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<center><h1>Matthew Henry's Complete Commentary
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<BR><FONT SIZE=+3><B>F I R S T C O R I N T H I A N S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XIII.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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In this chapter the apostle goes on to show more particularly what that
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more excellent way was of which he had just before been speaking. He
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recommends it,
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I. By showing the necessity and importance of it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+13:1-3">ver. 1-3</A>.
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II. By giving a description of its properties and fruits,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+13:4-7">ver. 4-7</A>.
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III. By showing how much it excels the best of gifts and other graces,
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by its continuance, when they shall be no longer in being, or of any
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use,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+13:8-13">ver. 8, to the end</A>.</P>
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</FONT>
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<A NAME="1Co13_1"> </A>
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<A NAME="1Co13_2"> </A>
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<A NAME="1Co13_3"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>On Spiritual Gifts.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Though I speak with the tongues of men and of angels, and
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have not charity, I am become <I>as</I> sounding brass, or a tinkling
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cymbal.
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2 And though I have <I>the gift of</I> prophecy, and understand all
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mysteries, and all knowledge; and though I have all faith, so
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that I could remove mountains, and have not charity, I am
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nothing.
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3 And though I bestow all my goods to feed <I>the poor,</I> and
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though I give my body to be burned, and have not charity, it
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profiteth me nothing.
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</FONT></P>
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<P>
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Here the apostle shows what more excellent way he meant, or had in
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view, in the close of the former chapter, namely, <I>charity,</I> or,
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as it is commonly elsewhere rendered, <I>love</I>--<B><I>agape</I></B>:
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not what is meant by charity in our common use of the word, which most
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men understand of alms-giving, but love in its fullest and most
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extensive meaning, true love to God and man, a benevolent disposition
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of mind towards our fellow-christians, growing out of sincere and
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fervent devotion to God. This living principle of all duty and
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obedience is the more excellent way of which the apostle speaks,
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preferable to all gifts. Nay, without this the most glorious gifts are
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nothing, of no account to us, of no esteem in the sight of God. He
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specifies,
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1. The gift of tongues: <I>Though I speak with the tongues of men and
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of angels, and have not charity, I am become as sounding brass, or a
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tinkling cymbal,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+13:1"><I>v.</I> 1</A>.
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Could a man speak all the languages on earth, and that with the
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greatest propriety, elegance, and fluency, could he talk like an angel,
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and yet be without charity, it would be all empty noise, mere
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unharmonious and useless sound, that would neither profit nor delight.
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It is not talking freely, nor finely, nor learnedly, of the things of
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God, that will save ourselves, or profit others, if we are destitute of
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holy love. It is the charitable heart, not the voluble tongue, that is
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acceptable with God. The apostle specifies first this gift because
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hereupon the Corinthians seemed chiefly to value themselves and despise
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their brethren.
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2. Prophecy, and the understanding of mysteries, and all knowledge.
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This without charity is as nothing,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+13:2"><I>v.</I> 2</A>.
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Had a man ever so clear an understanding of the prophecies and types
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under the old dispensation, ever so accurate a knowledge of the
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doctrines of Christianity, nay, and this by inspiration, from the
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infallible dictates and illumination of the Spirit of God, without
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charity he would be nothing; all this would stand him in no stead.
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Note, A clear and deep head is of no signification, without a
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benevolent and charitable heart. It is not great knowledge that God
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sets a value upon, but true and hearty devotion and love.
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3. Miraculous faith, the faith of miracles, or the faith by which
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persons were enabled to work miracles: <I>Had I all faith</I> (the
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utmost degree of this kind of faith), <I>that I could remove
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mountains</I> (or say to them, "Go hence into the midst of the sea,"
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and have my command obeyed,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+11:23">Mark xi. 23</A>),
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<I>and had no charity, I am nothing.</I> The most wonder-working faith,
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to which nothing is in a manner impossible, is itself nothing without
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charity. Moving mountains is a great achievement in the account of men;
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but one dram of charity is, in God's account, of much greater worth
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than all the faith of this sort in the world. Those may do many
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wondrous works in Christ's name whom yet he will disown, and bid depart
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from him, as workers of iniquity,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+7:22,23">Matt. vii. 22, 23</A>.
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Saving faith is ever in conjunction with charity, but the faith of
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miracles may be without it.
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4. The outward acts of charity: <I>Bestowing his goods to feed the
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poor,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+13:3"><I>v.</I> 3</A>.
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Should all a man has be laid out in this manner, if he had no charity,
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it would profit him nothing. There may be an open and lavish hand,
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where there is no liberal and charitable heart. The external act of
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giving alms may proceed from a very ill principle. Vain-glorious
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ostentation, or a proud conceit of merit, may put a man to large
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expense this way who has no true love to God nor men. Our doing good to
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others will do none to us, if it be not well done, namely, from a
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principle of devotion and charity, love to God, and good-will to men.
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Note, If we leave charity out of religion, the most costly services
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will be of no avail to us. If we give away all we have, while we
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withhold the heart from God, it will not profit.
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5. Even sufferings, and even those of the most grievous kind: <I>If we
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give our bodies to be burnt, without charity, it profiteth nothing,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+13:3">v. 3</A>.
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Should we sacrifice our lives for the faith of the gospel, and be burnt
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to death in maintenance of its truth, this will stand us in no stead
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without charity, unless we be animated to these sufferings by a
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principle of true devotion to God, and sincere love to his church and
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people, and good-will to mankind. The outward carriage may be
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plausible, when the invisible principle is very bad. Some men have
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thrown themselves into the fire to procure a name and reputation among
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men. It is possible that the very same principle may have worked up
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some to resolution enough to die for their religion who never heartily
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believed and embraced it. But vindicating religion at the cost of our
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lives will profit nothing if we feel not the power of it; and true
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charity is the very heart and spirit of religion. If we feel none of
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its sacred heat in our hearts, it will profit nothing, though we be
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burnt to ashes for the truth. Note, The most grievous sufferings, the
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most costly sacrifices, will not recommend us to God, if we do not love
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the brethren; should we give our own bodies to be burnt, it would not
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profit us. How strange a way of recommending themselves to God are
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those got into who hope to do it by burning others, by murdering, and
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massacring, and tormenting their fellow-christians, or by any injurious
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usage of them! <I>My soul, enter not thou into their secrets.</I> If I
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cannot hope to recommend myself to God by giving my own body to be
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burnt while I have no charity, I will never hope to do it by burning or
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maltreating others, in open defiance to all charity.</P>
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<A NAME="1Co13_4"> </A>
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<A NAME="1Co13_5"> </A>
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<A NAME="1Co13_6"> </A>
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<A NAME="1Co13_7"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Charity Described.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>4 Charity suffereth long, <I>and</I> is kind; charity envieth not;
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charity vaunteth not itself, is not puffed up,
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5 Doth not behave itself unseemly, seeketh not her own, is not
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easily provoked, thinketh no evil;
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6 Rejoiceth not in iniquity, but rejoiceth in the truth;
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7 Beareth all things, believeth all things, hopeth all things,
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endureth all things.
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</FONT></P>
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<P>
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The apostle gives us in these verses some of the properties and effects
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of charity, both to describe and commend it, that we may know whether
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we have this grace and that if we have not we may fall in love with
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what is so exceedingly amiable, and not rest till we have obtained it.
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It is an excellent grace, and has a world of good properties belonging
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to it. As,</P>
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<P>
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I. <I>It is long suffering</I>--<B><I>makrothymei.</I></B> It can
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endure evil, injury, and provocation, without being filled with
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resentment, indignation, or revenge. It makes the mind firm, gives it
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power over the angry passions, and furnishes it with a persevering
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patience, that shall rather wait and wish for the reformation of a
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brother than fly out in resentment of his conduct. It will put up with
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many slights and neglects from the person it loves, and wait long to
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see the kindly effects of such patience on him.</P>
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<P>
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II. <I>It is kind</I>--<B><I>chresteuetai.</I></B> It is benign,
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bountiful; it is courteous and obliging. <I>The law of kindness is in
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her lips;</I> her heart is large, and her hand open. She is ready to
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show favours and to do good. She seeks to be useful; and not only
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seizes on opportunities of doing good, but searches for them. This is
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her general character. She is patient under injuries, and apt and
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inclined to do all the good offices in her power. And under these two
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generals all the particulars of the character may be reduced.</P>
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<P>
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III. Charity suppresses envy: <I>It envieth not;</I> it is not grieved
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at the good of others; neither at their gifts nor at their good
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qualities, their honours not their estates. If we love our neighbour we
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shall be so far from envying his welfare, or being displeased with it,
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that we shall share in it and rejoice at it. His bliss and
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sanctification will be an addition to ours, instead of impairing or
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lessening it. This is the proper effect of kindness and benevolence:
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envy is the effect of ill-will. The prosperity of those to whom we
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wish well can never grieve us; and the mind which is bent on doing good
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to all can never with ill to any.</P>
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<P>
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IV. Charity subdues pride and vain-glory; <I>It vaunteth not itself, is
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not puffed up,</I> is not bloated with self-conceit, does not swell
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upon its acquisitions, nor arrogate to itself that honour, or power, or
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respect, which does not belong to it. It is not insolent, apt to
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despise others, or trample on them, or treat them with contempt and
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scorn. Those who are animated with a principle of true brotherly love
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will in honour prefer one another,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:10">Rom. xii. 10</A>.
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They will <I>do nothing out</I> of a spirit of contention or
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<I>vain-glory, but in lowliness of mind will esteem others better than
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themselves,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+2:3">Phil. ii. 3</A>.
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True love will give us an esteem of our brethren, and raise our value
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for them; and this will limit our esteem of ourselves, and prevent the
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tumours of self-conceit and arrogance. These ill qualities can never
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grow out of tender affection for the brethren, nor a diffusive
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benevolence. The word rendered in our translation <I>vaunteth
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itself</I> bears other significations; nor is the proper meaning, as I
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can find, settled; but in every sense and meaning true charity stands
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in opposition to it. The Syriac renders it, <I>non tumultuatur--does
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not raise tumults</I> and disturbances. Charity calms the angry
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passions, instead of raising them. Others render it, <I>Non
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perperàm et perversè agit--It does not act insidiously
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with any,</I> seek to ensnare them, nor tease them with needless
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importunities and addresses. It is not froward, nor stubborn and
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untractable, nor apt to be cross and contradictory. Some understand it
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of dissembling and flattery, when a fair face is put on, and fine words
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are said, without any regard to truth, or intention of good. Charity
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abhors such falsehood and flattery. Nothing is commonly more
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pernicious, nor more apt to cross the purposes of true love and good
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will.</P>
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<P>
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V. Charity is careful not to pass the bounds of decency; <B><I>ouk
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aschemonei</I></B>--<I>it behaveth not unseemly;</I> it does nothing
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indecorous, nothing that in the common account of men is base or vile.
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It does nothing out of place or time; but behaves towards all men as
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becomes their rank and ours, with reverence and respect to superiors,
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with kindness and condescension to inferiors, with courtesy and
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good-will towards all men. It is not for breaking order, confounding
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ranks bringing all men on a level; but for keeping up the distinction
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God has made between men, and acting decently in its own station, and
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minding its own business, without taking upon it to mend, or censure,
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or despise, the conduct of others. Charity will do nothing that
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misbecomes it.</P>
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<P>
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VI. Charity is an utter enemy to selfishness: <I>Seeketh not its
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own,</I> does not inordinately desire nor seek its own praise, or
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honour, or profit, or pleasure. Indeed self-love, in some degree, is
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natural to all men, enters into their very constitution. And a
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reasonable love of self is by our Saviour made the measure of our love
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to others, that charity which is here described, <I>Thou shalt love thy
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neighbour as thyself.</I> The apostle does not mean that charity
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destroys all regard to self; he does not mean that the charitable man
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should never challenge what is his own, but utterly neglect himself and
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all his interests. Charity must then root up that principle which is
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wrought into our nature. But charity never seeks its own to the hurt of
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others, or with the neglect of others. It often neglects its own for
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the sake of others; prefers their welfare, and satisfaction, and
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advantage, to its own; and it ever prefers the weal of the public, of
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the community, whether civil or ecclesiastical, to its private
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advantage. It would not advance, nor aggrandize, nor enrich, nor
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gratify itself, at the cost and damage of the public.</P>
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<P>
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VII. It tempers and restrains the passions. <B><I>Ou
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paroxynetai</I></B>--<I>is not exasperated.</I> It corrects a sharpness
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of temper, sweetens and softens the mind, so that it does not suddenly
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conceive, nor long continue, a vehement passion. Where the fire of love
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is kept in, the flames of wrath will not easily kindle, nor long keep
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burning. Charity will never be angry without a cause, and will
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endeavour to confine the passions within proper limits, that they may
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not exceed the measure that is just, either in degree or duration.
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Anger cannot rest in the bosom where love reigns. It is hard to be
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angry with those we love, but very easy to drop our resentments and be
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reconciled.</P>
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<P>
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VIII. Charity <I>thinks no evil.</I> It cherishes no malice, nor gives
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way to revenge: so some understand it. It is not soon, nor long, angry;
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it is never mischievous, nor inclined to revenge; it does not suspect
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evil of others, <B><I>ou logizetai to kakon</I></B>--<I>it does not
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reason out</I> evil, charge guilt upon them by inference and
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<I>innuendo,</I> when nothing of this sort appears open. True love is
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not apt to be jealous and suspicious; it will hide faults that appear,
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and draw a veil over them, instead of hunting and raking out those that
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lie covered and concealed: it will never indulge suspicion without
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proofs, but will rather incline to darken and disbelieve evidence
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against the person it affects. It will hardly give into an ill opinion
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of another, and it will do it with regret and reluctance when the
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evidence cannot be resisted; hence it will never be forward to suspect
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ill, and reason itself into a bad opinion upon mere appearances, nor
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give way to suspicion without any. It will not make the worst
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construction of things, but put the best face that it can on
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circumstances that have no good appearance.</P>
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<P>
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IX. The matter of its joy and pleasure is here suggested:
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1. Negatively: <I>It rejoiceth not in iniquity.</I> It takes no
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pleasure in doing injury or hurt to any. It thinks not evil of any,
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without very clear proof. It wishes ill to none, much less will it hurt
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or wrong any, and least of all make this matter of its delight, rejoice
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in doing harm and mischief. Nor will it rejoice at the faults and
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failings of others, and triumph over them, either out of pride or
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ill-will, because it will set off its own excellences or gratify its
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spite. The sins of others are rather the grief of a charitable spirit
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than its sport or delight; they will touch it to the quick, and stir
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all its compassion, but give it no entertainment. It is the very height
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of malice to take pleasure in the misery of a fellow-creature. And is
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not falling into sin the greatest calamity that can befal one? How
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inconsistent is it with Christian charity, to rejoice at such fall!
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2. Affirmatively: <I>It rejoiceth in the truth,</I> is glad of the
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success of the gospel, commonly called <I>the truth,</I> by way of
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emphasis, in the New Testament; and rejoices to see men moulded into an
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evangelical temper by it, and made good. It takes no pleasure in their
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sins, but is highly delighted to see them do well, to approve
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|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+4:8">1 Pet. iv. 8</A>.
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+14:15">Prov. xiv. 15</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+13:34">John xiii. 34</A>.
|
|
|
|
<I>By this shall all men know that you are my disciples,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+13:35"><I>v.</I> 35</A>.
|
|
|
|
Blessed Jesus! how few of thy professed disciples are to be
|
|
distinguished and marked out by this characteristic!</P>
|
|
|
|
<A NAME="1Co13_8"> </A>
|
|
<A NAME="1Co13_9"> </A>
|
|
<A NAME="1Co13_10"> </A>
|
|
<A NAME="1Co13_11"> </A>
|
|
<A NAME="1Co13_12"> </A>
|
|
<A NAME="1Co13_13"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Charity Commended.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:6"><I>ch.</I> xiv. 6</A>),
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+13:9"><I>v.</I> 9</A>.
|
|
|
|
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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+13:10"><I>v.</I> 10</A>):
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+3:2">1 John iii. 2</A>.
|
|
|
|
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!
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+36:9">Ps. xxxvi. 9</A>.
|
|
|
|
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>
|
|
|
|
IV. To sum up the excellences of charity, he prefers it not only to
|
|
gifts, but to other graces, to faith and hope
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+13:13"><I>v.</I> 13</A>):
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+4:8,16">1 John iv. 8, 16</A>.
|
|
|
|
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>
|
|
|
|
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