Chapter 13
In this chapter the apostle goes on to show more
particularly what that more excellent way was of which he had just before been
speaking. He recommends it, I. By showing the necessity and importance of it
(v. 1-3). II. By giving a description of its properties and fruits (v. 4-7).
III. By showing how much it excels the best of gifts and other graces, by its
continuance, when they shall be no longer in being, or of any use (v. 8 to the
end).
Verses 1-3
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—agapeµ: 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, Mk. 11:23), 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, Mt. 7:22, 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.
Verses 4-7
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—chreµsteuetai. 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. 12:10. 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. 2:3. 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
perperà 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
ascheµmonei—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 Pt. 4:8. 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.
14:15. 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, Jn. 13:34. 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!
Verses 8-13
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.
14:6), 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, elogizomeµn, 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 (ev
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 Jn. 3:2. 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. 36:9. 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 Jn. 4:8, 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.
Excerpt from:
Matthew Henry's Commentary on the Whole Bible
Matthew Henry (1662 - 1714)
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