---
title: "Clarke"
description: "Verse 1 Corinthians 13:1. Though I speak, c.] At the conclusion of the preceding chapter the apostle promised to show the Corinthians a more excellent way"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/1-corinthians/13"
---

Verse [1 Corinthians 13:1](../../../kjv/1-corinthians/13/1). ***Though I speak***, c.] 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 [1 Corinthians 13:3](../../../kjv/1-corinthians/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 *Clarke's note on "*[Matthew 22:37](../../../kjv/matthew/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 [A.S.] and [A.S.] *love*, from [A.S.] and [A.S.], to *desire*, to *love*, to *favour*. 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 *favour*, or χαρα, *joy*, as a benefit bestowed is a *favour* 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 CRARITAS, 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 neighbour. 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* (τιμιωαιματι, *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 I. 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*, c. 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 endeavouring to fright away the *harpies* with the sound of his trumpet:-
***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, c., 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 splendour 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*."

Verse [1 Corinthians 13:2](../../../kjv/1-corinthians/13/2). ***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, [Matthew 21:21](../../../kjv/matthew/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.

Verse [1 Corinthians 13:3](../../../kjv/1-corinthians/13/3). ***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*** — ινακαυθησομαι. 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 [Daniel 3:28](../../../kjv/daniel/3/28); [Acts 15:26](../../../kjv/acts/15/26); [Romans 8:32](../../../kjv/romans/8/32); [Philippians 1:20](../../../kjv/philippians/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 *AEthiopic* 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 καυθη; 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 defence, as was literally the case with *Vanini*, who, for his obstinate atheism, was burnt alive at Paris, February l9th, 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: [1 Corinthians 13:1](../../../kjv/1-corinthians/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, c.
"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: [Matthew 21:21](../../../kjv/matthew/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, c., 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 [1 Corinthians 13:4-7](../../../kjv/1-corinthians/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:-

Verse [1 Corinthians 13:4](../../../kjv/1-corinthians/13/4).
(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 *neighbour* 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, c., 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 honour, 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*, c. 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 fulness 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."

Verse [1 Corinthians 13:5](../../../kjv/1-corinthians/13/5).
(6.) ***Doth not behave itself unseemly*** — ουκ ασχημονει, from α, *negative*, and σχημα, *figure, mein*; 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 εαυτης. 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 [1 Corinthians 1:17](../../../kjv/1-corinthians/1/17); [1 Corinthians 10:24](../../../kjv/1-corinthians/10/24); [1 Corinthians 10:33](../../../kjv/1-corinthians/10/33). 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, c. 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, AEthiopic, Coptic, and Itala, strictly follow the Greek text; and supply no word that tends to abate the signification of the apostle's ουπαροξυνεται, 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, [Acts 15:39](../../../kjv/acts/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 [1 Corinthians 13:7](../../../kjv/1-corinthians/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 neighbour, 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, c., 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, c., 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.

Verse [1 Corinthians 13:6](../../../kjv/1-corinthians/13/6). (10.) ***Rejoiceth not in iniquity*** — ου χαιρει επι τη αδικια. *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 favour; 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.

Verse [1 Corinthians 13:7](../../../kjv/1-corinthians/13/7). (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, [1 Peter 4:8](../../../kjv/1-peter/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 υπομενει. 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*.

Verse [1 Corinthians 13:8](../../../kjv/1-corinthians/13/8). (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.

Verse [1 Corinthians 13:9](../../../kjv/1-corinthians/13/9). ***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:--
***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.

Verse [1 Corinthians 13:10](../../../kjv/1-corinthians/13/10). ***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.

Verse [1 Corinthians 13:11](../../../kjv/1-corinthians/13/11). ***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.

Verse [1 Corinthians 13:12](../../../kjv/1-corinthians/13/12). ***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:-
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, chap. [1 Corinthians 7:26](../../../kjv/1-corinthians/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. xii. 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, ως 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."
[Numbers 12:6](../../../kjv/numbers/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 [Ezekiel 1:4](../../../kjv/ezekiel/1/4), [Ezekiel 1:5](../../../kjv/ezekiel/1/5) : *And I looked, and behold a whirlwind-a great cloud, and a fire* *unfolding itself*, c. *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 [1 Corinthians 13:12](../../../kjv/1-corinthians/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.

Verse [1 Corinthians 13:13](../../../kjv/1-corinthians/13/13). ***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.

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