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1 Corinthians 13:1
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Zac Poonen
J. Vernon McGee
A.W. Tozer
Joshua Daniel
Stephen Kaung
Roy Daniel
Paris ReidheadSummary
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- Adam Clarke
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Adam Clarke Bible Commentary
Though I speak, etc. - 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 Co1 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 the note on Mat 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 lofa and lufa love, from lufan and lufian, to desire, to love, to favor. 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 favor, or χαρα, joy, as a benefit bestowed is a favor 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 Charitas, 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 neighbor. 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 (τιμιῳ αἱματι, 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 1 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, etc.; 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 endeavoring to fright away the harpies with the sound of his trumpet: - Ergo, ubi delapsae sonitum per curva dedere Littora, dat signum specula Misenus ab alta Aere cavo: invadunt socii, et nova praelia tentant, Obscoenas pelagi ferro faedare volucres. Aeneid, lib. iii. ver. 238. Then as the harpies from the hills once more Poured shrieking down, and crowded round the shore, On his high stand Misenus sounds from far The brazen trump, the signal of the war. With unaccustomed fight, we flew to slay The forms obscene, dread monsters of the sea. Pitt. The metal of which the instrument was made is used again for the instrument itself, in that fine passage of the same poet, Aeneid, lib. ix. ver. 603, where he represents the Trojans rushing to battle against the Volsciane: - At tuba terribilem sonitum procul aere canoro Increpuit: sequitur clamor, caelumque remugit. And now the trumpets, terrible from far, With rattling clangour rouse the sleepy war. The soldiers' shouts succeed the brazen sounds And heaven from pole to pole their noise rebounds. Dryden. And again, in his Battle of the Bees, Geor., lib. iv. ver. 70: - - namque morantes Martius ille aeris rauci canor increpat, et vox Auditur fractos sonitus imitata tubarum. With shouts the cowards' courage they excite, And martial clangours call them out to fight; With hoarse alarms the hollow camp rebounds, That imitate the trumpet's angry sounds. Dryden. Examples of the same figure might be multiplied; but these are sufficient. 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, etc., 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 splendor 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."
John Gill Bible Commentary
Though I speak with the tongues of men,.... That is, of all men, all languages that men anywhere speak, or have been spoken by them. The number of these is by some said (i) to be "seventy five"; but the general opinion of the Jews is, that at the confusion of languages at Babel, they were seventy; for they say (k), that then "the holy blessed God descended, and "seventy angels" surrounding the throne of his glory, and confounded the languages of seventy people, and every nation of the seventy had their own language and writing, and an angel set over each nation;'' whether this may be the reason, why the tongues of angels are mentioned here with those of men, let it be considered. Mordecai, they say (l), was skilled in all these seventy languages, so that when he heard Bigthan and Teresh, who were Tarsians, talking together in the Tarsian language, he understood them. The same is said (m) of R. Akiba, R. Joshua, and R. Eliezer; yet, they say (n), that this was one of the qualifications of the sanhedrim, or of such that sat in that great council, that they should understand these seventy languages, because they were not to hear causes from the mouth of an interpreter. It is affirmed (o) of Mithridates, king of Pontus and Bithynia, that he had "twenty five" nations under his government, and that he so well understood, and could speak the language of each nation, as to converse with men of any of them, without an interpreter. Apollonius Tyaneus (p) pretended to understand, and speak with the tongues of all men; such a case the apostle supposes here, whether attained to by learning, industry, and close application, or by an extraordinary gift of the Spirit, which latter seems to be what he intends; and the rather he mentions this, and begins with it, because many of the Corinthians were greatly desirous of it; some that had it not, were dejected on that account; wherefore to comfort them, the apostle suggests, that the grace of love which they were possessed of, was abundantly preferable to it; and others that had it were lifted up with it, and used it either for ostentation or gain, or to make parties, and not to the edification of their brethren; which showed want of love, and so were no better than what the apostle hereafter asserts: what he says here and in the following verses, is in an hypothetical way, supposing such a case, and in his own person, that it might be the better taken, and envy and ill will be removed: he adds, and of angels; not that angels have tongues in a proper sense, or speak any vocal language, in an audible voice, with articulate sounds; for they are spirits immaterial and incorporeal; though they have an intellectual speech, by which they celebrate the perfections and praises of God, and can discourse with one another, and communicate their minds to each other; see Isa 6:3 and which is what the Jews (q) call, "", "the speech of the heart"; and is the speech (they say) , "which the angels speak" in their heart; and is the "pure language", and more excellent than other tongues; is pleasant discourse, the secret of the holy seraphim--and is , "the talk of angels"; who do the will of their Creator in their hearts, and in their thoughts:'' this is not what the apostle refers to; but rather the speech of angels, when they have assumed human bodies, and have in them spoke with an audible voice, in articulate sounds; of which we have many instances, both in the Old Testament and the New, wherein they have conversed with divers persons, as Hagar, Abraham, Jacob, Moses, Manoah and his wife, the Virgin Mary, Zechariah, and others; unless by the tongues of angels should be meant the most eloquent speech, and most excellent of languages; or if there can be thought to be any tongue that exceeds that of men, which, if angels spoke, they would make use of. Just as the face of angels is used, to express the greatest glory and beauty of the face, or countenance, Act 6:15 and angels' bread is used for the most excellent food, Psa 78:25. Dr. Lightfoot thinks, and that not without reason, that the apostle speaks according to the sense and conceptions of the Jews, who attribute speech and language to angels. They tell us (r) that R. Jochanan ben Zaccai, who was contemporary with the apostle, and lived to the destruction of Jerusalem, among other things, he was well versed in, understood , "the speech of demons", and "the speech of the ministering angels": and which they take to be the holy tongue, or the Hebrew language; they observe (s), that "the children of men (by whom I suppose they mean the Israelites) are in three things like to the ministering angels; they have knowledge as the ministering angels, and they walk in an erect stature as the ministering angels, , "and they speak in the holy tongue, as the ministering angels".'' They pretend that the angels do not understand the Syriac language; hence they (t) advise a man, "never to ask for what he wants in the Syriac language; for (says R. Jochanan) whoever asks for what he wants in the Syriac language, the ministering angels do not join with him, for they do not know the Syriac language;'' and yet, in the same page, they say that Gabriel came and taught one the seventy languages: but let the tongues of angels be what they will, and a man be able to speak with them ever so well, and have not charity; by which is meant not giving of alms to the poor, for in Co1 13:3 this is supposed in the highest degree it can be performed, and yet a man be destitute of charity; nor a charitable opinion of men as good men, let their principles and practices be what they will; for this is not true charity, but rather uncharitableness, and acting the most unkind part to their souls, to consider and caress them as such, when destruction and ruin are in all their ways; but the grace of love is here meant, even love to God, and love to Christ, and love to the saints, which is a grace implanted in regeneration by the Spirit of God; and which, if a person is destitute of, as he may, who has never so great a share of learning, or knowledge of the languages, or even the extraordinary gift of speaking with divers tongues; all his learning is but an empty sound, his eloquence, his diversity of speech, is but like the man's nightingale, "vox & praeterea nihil", a voice and nothing else; or as the apostle here says, supposing it was his own case, I am become as sounding brass, or a tinkling cymbal; or rather, "the loud", or "high sounding cymbal", as in Psa 150:5 which the Septuagint there render by , a phrase of the same signification with this: for not that little tinkling instrument used by the Heathens is here meant; though what is here said of the cymbal agrees with that; which made a tinkling noise when shaken, or struck with anything, or with one against another; and was an hollow vessel of brass, in form of the herb called "navel wort" (u); but rather that musical instrument which bore this name, used in the Jewish worship under the Old Testament; and which, the Jews (w) say, was an instrument that gave a very great sound; and that the sound of it was heard as far as Jericho (x), which was some miles from Jerusalem; they say (y), that the cymbals were two brazen instruments or pieces of brass, which they struck one against another, and so made a sound. The cymbal was also used in the worship of Heathen deities, and the allusion here in both the things mentioned, is either to the tinkling of brass, and the sounding of cymbals in the worship of idols (z); which were mere empty sounds, and of no avail, as is a man's speaking with divers tongues, destitute of the grace of love; or to the confused clamours and noises made upon going to battle, just upon the onset, by drums and cymbals, and , hollow sounding pieces of brass; as appears from Polytenus, Plutarch, Appianus and others (a); to which confused noises the apostle compares the most eloquent speech without love. The Greeks had a play they used at feasts, I will not say the allusion is to it here, but leave it to be though of, which they call "Cottabisis"; when, the liquor that was left, they cast into cups of brass, and such whose liquor made the greatest sound in the cup, fancied himself to be loved again, by the person he loved (b): sounding brass and tinkling cymbals are inanimate things, things without life, as all such persons are destitute of spiritual life, who are devoid of the grace of love; and though they, by an extraordinary gift, and under a divine impulse, speak with divers tongues, they are but like hollow vessels of brass, and sounding cymbals, which only make a noise when they are stricken, and what they give is a mere empty sound, which is of no profit to themselves; they cannot hear, nor be delighted with it, but are rather hurt, being worn out thereby; nor of no great advantage to others, unless they give a musical sound, and that only delights the ear, but neither feeds nor clothes the body; of such little use and profit are men, speaking with tongues destitute of the grace of love, either to themselves or others. (i) Eupherus & alii in Clement. Alex. Stromat. l. 1. p. 338. (k) Pirke Eliezer, c. 24. (l) Targum in Esther ii. 22. Misn. Shekalim, c. 5. sect. 1. T. Hieros. Shekalim, fol. 48. 4. T. Bab. Megilla, fol. 13. 2. (m) Juchasin, fol. 36. 2. (n) T. Bab. Sanhedrin, fol. 17. 1. & Menachot, fol. 65. 1. (o) A. Gellii Noct. Attic. l. 17. c. 17. (p) Philostrat. Vita Apollon. l. 1. c. 13. (q) Tzeror Hammor, fol. 2. 3. & 13. 4. (r) T. Bab. Succa, fol. 28. 1. & Bava Bathra, fol. 134. 1. Vid. Zohar in Numb. fol. 92. 1. (s) T. Bab. Chagiga, fol. 16. 1. & Sabbat. fol. 12. 2. Vid. Bereshit Rabba, sect. 74. fol. 65. 2. & Vajikra Rabba, sect. 1. fol. 147. 1. (t) T. Bab. Sota, fol. 33. 1. (u) Vid. Pignorium de Servis, p. 163. 165. (w) Bartenora in Misn. Shekaelim, c. 5. sect. 1. & Kimchi in Psal. cl. 5. (x) Misn. Tamid. c. 3. sect. 8. (y) Bartenora in Misn. Eracin, c. 2. sect. 5. R. David Kimchi & R. Samuel Laniado in 2 Sam. vi. 5. (z) Vid. Arnob. adv. Gentes, l. 7. p. 280. Ed. Elmenhorst, & Ovid, Metamorph. l. 3, fab. 7. (a) Vid. Vaa Till. not. in Lydium de re militare, p. 38. (b) Alex. ab Alex. Genial. Dier. l. 3. c. 10.
Matthew Henry Bible Commentary
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 - agapē: 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, Co1 13:1. 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, Co1 13:2. 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, Mar 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, Mat 7:22, Mat 7:23. 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, Co1 13:3. 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, Co1 13:3. 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.
Tyndale Open Study Notes
13:1-13 Paul interrupts his discussion of spiritual gifts (resumed in ch 14) to emphasize that love is more important than any spiritual gift (cp. 8:1-3). The most important thing for Christians is to become deeply and consistently loving people. 13:1-3 Spiritual gifts in themselves do not define our worth to God or to the church. In fact, apart from the expression of love, spiritual gifts are of no value. 13:1 all the languages of earth (literally the tongues of men) and of angels: Tongues was the spiritual gift most highly prized by the Corinthians (see also 12:10, 28; 14:1-25, 27). Some may have thought tongues to be the language of angels; in Acts, Luke uses the same term to refer to natural human languages (see Acts 2:4-13).
1 Corinthians 13:1
Love
1If I speak in the tongues of men and of angels, but have not love, I am only a ringing gong or a clanging cymbal.2If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have absolute faith so as to move mountains, but have not love, I am nothing.
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(1 Corinthians) ch.12:22-13:13
By Zac Poonen9.4K43:531CO 13:1In this sermon, the speaker emphasizes the importance of love in the exercise of spiritual gifts. He describes a hypothetical man who possesses impressive gifts such as speaking in tongues, prophesying, and understanding mysteries of Christ. However, the speaker highlights that even with all these gifts, if the man lacks love, he is considered worthless in God's eyes. Love is defined as being concerned about others rather than oneself, and it is characterized by patience and the ability to bear with the faults of others. The speaker encourages the listeners to meditate on the description of love in 1 Corinthians 13:4-7 and strive to manifest these characteristics in their lives.
Gifts of the Holy Spirit - Part 1
By J. Vernon McGee4.7K44:46MAT 6:331CO 12:11CO 12:41CO 12:71CO 12:121CO 12:141CO 12:271CO 13:11CO 13:41CO 13:131CO 14:121CO 14:26In the video, a listener shares her realization that she needs to be more involved in her husband's efforts to evangelize his family. She was inspired by a radio sermon that emphasized the importance of saving souls over material possessions. Another listener shares how reading a banned book about James Hudson Taylor ignited a desire to be a true Christian and fulfill the responsibility of spreading the word of God. The video also mentions a sermon by J. Vernon McGee on the gifts of the Holy Spirit, which will be aired in two parts.
God Is Our Refuge & Strength
By A.W. Tozer3.7K47:12RefugePSA 46:1MAT 6:33LUK 21:26JHN 3:16ACT 16:311CO 13:11PE 3:15In this sermon, the preacher emphasizes the importance of relying on God's word and not being swayed by negative news or pessimistic talk. He encourages the audience, especially the young people, to remember that sin will ultimately be defeated and righteousness will prevail. The preacher uses the example of Hitler to illustrate that evil may seem powerful in the present, but ultimately God's plan will prevail. He also addresses the concern that Israel may be destroyed by the Arabs, asserting that God is in control and Israel will not cease to exist. The sermon concludes with a reminder of God's creation of man in His own image and the breath of life He breathed into him, emphasizing the significance and value of every individual.
Attack of the Devil - Part 3
By Joshua Daniel1.9K09:311CO 13:1
This sermon emphasizes the profound love and long-suffering of God towards us, challenging us to reflect that love towards others and uphold righteous standards without compromising love. It illustrates the concept of discipline and correction in love, highlighting the sacrificial nature of true love as seen in the example of the speaker's father. The message stresses the importance of love as the foundation of all actions, drawing from 1 Corinthians 13 to remind us that without love, all other deeds are meaningless.
The Law of the Body of Christ
By Stephen Kaung1.4K1:04:09Body Of Christ1CO 13:1In this sermon, the speaker emphasizes the importance of love in the life of believers. He starts by discussing the qualities of love and how it is often misunderstood as being positive and aggressive. The speaker then highlights the value of love by comparing it to spiritual gifts, stating that without love, these gifts are meaningless. He also emphasizes the need for believers to walk in the way of love in order to live the body life and develop character. The sermon concludes with a reference to Peter's question about forgiveness, highlighting the importance of suffering long and forgiving others.
Ye Are the Light of the World - Part 2
By Roy Daniel1.2K09:05MAT 5:44JHN 13:341CO 13:1GAL 5:22EPH 5:2COL 3:141PE 4:81JN 2:61JN 4:7
This sermon emphasizes the importance of embodying the love of Christ in our actions, rather than just speaking about Jesus. It shares powerful stories of individuals like Will McFarlane, John Wesley, and John Hyde, who demonstrated Christ-like love through their lives, even in the face of persecution and rejection. The message challenges believers to reflect the love of Christ in a tangible way, going beyond mere words or religious activities.
Covet the Best Gifts
By Paris Reidhead1.1K53:00Gifts1CO 13:1In this sermon, the preacher focuses on the importance of love in the Christian faith. He begins by quoting from 1 Corinthians 12 and 14, emphasizing the need for believers to covet the best gifts while also showing a more excellent way, which is love. The preacher highlights the value of love by contrasting it with various spiritual gifts and actions that are meaningless without love. He then goes on to explain the characteristics of love as described in 1 Corinthians 13, emphasizing its patience, kindness, humility, selflessness, and truthfulness. The sermon concludes with the exhortation to pursue love and desire spiritual gifts in a balanced manner.
God's Love
By Corrie Ten Boom1.1K41:191CO 13:1
This sermon emphasizes the profound nature of God's love as described in 1 Corinthians 13, highlighting the importance of realizing and experiencing God's love in our hearts through the Holy Spirit. It shares personal stories of experiencing God's love in the midst of hardships, forgiveness, and repentance. The message encourages listeners to repent, seek God's love, and live a life filled with God's love, reflecting it to others in everyday life and evangelism.
(Clip) Love, What's the Big Deal?
By Shane Idleman1.1K07:061CO 13:1
This sermon delves into the importance of love as the primary focus in the operation of spiritual gifts within the church, as highlighted in 1 Corinthians 12, 13, and 14. Paul emphasizes that without love, all other gifts and actions are meaningless, stressing the need for genuine love to be the driving force behind our words and deeds. The message challenges believers to examine their hearts, prioritize love above all else, and actively demonstrate love through forgiveness, reaching out to others, and serving those in need.
How to Make This the Best Summer
By Jim Cymbala1.1K15:27Summer1CO 13:1In this sermon, the preacher emphasizes the importance of love according to the Bible. He highlights that even if one possesses great knowledge, faith, or spiritual gifts, without love, these things hold no value before God. The preacher encourages the congregation to be kind and patient, as love is characterized by these qualities. He also emphasizes that love does not keep a record of wrongs and that God's love is shown through the sacrifice of His son. The sermon concludes with the reminder that love is the most excellent way and that it is through love that people can be drawn to God.
Eternal Weight of Glory
By Steve Gallagher98048:32Eternity1CO 13:1In this sermon, the preacher discusses the ways in which we try to exalt ourselves at the expense of others. He uses an illustration of two little boys at a parade who both desire to be part of a prestigious military academy. The preacher emphasizes that our true identity and actions will be seen by all, and that we should strive to build something that lasts forever. He also highlights the importance of possessing love, as without it, we will have nothing when we stand before the Lord. The sermon encourages listeners to prioritize love and humility in their lives.
Through a Glass Darkly
By Paris Reidhead96538:36Faith1CO 13:1In this sermon, the speaker addresses different groups within the church who prioritize different aspects of their faith. He emphasizes that God is not glorified by our works, knowledge, or eloquence, but rather by our love. The speaker shares a personal experience of receiving a letter focused on the soul of a relative, but expresses sadness that love was not the primary motivation behind it. He concludes by reminding the audience that God's love for us is not based on our abilities or worthiness, but on His own nature, and encourages them to grow in Christ and reject worldly wisdom.
Book of Acts Series - Part 41 | Accusations
By Jim Cymbala87538:38Book Of ActsMAT 7:1MAT 12:36MAT 18:15ACT 4:201CO 13:1JAS 1:26JAS 3:2In this sermon, the speaker emphasizes the importance of sharing the message of Jesus Christ with others. He highlights the disciples' firsthand experiences of seeing Jesus after His resurrection, witnessing miracles, and hearing His teachings. The speaker compares the disciples' excitement to that of grandparents showing off pictures of their grandchildren, emphasizing the natural urge to share something amazing. He concludes with a prayer for love, unity, and encouragement among believers, acknowledging God's mercy and patience with His followers. The sermon references the story of Paul being protected by the Roman commander and sent to Governor Felix in Caesarea, highlighting the need to take action to ensure Paul's safety.
Revival Men: Vance Havner
By E.A. Johnston81716:03Revival MenMAT 18:3MRK 10:171CO 13:1The video is a tribute to Vance Havner, a preacher known for his witty one-liners and powerful messages. He had a unique ability to combine humor and spiritual truths, making his audience both laugh and reflect. Havner's main focus was on the need for revival in the church and a return to New Testament vitality. His love for people and his deep understanding of the love of Christ allowed him to preach a hard message with compassion and effectiveness.
Chosen to Love
By Basilea Schlink77104:35Radio ShowMAT 22:37JHN 17:26ROM 5:81CO 13:1EPH 1:41JN 4:71JN 4:19In this sermon transcript titled "Chosen to Love" by Basil E. Shlink, the speaker emphasizes that God has chosen and called us to be His hands and feet in bringing love and relief to a world in need. The speaker shares the example of John Hyde, a missionary and prayer warrior, who was so consumed by his love for Jesus that he would pray through the night for souls to be won for the Lord. The speaker highlights the importance of love in our lives, quoting John 17 where Jesus prays for his disciples to have the same love that God has for him. The speaker concludes by emphasizing that true love can only be found in Jesus and encourages listeners to fully commit themselves to Him, as He is the source of eternal love.
The More Excellent Way
By Jake Lapp76755:161CO 13:1
This sermon emphasizes the importance of love as the more excellent way, highlighting the need for character over abilities, the significance of occupying with character while taking ground with gifts, and the necessity of aligning with God's character and ability. It delves into the power of love to transform and dismantle walls in our hearts, the need for a vision beyond healing, and the impact of love in all aspects of life. The sermon also explores the fruit of the Spirit, the importance of walking in the spirit, and the transformation that occurs when we align with God's love and truth.
Spiritual Balance
By George Verwer6531:00:241CO 13:1In this sermon, the speaker emphasizes the importance of spiritual balance in the life of a believer. He shares a story about riding through the streets of Paris and uses the phrase "praise God elephants don't fly" to illustrate the need for balance. The speaker then reads from 1 Corinthians 13, highlighting it as a chapter that should be memorized. He discusses the need for honesty and self-acceptance, emphasizing that loving oneself is crucial in order to love others. The speaker also mentions the balance between crisis and growth, cautioning against overemphasizing crisis.
Taking the Cross Sincerely
By Hans R. Waldvogel64537:04Cross of ChristMAT 5:44ROM 1:221CO 13:1GAL 6:14EPH 2:1PHP 3:18COL 3:21TI 6:15In this sermon, the preacher emphasizes the importance of accepting the wisdom of God rather than relying on human wisdom. He warns against being deceived by our own hearts and the deceitfulness of self. The preacher also criticizes the tendency to prioritize earthly desires and concerns over spiritual matters. He encourages believers to focus on heavenly things and live a life that reflects their citizenship in heaven.
Romans 5
By Robert F. Adcock52743:321CO 13:1In this sermon, the preacher emphasizes the importance of love in the Christian life. He encourages the congregation to demonstrate love towards one another and to prioritize it above all else. The preacher references the apostle Paul's teachings on maturity and the need to put away childish things. He also highlights the temporary nature of our current understanding and the future hope of seeing God face to face. The sermon concludes with a prayer for the love of God to be evident in the lives of the listeners and for their fellowship to be genuine.
07 - New Commandment Love
By Ben Torrey50707:43LoveJHN 13:34JHN 17:20ROM 12:4ROM 12:91CO 13:11CO 13:41PE 4:8In this sermon, Ben Torrey discusses the importance of love in the body of Christ, which is the Church. He refers to 1 Corinthians 12:13, which states that we are all baptized into one body by the Holy Spirit, making us members of the Church. Torrey emphasizes the need for New Commandment Love, which is the love that Jesus commanded his followers to have for one another. He highlights the qualities of this love, such as patience, kindness, and forgiveness, as described in 1 Corinthians 13:4-5. Torrey also mentions the significance of this love in demonstrating unity and proclaiming the gospel to the world, as stated in John 17.
Om Goals
By George Verwer49954:07MissionsPRO 16:18MAT 22:39MAT 28:191CO 13:1EPH 4:2JAS 4:61PE 4:8The video is a sermon transcript discussing the purpose and goals of a conference for leaders in OM (Operation Mobilization). The conference aims to inspire, motivate, and catalyze leaders in their ministry. The speaker emphasizes the importance of putting the principles of the movement into practice and highlights the potential impact of even a short one-hour message. Taking notes and studying the material is encouraged, as it helps in teaching and discussing the concepts with others. The availability of books for further learning is also mentioned.
All About Love - Part 2
By Robert F. Adcock40343:351CO 13:1In this sermon, the speaker emphasizes the importance of love in the Christian faith. He references the words of the Apostle Paul in 1 Corinthians 13, where Paul describes love as holy and divine. The speaker highlights that love is taught by God and is to be exhibited in our dealings with others. He also warns against boasting about worldly accomplishments, such as speaking multiple languages, if there is no love behind it. The sermon encourages listeners to prioritize love and recognize its significance in their relationship with God and others.
Corinthians - the Most Exellent Way (3)
By J. Glyn Owen35352:36The Primacy of LoveLoveSpiritual Gifts vs. Love1CO 13:1J. Glyn Owen emphasizes the profound significance of love as articulated in 1 Corinthians 13, arguing that without agape, all spiritual gifts and actions are rendered meaningless. He highlights that love is not only essential for the Christian life but also eternal, contrasting it with spiritual gifts that will eventually cease. Owen illustrates this through a powerful story of forgiveness and redemption, demonstrating how love can transform lives and relationships. He concludes that love is the greatest of all virtues, urging believers to prioritize love in their pursuit of faith and service to God. Ultimately, Owen calls for a deeper understanding of God's love and its implications for the church and individual believers.
Revival - Part 13
By Doc Greenway30657:05Revival1CO 13:1In this sermon, the speaker outlines the chapter into three parts: the tests of love, the qualities of love, and the triumphs of love. The first test of love is that gifted oratory without love is meaningless. The speaker emphasizes that speaking in tongues should not be the sole measure of spirituality, but rather the amount of love that motivates our actions. The qualities of love are then discussed, with the speaker highlighting the patience and preference of love. An example is given of a Korean minister who showed extraordinary love by offering forgiveness and care to the soldier who killed his sons. The sermon emphasizes the importance of divine love in all aspects of life.
We Reap What We Sow
By Matt Brown11327:19Reaping and SowingGospelEvangelismPSA 105:5HAB 2:14MAT 28:19JHN 21:25ROM 4:11CO 13:12CO 9:6GAL 5:22GAL 6:71PE 3:15Matt Brown emphasizes the principle of reaping what we sow, urging attendees to invest their lives into the gospel. He shares personal experiences and stories of God's movement, encouraging everyone to be inspired and to take action in their communities. Brown highlights the importance of focusing on the goodness of the gospel rather than the negatives of culture, advocating for a life filled with love, joy, and the fruits of the Spirit. He calls for a new wave of evangelism, where believers are moved to share the stories of God's work in the world. The sermon concludes with a prayer for openness to God's movement and a commitment to live as carriers of the gospel.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Though I speak, etc. - 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 Co1 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 the note on Mat 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 lofa and lufa love, from lufan and lufian, to desire, to love, to favor. 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 favor, or χαρα, joy, as a benefit bestowed is a favor 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 Charitas, 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 neighbor. 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 (τιμιῳ αἱματι, 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 1 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, etc.; 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 endeavoring to fright away the harpies with the sound of his trumpet: - Ergo, ubi delapsae sonitum per curva dedere Littora, dat signum specula Misenus ab alta Aere cavo: invadunt socii, et nova praelia tentant, Obscoenas pelagi ferro faedare volucres. Aeneid, lib. iii. ver. 238. Then as the harpies from the hills once more Poured shrieking down, and crowded round the shore, On his high stand Misenus sounds from far The brazen trump, the signal of the war. With unaccustomed fight, we flew to slay The forms obscene, dread monsters of the sea. Pitt. The metal of which the instrument was made is used again for the instrument itself, in that fine passage of the same poet, Aeneid, lib. ix. ver. 603, where he represents the Trojans rushing to battle against the Volsciane: - At tuba terribilem sonitum procul aere canoro Increpuit: sequitur clamor, caelumque remugit. And now the trumpets, terrible from far, With rattling clangour rouse the sleepy war. The soldiers' shouts succeed the brazen sounds And heaven from pole to pole their noise rebounds. Dryden. And again, in his Battle of the Bees, Geor., lib. iv. ver. 70: - - namque morantes Martius ille aeris rauci canor increpat, et vox Auditur fractos sonitus imitata tubarum. With shouts the cowards' courage they excite, And martial clangours call them out to fight; With hoarse alarms the hollow camp rebounds, That imitate the trumpet's angry sounds. Dryden. Examples of the same figure might be multiplied; but these are sufficient. 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, etc., 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 splendor 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."
John Gill Bible Commentary
Though I speak with the tongues of men,.... That is, of all men, all languages that men anywhere speak, or have been spoken by them. The number of these is by some said (i) to be "seventy five"; but the general opinion of the Jews is, that at the confusion of languages at Babel, they were seventy; for they say (k), that then "the holy blessed God descended, and "seventy angels" surrounding the throne of his glory, and confounded the languages of seventy people, and every nation of the seventy had their own language and writing, and an angel set over each nation;'' whether this may be the reason, why the tongues of angels are mentioned here with those of men, let it be considered. Mordecai, they say (l), was skilled in all these seventy languages, so that when he heard Bigthan and Teresh, who were Tarsians, talking together in the Tarsian language, he understood them. The same is said (m) of R. Akiba, R. Joshua, and R. Eliezer; yet, they say (n), that this was one of the qualifications of the sanhedrim, or of such that sat in that great council, that they should understand these seventy languages, because they were not to hear causes from the mouth of an interpreter. It is affirmed (o) of Mithridates, king of Pontus and Bithynia, that he had "twenty five" nations under his government, and that he so well understood, and could speak the language of each nation, as to converse with men of any of them, without an interpreter. Apollonius Tyaneus (p) pretended to understand, and speak with the tongues of all men; such a case the apostle supposes here, whether attained to by learning, industry, and close application, or by an extraordinary gift of the Spirit, which latter seems to be what he intends; and the rather he mentions this, and begins with it, because many of the Corinthians were greatly desirous of it; some that had it not, were dejected on that account; wherefore to comfort them, the apostle suggests, that the grace of love which they were possessed of, was abundantly preferable to it; and others that had it were lifted up with it, and used it either for ostentation or gain, or to make parties, and not to the edification of their brethren; which showed want of love, and so were no better than what the apostle hereafter asserts: what he says here and in the following verses, is in an hypothetical way, supposing such a case, and in his own person, that it might be the better taken, and envy and ill will be removed: he adds, and of angels; not that angels have tongues in a proper sense, or speak any vocal language, in an audible voice, with articulate sounds; for they are spirits immaterial and incorporeal; though they have an intellectual speech, by which they celebrate the perfections and praises of God, and can discourse with one another, and communicate their minds to each other; see Isa 6:3 and which is what the Jews (q) call, "", "the speech of the heart"; and is the speech (they say) , "which the angels speak" in their heart; and is the "pure language", and more excellent than other tongues; is pleasant discourse, the secret of the holy seraphim--and is , "the talk of angels"; who do the will of their Creator in their hearts, and in their thoughts:'' this is not what the apostle refers to; but rather the speech of angels, when they have assumed human bodies, and have in them spoke with an audible voice, in articulate sounds; of which we have many instances, both in the Old Testament and the New, wherein they have conversed with divers persons, as Hagar, Abraham, Jacob, Moses, Manoah and his wife, the Virgin Mary, Zechariah, and others; unless by the tongues of angels should be meant the most eloquent speech, and most excellent of languages; or if there can be thought to be any tongue that exceeds that of men, which, if angels spoke, they would make use of. Just as the face of angels is used, to express the greatest glory and beauty of the face, or countenance, Act 6:15 and angels' bread is used for the most excellent food, Psa 78:25. Dr. Lightfoot thinks, and that not without reason, that the apostle speaks according to the sense and conceptions of the Jews, who attribute speech and language to angels. They tell us (r) that R. Jochanan ben Zaccai, who was contemporary with the apostle, and lived to the destruction of Jerusalem, among other things, he was well versed in, understood , "the speech of demons", and "the speech of the ministering angels": and which they take to be the holy tongue, or the Hebrew language; they observe (s), that "the children of men (by whom I suppose they mean the Israelites) are in three things like to the ministering angels; they have knowledge as the ministering angels, and they walk in an erect stature as the ministering angels, , "and they speak in the holy tongue, as the ministering angels".'' They pretend that the angels do not understand the Syriac language; hence they (t) advise a man, "never to ask for what he wants in the Syriac language; for (says R. Jochanan) whoever asks for what he wants in the Syriac language, the ministering angels do not join with him, for they do not know the Syriac language;'' and yet, in the same page, they say that Gabriel came and taught one the seventy languages: but let the tongues of angels be what they will, and a man be able to speak with them ever so well, and have not charity; by which is meant not giving of alms to the poor, for in Co1 13:3 this is supposed in the highest degree it can be performed, and yet a man be destitute of charity; nor a charitable opinion of men as good men, let their principles and practices be what they will; for this is not true charity, but rather uncharitableness, and acting the most unkind part to their souls, to consider and caress them as such, when destruction and ruin are in all their ways; but the grace of love is here meant, even love to God, and love to Christ, and love to the saints, which is a grace implanted in regeneration by the Spirit of God; and which, if a person is destitute of, as he may, who has never so great a share of learning, or knowledge of the languages, or even the extraordinary gift of speaking with divers tongues; all his learning is but an empty sound, his eloquence, his diversity of speech, is but like the man's nightingale, "vox & praeterea nihil", a voice and nothing else; or as the apostle here says, supposing it was his own case, I am become as sounding brass, or a tinkling cymbal; or rather, "the loud", or "high sounding cymbal", as in Psa 150:5 which the Septuagint there render by , a phrase of the same signification with this: for not that little tinkling instrument used by the Heathens is here meant; though what is here said of the cymbal agrees with that; which made a tinkling noise when shaken, or struck with anything, or with one against another; and was an hollow vessel of brass, in form of the herb called "navel wort" (u); but rather that musical instrument which bore this name, used in the Jewish worship under the Old Testament; and which, the Jews (w) say, was an instrument that gave a very great sound; and that the sound of it was heard as far as Jericho (x), which was some miles from Jerusalem; they say (y), that the cymbals were two brazen instruments or pieces of brass, which they struck one against another, and so made a sound. The cymbal was also used in the worship of Heathen deities, and the allusion here in both the things mentioned, is either to the tinkling of brass, and the sounding of cymbals in the worship of idols (z); which were mere empty sounds, and of no avail, as is a man's speaking with divers tongues, destitute of the grace of love; or to the confused clamours and noises made upon going to battle, just upon the onset, by drums and cymbals, and , hollow sounding pieces of brass; as appears from Polytenus, Plutarch, Appianus and others (a); to which confused noises the apostle compares the most eloquent speech without love. The Greeks had a play they used at feasts, I will not say the allusion is to it here, but leave it to be though of, which they call "Cottabisis"; when, the liquor that was left, they cast into cups of brass, and such whose liquor made the greatest sound in the cup, fancied himself to be loved again, by the person he loved (b): sounding brass and tinkling cymbals are inanimate things, things without life, as all such persons are destitute of spiritual life, who are devoid of the grace of love; and though they, by an extraordinary gift, and under a divine impulse, speak with divers tongues, they are but like hollow vessels of brass, and sounding cymbals, which only make a noise when they are stricken, and what they give is a mere empty sound, which is of no profit to themselves; they cannot hear, nor be delighted with it, but are rather hurt, being worn out thereby; nor of no great advantage to others, unless they give a musical sound, and that only delights the ear, but neither feeds nor clothes the body; of such little use and profit are men, speaking with tongues destitute of the grace of love, either to themselves or others. (i) Eupherus & alii in Clement. Alex. Stromat. l. 1. p. 338. (k) Pirke Eliezer, c. 24. (l) Targum in Esther ii. 22. Misn. Shekalim, c. 5. sect. 1. T. Hieros. Shekalim, fol. 48. 4. T. Bab. Megilla, fol. 13. 2. (m) Juchasin, fol. 36. 2. (n) T. Bab. Sanhedrin, fol. 17. 1. & Menachot, fol. 65. 1. (o) A. Gellii Noct. Attic. l. 17. c. 17. (p) Philostrat. Vita Apollon. l. 1. c. 13. (q) Tzeror Hammor, fol. 2. 3. & 13. 4. (r) T. Bab. Succa, fol. 28. 1. & Bava Bathra, fol. 134. 1. Vid. Zohar in Numb. fol. 92. 1. (s) T. Bab. Chagiga, fol. 16. 1. & Sabbat. fol. 12. 2. Vid. Bereshit Rabba, sect. 74. fol. 65. 2. & Vajikra Rabba, sect. 1. fol. 147. 1. (t) T. Bab. Sota, fol. 33. 1. (u) Vid. Pignorium de Servis, p. 163. 165. (w) Bartenora in Misn. Shekaelim, c. 5. sect. 1. & Kimchi in Psal. cl. 5. (x) Misn. Tamid. c. 3. sect. 8. (y) Bartenora in Misn. Eracin, c. 2. sect. 5. R. David Kimchi & R. Samuel Laniado in 2 Sam. vi. 5. (z) Vid. Arnob. adv. Gentes, l. 7. p. 280. Ed. Elmenhorst, & Ovid, Metamorph. l. 3, fab. 7. (a) Vid. Vaa Till. not. in Lydium de re militare, p. 38. (b) Alex. ab Alex. Genial. Dier. l. 3. c. 10.
Matthew Henry Bible Commentary
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 - agapē: 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, Co1 13:1. 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, Co1 13:2. 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, Mar 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, Mat 7:22, Mat 7:23. 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, Co1 13:3. 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, Co1 13:3. 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.
Tyndale Open Study Notes
13:1-13 Paul interrupts his discussion of spiritual gifts (resumed in ch 14) to emphasize that love is more important than any spiritual gift (cp. 8:1-3). The most important thing for Christians is to become deeply and consistently loving people. 13:1-3 Spiritual gifts in themselves do not define our worth to God or to the church. In fact, apart from the expression of love, spiritual gifts are of no value. 13:1 all the languages of earth (literally the tongues of men) and of angels: Tongues was the spiritual gift most highly prized by the Corinthians (see also 12:10, 28; 14:1-25, 27). Some may have thought tongues to be the language of angels; in Acts, Luke uses the same term to refer to natural human languages (see Acts 2:4-13).