and innuendoes, coarse told vulgar expressions, because such things pain the ear and offend the heart of purity and delicacy. There is much that is indecent and unseemly still in society that would be corrected by Christian love. What a change would be produced, if, under the influence of that love, nothing should be said or done in the various relations of life but what would be seemly, fit, and decent! And what a happy influence would the prevalence of this love have on the intercourse of mankind!

Seeketh not her own. There is, perhaps, not a more striking or important expression in the New Testament than this; or one that more beautifully sets forth the nature and power of that love which is produced by true religion. Its evident meaning is, that it is not selfish; it does not seek its own happiness exclusively or mainly; it does not seek its own happiness to the injury of others. This expression is not, however, to be pressed as if Paul meant to teach that a man should not regard his own welfare at all; or have no respect to his health, his property, his happiness, or his salvation. Every man is bound to pursue such a course of life as will ultimately secure his own salvation. But it is not simply or mainly that he may be happy that he is to seek it, it is, that he may thus glorify God his Saviour; and accomplish the great design which his Maker has had in view in his creation and redemption. If his happiness is the main or leading thing, it proves that he is supremely selfish; and selfishness is not religion. The expression here used is comparative, and denotes that this is not the main, the chief, the only thing which one who is under the influence of love or true religion will seek. True religion, or love to others, will prompt us to seek their welfare with self-denial and personal sacrifice and toil. Similar expressions, to denote comparison, occur frequently in the sacred Scriptures. Thus, where it is said, (Hoss 6:6, Mic 6:8, Mt 9:13,) "I desired mercy, and not sacrifice;" it is meant, "I desired mercy more than I desired sacrifice; I did not wish that mercy should be forgotten or excluded in the attention to the mere ceremonies of religion." The sense here is, therefore, that a man under the influence of true love or religion does not make his own happiness or salvation the main or leading thing; he does not make all other things subservient to this; he seeks the welfare of others, and desires to promote their happiness and salvation, even at great personal sacrifice and self-denial. It is the characteristic of the man, not that he promotes his own worth, health, happiness, or salvation, but that he lives to do good to others. Love to others will prompt to that, and that alone. There is not a particle of selfishness in true love. It seeks the welfare of others, and of all others. That true religion will produce this, is evident everywhere in the New Testament; and especially in the life of the Lord Jesus, whose whole biography is comprehended in one expressive declaration, "who went about DOING GOOD," Acts 10:38. It follows from this statement,

(1.) that no man is a Christian who lives for himself alone; or who makes it his main business to promote his own happiness and salvation.

(2.) No man is a Christian who does not deny himself; or no one who is not willing to sacrifice: his own comfort, time, wealth, and ease, to advance the welfare of mankind.

(3.) It is this principle which is yet to convert the world. Long since the whole world would have been converted, had all Christians been under its influence. And when ALL Christians make it their grand object not to seek their own, but the good of others; when true charity shall occupy its appropriate place in the heart of every professed child of God, then this world will be speedily converted to the Saviour. Then there will be no want of funds to spread Bibles and tracts; to sustain missionaries, or to establish colleges and schools; then there will be no want of men who shall be willing to go to any part of the earth to preach the gospel; and then there will be no want of prayer to implore the Divine mercy on a ruined and perishing world. Oh, may the time soon come when all the selfishness in the human heart shall be dissolved, and when the whole world shall be embraced in the benevolence of Christians, and the time, and talent, and wealth of the whole church shall be regarded as consecrated to God, and employed and expended under the influence of Christian love! 1Cor 10:24.

Is not easily provoked, παροξυνεται. This word occurs in the New Testament only in one other place. Acts 17:16: "His spirit was stirred within him when he saw the city wholly given to idolatry." Acts 17:16. The word properly means, to sharpen by, or with, or on anything, (from οξυς, sharp,) and may be applied to the act of sharpening a knife or sword; then it means, to sharpen the mind, temper, courage of any one; to excite, impel, etc. Here it means, evidently, to rouse to anger; to excite to indignation or wrath. Tindal renders it, "Is not provoked to anger." Our translation does not exactly convey the sense. The word "easily" is not expressed in the original. The translators have inserted it to convey the idea that he who is under the influence of love, though he may be provoked--that is, injured--or though there might be incitements to anger, yet that he would not be roused, or readily give way to it. The meaning of the phrase in the Greek is, that a man who is under the influence of love or religion is not prone to violent anger or exasperation; it is not his character to be hasty, excited, or passionate. He is calm, serious, patient. He looks soberly at things; and though he may be injured yet he governs his passions, restrains his temper, subdues his feelings. This, Paul says, would be produced by love. And this is apparent. If we are under the influence of benevolence or love to any one, we shall not give way to sudden bursts of feeling. We shall look kindly on his actions; put the best construction on his motives; deem it possible that we have mistaken the nature or the reasons of his conduct; seek or desire explanation, (Mt 5:23,24;) wait till we can look at the case in all its bearings; and suppose it possible that he may be influenced by good motives, and that his conduct will admit a satisfactory explanation. That true religion is designed to produce this, is apparent everywhere in the New Testament, and especially from the example of the Lord Jesus; that it actually does produce it, is apparent from all who come under its influence in any proper manner. The effect of religion is nowhere else more striking and apparent than in changing a temper naturally quick, excitable, and irritable, to one that is calm, and gentle, and subdued. A consciousness of the presence of God will do much to produce this state of mind; and if we truly loved all men, we should be soon angry with none.

Thinketh no evil. That is, puts the best possible construction on the motives and the conduct of others. This expression also is comparative. It means that love, or that a person under the influence of love, is not malicious, censorious, disposed to find fault, or to impute improper motives to others. It is not only "not easily provoked," not soon excited, but it is not disposed to think that there was any evil intention even in cases which might tend to irritate or exasperate us. It is not disposed to think that there was any evil in the case; or that what was done was with any improper intention or design; that is, it puts the best possible construction on the conduct of others, and supposes, as far as can be done, that it was in consistency with honesty, truth, friendship, and love. The Greek word (λογιζεται) is that which is commonly rendered impute, and is correctly rendered here thinketh. It means, does not reckon, charge, or impute to a man any evil intention or design. We desire to think well of the man whom we love; nor will we think ill of his motives, opinions, or conduct, until we are compelled to do so by the most irrefragable evidence. True religion, therefore, will prompt to charitable judging; nor is there a more striking evidence of the destitution of true religion, than a disposition to impute the worst motives and opinions to a man.

(c) "not her own" 1Cor 10:24 (d) "not easily provoked" Prov 14:17

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, (Rom 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 Php 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" Rom 1:32 (1) "in" "with"

Beareth all things. 1Cor 9:12. Doddridge renders this, "covers all things." The word here used (στεγει) properly means, to cover, (from στεγη, a covering, roof; Mt 8:8, Lk 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 1Thes 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 1Cor 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" Rom 15:1 (c) "believeth" Ps 119:65 (d) "hopeth" Rom 8:24 (e) "endureth" Job 13:15

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 (εκπιπτει) denotes, properly, to fall out of, to fall from or off; and may be applied to the stars of heaven falling, (Mk 13:25,) or to flowers that fall or fade, (Jas 1:11, 1Pet 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. 1Cor 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. 1Cor 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, (Gen 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. 1Cor 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 1Cor 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, (1Cor 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"

For we know in part. Comp. 1Cor 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. 1Cor 8:2. This idea of the obscurity and imperfection of our knowledge, as compared with heaven, the apostle illustrates (1Cor 13:11) by comparing it with the knowledge which a child has, compared with that in maturer years; and (1Cor 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" 1Cor 8:2

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" 1Jn 3.2

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 (νηπιος) 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"

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 (εσοπτρον) means, properly, a mirror, a looking-glass. The mirrors of the ancients were usually made of polished metal, Ex 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, εναινιγματι. 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. 1Cor 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, (καθως,) 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" 2Cor 3:18 (*) "darkly" "a dim glass"

And now abideth. Remains, (μενει). 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, (1Cor 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" He 10:35,39, 1Pet 1:21

Here our apostle begins a comparison between gifts and graces, and shows how much more excellent and desirable the saving graces of the Spirit are, than all those pompous and miraculous gifts, in which there is no real excellency, and nothing for which we should desire them, but only upon the score of usefulness and serviceableness to the church.

And he instances first in the gifts of tongues: Though I speak with the tongues of men and angels; that is, though I had the gift of tongues, or speaking divers languages in the highest measure and most exalted degree; could I preach and pray like an angel, discourse and talk beyond the rate of any mortal man, and have not the grace of love and charity; alas! what is all this to God, who is not taken with a noisy sound, as children are with a musical instrument!

Behold here, that the tongues of men or angels could have said nothing more plain or emphatical, to show how much more excellent the saving graces of the Spirit are than miraculous gifts, which commend us not to God, render us not like God, nor any ways qualify us for the enjoyment of him, giving him no intrinsic worth, or inherent excellency. They only proclaim God's goodness towards us, but are no ways evidential of any goodness in us towards him. Gifts are like the gold which adorns the temple, but grace is like the altar which sanctifies the gold.

Farther, Suppose I had the spirit of prophecy, and could speak by inspiration of things present, and things to come, and could understand deep and difficult points in God's word and works, what is this more than Balaam had?

And suppose I have all faith, that is, the highest degree of miraculous faith, so that I could remove mountains; yet this, severed from charity, or the predominant love of God and our neighbour, is all nothing. And I am nothing, that is, nothing worth in the sight of God.

Observe here, That miraculous faith may be severed from charity, but justifying faith cannot, which always worketh by love; and wherever that grace is found, it gives value and acceptance to all other graces.

Faith without charity is but a dead assent; hope without charity is but like a tympany, the bigger it grows, the more dangerous it proves; and the most diffusive alms-giving, without love, is but a sacrifice to vanity.

Observe here, 1. That alms amy be given without true love to God, or our neighbour for God's sake; they may be given out of mere natural pity to the poor, out of a desire to be well thought of, and well spoken of by men, out of an opinion of merit, and obliging God, or from some other cause, which includes not love either to God or man; and wherever they are thus given, they profit nothing to salvation.

The Greek word for feeding the poor here, signifies to divide victuals in several pieces, and so distribute it amongst the poor.

Lord! what a consideration is this, that a man may do all the external works of mercy, even the highest and most transcendent works, and yet want true love to God and his neighbour!

Observe, 2. That as alms may be given, so martyrdom may be undergone, without charity. If I give my body to be burned; that is, if I have so much fortitude and courage as to lay down my life for Christ and his truth, which is such an high expression of my obedience to him as angels are not capable of performing, yet, without charity, burning is but a vain-glorious blaze; and instead of sealing the truth with our blood, we seal but our own shame and folly.

Observe, 3. The apostle says not, If I be burnt, persecuted, and put to death by others: but if I give myself to be burned, if I voluntarily and freely offer up myself, not to imprisonment only, but to death itself, yea, to the most terrible kind of death, burning; yet if all this be not from a right principle and sincere end, if all this be without true love to God, and his glory, church, and truth, it will avail nothing to salvation.

Learn hence, That no kind of external sufferings, though ever so grievous, either for the truth of Christ indeed, or for that which a man's conscience judges to be the truth of Christ, is a sure and infallible sign of a gracious state: a man may suffer for truth, but not for truth's sake, only for interest's sake; he may suffer from a natural strength and stoutness of spirit, and not from a spiritual fortitude wrought in him by the Spirit of God.

Ah, Lord! how miserable is it to be burnt with fire here for Christ; and to hear him say afterward, Depart, ye cursed, into everlasting fire! It is indeed a great matter to suffer for Christ, but much greater to suffer with such a disposition of heart as Christ requires.

Here the apostle enters upon the description and commendation of the grace and duty of charity, and declares several excellent effects and properties of it; namely, It suffereth long, and is kind; that is, the charitable man is kind to all, patient towards all; he can bear injuries and reproaches very long, without either desiring or endeavouring to revenge them.

It envieth not; that is, he envieth neither the power, nor profit, nor preferment, nor applause, nor precedency, of any man; but is well pleased with the happiness of every man, and laments their misfortunes.

Charity vaunteth not itself, is not puffed up; that is, it suppresses all self-applauding and admiring thoughts, all arrogancy in assuming to ourselves, and undervaluing of others.

That is, charity, or true love to our neighbour, will restrain us from all uncomely deportment towards him; it will not suffer us to do an ill or indecent thing to any one; it breaks not forth into violent and ungovernable passions upon any provocations, how just soever, how great soever.

Seeketh not her own; that is, her own praise, profit, or pleasure; it seeketh it not inordinately, it seeketh it not injuriously, either in the neglect of others, or to the hurt of others. Charity is not selfish, but generous.

It is not easily provoked; that is, charity is not provoked readily to think, speak, or act, unduly, by small injuries or occasions; but beareth, forbeareth, and forgiveth.

Thinketh no evil; that is, of any person groundlessly, but construes and interprets every thing in the best sense; for lightly to take up an evil report of our neighbour, to think or suspect, much more to believe and report, any evil of him, without sufficient evidence against him, is a violation of the law of charity.

Charity rejoices not in any evil done, either,

1. By ourselves, in the commission or after-contemplation of it; or,

2. By others. Lord, how sad it is when it becomes matter of mirth and sport, to see another stab at once the Christian name, and his own soul!

Or, 3. It rejoices not in any evil done to others; charity suffers no man to be pleased or delighted with any deceit or falsehood spoken of or done to others, or with any ill stories or malicious insinuations concerning them, or in any calamity befalling them.

But rejoiceth in the truth; that is,

1. Charity is so far from rejoicing either in the falls or misfortunes of others, that it rejoices when the truth and innocency, the righteousness and equity, of any person or cause is made evident and manifest. A good man rejoices when he sees any suspected for, or charged with, iniquity, upon due examination cleared and acquitted.

Or, 2. Rejoiceth in the truth; that is, in men's loving truth, doing justly, and living righteously, according to the rule of truth, the gospel.

Oh! what a complacency and inward pleasure doth it beget in a good man's mind, when he beholds truth and righteousness, piety and goodness, prevailing in the world!

Charity or love has strong shoulders to bear wrongs and injuries with patience, though very hard and grievous to be borne, without returning evil for evil: it will enable us to forbear one another in love, and not cease to be kind, notwithstanding provocations.

Believeth all things; that is, charity inclines a man to believe the best of his neighbour, till the contrary appears; it interprets every thing in the best sense, and makes the fairest construction of every man's case and condition. Not that a charitable man is a credulous man, and can believe whatever he pleases; but he believeth all things, so far as either reality or probabilty, so far as truth or appearance of truth, will encourage him to do it. A charitable man is very willing to believe that things are meant as they are spoken, and intended as they are done.

Oh, how uncharitable then, and unjust, are they who believe all is ill, when they know nothing ill; and think and speak ill of them, in whom they never saw any thing but what was good!

It is not sufficient that we do not judge our neighbour maliciously, but we must not judge him ignorantly; it is an injurious and unworthy jealousy, when a person's actions are fair, to suspect his intentions.

Hopeth all things; that is, it is the genius of charity, and the character of love, to hope the best of persons and things, so far as there is any ground of hope; yea, though they carry in them some cause and colour of suspicion: it inclines us still to hope the best concerning men's intentions and actions; and if our brother be bad at present, not to despair of his amendment, but endeavour his reformation by all proper means.

Endureth all things; that is, it puts up with wrongs and injuries, without desiring, much less endeavouring, to revenge them; it causes us to endure provocation with much patience, and extinguishes all inclinations to revenge. Some will conceal their anger, but seek revenge: their malice is like slow poison, that does not discover violent symptoms, but destroys life insensibly. Others have such fierce passions, that they strike fire out of the least provocations; they inflame their resentments, by considering every circumstance that will exasperate their spirits: but charity beareth all things, endureth all things.

Charity never faileth. Holy love is an everlasting quality and employment; it shall not fail at death, as other graces do, but be perfected at death.

Repentance should accompany us to the gates of heaven, but repentance ceases for ever in heaven; for no need of repentance where there is entire innocence.

Faith is swallowed up in vision, and hope in fruition; but love is then and there in its exaltation.

Thus charity never faileth, but all other gifts will fail; prophesying, languages, sciences, and all artificial knowledge, will cease for ever; knowledge itself in heaven shall vanish away.

But how vanish?

The meaning is, that such knowledge as we have now shall vanish then; that imperfect knowledge we have now will cease and be useless then. Our present knowledge is attained with much labour and study; but it shall be no more difficult to know in heaven, than it is for the eye to open and see; the beautiful face of truth shall in a moment be unveiled to us in heaven, and the curtain drawn away by the hand of God, which interposed between us and the light.

Again: knowledge of so imperfect a degree, as now it is of, shall vanish away: here we know what we know by divine revelation, but in part; and we prophesy by inspiration, but in part.

As the imperfect twilight is done away by the opening of the perfect day; so at death, when that which is perfect takes place, then that which was imperfect shall be done away.

Blessed be God for the hopes of that blessed place and state, where all imperfections shall cease, especially the imperfection of our knowledge.

Alas! here all that we know, either of the word or works of God, is but a part, a little part; and blessed be God that this perfect state doth not succeed the imperfect one after a long interval, (at the resurrection and re-union of the body,) but the imperfect state of the soul immediately is done away by the coming of the perfect one; the glass is laid by as useless, when we come to see face to face, and eye to eye.

O happy and vast difference between the Christian's present and future state!

True, he now begins to know; he knows in part here; but verily what he here knows is little of what he should know, little of that he might know, little of that others know, little of that he desires to know, and little of that he shall know, when he comes to heaven; then all imperfections shall be done away, when that which is perfect is come.

Here the apostle compares the Christian's imperfect state of knowledge and holiness in this life to a state of childhood; his perfect state of holiness and happiness in heaven to a state of manhood.

As a child conceives, thinks, and speaks, of things suitable to his childish state; but when he comes to manly perfection, and to the full use and exercise of his reason, he then puts away childish conceptions and things: thus it is with the best of us in this life; like children we conceive and think, we discourse and speak, of spiritual things, in a confused and imperfect manner; but when we arrive at our state of manly perfection in heaven, we shall have knowledge and all other graces perfected.

Learn hence, That Christians must stay for perfect knowledge till they come to maturity and ripeness of age; children must not expect to know what men know. Solomon's knowledge on earth, so famously celebrated, will be but ignorance, compared with the knowledge and enlargements which the saints have in heaven; there in natural things they shall be exact philosophers, in spiritual things complete divines; all dark scriptures shall be clear to them, all the knotty intrigues of providence wisely resolved: in a word, there they shall know God himself perfectly, though they can never know him to perfection.

As if the apostle had said, Now in our minority we see divine revelations, as the prophets did of old, in a dark enigmatical manner, and by symbolical representations of things upon the fancy, as in a glass; but then in the adult state of the church we shall see them after the Mosaical manner, in a way more accommodated to human nature, and as it were face to face: we shall see clearly, immediately, not by reflection, but by intuition.

These adverbs, now and then, distinguish the twofold state of gracious souls; and show what they are whilst confined to the body, and what they shall be when emancipated and freed from the body, that clog of mortality which now hangs upon them.

Observe here, 1. That our imperfect knowledge of God is set forth by seeing in a glass, because it is a weak and imperfect vision; a glass gives but a weak and languid representation of the face that is seen in it; and because it is a vanishing and transient vision, a man having looked in a glass, presently forgets what he saw there: and because it is no immediate sight, but mediante speculo, by the glass of his word and ordinances we see and understand something of God's nature and will; though after all our searchings here to find out what God is, we rather know what he is not, than are are able to declare what he is.

Observe, 2. That such as have seen God here, as in a glass, in the glass of his ordinances and providence, in the glass of his word and works, shall see him face to face, and fix their eye upon him in heaven to all eternity: when once the pious soul is unsheathed from the body, it glistens gloriously; as soon as the cage is open, this bird soars aloft, and sings melodiously.

It is death's office to beat down the partition-wall, a gross, earthly body; and then the glorified soul shall have a clear and perfect vision, an immediate and possessive vision, a satisfying and soul- transforming vision, a permanent and eternal vision, of the holy and blessed God, which the apostle here calls seeing face to face.

Observe, 3. How St. Paul in the latter words of the verse gives us a plainer expression of that which before he had spoken more darkly and obscurely: Now I know in part, but then I shall know even as also I am known.

Where note, How the apostle changes the person: before it was, we see through a glass darkly; here it is, I know in part. He had included himself before in the word we: but he doth in more apparently in saying, I. Now I know in part. When so great an apostle acknowledges the imperfection of his knowledge, who can, who dare, boast of the largeness of his understanding?

Note farther, The apostle's saying, Now I know, intimates, that he had begun his acquaintance with God here, which he expected should be improved and perfected in heaven; he that knows not God in part here, shall never know him face to face in glory; heaven is a place of perfection indeed, but nothing is perfected there, which did not commence and begin here.

Observe, 4. When the apostle says, We shall know even as we are known: he means, that we shall know God as really and truly, though not so fully and comprehensibly, as he knows us; we shall know him in his nature and attributes; then and there will his wonderful clemency be sweetly displayed, his exact justice visibly demonstrated, his perfect wisdom clearly unfolded, all the knotty intrigues of providence wisely resolved, all the mysterious depths of divine counsels fully discovered, to the delightful satisfaction of the admiring and adoring soul, who shall then see as it is seen, and know as it is known.

The design of the apostle in these words is,

1. To inform the Corinthians, that the sanctifying graces of faith, hope, and charity, are far to be preferred before all the fore -mentioned extraordinary gifts of prophecy, miracles, tongues, healing the sick, and raising the dead, not excepted. The least degree of sanctifying grace from the Holy Spirit, is to be preferred, with respect to ourselves, before the largest measure of extraordinary gifts which are wholly for the good and benefit of others.

2. As our apostle had compared gifts and graces together before, so he compares graces amongst themselves now. Faith, hope, and charity, are set in competition, and the preference given to the last; partly with respect to its present excellency, for charity is the end, to which faith and hope are but the means; and partly with respect to its future duration. Faith and hope will vanish with this life; faith will end in sight, and hope in enjoyment; but charity will never be outdated, but last and flourish when we come to heaven, and be a special ingredient in, and a considerable part of, our happiness there, which consists in the rapturous contemplation of divine love; in living, praising, admiring, and adoring God, our great Creator, and in loving all whom he loves, and that eternally.

Learn, 1. That faith, hope, and love, are abiding graces; they do and must keep house, not only in the church-militant in general, but in the soul of every member of the church-militant in particular.

Learn, 2. That of all these graces, charity is the greatest and most excellent,

1. In regard of its extent, reaching to God, angels, and men.

2. In regard of its use, extending to the good of others; whereas faith and hope are particular and private graces.

3. In regard of perfection, as rendering us more like to God.

4. In regard of duration: farewell faith and hope, when we come to heaven; but welcome love.

Therefore the greatest of these is charity.