---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Corinthians 13"
description: "CHAPTER 13   :-. CHARITY OR
LOVE SUPERIOR
TO ALL GIFTS. The New Testament psalm of love,
as the forty-fifth Psalm (see  :-, title) and the Song of Solomon"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-corinthians/13"
---

CHAPTER 13

. CHARITY OR
LOVE SUPERIOR
TO ALL GIFTS.
The New Testament psalm of love,
as the forty-fifth Psalm (see , title) and the Song of Solomon in the Old Testament.

**1. tongues**—from these he
ascends to "prophecy" (); then, to "faith"; then to benevolent and
self-sacrificing deeds: a climax. He does not except even himself,
and so passes from addressing *them* ("unto you," ) to putting the case in his own person, "Though I,"
c.
**speak with the tongues**—with
the eloquence which was so much admired at Corinth (for example,
Apollos, [Acts 18:24](../../../kjv/acts/18/24) compare
[1 Corinthians 1:12](../../../kjv/1-corinthians/1/12); [1 Corinthians 3:21](../../../kjv/1-corinthians/3/21);
[1 Corinthians 3:22](../../../kjv/1-corinthians/3/22)), and with the command
of various languages, which some at Corinth abused to purposes of
mere ostentation ([1 Corinthians 14:2](../../../kjv/1-corinthians/14/2),
&c.).
**of angels**—higher than
men, and therefore, it is to be supposed, speaking a more exalted
language.
**charity**—the principle
of the ordinary and more important gifts of the Spirit, as contrasted
with the extraordinary gifts ([1 Corinthians 14:2](../../../kjv/1-corinthians/14/2)).
**sounding . . . tinkling**—*sound*
without soul or feeling: such are "tongues" without
*charity.*
**cymbal**—Two kinds are
noticed ([Psalms 150:5](../../../kjv/psalms/150/5)), the loud
or *clear,* and the *high-sounding* one: hand cymbals and
finger cymbals, or castanets. The sound is sharp and piercing.

**2. mysteries**— ([Romans 11:25](../../../kjv/romans/11/25);
[Romans 16:25](../../../kjv/romans/16/25)). *Mysteries*
refer to the deep counsels of God hitherto secret, but now revealed
to His saints. *Knowledge,* to truths long known.
**faith . . . remove mountains**—
([Matthew 17:20](../../../kjv/matthew/17/20); [Matthew 21:21](../../../kjv/matthew/21/21)).
The practical power of the will elevated by faith [NEANDER];
confidence in God that the miraculous result will surely follow the
exercise of the will at the secret impulse of His Spirit. Without
"love" prophecy, knowledge, and faith, are not what they
seem (compare [1 Corinthians 8:1](../../../kjv/1-corinthians/8/1); [1 Corinthians 8:2](../../../kjv/1-corinthians/8/2);
[Matthew 7:22](../../../kjv/matthew/7/22); [James 2:14](../../../kjv/james/2/14);
compare [1 Corinthians 13:8](../../../kjv/1-corinthians/13/8)), and so fail
of the heavenly reward ([Matthew 6:2](../../../kjv/matthew/6/2)).
Thus Paul, who teaches justification by faith only ([Romans 3:4](../../../kjv/romans/3/4);
[Romans 3:5](../../../kjv/romans/3/5); [Galatians 2:16](../../../kjv/galatians/2/16);
[Galatians 3:7-14](../../../kjv/galatians/3/7-14)), is shown to
agree with James, who teaches ([Galatians 3:7-48](../../../kjv/galatians/3/7-48)) "by works" (that is, by LOVE,
which is the "spirit" of faith, [Galatians 3:7-48](../../../kjv/galatians/3/7-48)) a man is justified, "and not by faith only."

**3. bestow . . . goods . . .
poor**—literally, "dole out in food" all my goods; one
of the highest functions of the "helps" ().
**give . . . body to be
burned**—literally, "to such a degree as that I should be
burned." As the three youths did (), "yielded their bodies" (compare ). These are most noble exemplifications of love in giving
and in suffering. Yet they may be without love; in which case the
"goods" and "body" are given, but not the *soul,*
which is the sphere of love. Without the soul God rejects all else,
and so rejects the man, who is therefore "profited" nothing
([Matthew 16:26](../../../kjv/matthew/16/26); [Luke 9:23-25](../../../kjv/luke/9/23-25)).
Men will fight for Christianity, and die for Christianity, but not
live in its spirit, which is *love.*

**4. suffereth long**—under
provocations of *evil from* others. The negative side of *love.*
**is kind**—the positive
side. Extending *good* to others. Compare with love's features
here those of the "wisdom from above" ().
**envieth**—The *Greek*
includes also *jealousy.*
**vaunteth not**—in words,
even of gifts which it really possesses; an indirect rebuke of those
at Corinth who used the gift of tongues for mere display.
**not puffed up**—with
party zeal, as some at Corinth were ().

**5. not . . . unseemly**—*is
not uncourteous,* or inattentive to civility and propriety.
**thinketh no evil**—*imputeth
not evil* [ALFORD];
literally, "*the* evil" which actually is there
([Proverbs 10:12](../../../kjv/proverbs/10/12); [1 Peter 4:8](../../../kjv/1-peter/4/8)).
Love makes allowances for the falls of others, and is ready to put on
them a charitable construction. Love, so far from devising evil
against another, excuses "*the* evil" which another
inflicts on her [ESTIUS];
*doth not meditate upon evil* inflicted by another [BENGEL];
and in doubtful cases, takes the more charitable view [GROTIUS].

**6. rejoiceth in the truth**—rather,
"rejoiceth *with* the truth." Exults not at the
perpetration of iniquity (unrighteousness) by others (compare [Genesis 9:22](../../../kjv/genesis/9/22);
[Genesis 9:23](../../../kjv/genesis/9/23)), but rejoices when the
truth rejoices; sympathizes with it in its triumphs ([Genesis 9:23](../../../kjv/genesis/9/23)). See the opposite ([2 Timothy 3:8](../../../kjv/2-timothy/3/8)),
"Resist the truth." So "the truth" and
"unrighteousness" are contrasted ([2 Timothy 3:8](../../../kjv/2-timothy/3/8)). "The truth" is the Gospel truth, the inseparable
ally of love ([Ephesians 4:15](../../../kjv/ephesians/4/15); [2 John 1:12](../../../kjv/2-john/1/12)).
The false charity which compromises "the truth" by glossing
over "iniquity" or unrighteousness is thus tacitly
condemned ([Proverbs 17:15](../../../kjv/proverbs/17/15)).

**7. Beareth all things**—without
speaking of what it has to bear. The same *Greek* verb as in . It *endures without divulging* to the world personal
distress. Literally said of *holding fast* like a watertight
vessel; so the charitable man *contains himself* in silence from
giving vent to what selfishness would prompt under personal hardship.
**believeth all
things**—unsuspiciously believes all that is not palpably false,
all that it can with a good conscience believe to the credit of
another. Compare [James 3:17](../../../kjv/james/3/17),
"easy to be entreated"; *Greek,* "easily
persuaded."
**hopeth**—what is good of
another, even when others have ceased to hope.
**endureth**—persecutions
in a patient and loving spirit.

**8. never faileth**—never is to
be out of use; it always holds its place.
**shall fail . . . vanish
away**—The same *Greek* verb is used for both; and that
different from the *Greek* verb for "faileth."
Translate, "Shall be done away with," that is, shall be
dispensed with at the Lord's coming, being superseded by their more
perfect heavenly analogues; for instance, *knowledge* by
*intuition.* Of "tongues," which are still more
temporary, the verb is "shall *cease.*" A primary
fulfilment of Paul's statement took place when the Church attained
its maturity; then "tongues" entirely "ceased,"
and "prophesyings" and "knowledge," so far as
they were supernatural gifts of the Spirit, were superseded as no
longer required when the ordinary preaching of the word, and the
Scriptures of the New Testament collected together, had become
established institutions.

**9, 10. in part**—partially and
imperfectly. Compare a similar contrast to the "perfect man,"
"the measure of the stature of the fulness of Christ" ().

**10. that which is in
part**—fragmentary and isolated.

**11. When . . . a child**—
([1 Corinthians 3:1](../../../kjv/1-corinthians/3/1); [1 Corinthians 14:20](../../../kjv/1-corinthians/14/20)).
**I spake**—alluding to
"tongues."
**understood**—or, "had
the sentiments of." Alluding to "prophecy."
**I thought**—*Greek*
"reasoned" or "judged"; alluding to "knowledge."
**when I became . . . I put
away**—rather, "now that I am become a man, I have done away
with the things of the child."

**12. now**—in our present state.
**see**—an appropriate
expression, in connection with the "prophets" of *seers*
([1 Samuel 9:9](../../../kjv/1-samuel/9/9)).
**through a glass**—that
is, in a mirror; the reflection *seeming* to the eye to be
behind the mirror, so that we see it *through* the mirror.
Ancient mirrors were made of polished brass or other metals. The
contrast is between the inadequate knowledge of an object gained by
seeing it reflected in a dim mirror (such as ancient mirrors were),
compared with the perfect idea we have of it by seeing itself
directly.
**darkly**—literally, "in
enigma." As a "mirror" conveys an image to the *eye,*
so an "enigma" to the *ear.* But neither "eye nor
ear" can fully represent (though the believer's soul gets a
small revelation now of) "the things which God hath prepared for
them that love Him" ([1 Corinthians 2:9](../../../kjv/1-corinthians/2/9)).
Paul alludes to [Numbers 12:8](../../../kjv/numbers/12/8), "not
in *dark* speeches"; the *Septuagint,* "not in
*enigmas.*" Compared with the *visions* and *dreams*
vouchsafed to other prophets, God's communications with Moses were
"not in enigmas." But compared with the intuitive and
direct vision of God hereafter, even the revealed word now is "a
dark discourse," or a shadowing forth *by enigma* of God's
reflected likeness. Compare [Numbers 12:8](../../../kjv/numbers/12/8), where the "light" or *candle* in a dark
place stands in contrast with the "day" dawning. God's word
is called a *glass* or mirror also in [Numbers 12:8](../../../kjv/numbers/12/8).
**then**—"when that
which is perfect is come" ([Numbers 12:8](../../../kjv/numbers/12/8)).
**face to face**—not merely
"mouth to mouth" ([Numbers 12:8](../../../kjv/numbers/12/8)). [Genesis 32:30](../../../kjv/genesis/32/30) was a type
([John 1:50](../../../kjv/john/1/50); [John 1:51](../../../kjv/john/1/51)).
**know . . . known**—rather
as *Greek,* "*fully* know . . . *fully* known."
Now we *are known by,* rather than *know,* God ([1 Corinthians 8:3](../../../kjv/1-corinthians/8/3);
[Galatians 4:9](../../../kjv/galatians/4/9)).

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

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