Page images
PDF
EPUB

The idea is, that no member of the church should be overlooked or despised; but that the whole church should feel a deep interest for, and exercise a constant solicitude, over all its members.

VER. 26. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. And whether one member suffer.--One member, or part of the body. All the members suffer with it.-This, we all know, is the case with the body. A pain in the foot, the hand, or the head excites deep solicitude. The interest is not confined to the part affected; but we feel that we ourselves are affected, and that our body, as a whole, demands our care.

The word "suffer" here refers

partake of the benefit. It is for the common
good; and all should rejoice in it. This consi-
deration should repress envy at the elevation of
others, and should lead all the members of a
church to rejoice when God, by his direct
agency, or by the arrangements of his providence,
confers extraordinary endowments, or gives op-
portunity for extended usefulness to others.
VER. 27. Now ye are the body of Christ, and
members in particular.

k Eph. v. 30.

Now ye.-Ye Christians of Corinth, as a part of the whole church that has been redeemed. Are the body of Christ.-The allusion to the human body is here kept up. As all the members of the human body compose one body, having a common head, so it is with all the members and parts of the Christian church. The specific idea is, that Christ is the Head of the whole church; that he presides over all; and that all its members sustain to each other the relation of fellow-members in the same body, and are subject to the same head. Comp. Note, chap. xi. 3. The church is often called the body of Christ. (Eph. i. 23. Col. i. 18, 24.) And members in particular.-You are, as individuals, members of the body of Christ; or each individual is a member of that body.

VER. 28. And God hath set some in the church; first, apostles; 'secondarily, prophets; "thirdly, teachers; after that, "miracles; then gifts of healing, Phelps, governments, "diversities of 'tongues.

Luke vi. 13. o Ver. 9.

m Acts xiii. 1.

to disease, or sickness. It is true, also, that not only we feel an interest in the part that is affected, but that disease in any one part tends to diffuse itself through, and to affect the whole frame. If not arrested, it is conveyed by the blood through all the members, until life itself is destroyed. It is not by mere interest, then, or sympathy, but it is by the natural connexion and the inevitable result that a diseased member tends to affect the whole frame. There is not, indeed, in the church the same physical connexion and physical effect, but the union is really not less close and important, nor is it the less certain that the conduct of one member will affect all. It is implied here, also, that we should feel a deep interest in the welfare of all the members of the body of Christ. If one is tempted or afflicted, the other members of the church should feel it, and "bear one another's burdens, and so fulfil his law." If one is poor, the others should aid him, and supply his wants; n Ver. 10. if one is persecuted and opposed for righteousp Numb. xi. 17. q Heb. xiii. 17, 24. r Or, kinds. s Acts ii. 8-11. ness' sake, the others should sympathize with him, and make common cause with him. In all And God hath set. That is, has appointed, things pertaining to religion and to their mutual constituted, ordained. He has established these welfare, they should feel that they have a com- various orders or ranks in the church. The mon cause, and regard it as a privilege to aid apostle, having illustrated the main idea, that one another. Nor should a man regard it as God had conferred various endowments on the any more a burden and hardship to aid a poor or members of the church, proceeds here to specify afflicted brother in the church, than it should be particularly what he meant, and to refer more deemed a hardship that the head, and the heart, directly to the various ranks which existed in and the hands should sympathise when any the church. Some in the church.-The word other member of the body is diseased. "some," in this place, (ovc,) seems to mean member be honoured. If applied to the body, rather whom, "and whom God hath placed in this means, if one member or part be regarded the church;" or, they whom God hath constiand treated with special care; be deemed ho- tuted in the church in the manner above mennourable; or be in a sound, healthy, and vigorous tioned are, first, apostles, &c. First, apostles.— condition. If applied to the church, it means, In the first rank or order; or as superior in if one of its members should be favoured with honour and in office. He has given them the extraordinary endowments, or be raised to a sta- highest authority in the church; he has more tion of honour and influence above his brethren. signally endowed them and qualified them than All the members rejoice with it. That is, in the he has others. Secondarily, prophets.—As second body all the other members partake of the bene-in regard to endowments and importance. For fit and honour. If one member be sound and healthy, the benefit extends to all. If the hands, the feet, the heart, the lungs, the brain be in a healthy condition, the advantage is felt by all the members, and all derive advantage from it. So in the church. If one member is favoured with remarkable talent, or is raised to a station of influence, and exerts his influence in the cause of Christ, all the members of the church

Or one

the meaning of the word “ 'prophets," see Note on Rom. xii. 6. Thirdly, teachers.-As occupying the third station in point of importance and valuable endowments. On the meaning of this word, and the nature of this office, see Note on Rom. xii. 7. After that, miracles.- Power, (ĉvvápg.) Those who had the power of working miracles; referred to in ver. 10. Then gifts of healings.-The power of healing those who were

sick. See Note on ver. 9. Comp. James v. 14, stances. Whether, therefore, this is to be re15. Helps, (avrinec.)—This word occurs no garded as a permanent arrangement that there where else in the New Testament. It is derived should be " governments" in the church, or an from avrilaμßávo, and denotes properly aid, order of men intrusted with the sole office of assistance, help; and then those who render aid, governing, is to be learned not from this passage, assistance, or help; helpers. Who they were is but from other parts of the New Testament. not known. They might have been those to Lightfoot contends that the word which is here whom was intrusted the care of the poor, and used, and translated "governments," does not the sick, and strangers, widows, and orphans, refer to the power of ruling, but to a person &c. ; i. e. those who performed the office of dea- endued with a deep and comprehensive mind, cons. Or they may have been those who at- one who is wise and prudent; and in this view tended on the apostles to aid them in their work, Mosheim, Macknight, and Bp. Horsley coincide. ¦ such as Paul refers to in Rom. xvi. 3: "Greet Calvin refers it to the elders to whom the exerPriscilla, and Aquila, my helpers in Christ Je- cise of discipline was intrusted. Grotius undersus;" and in ver. 9, "Salute Urbane, our helper stands it of the pastors, (Eph. iv. 1,) or of the in Christ." See Note on Rom. xvi. 3. It is elders who presided over particular churches. ' not possible, perhaps, to determine the precise (Rom. xii. 8.) Locke supposes that they were meaning of the word, or the nature of the office the same as those who had the power of diswhich they discharged; but the word means, in cerning spirits. The simple idea, however, is general, those who in any way aided or rendered that of ruling, or exercising government; bat assistance in the church, and may refer to the whether this refers to a permanent office, or to temporal affairs of the church, to the care of the the fact that some were specially qualified by poor, the distribution of charity and alms, or to their wisdom and prudence, and in virtue of this the instruction of the ignorant, or to aid ren- usually regulated or directed the affairs of the dered directly to the apostles. There is no evi-church, by giving counsel, &c. ; or whether they dence that it refers to a distinct and permanent were selected and appointed for this purpose for office in the church; but may refer to aid ren- a time; or whether it refers to the same persons dered by any class in any way. Probably many who might also have exercised other functions, persons were profitably and usefully employed and this in addition, cannot be determined from in various ways as aids in promoting the tem- the passage before us. All that is clear is, that poral or spiritual welfare of the church. Go- there were those who administered government vernments, (Kyẞtorýoɛic.)—This word is derived in the church. But the passage does not deterfrom Kuẞepráo, to govern; and is usually applied mine the form or manner; nor does it prove, to the government or steering of a ship. The whatever may be true, that such an office was to word occurs nowhere else in the New Testa- be permanent in the church. Diversities of ment, though the word Kußprýrns (governor) tongues.-Those endowed with the power of occurs in Acts xxvii. 11, rendered “master," speaking various languages. See Note on ver. 10. and in Rev. xviii. 17, rendered "ship-master." It is not easy to determine what particular office VER. 29. Are all apostles? are all prophets? are or function is here intended. Doddridge, in ac- all teachers? are all workers of miracles? cordance with Amyraut, supposes that distinct t Or, powers. offices may not be here referred to, but that the same persons may be denoted in these expressions as being distinguished in various ways; that is, that the same persons were called helpers in reference to their skill in aiding those who were in distress, and governments in regard to their talent for doing business, and their ability in presiding in councils for deliberation, and in directing the affairs of the church. There is no reason to think that the terms here used referred to permanent and established ranks and orders in the ministry and in the church; or in permanent offices which were to continue to all times as an essential part of its organization. It is certain that the "order" of apostles has ceased, and also the "order" of miracles, and the "order" of healings, and of diversity of tongues. And it is certain that, in the use of these terms of office, the apostle does not affirm that they would be permanent, and essential to the very existence of the church; and from the passage before us, therefore, it cannot be argued that there was to be an order of men in the church who were to

VER. 30. Have all the gifts of healing? do all speak with tongues? do all interpret?

Are all apostles? &c.-These questions imply, with strong emphasis, that it could not be, and ought not to be, that there should be perfect equality of endowment. It was not a matter of fact that all were equal, or that all were qualified for the offices which others sustained. Whether the arrangement was approved of or not, it was a simple matter of fact that some were qualified to perform offices which others were not; that some were endowed with the abilities requisite to the apostolic office, and others not; that some were endowed with prophetic gifts, and others were not; that some had the gift of heal ing, or the talent of speaking different languages, or of interpreting, and that others had not. VER. 31. But covet "earnestly the best gifts: and yet show I unto you a more excellent way. u Chap. xiv. 39. Matt. v. 6. Luke x. 42.

be called helps, or governments. The truth But covet earnestly.-Gr. "Be zealous for probably was, that the circumstances of the pri- (Zore.) This word, however, may be either mitive churches required the aid of many per- in the indicative mood (ye do covet earnestly.) sons in various capacities, which might not be or in the imperative, as in our translation. Dodneedful or proper in other times and circum-dridge contends that it should be rendered in the

CHAPTER XIII.

[ocr errors]

VER. 1. Though I speak with the tongues of men and of angels, and have not charity, 'I am become as sounding brass, or a tinkling cymbal.

a 2 Cor. xii. 4.

b 1 Pet. iv. 8.

In

by all, and that he proposed to recommend to them. That was love; and to illustrate its nature, excellency, and power, is the design of this exquisitely beautiful and tender chapter. doing this, he dwells particularly on three points or views of the excellency of love; and the chapter may be regarded as consisting of three portions.

I. The excellency of love above the power of speaking the languages of men and of angels; above the power of understanding all mysteries; above all faith, even of the highest kind; and above the virtue of giving all one's goods to feed the poor, or one's body to be burned. All these endowments would be valueless without love. (Ver. 1-3.)

indicative mood, for he says it seems to be a contradiction that after the apostle had been showing that these gifts were not at their own option, and that they ought not to emulate the gifts of another, or aspire to superiority, to undo all again, and give them such contrary advice. The same view is given by Locke, and so Macknight. The Syriac renders it, "Because you are zealous of the best gifts, I will show to you a more excellent way." This chapter is a continuation of the subject But there is no valid objection to the common commenced in chap. xii. In that chapter, Paul translation in the imperative, and indeed the con- had introduced the subject of the various endownexion seems to demand it. Grotius renders it, ments which the Holy Spirit confers on Chris"Pray to God that you may receive from him tians, and had shown that these endowments, the best, that is, the most useful endowments." | however various they were, were conferred in The sense seems to be this, "I have proved that such a manner as best to promote the edification all endowments in the church are produced by and welfare of the church. In the close of that the Holy Spirit; and that he confers them as he chapter, (ver. 31,) he had said that it was lawpleases. I have been showing that no one should ful for them to desire the most eminent of the be proud or elated on account of extraordinary gifts conferred by the Spirit; and yet says that endowments; and that, on the other hand, no one there was one endowment that was more valushould be depressed, or sad, or discontented, be-able than all others, and that might be obtained cause he has a more humble rank. I have been endeavouring to repress and subdue the spirit of discontent, jealousy, and ambition; and to produce a willingness in all to occupy the station where God has placed you. But I do not intend to deny that it is proper to desire the most useful endowments; that a man should wish to be brought under the influence of the Spirit, and qualified for eminent usefulness. I do not mean to say that it is wrong for a man to regard the higher gifts of the Spirit as valuable and desirable, if they may be obtained; nor that the spirit which seeks to excel in spiritual endowments and in usefulness is improper. Yet all cannot be apostles; all cannot be prophets. I would not have you, therefore, seek such offices, and manifest a spirit of ambition. I would seek to regulate the desire which I would not repress as improper; and in order to that, I would show you that, instead of aspiring to offices and extraordinary endowments which are beyond your grasp, there is a way, more truly valuable, that is open to you all, and where all may excel." Paul thus endeaYours to give a practicable and feasible turn to the whole subject, and further to repress the longings of ambition and the contentions of strife, by exciting emulation to obtain that which was accessible to them all, and which, just in the proportion in which it was obtained, would repress discontent, and strife, and ambition, and produce order, and peace, and contentedness with their endowments and their lot,-the main thing which he was desirous of producing in this chapter. This, therefore, is one of the happy turns in which the writings of Paul abound. He did not denounce their zeal as wicked. He did not attempt at once to repress it. He did not say that it was wrong to desire high endowments. But he showed them an endowment which was more valuable than all the others; which was accessible to all; and which, if possessed, would make them contented, and produce the harmonious operation of all the parts of the church. That endowment was love. A more excellent way.-See the next chapter. "I will show you a more excellent way of evincing your zeal than by aspiring to the place of apostles, prophets, or rulers, and that is by cultivating universal charity or love."

II. A statement of the characteristics of love; or its happy influences on the mind and heart. (Ver. 4-7.)

III. A comparison of love with the gift of prophecy, and with the power of speaking foreign languages, and with knowledge. (Ver. 8-13.) In this portion of the chapter, Paul shows that love is superior to them all. It will live in heaven, and will constitute the chief glory of that world of bliss.

[ocr errors]

Though I speak with the tongues of men.Though I should be able to speak all the languages which are spoken by men. To speak foreign languages was regarded then, as it is now, as a rare and valuable endowment. Comp. Virg. En. vi. 625, seq. The word I" here is used in a popular sense, and the apostle designs to illustrate, as he often does, his idea by a reference to himself, which, it is evident, he wishes to be understood as applying to those whom he addressed. It is evident that among the Corinthians the power of speaking a foreign language was regarded as a signally valuable endowment; and there can be no doubt that some of the leaders in that church valued themselves especially on it. See chap, xiv. To correct this, and to show them that all this would be vain without love, and to induce them, therefore, to seek for love as a more valuable endowment, was the design of the apostle in this passage. Of this verse, Dr. Bloomfield, than whom, perhaps, there is no living man better qualified to give such an opinion, remarks that "it would be difficult to find a finer

passage than this in the writings of Demosthenes himself." And of angels.-The language of angels; such as they speak. Were I endowed with the faculty of eloquence and persuasion which we attribute to them, and the power of speaking to any of the human family with the power which they have. The language of angels here seems to be used to denote the highest power of using language, or of the most elevated faculty of eloquence and speech. It is evidently derived from the idea that the angels are superior in all respects to men; that they must have endowments in advance of all which men can have. It may possibly have reference to the idea that they must have some mode of communicating their ideas one to another, and that this dialect or mode must be far superior to that which is employed by man. Man is imperfect. All his modes of communication are defective. We attribute to the angels the idea of perfection; and the idea here is, that even though a man had a far higher faculty of speaking languages than would be included in the endowment of speaking all the languages of men as men speak them, and even had the higher and more perfect mode of utterance which the angels have, and yet were destitute of love, all would be nothing. It is possible that Paul may have some allusion here to what he refers to in 2 Cor. xii. 4, where he says, that when he was caught up into Paradise, he heard unspeakable words, which it was not possible for a man to utter. To this higher, purer language of heaven he may refer here by the language of the angels. It was not with him mere conjecture of what that language might be; it was language which he had been permitted himself to hear. Of that scene he would retain a most deep and tender recollection; and to that language he now refers, by saying that even that elevated language would be valueless to a creature if there were not love. And have not charity, (áyánŋv dè μù ¿xw.) -And have not love. This is the proper and usual meaning of the Greek word. The English word "charity" is used in a great variety of senses; and some of them cannot be included in the meaning of the word here. It means, (1.) In a general love, benevolence, good-will; (2.) In theology, it includes supreme love to God and universal good-will to men; (3.) In a more particular sense, it denotes the love and kindness which springs from the natural relations, as the charities of father, son, and brother; (4.) Liberality to the poor, to the needy, and to objects of beneficence, as we speak commonly of charity, meaning almsgiving, and of charitable societies; (5.) Candour, liberality in judging of men's actions; indulgence to their opinions; attributing to them good motives and intentions; a disposition to judge of them favourably, and to put on their words and actions the best construction. This is a very common signification of the word in our language now, and this is one modification of the word "love," as all such charity is supposed to proceed from love to our neighbour, and a desire that he should have a right to his opinions as well as we to ours. The Greek word (ayan) means properly love," affection, regard, good-will, benevolence. It is applied, (a) To love in general; (b) To the love of God and of Christ; (c) The

sense,

66

love which God or Christ exercises towards Christians, (Rom. v. 5. Eph. ii. 4. 2 Thess. iii. 5;) (d) The effect or proof of beneficence, favour conferred. Eph. i. 15. 2 Thess. ii. 10. 1 John iii. 1. Robinson, Ler.) In the English word "charity," therefore, there are now some ideas which are not found in the Greek word, and especially the idea of almsgiving, and the common use of the word among us in the sense of candour, or liberality in judging. Nei- i ther of these ideas, perhaps, are to be found in the use of the word in the chapter before us; and the more proper translation would have been, in accordance with the usual mode of translation in the New Testament, "love.” Tindal, in his translation, renders it by the word "love." The love which is referred to in this chapter, and illustrated, is mainly love to man, (ver. 4—7 ;) though there is no reason to doubt that the apostle meant also to include in the general term love to God, or love in general. His illustrations, however, are chiefly drawn from the effects of love towards men. It properly means love to the whole church, love to the whole world; love to all creatures which arises from true piety, and which centres ultimately in God.-Doddridge. It is this love whose importance Paul, in this beautiful chapter, illustrates as being more valuable than the highest possible endowments without it. It is not necessary to suppose that any one had these endowments, or had the power of speaking with the tongues of men and angels; or had the gift of prophecy, or had the highest degree of faith, who had no love. The apostle supposes a case; and says that if it were so, if all these were possessed without love, they would be comparatively valueless; or that love was a more valuable endowment than all the others would be without it. I am become.-I am. I shall be. As sounding brass.-Probably a trumpet. The word properly means brass; then that which is made of brass; a trumpet or wind instrument of any kind made of brass or copper. The sense is that of a sounding or resounding instrument, making ¦ a great noise, apparently of great importance, and yet without vitality; a mere instrument: a base metal that merely makes a sound. Thus noisy, valueless, empty, and without vitality would be the power of speaking all lan- | guages without love. Or a tinkling cymbal.—A cymbal giving a clanging, clattering sound. The word rendered "tinkling," (aλadáčov, from aλaðǹ or áðaλà, a war-cry.) properly denotes a loud cry or shout, such as is used in battle; and then also a loud cry or mourning, cries of lamen tation or grief; the loud shriek of sorrow. Mark v. 38, "Them that wept, and wailed greatly." It then means a clanging or clattering sound, such as was made on a cymbal. The cymbal is a well-known instrument, made of two pieces of brass or other metal, which being struck toge ther gives a tinkling or clattering sound. Cym-¡ bals are commonly used in connexion with other music: they make a tinkling, or clanging, with a very little variety of sound. The music is little adapted to produce emotion, or to excite feeling. There is no melody, and no harmony. They were therefore well adapted to express the idea which the apostle wished to convey. The sense

is," If I could speak all languages, yet if I had not love, the faculty would be like the clattering clanging sound of the cymbal, that contributes nothing to the welfare of others. It would all be hollow, vain, useless. It could neither save me nor others, any more than the notes of the trumpet, or the jingling of the cymbal, would promote salvation. Love is the vital principle; it is that without which all other endowments are useless and vain."

VER. 2. And though I have the gift of prophecy,

and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

d

[blocks in formation]

It

And though I have the gift of prophecy.-See Note, chap. xii. 10; xiv. 1. And understand all mysteries. On the meaning of the word mystery, see Note on chap. ii. 7. This passage proves that it was one part of the prophetic office, as referred to here, to be able to understand and explain the mysteries of religion; that is, the things that were before unknown or unrevealed. does not refer to the prediction of future events, but to the great and deep truths connected with religion; the things that were unexplained in the old economy, the meaning of types and emblems; and the obscure portions of the plan of redemption. All these might be plain enough, if they were revealed; but there were many things connected with religion which God had not chosen to reveal to men. And all knowledge.Note, chap. xii. 8. Though I knew every thing. Though I were acquainted fully with all the doctrines of religion, and were with all sciences and arts. And though I have all faith, so that I could remove mountains.-Though I should have the highest kind of faith. This is referred to by the Saviour, (Matt. xvii. 20,) as the highest kind of faith; and Paul here had this fact doubtless in his eye. I am nothing.-All would be of no value. It would not save me. I should still be an unredeemed, unpardoned sinner. I should do good to no one; I should answer none of the great purposes which God has designed; I should not by all this secure my salvation. All would be in vain in regard to the great purpose of my existence. None of these things could be placed before God as a ground of acceptance in the day of judgment. Unless I should have love, I should still be lost. A somewhat similar idea is expressed by the Saviour, in regard to the day of judgment, in Matt. vii. 22, 23, "Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name; and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." VER. 3. And though I bestow all my goods to feed the poor, and though 5 I give my body to be burned, and have not charity, it profiteth me nothing.

[ocr errors]

f Matt. vi. 1, 2. g Matt. vii. 22, 23. James ii. 14.

And though I bestow.-The Greek word here used (wuiow, from áw, to break off,) meant properly to break off, and distribute in small portions; to feed by morsels; and may be applicable here to distributing one's property in small portions. Charity, or alms to the poor, was usually distributed at one's gate, (Luke xvi. 20,) or in some public place. Of course, if property was distributed in this manner, many more would be benefited than if all were given to one person. There would be many more to be thankful, and to celebrate one's praises. This was regarded as a great virtue; and was often performed in a most ostentatious manner. It was a gratification to wealthy men, who desired the praise of being benevolent, that many of the poor flocked daily to their houses to be fed; and against this desire of distinction, the Saviour directed some of his severest reproofs. See Matt. vi. 1-4. To make the case as strong as possible, Paul says that if all that a man had were dealt out in this way, in small portions, so as to benefit as many as possible, and yet were not attended with true love towards God and towards man, it would be all false, hollow, hypocritical, and really of no value in regard to his own salvation. It would profit nothing. It would not be such an act as God would approve; it would be no evidence that the soul would be saved. Though good might be done to others, yet where the motive was wrong, it could not meet with the divine approbation, or be connected with his favour. And though I give my body to be burned.-Evidently as a martyr, or a witness to the truth of religion. Though I should be willing to lay down my life in the most painful manner, and have not charity, it would profit me nothing. Many of the ancient prophets were called to suffer martyrdom, though there is no evidence that any of them were burned to death as martyrs. Shadrach, Meshech, and Abednego were indeed thrown into a fiery furnace, because they were worshippers of the true God; but they were not consumed in the flame. (Dan. iii. 1926. Comp. Heb. xi. 34.) Though Christians were early persecuted, yet there is no evidence that they were burned as martyrs as early as this epistle was written. Nero is the first who is believed to have committed this horrible act; and under his reign, and during the persecution which he excited, Christians were covered with pitch, and set on fire to illuminate his gardens. It is possible that some Christians had been put to death in this manner when Paul wrote this epistle; but it is more probable that he refers to this as the most awful kind of death, rather than as any thing which had really happened. Subsequently, however, as all know, this was often done, and thousands, and perhaps tens of thousands, of Christians have been called to evince their attachment to religion in the flames. And have not charity.-Have no love to God or to men; have no true piety. If I do it from any selfish or sinister motive; if I do it from fanaticism, obstinacy, or vainglory; if I am deceived in regard to my character, and have never been tion of this passage to suppose that this ever had born again. It is not necessary to an explanabeen done, for the apostle only puts a supposable case. There is reason, however, to think that it

« PreviousContinue »