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Adam Clarke Bible Commentary
And though I bestow all my goods to feed the poor - This is a proof that charity, in our sense of the word, is not what the apostle means; for surely almsgiving can go no farther than to give up all that a man possesses in order to relieve the wants of others. The word ψωμιζω, which we translate to feed the poor, signifies to divide into morsels, and put into the mouth; which implies carefulness and tenderness in applying the bounty thus freely given. And though I give my body to be burned - Ἱνα καυθησομαι· Mr. Wakefield renders this clause thus: 1. And though I give up my body so as to have cause of boasting: in vindication of which he, first, refers to Dan 3:28; Act 15:26; Rom 8:32; Phi 1:20. 2. He says that there is no such word as καυθησωμαι. 3. That καυχησωμαι, that I may boast, is the reading of the Ethiopic and Coptic, and he might have added of the Codex Alexandrinus; several Greek and Latin MSS. referred to by St. Jerome; of Ephraim; and of St. Jerome himself, who translates the passage thus: Si tradidero corpus meum ut glorier: i.e. "If I deliver up my body that I may glory, or have cause of boasting." 4. He adds that burning, though a common punishment in after times, was not prevalent when this epistle was written. Some of the foreign critics, particularly Schulzius, translate it thus: Si traderem corpus, ut mihi stigma inureretur: "If I should deliver up my body to receive a stigma with a hot iron;" which may mean, If I should, in order to redeem another, willingly give up myself to slavery, and receive the mark of my owner, by having my flesh stamped with a hot iron, and have not love, as before specified, it profits me nothing. This gives a good sense; but will the passage bear it? In the MSS. there are several various readings, which plainly show the original copyists scarcely knew what to make of the word καυθησωμαι, which they found in the text generally. The various readings are, καυθησομαι, which Griesbach seems to prefer; καυθησεται; and καυθῃ; all of which give little variation of meaning. Which should be preferred I can scarcely venture to say. If we take the commonly received word, it states a possible case; a man may be so obstinately wedded to a particular opinion, demonstrably false in itself, as to give up his body to be burned in its defense, as was literally the case with Vanini, who, for his obstinate atheism, was burnt alive at Paris, February 19th, a.d. 1619. In such a cause, his giving his body to be burned certainly profited him nothing. "We may observe," says Dr. Lightfoot, "in those instances which are compared with charity, and are as good as nothing if charity be absent, that the apostle mentions those which were of the noblest esteem in the Jewish nation; and also that the most precious things that could be named by them were compared with this more precious, and were of no account in comparison of it. "1. To speak with the tongues of men, among the Jewish interpreters, means, to speak the languages of the seventy nations. To the praise of Mordecai, they say that he understood all those languages; and they require that the fathers of the Sanhedrin should be skilled in many languages that they may not be obliged to hear any thing by an interpreter. Maim. in Sanh., c. 2. "2. To speak with the tongues of angels, they thought to be not only an excellent gift, but to be possible; and highly extol Jochanan ben Zaccai because he understood them: see the note on Co1 13:1. "3. To know all mysteries and all knowledge was not only prized but affected by them. Of Hillel, the elder, they say he had eighty disciples: thirty who were worthy to have the Holy Spirit dwell upon them, as it did upon Moses; thirty who were worthy that the sun should stop his course for them, as it did for Joshua; and there were twenty between both. The greatest of all was Jonathan ben Uzziel; the least was Jochanan ben Zaccai. He omitted not (i.e. perfectly understood) the Scripture, the Mishna, the Gemara, the idiotisms of the law, and the scribes, traditions, illustrations, comparisons, equalities, gematries, parables, etc. "4. The moving or rooting up of mountains, which among them signified the removing of the greatest difficulties, especially from the sacred text, they considered also a high and glorious attainment: see the note on Mat 21:21. And of his salvation, who had it, they could not have formed the slightest doubt. But the apostle says, a man might have and enjoy all those gifts, etc., and be nothing in himself, and be nothing profited by them." The reader will consider that the charity or love, concerning which the apostle speaks, is that which is described from Co1 13:4-7, inclusive: it is not left to the conjectures of men to find it out. What the apostle means is generally allowed to be true religion; but if he had not described it, this true religion would have been as various as the parties are who suppose they have it. Let the reader also observe that, not only the things which are in the highest repute among the Jews, but the things which are in the highest repute among Christians and Gentiles are those which the apostle shows to be of no use, if the love hereafter described be wanting. And yet, who can suppose that the man already described can be destitute of true religion, as he must be under an especial influence of God; else, how, 1st, could he speak all the languages of men? for this was allowed to be one of the extraordinary gifts of God's Spirit. 2. He must have Divine teaching to know the language of angels, and thus to get acquainted with the economy of the invisible world. 3. Without immediate influence from God he could not be a prophet, and predict future events. 4. Without this he could not understand all the mysteries of the Divine word, nor those of Providence. 5. All knowledge, suppose this to be confined to human arts and sciences, could not be acquired without especial assistance. 6. And without the most powerful and extraordinary assistance, he could not have a faith that could remove mountains, or miraculous faith of any kind: and the apostle supposes that a man might have all these six things, and not possess that religion which could save his soul! And may we not say that, if all these could not avail for salvation, a thousand times less surely cannot. How blindly, therefore, are multitudes of persons trusting in that which is almost infinitely less than that which the apostle says would profit them nothing! The charity or love which God recommends, the apostle describes in sixteen particulars, which are the following: -
Jamieson-Fausset-Brown Bible Commentary
bestow . . . goods . . . poor--literally, "dole out in food" all my goods; one of the highest functions of the "helps" (Co1 12:28). give . . . body to be burned--literally, "to such a degree as that I should be burned." As the three youths did (Dan 3:28), "yielded their bodies" (compare Co2 12:15). 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 (Mat 16:26; Luk 9:23-25). Men will fight for Christianity, and die for Christianity, but not live in its spirit, which is love.
John Gill Bible Commentary
And though I bestow all my goods to feed the poor,.... Of which the Jews give us instances; they say (n), that R. Ishcab stood, , "and distributed all his goods to the poor"; and a little after they say the same of King Monbaz, that he stood and gave away, or dispersed, "all his goods to the poor"; and elsewhere (o) they say of R. Eliezer ben Judah, that the collectors of alms ran away from him, because he would have given them , "all that he had"; and of another, they say (p), that he took all that he had in his house, and went out to divide it among the poor; but of what avail was all this, when what these men did, they did not from a principle of love to God, nor to Christ, nor even to the poor, to whom they gave their substance; but to have honour and applause from men, and have and obtain eternal life hereafter? for they thought by so doing, that they deserved to behold the face of God, enjoy his favour, and be partakers of the happiness of the world to come (q): and though I give my body to be burned; which may be done by a man that has no principle of grace in him; the very Heathens have done it; as the Indian queens upon the decease and funeral of their husbands; and Calenus, an Indian philosopher, who followed Alexander the great, and erected a funeral pile, and went into it of his own accord; and Peregrinus, another philosopher, did the like in the times of Trajan. The apostle here respects martyrdom, and by a prophetic spirit has respect to future times, when burning men's bodies for religion would be in use, which then was not; and suggests that there might be some, as according to ecclesiastical history there seems to have been some, who, from a forward and misguided zeal, and to get themselves a name, and leave one behind them, have exposed themselves to the flames, and yet "have not" had "charity", true love to God, a real affection for Christ, or to his saints: wherefore the apostle hypothetically says, supposing himself to be the person that had done all this, it profiteth me nothing: such things may profit others, but not a man's self; giving all his goods to the poor may be of advantage to them, and giving his body to be burned in the cause of religion may be of service to others, to confirm their faith, and encourage them to like sufferings when called to them; but can be of no avail to themselves in the business of salvation; which is not procured by works of righteousness, even the best, and much less by such which proceed from wrong principles, and are directed to wrong ends; the grace of God being wanting, and particularly that of love. (n) T. Hieros. Peah, fol. 15. 2. (o) Juchasin, fol. 51. 2. Vid. T. Bab. Bava Bathra, fol. 148. 2. (p) Vajikra Rabba, sect. 34. fol. 174. 4. & Mattanot Cehunah in ib. (q) T. Pesach. fol. 8. 1, 2. Roshhashanah, fol. 4. 1. Bava Bathra, fol. 10. 1, 2.
Tyndale Open Study Notes
13:3 sacrificed my body, I could boast about it: Some manuscripts read sacrificed my body to be burned; it would have been easy for a copyist to change the text accidentally, because in Greek the two readings differ only by one letter. It is unclear which reading is to be preferred; however, the manuscripts supporting the reading I could boast are generally better. • I would have gained nothing: Even the most impressive sacrificial acts mean nothing if not motivated by love.
Love
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. 3If I give all I possess to the poor and exult in the surrender of my body, but have not love, I gain nothing.
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If Any Man Be in Christ - Part 4 (Cd Quality)
By Leonard Ravenhill6.0K38:59Christ In YouPSA 33:2MAT 6:33JHN 3:16ROM 12:11CO 9:271CO 13:3EPH 5:25In this sermon, the preacher emphasizes the importance of dedicating our bodies to the Lord. He refers to Psalm 59, which describes the body as an instrument with ten strings, representing our various body parts. The preacher warns against gossip and highlights the negative impact it can have on the church. He also criticizes the mindset of some preachers who prioritize comfort and luxury over self-discipline and sacrifice. The sermon concludes with a reminder that our choices in this life have eternal consequences, and there is no turning back once we pass from time into eternity.
Christ in Us
By Erlo Stegen5.8K47:12Christ In UsMAT 6:33JHN 14:6ROM 8:311CO 13:3HEB 9:121JN 4:8In this sermon, the speaker recounts the story of Sundar Singh, a 14-year-old boy who had a profound encounter with Jesus. Sundar had been searching for something beyond the teachings of his Christian teachers at school. One night, he prayed for God to reveal Himself, and to his surprise, Jesus appeared before him, showing him His nail-pierced hands. This encounter convinced Sundar that Jesus was the true Savior, and he experienced an overwhelming peace in his heart. The speaker emphasizes that when Christ becomes a reality in one's life, He is not a dead idol but a living God who leads us on the right path and fills us with truth and life.
Studies in 1 Peter-13 1 Peter 4:7-11
By Dwight Pentecost84929:371CO 13:32CO 5:141PE 4:7In this sermon on 1 Peter, Chapter 4, starting at verse 7, the preacher emphasizes the imminent return of Jesus Christ and its implications for believers. He highlights three characteristics that should be evident in the lives of believers who have the hope of Christ's coming. These characteristics are sobriety, watchfulness in prayer, and fervent love for one another. The preacher also emphasizes the importance of fellowship among believers, stating that it is based on our relationship with Christ rather than any external factors. He concludes by referencing the example of Daniel, who experienced intimate fellowship with God even in the midst of trials.
Getting Ready for Jesus to Return
By Sandeep Poonen83738:00ISA 53:10MAT 16:24MAT 19:21MRK 12:41ROM 10:101CO 13:3PHP 3:8
This sermon emphasizes the importance of being willing to be crushed and utterly destroyed for the sake of following Jesus. It highlights the value of surrendering all aspects of our lives, including our riches, past mistakes, and comfort, to find eternal life. The speaker urges listeners to prioritize their spiritual future over worldly possessions and to be all in with Jesus, even if it means becoming smaller than the eye of a needle. The message stresses the significance of being willing to lose everything to gain eternal life and to be judged by God based on our deeds and willingness to be crushed for His sake.
Sanctification v. Consecration
By Samuel Logan Brengle6Faith and the Holy SpiritSanctificationMAT 5:6LUK 24:49ACT 26:18ROM 14:171CO 13:3GAL 5:22Samuel Logan Brengle emphasizes the critical distinction between sanctification and consecration, arguing that while many focus on their own works of consecration, true sanctification is a divine act that requires faith and the filling of the Holy Spirit. He illustrates this through the story of Elijah, who, unlike the priests of Baal, expected God's supernatural intervention after his act of consecration. Brengle warns against the common misconception that mere human effort can achieve spiritual fulfillment, stressing that it is through waiting on God and receiving His power that believers can truly glorify Him. He encourages persistent faith and the necessity of being filled with the Holy Spirit to experience the fullness of God's grace. Ultimately, Brengle calls for a deeper understanding of sanctification as a transformative process that leads to joy and peace in the believer's life.
Our Sacrifice and God's Grace
By K.P. Yohannan2SacrificeGrace and LoveLUK 15:251CO 13:3PHP 4:11REV 2:4K.P. Yohannan emphasizes the necessity of love as the foundation for sacrifice in the Christian life, warning that without love, even the greatest sacrifices are meaningless. He reflects on the church at Ephesus, which, despite its hard work and sacrifices, lost its first love for Christ, leading to a critical and judgmental spirit among its members. Yohannan illustrates this with the parable of the older son in Luke 15, who, despite his sacrifices, was filled with jealousy and bitterness, showcasing the dangers of legalism. He encourages believers to balance their sacrifices with grace and love, recognizing that true contentment comes from God's grace rather than material possessions. Ultimately, he calls for a personal understanding of God's grace that allows for joyful surrender and a non-judgmental attitude towards others.
Exposition on Psalm 88
By St. Augustine0PSA 87:4ISA 53:4MAT 26:37MAT 27:33LUK 23:34JHN 1:47ROM 6:9ROM 8:31CO 1:201CO 13:3EPH 5:81PE 2:211JN 3:16St. Augustine delves into Psalm 87, exploring the prophetic nature of the Psalm in relation to the Passion of our Lord Jesus Christ. He highlights the importance of imitating Christ's sacrifice and the need for charity in our actions. The Psalm is interpreted to reflect the sorrows and pains experienced by Christ, emphasizing His humanity and willingness to endure suffering for the salvation of humanity. St. Augustine connects the Psalm to the concept of Christ being free among the dead, emphasizing His unique ability to lay down His life and take it up again. The Psalm is further analyzed to reveal the depth of Christ's suffering, the rejection He faced, and the ultimate victory over death and sin.
On Love
By John Wesley0Love in ActionThe Nature of LoveMAT 22:371CO 13:3John Wesley preaches on the paramount importance of love in the Christian life, emphasizing that even the most sacrificial acts, such as giving all to the poor or martyrdom, are meaningless without love. He warns that many may hear the message but fail to internalize it, risking spiritual emptiness. Wesley defines love as a deep, abiding affection for God and others, which manifests in patience, kindness, and humility. He illustrates that true love is essential for both happiness in life and comfort in death, as it is love that brings peace and joy amidst trials. Ultimately, he concludes that without love, all actions are devoid of true value and significance.
Jesus, the Greatest Prosperity Preacher
By David Servant0DEU 15:7PSA 41:1PRO 3:9PRO 22:16ISA 58:7MAL 3:10LUK 6:38LUK 12:201CO 13:32CO 9:6JAS 4:3David Servant preaches on the importance of giving with the right motives, emphasizing the need to interpret Scripture in context and not for personal gain. He highlights how Jesus' promise in Luke 6:38 is often misused by prosperity preachers to promote greed, contrasting it with the true meaning of sacrificial giving and blessings for those who give to the poor. Servant warns against selfish motives in giving and encourages a lifestyle of generosity and simplicity, focusing on laying up treasures in heaven rather than on earth.
The Happy Effects of the Pouring Out of the Spirit
By Samuel Davies0ISA 32:13ISA 55:6JER 31:33EZK 36:24ZEC 4:6ACT 2:161CO 13:31PE 5:6Samuel Davies preaches about the necessity of a general outpouring of the Holy Spirit for national reformation and individual salvation. He emphasizes the dire consequences of sin and the need for repentance, warning of the impending calamities facing the nation due to impenitence and lack of true religion. Davies highlights the historical examples of divine judgment and restoration, pointing to the essential role of the Spirit in producing genuine reformation and peace. He urges the congregation to seek God's mercy, prepare for trials, and cultivate a sincere, enduring faith that can withstand persecution and martyrdom, emphasizing the importance of spiritual readiness for the uncertain future.
The Reward of Righteousness
By John Wesley0Good WorksRighteousnessISA 58:10MAT 5:16MAT 25:34LUK 6:381CO 13:3GAL 6:10COL 3:23HEB 11:6JAS 2:171JN 3:18John Wesley preaches on 'The Reward of Righteousness,' emphasizing that God rewards those who seek Him diligently. He reflects on the profound truth that the kingdom of heaven was prepared for humanity from the foundation of the world, highlighting the importance of good works as a manifestation of faith and love. Wesley urges the congregation to engage in acts of mercy, illustrating how these acts not only benefit others but also align with God's will and purpose. He encourages believers to remember that every act of kindness done to others is ultimately done to Christ Himself, reinforcing the call to live a life of service and compassion. The sermon concludes with a call to action, inviting all to participate in the work of mercy and charity.
Five Lessons I Learned From Planting a Church
By Shane Idleman0PSA 25:9JHN 13:341CO 13:3PHP 2:3JAS 4:10Shane Idleman from Westside Christian Fellowship emphasizes the importance of seeking God wholeheartedly and spreading His Word, despite challenges faced by the church. He highlights the need for God to be central in all endeavors, the significance of humility in avoiding pride and jealousy, the necessity of a fully surrendered life through deep prayer and brokenness, the focus on spiritual character over worldly success, and the choice to prioritize love as a commandment above all.
The Immoral "Christian"
By David Servant0MAT 5:27LUK 3:8ACT 26:20ROM 12:2ROM 13:141CO 6:111CO 10:131CO 13:3EPH 5:3EPH 5:51JN 3:9David Servant delivers a powerful sermon contrasting the hidden sins of a 'Peeping Tom' with the hypocritical behavior of a supposed follower of Christ who indulges in sexually-explicit content. Through vivid scenarios, he emphasizes the importance of true repentance, genuine transformation, and consistent holiness in the life of a believer. Drawing from Ephesians and Matthew, he highlights the severe consequences of immorality and impurity, stressing that those who practice such sins will not inherit the kingdom of God. Servant exposes the dangers of hypocrisy, selfish motives, and false conversions, urging Christians to pursue genuine purity in thought, word, and deed.
Is Self-Denial a Mistake?
By J.R. Miller0Self-DenialLove in ServiceMAT 7:12MAT 16:24LUK 6:31JHN 15:13ROM 12:11CO 13:32CO 5:15GAL 6:2PHP 2:41PE 4:10J.R. Miller addresses the question of self-denial, emphasizing that it should not be practiced for its own sake but rather as an expression of love and duty. He critiques the notion of self-denial that leads to self-inflicted suffering, arguing that true sacrifice is rooted in love and service to others, as exemplified by Christ. Miller warns against over-helping, which can foster selfishness in others, and encourages individuals to bear their own burdens while also being ready to serve those in need. He concludes that self-denial is essential in living a life that reflects Christ's love, urging believers to balance helping others with encouraging them to grow independently. Ultimately, true self-denial is about loving and serving others without losing sight of one's own responsibilities.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And though I bestow all my goods to feed the poor - This is a proof that charity, in our sense of the word, is not what the apostle means; for surely almsgiving can go no farther than to give up all that a man possesses in order to relieve the wants of others. The word ψωμιζω, which we translate to feed the poor, signifies to divide into morsels, and put into the mouth; which implies carefulness and tenderness in applying the bounty thus freely given. And though I give my body to be burned - Ἱνα καυθησομαι· Mr. Wakefield renders this clause thus: 1. And though I give up my body so as to have cause of boasting: in vindication of which he, first, refers to Dan 3:28; Act 15:26; Rom 8:32; Phi 1:20. 2. He says that there is no such word as καυθησωμαι. 3. That καυχησωμαι, that I may boast, is the reading of the Ethiopic and Coptic, and he might have added of the Codex Alexandrinus; several Greek and Latin MSS. referred to by St. Jerome; of Ephraim; and of St. Jerome himself, who translates the passage thus: Si tradidero corpus meum ut glorier: i.e. "If I deliver up my body that I may glory, or have cause of boasting." 4. He adds that burning, though a common punishment in after times, was not prevalent when this epistle was written. Some of the foreign critics, particularly Schulzius, translate it thus: Si traderem corpus, ut mihi stigma inureretur: "If I should deliver up my body to receive a stigma with a hot iron;" which may mean, If I should, in order to redeem another, willingly give up myself to slavery, and receive the mark of my owner, by having my flesh stamped with a hot iron, and have not love, as before specified, it profits me nothing. This gives a good sense; but will the passage bear it? In the MSS. there are several various readings, which plainly show the original copyists scarcely knew what to make of the word καυθησωμαι, which they found in the text generally. The various readings are, καυθησομαι, which Griesbach seems to prefer; καυθησεται; and καυθῃ; all of which give little variation of meaning. Which should be preferred I can scarcely venture to say. If we take the commonly received word, it states a possible case; a man may be so obstinately wedded to a particular opinion, demonstrably false in itself, as to give up his body to be burned in its defense, as was literally the case with Vanini, who, for his obstinate atheism, was burnt alive at Paris, February 19th, a.d. 1619. In such a cause, his giving his body to be burned certainly profited him nothing. "We may observe," says Dr. Lightfoot, "in those instances which are compared with charity, and are as good as nothing if charity be absent, that the apostle mentions those which were of the noblest esteem in the Jewish nation; and also that the most precious things that could be named by them were compared with this more precious, and were of no account in comparison of it. "1. To speak with the tongues of men, among the Jewish interpreters, means, to speak the languages of the seventy nations. To the praise of Mordecai, they say that he understood all those languages; and they require that the fathers of the Sanhedrin should be skilled in many languages that they may not be obliged to hear any thing by an interpreter. Maim. in Sanh., c. 2. "2. To speak with the tongues of angels, they thought to be not only an excellent gift, but to be possible; and highly extol Jochanan ben Zaccai because he understood them: see the note on Co1 13:1. "3. To know all mysteries and all knowledge was not only prized but affected by them. Of Hillel, the elder, they say he had eighty disciples: thirty who were worthy to have the Holy Spirit dwell upon them, as it did upon Moses; thirty who were worthy that the sun should stop his course for them, as it did for Joshua; and there were twenty between both. The greatest of all was Jonathan ben Uzziel; the least was Jochanan ben Zaccai. He omitted not (i.e. perfectly understood) the Scripture, the Mishna, the Gemara, the idiotisms of the law, and the scribes, traditions, illustrations, comparisons, equalities, gematries, parables, etc. "4. The moving or rooting up of mountains, which among them signified the removing of the greatest difficulties, especially from the sacred text, they considered also a high and glorious attainment: see the note on Mat 21:21. And of his salvation, who had it, they could not have formed the slightest doubt. But the apostle says, a man might have and enjoy all those gifts, etc., and be nothing in himself, and be nothing profited by them." The reader will consider that the charity or love, concerning which the apostle speaks, is that which is described from Co1 13:4-7, inclusive: it is not left to the conjectures of men to find it out. What the apostle means is generally allowed to be true religion; but if he had not described it, this true religion would have been as various as the parties are who suppose they have it. Let the reader also observe that, not only the things which are in the highest repute among the Jews, but the things which are in the highest repute among Christians and Gentiles are those which the apostle shows to be of no use, if the love hereafter described be wanting. And yet, who can suppose that the man already described can be destitute of true religion, as he must be under an especial influence of God; else, how, 1st, could he speak all the languages of men? for this was allowed to be one of the extraordinary gifts of God's Spirit. 2. He must have Divine teaching to know the language of angels, and thus to get acquainted with the economy of the invisible world. 3. Without immediate influence from God he could not be a prophet, and predict future events. 4. Without this he could not understand all the mysteries of the Divine word, nor those of Providence. 5. All knowledge, suppose this to be confined to human arts and sciences, could not be acquired without especial assistance. 6. And without the most powerful and extraordinary assistance, he could not have a faith that could remove mountains, or miraculous faith of any kind: and the apostle supposes that a man might have all these six things, and not possess that religion which could save his soul! And may we not say that, if all these could not avail for salvation, a thousand times less surely cannot. How blindly, therefore, are multitudes of persons trusting in that which is almost infinitely less than that which the apostle says would profit them nothing! The charity or love which God recommends, the apostle describes in sixteen particulars, which are the following: -
Jamieson-Fausset-Brown Bible Commentary
bestow . . . goods . . . poor--literally, "dole out in food" all my goods; one of the highest functions of the "helps" (Co1 12:28). give . . . body to be burned--literally, "to such a degree as that I should be burned." As the three youths did (Dan 3:28), "yielded their bodies" (compare Co2 12:15). 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 (Mat 16:26; Luk 9:23-25). Men will fight for Christianity, and die for Christianity, but not live in its spirit, which is love.
John Gill Bible Commentary
And though I bestow all my goods to feed the poor,.... Of which the Jews give us instances; they say (n), that R. Ishcab stood, , "and distributed all his goods to the poor"; and a little after they say the same of King Monbaz, that he stood and gave away, or dispersed, "all his goods to the poor"; and elsewhere (o) they say of R. Eliezer ben Judah, that the collectors of alms ran away from him, because he would have given them , "all that he had"; and of another, they say (p), that he took all that he had in his house, and went out to divide it among the poor; but of what avail was all this, when what these men did, they did not from a principle of love to God, nor to Christ, nor even to the poor, to whom they gave their substance; but to have honour and applause from men, and have and obtain eternal life hereafter? for they thought by so doing, that they deserved to behold the face of God, enjoy his favour, and be partakers of the happiness of the world to come (q): and though I give my body to be burned; which may be done by a man that has no principle of grace in him; the very Heathens have done it; as the Indian queens upon the decease and funeral of their husbands; and Calenus, an Indian philosopher, who followed Alexander the great, and erected a funeral pile, and went into it of his own accord; and Peregrinus, another philosopher, did the like in the times of Trajan. The apostle here respects martyrdom, and by a prophetic spirit has respect to future times, when burning men's bodies for religion would be in use, which then was not; and suggests that there might be some, as according to ecclesiastical history there seems to have been some, who, from a forward and misguided zeal, and to get themselves a name, and leave one behind them, have exposed themselves to the flames, and yet "have not" had "charity", true love to God, a real affection for Christ, or to his saints: wherefore the apostle hypothetically says, supposing himself to be the person that had done all this, it profiteth me nothing: such things may profit others, but not a man's self; giving all his goods to the poor may be of advantage to them, and giving his body to be burned in the cause of religion may be of service to others, to confirm their faith, and encourage them to like sufferings when called to them; but can be of no avail to themselves in the business of salvation; which is not procured by works of righteousness, even the best, and much less by such which proceed from wrong principles, and are directed to wrong ends; the grace of God being wanting, and particularly that of love. (n) T. Hieros. Peah, fol. 15. 2. (o) Juchasin, fol. 51. 2. Vid. T. Bab. Bava Bathra, fol. 148. 2. (p) Vajikra Rabba, sect. 34. fol. 174. 4. & Mattanot Cehunah in ib. (q) T. Pesach. fol. 8. 1, 2. Roshhashanah, fol. 4. 1. Bava Bathra, fol. 10. 1, 2.
Tyndale Open Study Notes
13:3 sacrificed my body, I could boast about it: Some manuscripts read sacrificed my body to be burned; it would have been easy for a copyist to change the text accidentally, because in Greek the two readings differ only by one letter. It is unclear which reading is to be preferred; however, the manuscripts supporting the reading I could boast are generally better. • I would have gained nothing: Even the most impressive sacrificial acts mean nothing if not motivated by love.