---
title: "1 Corinthians 13 - Study King James Bible with calvins commentary on the bible"
description: "Read 1 Corinthians 13 with calvins commentary on the bible commentary. 1 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. 2 And though I have the"
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url: "https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/1-corinthians/13"
---

[ Read](/kjv/1-corinthians/13)[ Commentary](/study/1-corinthians/13)[ Interlinear](/interlinear/1-corinthians/13) Audio

 1 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.

 2 And though I have *the gift of* prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

 3 And though I bestow all my goods to feed *the poor*, and though I give my body to be burned, and have not charity, it profiteth me nothing.

 4 Charity suffereth long, *and* is kind; charity envieth not; charity vaunteth not itself, is not puffed up,

 5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;

 6 Rejoiceth not in iniquity, but rejoiceth in the truth;

 7 Beareth all things, believeth all things, hopeth all things, endureth all things.

 8 Charity never faileth: but whether *there be* prophecies, they shall fail; whether *there be* tongues, they shall cease; whether *there be* knowledge, it shall vanish away.

 9 For we know in part, and we prophesy in part.

 10 But when that which is perfect is come, then that which is in part shall be done away.

 11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

 12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

 13 And now abideth faith, hope, charity, these three; but the greatest of these *is* charity.
 
[1 Corinthians 12](/study/1-corinthians/12) [1 Corinthians 14](/study/1-corinthians/14)

## Commentary

 To verse 1
 
The division of the Chapter being so absurd, I could not refrain from changing it, especially as I could not conveniently interpret it otherwise. For what purpose did it serve to connect with what goes before a detached sentence, which agrees so well with what comes after — nay more, is thereby rendered complete? It is likely, that it happened through a mistake on the part of the transcribers. However it may be as to this, after having commanded that regard should be had chiefly to edification, he now declares that he will show them something of greater importance — that everything be regulated according to the rule of *love.* This, then, is *the most excellent way,* when *love* is the regulating principle of all our actions. And, in the outset, he proceeds upon this — that all excellencies (774) are of no value without *love;* for nothing is so excellent or estimable as not to be vitiated in the sight of God, if *love* (775) is wanting. Nor does he teach anything here but what he does elsewhere, when he *declares,* that it is the *end of the law,* and the *bond of perfection,* ([Titus 1:5](/kjv/titus/1/5),) and also when he makes the holiness of the godly consist entirely in this, ([Colossians 3:14](/kjv/colossians/3/14),) — for what else does God require from us in the second Table of the Law? It is not then to be wondered, if all our deeds are estimated by this test — their appearing to proceed from love. It is also not to be wondered, if gifts, otherwise ex*cellent,* come to have their true value only when they are made subservient to *love.* 

1. *If should speak with the tongues of men.* He begins with eloquence, which is, it is true, an admirable gift, considered in itself, but, when apart from *love,* does not recommend a man in the estimation of God. When he speaks of the *tongue of angels,* he uses a hyperbolical expression to denote what is singular, or distinguished. At the same time, I explain it rather as referring to the diversity of languages, which the Corinthians held in much esteem, measuring everything by ambition — not by fruit. (776) “Make yourself master,” says he, “of all the languages, not of men merely, but even of Angels. You have, in that case, no reason to think, that you are of higher estimation in the sight of God than a mere cymbal, if you have not *love.”* 

(774) "Quelles qu’elles soyent;” — “Whatever they are.” 

(775) *Penn*, in his *Annotations*, gives the following account of the term *charity*, as made use of in our English translation — “If the Latin version had not rendered αγαπη, in this place, by ‘*charitas* ,’ instead of ‘*amor* — *love*, ’ we should not have found the word ‘*charity* ’ in our English version. But Wiclif, who only knew the Latin Scripture, adopted from it that word, and rendered, ‘and I have not *charite*. ’ When the knowledge of the Greek was acquired by our learned Reformers, the first revisers of Wiclif were sensible of the unsuitableness of this translation, and rendered this clause — ‘and yet had no *love*, ’ as it is printed in the ‘*Newe Testament in Englishe and Latin*, *of* 1548;’ and they rendered αγαπη — ‘*love*, ’ throughout this chapter. Our last revisers abandoned this sound correction of their immediate predecessors, and brought back the Latinising ‘charity’ of Wiclif, who was only excusable for employing that word, because he translated from a Latin text, in ignorance of its Greek original.” — *Ed* 

(776) “Par le fruit qui s’en pouuoit ensuyure;” — “By the fruit that might result from it.”

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