1 Corinthians 13

1 Corinthians 13:1

To engage the Corinthians to cultivate charity, as more excellent and important than any of those gifts about which they were so ready to contend, the apostle gives a most lovely description of it; which he concludes with a reflection on its perpetual duration, in which it exceeds even the graces of faith and hope. 1 Cor. XIII. throughout.

1 CORINTHIANS XIII. 1.

I HAVE been urging you to pursue something more excellent than any of those gifts about which some among you have been so ready to contend; and I have recommended it as a more excellent way. That of which I speak, is the incomparable and Divine grace of LOVE; which indeed is not only of the highest

complishments are of no importance without love.

excellence, but of absolute necessity. For if I were to speak with all the variety of tonguesᵃ which are used among all the nations of men, and were capable of employing them even with the eloquence of angels, and knew their celestial dialect; but have not loveᵇ to God and my fellow creatures, be my strains of discourse ever so harmonious, or ever so sublime, I am become but sounding brass, or a tinkling cymbal,ᶜ at best but like an instrument of music, and hardly worthy to be compared to an instrument of the nobler kind. So little delight would any of my most pompous performances give to God, or to any of his most valuable creatures, who should know that love was wanting, that I might as well think to recommend myself to acceptance, by the noisy clank made by brazen instruments, in the worship of Isis or Cybele. And if, besides those gifts of tongues and eloquence, I have that of prophesying, so as to foretel the most distant and important future events; and know all these mysteries which have hitherto been concealed from the most penetrating and illuminated eyes; or have all the exactest knowledge of religion, or any other object that can be supposed the subject of my inquiries; and if, joined with this, I have all the most miraculous faith,ᵈ by virtue of which I should be able to produce effects that might amaze the whole world, so as to remove mountains from their basis, to transport them from one part of the earth to another, and to change the whole face of nature with a word; but with all these wonderous endowments, have not love, simple as that principle is, and com-

ᵃ Speak with the tongues, &c.] Dr. Whitby shews, by a great many admirable quotations, both from Josephus and the Jewish rabbies, how much each of these things was regarded by the Jews, which St. Paul here speaks of as absolutely of no avail without charity.

ᵇ Have not love.] Ayars is not so properly rendered charity. It must here be taken in the noblest sense, for such a love to the whole church, and the whole world, as arises from principles of true piety, and ultimately centres in God.

ᶜ Tinkling cymbal.] Mr. Locke very justly remarks, that as a cymbal was made of

two pieces of hollow brass, which being struck together made a tinkling, with very little variety of sound; St. Paul chose to instance in this, rather than in a harp, or flute, or any other more harmonious instrument of music. See Commentar. de Cymbalis, at the end of Fortuita Sacra.

ᵈ Most miraculous faith.] As it is here supposed that this faith might in fact be separated from love; it cannot signify the same, as in the epistle to the Romans; where it is such an assent to a Divine declaration as produces a suitable temper and conduct.

Charity, or love, suffereth long, is kind, enviet

paratively mean as it may be esteemed, yet for want of it, I am nothingᵉ in the sight of God, and have in reality no true worth and excellence. And I may farther add, that no external act of charity, or of zeal, will signify anything, if this inward principle, which should be the life of all, be wanting; for if I distribute all my goods in alms for the sustenance of the poor, and deliver up my body to be burnt in defence of religion itself, and do it from a secret design of human applause, and ostentation of charity, or of piety, but have not in the sight of God that love to which I make so high a pretence, I shall receive no advantage by it; but in the day of final account, my Judge, instead of applauding and rewarding me as a saint and a martyr, will condemn me as a wicked and vain glorious hypocrite.

Indeed the properties of this love which I am now recommending, are such, that one would imagine the description of them should be enough to charm the whole world to pursue it. Sufficiently must that shew how happy it renders the soul, which is under its influence, as well as how amiable such must be both to God and man. For love suffereth long injuries [and] provocations, without being transported into rage, or instigated into revenge. On the contrary, under all this ill usage, it is gentle and kind. Love envieth not the advantages which others enjoy; but rather takes pleasure in them, and by friendly participation makes them its own. Love is not insolent and overbearing,ᶠ does not act with such precipitancy and rashness as pride and ill nature often hurry men into; but engages us with tenderness to look round on those about us, lest we should by any means harm them before we are aware. Love is not presently puffed up with arrogant self con-

ᵉ I am nothing.] A person so eminently favoured by God as this description supposes, yet destitute of true piety and benevolence, must be very contemptible, and justly odious.

ᶠ Is not insolent, &c.] The Greek word αὐτῆρ, from whence the verb here used is derived, signifies rash and inconsiderate;

so that the word must here import, “one that acts with such precipitancy and inconsideration as pride and ill nature often hurry people into,” which charity would preserve them from, and induce that tenderness and caution which engages us to look about us, that we may do ourselves and others no harm.

And it is a grace which shall never fail ;

ceit, on account of any distinguished station, or peculiar endowment, which a man may possess ; nor outwardly boasteth of these things, or inwardly overvalueth itself upon them. Love doth not behave indecently,⁸ in a manner unbecoming a person’s station, age, or circumstances. Love seeketh not her own things, but makes all reasonable concessions in any point of self interest, where any superior interest of others is concerned. Love is not exasperated, and thrown into bitter and implacable resentments, even where the usage it meets with is most apparently unjust ; and where the intention is dubious, it imputeth not evil ; but puts the kindest construction upon the action itself, or the principle from whence it proceeds, which the nature of circumstances may by any means allow. Love rejoiceth not at iniquity ; it takes no pleasure to see an adversary fall into a crime by which his reputation should be blasted, and his interest ruined ; but on the contrary, it rejoiceth with others in the truth, and is pleased, when its greatest enemies behave themselves in a manner agreeable to the word of God, and the reason of things. Far from delighting to blaze abroad the faults of others, it covereth all things that are amiss, so far as it can lawfully conceal them ; all, which benevolence to the public, or kindness to an individual does not require them to make known. It is not apt to suspect the integrity and veracity of others ; but rather, knowing itself to be sincere, believeth all things, so far as with the most candid allowances it rationally can ; and where it is constrained to confess, that many things are wrong, it is unwilling to treat the worst of mankind as utterly incorrigible ; but hopeth all things, and with that hope supports itself in every kind effort it can make for their recovery ; and as it is long suffering with regard to human provocations, so from the hand of God it endureth all things, even the most sharp and

⁸ Does not behave indecently.] I cannot read this passage without thinking of the venerable Mr. Hale’s story of the lancet concealed in a spunge, in order to open an imposthumated part without giving any alarm to the patient who dreaded the op-

peration. There is great reason to believe, that in all this description, the apostle had in his mind that contrast to this beautiful character which was so prevalent among the Corinthians, as is evident from many passages in both these epistles.

But our present means o knowledge shall all i

heavy afflictions, acquiescing in his will, trusting in his care, and rejoicing, if its own sufferings may be a means of consolation and edification to others.

And farther to recommend this excellent principle of love, give me leave to observe, that it is a grace which never faileth; but will accompany and adorn us to all eternity, and indeed makes a very essential part of our preparation for the heavenly world; in which it hath an apparent advantage over many of those gifts which some are so ready to emulate and pursue, to the neglect and injury of love. But whether men admire prophecies, it is fit they should know they shall be abolished, when the faith of God’s people shall no longer need to be encouraged, nor their devotion to be assisted, by such exhortations and instructions as are necessary now: or whether they boast themselves of the variety of tongues, they shall cease in those celestial regions: one speech and one language shall prevail among all the blessed inhabitants, and the languages of earth be forgotten, as too low and imperfect. Yea I may add, that a great deal of that knowledge, which we now pursue with the greatest eagerness, and which is very conducive to our present usefulness among mankind, shall then be abolished and superseded, as referring to things altogether antiquated and passed away; or swallowed up in discoveries so much clearer, stronger and more important, that it shall appear, in comparison of them, as nothing. For now we know but in part, and we prophesy but in part; there is a great deal of obvious imperfection, attending all our knowledge, and all the services we can here perform for God and for his church: But when that which is perfect is come, as in the heavenly state it shall, then that [which is] only in part, shall be abolished: all these slow

ʰ Knowledge shall be abolished] This cannot refer to all kind of knowledge; for the noblest shall be much improved. ‘Some think it here signifies, that of Old Testament mysteries, which will be superseded in that world where scripture shall be of no farther use; and hence some have farther argued for that interpretation of the word of knowledge which was spoken of above (chap. xii. 8.) But the explication given in the paraphrase, seems more natural and unexceptionable. To trace the gradual openings of the Christian scheme, through the various dispensations of God to the church, may be an important part of the celestial happiness.

e now see obscurely, but then face to face.

and unsatisfactory methods of obtaining knowledge, and all the little stock we have here laid up, shall be exchanged for the most extensive views of whatever it can be desirable to know, opening upon the mind in the most easy, clear, and delightful manner.

It shall indeed be like a state of adult age, when compared with that of feeble infancy. Just as when I was a child, I spake as a child would naturally do, a few imperfect words, hardly at first articulate and intelligible, and often in themselves unmeaning; I was affected as a child, thrown into transports of joy or grief on trifling occasions, which manly reason soon taught me to despise; I reasoned as a child, in a weak, inconclusive, and sometimes ridiculous manner. But when my faculties ripened, and I became a man, I put away the things of the child, and felt sentiments, and engaged in pursuits, correspondent to such advancements of age and reason. Such shall be the improvements of the heavenly state, in comparison with those which the most eminent Christian can attain here. For we now see the most noble objects of our intellectual view, in an ambiguous and obscure manner, as we discern distant objects by means of a glass or mirror,¹ which reflects only their imperfect forms, so that, (as when riddles are proposed to us,) our understandings are often confounded with the uncertain and indeterminate appearances of things. But then we shall see, not the faint reflection, but the objects themselves, face to face, in as distinct a manner as we could wish. Now I know [but] in part, and though the light of an immediate revelation from heaven has been imparted to me in many instances, and in an extraordinary manner, I am sensible how great a part is still kept under the veil. But then it shall be taken off, and I shall know, even as also I am known, in an intuitive and comprehensive man-

¹ By means of a mirror.] This is the exact rendering of δι’ ἐστινίμ. It is well known, that the use of dioptrick glasses in telescopes, did not prevail till many ages after the date of this epistle. And the

Seventy-use this word for the women’ looking glasses, or mirrors of metal, out of which Moses made the laver. Exod xxxviii. 8.

Reflections on the apostle’s description of charity, or love.

SECT.ner; so that my knowledge shall bear some xxv. fair resemblance to that of the Divine Being, which, while our notices of things hover about 1 Cor. their surface, penetrates to the very centre of xiii.12 every object, and sees through my soul, and all things, as at one single glance.

And thus upon the whole it appears, and I hope you will remember and consider it; that there now abide these three most excellent graces, faith, hope, and love; each of them far to be preferred to the most shining gifts about which you can contend. But the greatest of these graces, [is] love; which most directly transforms us into the image of God, and which shall continue to exert all its influence, when faith is superseded by sight, and hope by enjoyment.

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

IMPROVEMENT.

SURELY after having attentively surveyed the beautiful description which the apostle gives us of this Divine grace, love, it cannot be necessary that its cause should be farther pleaded. It speaks for itself; speaks to our very hearts. But O, who that enters into the description, must not mourn, that its angelic form is so much a stranger to multitudes who bear the Christian name! So that in many instances it can hardly pass uncensured; while those extremes which most evidently violate it, are often consecrated under honourable names, and men build much of their hopes of heaven, on breathing what is indeed the temper of hell. How many that stile themselves Christians, can endure no provocations, can cover no faults of their brethren, can keep themselves within no bounds, can believe nothing to their advantage, against whom, on party principles, they have entertained prejudices! They vaunt themselves, they are puffed up with the conceit of their own wisdom, they behave unseemly, they seek only their own reputation and profit, they believe the worst they can hear of others, and suspect more than they hear; they envy those whose endowments and stations are superior to their own, and instead of labouring themselves to excel, they affect by calumny and slander to bring down their brethren to their own level, or rather, as far as possible, below it. Alas, that the dictates of our Divine Master, and the genius of our religion, are so little understood, are no more regarded! and that we so entirely forget the precepts of Christianity, as not to remember even those of common humanity.

They should desire spiritual gifts in order to prophesy.

Yet surely, if these precepts are wholly forgotten, it is in vain, that we remember, or contend for any of its doctrines and principles. As all languages and gifts, so all knowledge and faith, is vain, if it be separate from love, by which true faith always operates.

Let us cultivate love more and more; and so much the rather, as it is a plant of the celestial paradise; which will there for ever flourish, when tongues shall cease, and that knowledge, on which men value themselves highly, shall utterly vanish, The ripeness of adult age, and the knowledge of the most improved sciences, human or divine, is but as the trifling of an infant, when compared with that manly and perfect state after which we are aspiring. The dim mirror of faith shall then be laid aside; and the truth of the objects, now so imperfectly discerned, shall in full lustre be presented to our eye, purged from every film, and strengthened for a brightness which would now overwhelm it. In the mean time, attending humbly to the narrow limits, and necessary obscurity, of our present knowledge, let us not be puffed up in ourselves, let us not despise others; but by a modest estimate, and a faithful improvement, of such degrees of light as God shall be pleased to afford us, let us press on towards the regions of eternal day; where in his light we shall see light, and where amidst the fullest communications of his love, we shall for ever love him, and each other, with ardours which the best hearts in their best moments on earth, can neither attain nor conceive.