1 Corinthians 13

Chap. XIII. Ver. 1—13. The pre-eminence of Christian love to all other gifts.—Drs. Doddridge, Macknight, and other eminent commentators, begin this chapter with the last verse of the preceding; and if, with our translators, we understand

Notes on the verses

Ver. 8. To one is given…. the word of wisdom…. the word of knowledge.—Preb. Townsend has given in his Arranged New Testament a copious abstract of the very learned discussions of the first Lord Barrington, (the friend of Watts and Doddridge,) to which we shall make some references, without pledging ourselves to adopt his explications, though nearly followed, not only by Mr. T., but also by Bishop Horsley and Dr. Hales. By ‘‘the word of wisdom,” he understands that knowledge peculiar to an apostle; and by “the word of knowledge,” the like attainment of the prophets. But with all due submission to these great names, we consider wisdom as an immediate endowment from heaven; knowledge, as an acquired talent, no less the gift of God, though the result of experience and of study. Paul eminently possessed both.

Ver. 9. To another faith.—According to Locke, a full persuasion of the truth of the gospel. Ver. 10. The working of miracles.—This, as distinguished from the gift of healing, may intend the power of inflicting disease and death, as in the case of Ananias and Sapphira, &c. Discerning of spirits—i. e. of detecting hypocrisy, or imposition, as in the case just referred to.—Divers kinds of tongues…. the interpretation of tongues.—From this distinction of talent, it is evident that some possessed the talent of interpreting tongues who had not the power of speaking them. Ver. 11, Severally as he will.—Doddridge, “As he thinketh fit;” Macknight, “As he pleaseth.” From this expression has been forcibly argued the distinct personality of the Holy Spirit.

Ver. 12. For as the body is one.—(The apostle here illustrates the wisdom and goodness of the Holy Spirit, in his distribution of spiritual gifts, by the similitude of the human body; which, though formed of many members, constitutes one harmonious system, every member having its proper use and capacity for the common benefit.)—Bagster.—So also is Christ—i. e. Christ mystical, or his true church. Ver. 13. Drink into one Spirit—Namely, the Spirit of Christ, which also animates his church. Ver. 15. If the foot shall say.—This beautiful apologue reminds us of the political apologue of Menenius Agrippa. At a time when the lower orders of the Roman people were rising in insurrection against the nobles, this celebrated orator and general addressed to them this fable:—That once upon a time, when the different members of the human body were not in that state of unity in which they now are, they became discontented, because all the fruits of their labour were bestowed upon the belly, which did nothing but lie at ease and enjoy them.

The hands therefore refused to convey food to the mouth, the mouth to receive it, and the teeth to chew it. Acting on this principle, they reduced the corpulency of the belly: but, at the same time, the whole body, with all its members, became enfeebled, and were reduced to the last stage of a decline. It was then found that the idle belly (as they called it) contributed no less to the nourishment of the whole body than the other members did to the support of the belly.—This ingenious fable convinced the people that the senators were as necessary to the body politic as were themselves.—Livy, Bk. ii. Chap. 32. Ver. 23. Our uncomely parts have more abundant comeliness—i. e. by means of ornamental dress.

So in the mystical body of Christ, those members of least apparent consequence, and possessing comeliness, are often endued with talents of the first order—they ‘‘have more abundant comeliness.’’ Ver. 25. That there should be no schism.—The same word is used (1 Corinthians 1:10); xi. 18; and it appears from the context in the former place, that the Corinthians split themselves into little parties under the name, though without the sanction of their favourite preachers; so far, at least, as respects Paul, Apollos, and Cephas. These parties, though they met in one house, probably met in separate rooms, and held little or no communion with each other. See (1 Corinthians 11:20-22). Ver. 26. Whether one member suffer, &c.—This is the doctrine of sympathy arising literally from the nervous system, by which the head and the heart participate in the sufferings of the hand or foot, &c.

So in a Christian body, the heads of it should sympathize in the sufferings of the humblest members. Ver. 28, First apostles, &c.—Mr. Townsend has given a table, comparing this and the two following verses with verses 8 to 10, and assigning to each order of ministers his peculiar talent, as to apostles wisdom, to prophets knowledge, &c. according to the system of Lord Barrington, Bp. Horsley, &c.; but we confess that this system appears to us more ingenious than satisfactory. —After that miracles, then gifts, &c.—i. e. those who had the power of working miracles, and healing diseases.— Helps, governments—May refer, as we conceive, to those who assisted or superintended schools, or other charities for the poor.

Ver. 31. But covet earnestly—Macknight, ‘‘Ye earnestly desire the best gifts; but I show you,” &c. So Doddridge in effect. Chap. XIII. Ver. 1. And have not charity.—The original word, (agape,) though sometimes rendered charity, is more frequently and accurately rendered love, and no doubt our translators here so meant it; and so it is used in the writings of Milton, Dryden, Hooker, and Atterbury, as may be seen in Dr. Johnson. There is no doubt, however, but that our translators derived the word immediately from the Vulgate, caritas; but its insertion here has unhappily led many persons to conclude that alms-giving, or practical benevolence, is the only thing intended; though that is exactly contrary to verse 3.

—As sounding brass, or a tinkling cymbal.—This probably refers to the different kinds of cymbal used by the ancients, the large and small; the former very sonorous, the latter more like bells. See (Psalms 150:5). Ver. 2. And have not charity.—This word should have been rendered love, throughout the chapter. Ver. 7. Beareth—Doddridge, “covereth”—all things.—More ready to conceal a fault than to expose it. Ver. 10. When that which is perfect is come—i. e. when perfection shall succeed to imperfection, namely, in a future world. Ver. 12. We see through a glass—Or, through a brazen mirror.—Though glass was probably made before this time, we have no proof of its being used for windows before the third century, thin plates of horn, &c. being used instead; and perhaps it was long before it was manufactured to be so transparent as at present, and telescopes are allowed to be a much more modern invention. (See Ency. Brit.)——Darkly.—See (Psalms 49:4).; the