mh_parser/vol_split/46 - 1Corinthians/Chapter 13.xml

<div2 id="iCor.xiv" n="xiv" next="iCor.xv" prev="iCor.xiii" progress="48.50%" title="Chapter XIII">
<h2 id="iCor.xiv-p0.1">F I R S T   C O R I N T H I A N
S.</h2>
<h3 id="iCor.xiv-p0.2">CHAP. XIII.</h3>
<p class="intro" id="iCor.xiv-p1">In this chapter the apostle goes on to show more
particularly what that more excellent way was of which he had just
before been speaking. He recommends it, I. By showing the necessity
and importance of it, <scripRef id="iCor.xiv-p1.1" osisRef="Bible:1Cor.13.1-1Cor.13.3" parsed="|1Cor|13|1|13|3" passage="1Co 13:1-3">ver.
1-3</scripRef>. II. By giving a description of its properties and
fruits, <scripRef id="iCor.xiv-p1.2" osisRef="Bible:1Cor.13.4-1Cor.13.7" parsed="|1Cor|13|4|13|7" passage="1Co 13:4-7">ver. 4-7</scripRef>. III. By
showing how much it excels the best of gifts and other graces, by
its continuance, when they shall be no longer in being, or of any
use, <scripRef id="iCor.xiv-p1.3" osisRef="Bible:1Cor.13.8-1Cor.13.13" parsed="|1Cor|13|8|13|13" passage="1Co 13:8-13">ver. 8, to the
end</scripRef>.</p>
<scripCom id="iCor.xiv-p1.4" osisRef="Bible:1Cor.13" parsed="|1Cor|13|0|0|0" passage="1Co 13" type="Commentary"/>
<scripCom id="iCor.xiv-p1.5" osisRef="Bible:1Cor.13.1-1Cor.13.3" parsed="|1Cor|13|1|13|3" passage="1Co 13:1-3" type="Commentary"/><div class="Commentary" id="Bible:1Cor.13.1-1Cor.13.3">
<h4 id="iCor.xiv-p1.6">On Spiritual Gifts. (<span class="smallcaps" id="iCor.xiv-p1.7">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.xiv-p2">1 Though I speak with the tongues of men and of
angels, and have not charity, I am become <i>as</i> sounding brass,
or a tinkling cymbal.   2 And though I have <i>the gift of</i>
prophecy, and understand all mysteries, and all knowledge; and
though I have all faith, so that I could remove mountains, and have
not charity, I am nothing.   3 And though I bestow all my
goods to feed <i>the poor,</i> and though I give my body to be
burned, and have not charity, it profiteth me nothing.</p>
<p class="indent" id="iCor.xiv-p3">Here the apostle shows what more excellent
way he meant, or had in view, in the close of the former chapter,
namely, <i>charity,</i> or, as it is commonly elsewhere rendered,
<i>love</i>—<b><i>agape</i></b>: 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: <i>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,</i> <scripRef id="iCor.xiv-p3.1" osisRef="Bible:1Cor.13.1" parsed="|1Cor|13|1|0|0" passage="1Co 13:1"><i>v.</i>
1</scripRef>. 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, <scripRef id="iCor.xiv-p3.2" osisRef="Bible:1Cor.13.2" parsed="|1Cor|13|2|0|0" passage="1Co 13:2"><i>v.</i> 2</scripRef>. 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: <i>Had I all faith</i> (the utmost degree
of this kind of faith), <i>that I could remove mountains</i> (or
say to them, "Go hence into the midst of the sea," and have my
command obeyed, <scripRef id="iCor.xiv-p3.3" osisRef="Bible:Mark.11.23" parsed="|Mark|11|23|0|0" passage="Mk 11:23">Mark xi.
23</scripRef>), <i>and had no charity, I am nothing.</i> 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, <scripRef id="iCor.xiv-p3.4" osisRef="Bible:Matt.7.22-Matt.7.23" parsed="|Matt|7|22|7|23" passage="Mt 7:22,23">Matt. vii. 22,
23</scripRef>. Saving faith is ever in conjunction with charity,
but the faith of miracles may be without it. 4. The outward acts of
charity: <i>Bestowing his goods to feed the poor,</i> <scripRef id="iCor.xiv-p3.5" osisRef="Bible:1Cor.13.3" parsed="|1Cor|13|3|0|0" passage="1Co 13:3"><i>v.</i> 3</scripRef>. 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: <i>If we give our bodies to
be burnt, without charity, it profiteth nothing,</i> <scripRef id="iCor.xiv-p3.6" osisRef="Bible:1Cor.13.3" parsed="|1Cor|13|3|0|0" passage="1Co 13:3">v. 3</scripRef>. 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! <i>My
soul, enter not thou into their secrets.</i> 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.</p>
</div><scripCom id="iCor.xiv-p3.7" osisRef="Bible:1Cor.13.4-1Cor.13.7" parsed="|1Cor|13|4|13|7" passage="1Co 13:4-7" type="Commentary"/><div class="Commentary" id="Bible:1Cor.13.4-1Cor.13.7">
<h4 id="iCor.xiv-p3.8">Charity Described. (<span class="smallcaps" id="iCor.xiv-p3.9">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.xiv-p4">4 Charity suffereth long, <i>and</i> is kind;
charity envieth not; charity vaunteth not itself, is not puffed up,
  5 Doth not behave itself unseemly, seeketh not her own, is
not easily provoked, thinketh no evil;   6 Rejoiceth not in
iniquity, but rejoiceth in the truth;   7 Beareth all things,
believeth all things, hopeth all things, endureth all things.</p>
<p class="indent" id="iCor.xiv-p5">The apostle gives us in these verses some
of the properties and effects of charity, both to describe and
commend it, that we may know whether we have this grace and that if
we have not we may fall in love with what is so exceedingly
amiable, and not rest till we have obtained it. It is an excellent
grace, and has a world of good properties belonging to it. As,</p>
<p class="indent" id="iCor.xiv-p6">I. <i>It is long
suffering</i>—<b><i>makrothymei.</i></b> It can endure evil,
injury, and provocation, without being filled with resentment,
indignation, or revenge. It makes the mind firm, gives it power
over the angry passions, and furnishes it with a persevering
patience, that shall rather wait and wish for the reformation of a
brother than fly out in resentment of his conduct. It will put up
with many slights and neglects from the person it loves, and wait
long to see the kindly effects of such patience on him.</p>
<p class="indent" id="iCor.xiv-p7">II. <i>It is
kind</i>—<b><i>chresteuetai.</i></b> It is benign, bountiful; it
is courteous and obliging. <i>The law of kindness is in her
lips;</i> her heart is large, and her hand open. She is ready to
show favours and to do good. She seeks to be useful; and not only
seizes on opportunities of doing good, but searches for them. This
is her general character. She is patient under injuries, and apt
and inclined to do all the good offices in her power. And under
these two generals all the particulars of the character may be
reduced.</p>
<p class="indent" id="iCor.xiv-p8">III. Charity suppresses envy: <i>It envieth
not;</i> it is not grieved at the good of others; neither at their
gifts nor at their good qualities, their honours not their estates.
If we love our neighbour we shall be so far from envying his
welfare, or being displeased with it, that we shall share in it and
rejoice at it. His bliss and sanctification will be an addition to
ours, instead of impairing or lessening it. This is the proper
effect of kindness and benevolence: envy is the effect of ill-will.
The prosperity of those to whom we wish well can never grieve us;
and the mind which is bent on doing good to all can never with ill
to any.</p>
<p class="indent" id="iCor.xiv-p9">IV. Charity subdues pride and vain-glory;
<i>It vaunteth not itself, is not puffed up,</i> is not bloated
with self-conceit, does not swell upon its acquisitions, nor
arrogate to itself that honour, or power, or respect, which does
not belong to it. It is not insolent, apt to despise others, or
trample on them, or treat them with contempt and scorn. Those who
are animated with a principle of true brotherly love will in honour
prefer one another, <scripRef id="iCor.xiv-p9.1" osisRef="Bible:Rom.12.10" parsed="|Rom|12|10|0|0" passage="Ro 12:10">Rom. xii.
10</scripRef>. They will <i>do nothing out</i> of a spirit of
contention or <i>vain-glory, but in lowliness of mind will esteem
others better than themselves,</i> <scripRef id="iCor.xiv-p9.2" osisRef="Bible:Phil.2.3" parsed="|Phil|2|3|0|0" passage="Php 2:3">Phil. ii. 3</scripRef>. True love will give us an esteem
of our brethren, and raise our value for them; and this will limit
our esteem of ourselves, and prevent the tumours of self-conceit
and arrogance. These ill qualities can never grow out of tender
affection for the brethren, nor a diffusive benevolence. The word
rendered in our translation <i>vaunteth itself</i> bears other
significations; nor is the proper meaning, as I can find, settled;
but in every sense and meaning true charity stands in opposition to
it. The Syriac renders it, <i>non tumultuatur—does not raise
tumults</i> and disturbances. Charity calms the angry passions,
instead of raising them. Others render it, <i>Non perperàm et
perversè agit—It does not act insidiously with any,</i> seek to
ensnare them, nor tease them with needless importunities and
addresses. It is not froward, nor stubborn and untractable, nor apt
to be cross and contradictory. Some understand it of dissembling
and flattery, when a fair face is put on, and fine words are said,
without any regard to truth, or intention of good. Charity abhors
such falsehood and flattery. Nothing is commonly more pernicious,
nor more apt to cross the purposes of true love and good will.</p>
<p class="indent" id="iCor.xiv-p10">V. Charity is careful not to pass the
bounds of decency; <b><i>ouk aschemonei</i></b>—<i>it behaveth not
unseemly;</i> it does nothing indecorous, nothing that in the
common account of men is base or vile. It does nothing out of place
or time; but behaves towards all men as becomes their rank and
ours, with reverence and respect to superiors, with kindness and
condescension to inferiors, with courtesy and good-will towards all
men. It is not for breaking order, confounding ranks bringing all
men on a level; but for keeping up the distinction God has made
between men, and acting decently in its own station, and minding
its own business, without taking upon it to mend, or censure, or
despise, the conduct of others. Charity will do nothing that
misbecomes it.</p>
<p class="indent" id="iCor.xiv-p11">VI. Charity is an utter enemy to
selfishness: <i>Seeketh not its own,</i> does not inordinately
desire nor seek its own praise, or honour, or profit, or pleasure.
Indeed self-love, in some degree, is natural to all men, enters
into their very constitution. And a reasonable love of self is by
our Saviour made the measure of our love to others, that charity
which is here described, <i>Thou shalt love thy neighbour as
thyself.</i> The apostle does not mean that charity destroys all
regard to self; he does not mean that the charitable man should
never challenge what is his own, but utterly neglect himself and
all his interests. Charity must then root up that principle which
is wrought into our nature. But charity never seeks its own to the
hurt of others, or with the neglect of others. It often neglects
its own for the sake of others; prefers their welfare, and
satisfaction, and advantage, to its own; and it ever prefers the
weal of the public, of the community, whether civil or
ecclesiastical, to its private advantage. It would not advance, nor
aggrandize, nor enrich, nor gratify itself, at the cost and damage
of the public.</p>
<p class="indent" id="iCor.xiv-p12">VII. It tempers and restrains the passions.
<b><i>Ou paroxynetai</i></b>—<i>is not exasperated.</i> It
corrects a sharpness of temper, sweetens and softens the mind, so
that it does not suddenly conceive, nor long continue, a vehement
passion. Where the fire of love is kept in, the flames of wrath
will not easily kindle, nor long keep burning. Charity will never
be angry without a cause, and will endeavour to confine the
passions within proper limits, that they may not exceed the measure
that is just, either in degree or duration. Anger cannot rest in
the bosom where love reigns. It is hard to be angry with those we
love, but very easy to drop our resentments and be reconciled.</p>
<p class="indent" id="iCor.xiv-p13">VIII. Charity <i>thinks no evil.</i> It
cherishes no malice, nor gives way to revenge: so some understand
it. It is not soon, nor long, angry; it is never mischievous, nor
inclined to revenge; it does not suspect evil of others, <b><i>ou
logizetai to kakon</i></b>—<i>it does not reason out</i> evil,
charge guilt upon them by inference and <i>innuendo,</i> when
nothing of this sort appears open. True love is not apt to be
jealous and suspicious; it will hide faults that appear, and draw a
veil over them, instead of hunting and raking out those that lie
covered and concealed: it will never indulge suspicion without
proofs, but will rather incline to darken and disbelieve evidence
against the person it affects. It will hardly give into an ill
opinion of another, and it will do it with regret and reluctance
when the evidence cannot be resisted; hence it will never be
forward to suspect ill, and reason itself into a bad opinion upon
mere appearances, nor give way to suspicion without any. It will
not make the worst construction of things, but put the best face
that it can on circumstances that have no good appearance.</p>
<p class="indent" id="iCor.xiv-p14">IX. The matter of its joy and pleasure is
here suggested: 1. Negatively: <i>It rejoiceth not in iniquity.</i>
It takes no pleasure in doing injury or hurt to any. It thinks not
evil of any, without very clear proof. It wishes ill to none, much
less will it hurt or wrong any, and least of all make this matter
of its delight, rejoice in doing harm and mischief. Nor will it
rejoice at the faults and failings of others, and triumph over
them, either out of pride or ill-will, because it will set off its
own excellences or gratify its spite. The sins of others are rather
the grief of a charitable spirit than its sport or delight; they
will touch it to the quick, and stir all its compassion, but give
it no entertainment. It is the very height of malice to take
pleasure in the misery of a fellow-creature. And is not falling
into sin the greatest calamity that can befal one? How inconsistent
is it with Christian charity, to rejoice at such fall! 2.
Affirmatively: <i>It rejoiceth in the truth,</i> is glad of the
success of the gospel, commonly called <i>the truth,</i> by way of
emphasis, in the New Testament; and rejoices to see men moulded
into an evangelical temper by it, and made good. It takes no
pleasure in their sins, but is highly delighted to see them do
well, to approve themselves men of probity and integrity. It gives
it much satisfaction to see truth and justice prevail among men,
innocency cleared, and mutual faith and trust established, and to
see piety and true religion flourish.</p>
<p class="indent" id="iCor.xiv-p15">X. <i>It beareth all things, it endureth
all things,</i> <b><i>panta stegei, panta hypomenei.</i></b> Some
read the first, <i>covers all things.</i> So the original also
signifies. <i>Charity will cover a multitude of sins,</i> <scripRef id="iCor.xiv-p15.1" osisRef="Bible:1Pet.4.8" parsed="|1Pet|4|8|0|0" passage="1Pe 4:8">1 Pet. iv. 8</scripRef>. It will draw a veil over
them, as far as it can consistently with duty. It is not for
blazing nor publishing the faults of a brother, till duty
manifestly demands it. Necessity only can extort this from the
charitable mind. Though such a man be free to tell his brother his
faults in private, he is very unwilling to expose him by making
them public. Thus we do by our own faults, and thus charity would
teach us to do by the faults of others; not publish them to their
shame and reproach, but cover them from public notice as long as we
can, and be faithful to God and to others. Or, it <i>beareth all
things,</i>—will pass by and put up with injuries, without
indulging anger or cherishing revenge, will be patient upon
provocation, and long patient, <b><i>panta hypomenei</i></b>—holds
firm, though it be much shocked, and borne hard upon; sustains all
manner of injury and ill usage, and bears up under it, such as
curses, contumacies, slanders, prison, exile, bonds, torments, and
death itself, for the sake of the injurious, and of others; and
perseveres in this firmness. Note, What a fortitude and firmness
fervent love will give the mind! What cannot a lover endure for the
beloved and for his sake! How many slights and injuries will he put
up with! How many hazards will he run and how many difficulties
encounter!</p>
<p class="indent" id="iCor.xiv-p16">XI. Charity believes and hopes well of
others: <i>Believeth all things; hopeth all things.</i> Indeed
charity does by no means destroy prudence, and, out of mere
simplicity and silliness, believe every word, <scripRef id="iCor.xiv-p16.1" osisRef="Bible:Prov.14.15" parsed="|Prov|14|15|0|0" passage="Pr 14:15">Prov. xiv. 15</scripRef>. Wisdom may dwell with love,
and charity be cautious. But it is apt to believe well of all, to
entertain a good opinion of them when there is no appearance to the
contrary; nay, to believe well when there may be some dark
appearances, if the evidence of ill be not clear. All charity is
full of candour, apt to make the best of every thing, and put on it
the best face and appearance? it will judge well, and believe well,
as far as it can with any reason, and will rather stretch its faith
beyond appearances for the support of a kind opinion; but it will
go into a bad one with the upmost reluctance, and fence against it
as much as it fairly and honestly can. And when, in spite of
inclination, it cannot believe well of others, it will yet hope
well, and continue to hope as long as there is any ground for it.
It will not presently conclude a case desperate, but wishes the
amendment of the worst of men, and is very apt to hope for what it
wishes. How well-natured and amiable a thing is Christian charity?
How lovely a mind is that which is tinctured throughout with such
benevolence, and has it diffused over its whole frame! Happy the
man who has this heavenly fire glowing in his heart, flowing out of
his mouth, and diffusing its warmth over all with whom he has to
do! How lovely a thing would Christianity appear to the world, if
those who profess it were more actuated and animated by this divine
principle, and paid a due regard to a command on which its blessed
author laid a chief stress! <i>A new commandment give I to you,
that you love one another, as I have loved you, that you also love
one another,</i> <scripRef id="iCor.xiv-p16.2" osisRef="Bible:John.13.34" parsed="|John|13|34|0|0" passage="Joh 13:34">John xiii.
34</scripRef>. <i>By this shall all men know that you are my
disciples,</i> <scripRef id="iCor.xiv-p16.3" osisRef="Bible:John.13.35" parsed="|John|13|35|0|0" passage="Joh 13:35"><i>v.</i>
35</scripRef>. Blessed Jesus! how few of thy professed disciples
are to be distinguished and marked out by this characteristic!</p>
</div><scripCom id="iCor.xiv-p16.4" osisRef="Bible:1Cor.13.8-1Cor.13.13" parsed="|1Cor|13|8|13|13" passage="1Co 13:8-13" type="Commentary"/><div class="Commentary" id="Bible:1Cor.13.8-1Cor.13.13">
<h4 id="iCor.xiv-p16.5">Charity Commended. (<span class="smallcaps" id="iCor.xiv-p16.6">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.xiv-p17">8 Charity never faileth: but whether <i>there
be</i> prophecies, they shall fail; whether <i>there be</i>
tongues, they shall cease; whether <i>there be</i> knowledge, it
shall vanish away.   9 For we know in part, and we prophesy in
part.   10 But when that which is perfect is come, then that
which is in part shall be done away.   11 When I was a child,
I spake as a child, I understood as a child, I thought as a child:
but when I became a man, I put away childish things.   12 For
now we see through a glass, darkly; but then face to face: now I
know in part; but then shall I know even as also I am known.  
13 And now abideth faith, hope, charity, these three; but the
greatest of these <i>is</i> charity.</p>
<p class="indent" id="iCor.xiv-p18">Here the apostle goes on to commend
charity, and show how much it is preferable to the gifts on which
the Corinthians were so apt to pride themselves, to the utter
neglect, and almost extinction, of charity. This he makes out,</p>
<p class="indent" id="iCor.xiv-p19">I. From its longer continuance and
duration: <i>Charity never faileth.</i> It is a permanent and
perpetual grace, lasting as eternity; whereas the extraordinary
gifts on which the Corinthians valued themselves were of short
continuance. They were only to edify the church on earth, and that
but for a time, not during its whole continuance in this world; but
in heaven would be all superseded, which yet is the very seat and
element of love. <i>Prophecy must fail,</i> that is, either the
prediction of things to come (which is its most common sense) or
the interpretation of scripture by immediate inspiration.
<i>Tongues will cease,</i> that is, the miraculous power of
speaking languages without learning them. There will be but one
language in heaven. There is no confusion of tongues in the region
of perfect tranquility. And <i>knowledge will vanish away.</i> Not
that, in the perfect state above, holy and happy souls shall be
unknowing, ignorant: it is a very poor happiness that can consist
with utter ignorance. The apostle is plainly speaking of miraculous
gifts, and therefore of knowledge to be had out of the common way
(see <scripRef id="iCor.xiv-p19.1" osisRef="Bible:1Cor.14.6" parsed="|1Cor|14|6|0|0" passage="1Co 14:6"><i>ch.</i> xiv. 6</scripRef>), a
knowledge of mysteries supernaturally communicated. Such knowledge
was to vanish away. Some indeed understand it of common knowledge
acquired by instruction, taught and learnt. This way of knowing is
to vanish away, though the knowledge itself, once acquired, will
not be lost. But it is plain that the apostle is here setting the
grace of charity in opposition to supernatural gifts. And it is
more valuable, because more durable; <i>it</i> shall last, when
<i>they</i> shall be no more; <i>it</i> shall enter into heaven,
where <i>they</i> will have no place, because they will be of no
use, though, in a sense, even our common knowledge may be said to
cease in heaven, by reason of the improvement that will then be
made in it. The light of a candle is perfectly obscured by the sun
shining in its strength.</p>
<p class="indent" id="iCor.xiv-p20">II. He hints that these gifts are adapted
only to a state of imperfection: <i>We know in part, and we
prophesy in part,</i> <scripRef id="iCor.xiv-p20.1" osisRef="Bible:1Cor.13.9" parsed="|1Cor|13|9|0|0" passage="1Co 13:9"><i>v.</i>
9</scripRef>. Our best knowledge and our greatest abilities are at
present like our condition, narrow and temporary. Even the
knowledge they had by inspiration was but in part. How little a
portion of God, and the unseen world, was heard even by apostles
and inspired men! How much short do others come of them! But these
gifts were fitted to the present imperfect state of the church,
valuable in themselves, but not to be compared with charity,
because they were to vanish with the imperfections of the church,
nay, and long before, whereas charity was to last for ever.</p>
<p class="indent" id="iCor.xiv-p21">III. He takes occasion hence to show how
much better it will be with the church hereafter than it can be
here. A state of perfection is in view (<scripRef id="iCor.xiv-p21.1" osisRef="Bible:1Cor.13.10" parsed="|1Cor|13|10|0|0" passage="1Co 13:10"><i>v.</i> 10</scripRef>): <i>When that which is perfect
shall come, then that which is in part shall be done away.</i> When
the end is once attained, the means will of course be abolished.
There will be no need of tongues, and prophecy, and inspired
knowledge, in a future life, because then the church will be in a
state of perfection, complete both in knowledge and holiness. God
will be known then clearly, and in a manner by intuition, and as
perfectly as the capacity of glorified minds will allow; not by
such transient glimpses, and little portions, as here. The
difference between these two states is here pointed at in two
particulars: 1. The present state is a state of childhood, the
future that of manhood: <i>When I was a child, I spoke as a
child</i> (that is, as some think, spoke with tongues), <i>I
understood as a child;</i> <b><i>ephronoun</i></b>—<i>sapiebam</i>
(that is, "I prophesied, I was taught the mysteries of the kingdom
of heaven, in such an extraordinary way as manifested I was not out
of my childish state"), <i>I thought,</i> or reasoned,
<b><i>elogizomen,</i></b> <i>as a child; but, when I became a man,
I put away childish things.</i> Such is the difference between
earth and heaven. What narrow views, what confused and indistinct
notions of things, have children, in comparison of grown men! And
how naturally do men, when reason is ripened and matured, despise
and relinquish their infant thoughts, put them away, reject them,
esteem as nothing! Thus shall we think of our most valued gifts and
acquisitions in this world, when we come to heaven. We shall
despise our childish folly, in priding ourselves in such things
when we are grown up to men in Christ. 2. Things are all dark and
confused now, in comparison of what they will be hereafter: <i>Now
we see through a glass darkly</i> (<b><i>en ainigmati,</i></b>
<i>in a riddle</i>), <i>then face to face; now we know in part, but
then we shall know as we are known.</i> Now we can only discern
things at a great distance, as through a telescope, and that
involved in clouds and obscurity; but hereafter the things to be
known will be near and obvious, open to our eyes; and our knowledge
will be free from all obscurity and error. God is to be seen
<i>face to face;</i> and we <i>are to know him as we are known by
him;</i> not indeed as perfectly, but in some sense in the same
manner. We are known to him by mere inspection; he turns his eye
towards us, and sees and searches us throughout. We shall then fix
our eye on him, <i>and see him as he is,</i> <scripRef id="iCor.xiv-p21.2" osisRef="Bible:1John.3.2" parsed="|1John|3|2|0|0" passage="1Jo 3:2">1 John iii. 2</scripRef>. We shall know how we are known,
enter into all the mysteries of divine love and grace. O glorious
change! To pass from darkness to light, from clouds to the clear
sunshine of our Saviour's face, and in God's own light to see
light! <scripRef id="iCor.xiv-p21.3" osisRef="Bible:Ps.36.9" parsed="|Ps|36|9|0|0" passage="Ps 36:9">Ps. xxxvi. 9</scripRef>. Note,
It is the light of heaven only that will remove all clouds and
darkness from the face of God. It is at best but twilight while we
are in this world; there it will be perfect and eternal day.</p>
<p class="indent" id="iCor.xiv-p22">IV. To sum up the excellences of charity,
he prefers it not only to gifts, but to other graces, to faith and
hope (<scripRef id="iCor.xiv-p22.1" osisRef="Bible:1Cor.13.13" parsed="|1Cor|13|13|0|0" passage="1Co 13:13"><i>v.</i> 13</scripRef>):
<i>And now abide faith, hope, and charity; but the greatest of
these is charity.</i> True grace is much more excellent than any
spiritual gifts whatever. And faith, hope, and love, are the three
principal graces, of which charity is the chief, being the end to
which the other two are but means. This is the divine nature, the
soul's felicity, or its complacential rest in God, and holy delight
in all his saints. And it is everlasting work, when faith and hope
shall be no more. Faith fixes on the divine revelation, and assents
to that: hope fastens on future felicity, and waits for that: and
in heaven faith well be swallowed up in vision, and hope in
fruition. There is no room to believe and hope, when we see and
enjoy. But love fastens on the divine perfections themselves, and
the divine image on the creatures, and our mutual relation both to
God and them. These will all shine forth in the most glorious
splendours in another world, and there will love be made perfect;
there we shall perfectly love God, because he will appear amiable
for ever, and our hearts will kindle at the sight, and glow with
perpetual devotion. And there shall we perfectly love one another,
when all the saints meet there, when none but saints are there, and
saints made perfect. O blessed state! How much surpassing the best
below! O amiable and excellent grace of charity! How much does it
exceed the most valuable gift, when it outshines every grace, and
is the everlasting consummation of them! When faith and hope are at
an end, true charity will burn for ever with the brightest flame.
Note, Those border most upon the heavenly state and perfection
whose hearts are fullest of this divine principle, and burn with
the most fervent charity. It is the surest offspring of God, and
bears his fairest impression. For God is love, <scripRef id="iCor.xiv-p22.2" osisRef="Bible:1John.4.8 Bible:1John.4.16" parsed="|1John|4|8|0|0;|1John|4|16|0|0" passage="1Jo 4:8,16">1 John iv. 8, 16</scripRef>. And where God is to be
seen as he is, and face to face, there charity is in its greatest
height—there, and there only, will it be perfected.</p>
</div></div2>