pression may mean that it will be adapted to all the situations of life, and is of a nature to be always exercised; or it may mean that it will continue to all eternity, and be exercised in heaven for ever. The connexion demands that the latter should be regarded as the true interpretation. See ver. 13. The sense is, that while other endowments of the Holy Spirit must soon cease and be valueless, love would abide, and would always exist. The argument is, that we ought to seek that which is of enduring value; and that, therefore, love should be preferred to those endowments of the Spirit on which so high a value had been set by the Corinthians. But whether there be prophecies.-That is, the gift of prophecy, or the power of speaking as a prophet; that is, of delivering the truth of God in an intelligible manner under the influence of inspiration; the gift of being a public speaker, of instructing and edifying the church, and foretelling future events. See Note, chap. xiv. 1. They shall fail.-The gift shall cease to be exercised; shall be abolished, come to nought. There shall be no further use for this gift in the light and glory of the world above, and it shall cease. God shall be the teacher there. And as there will be no need of confirming the truth of religion by the prediction of future events, and no need of warning against impending dangers there, the gift of foretelling future events will be of course unknown. In heaven, also, there will be no need that the faith of God's people shall be encouraged, or their devotions excited, by such exhortations and instructions as are needful now; and the endowment of prophecy will be therefore unknown. There be tongues.-The power of speaking foreign languages. They shall cease.-Macknight supposes this means that they shall cease in the church after the gospel shall have been preached to all nations. But the more natural interpretation is, to refer it to the future life; since the main idea which Paul is urging here is the value of love above all other endowments, from the fact that it would be abiding, or permanent; an idea which is more certainly and fully met by a reference to the future world, than by a reference to the state of things in the church on earth. If it refers to heaven, it means that the power of communicating thoughts there will not be by the medium of learned and foreign tongues. What will be the mode is unknown. But as the diversity of tongues is one of the fruits of sin, (Gen. xi.,) it is evident that in those who are saved there will be deliverance from all the disadvantages which have resulted from the confusion of tongues. Yet love will not cease to be necessary; and love will live for ever. Whether there be knowledge.-See Note, chap. xiv. 8. This refers, I think, to knowledge as we now possess it. It cannot mean that there will be no knowledge in heaven; for there must be a vast increase of knowledge in that world among all its inhabitants. The idea in the passage here, I think, is, "All the knowledge which we now possess, valuable as it is, will be obscured and lost, and rendered comparatively valueless, in the fuller splendours of the eternal world; as the feeble light of the stars, beautiful and valuable as it is, sun. vanishes, or is lost in the splendours of the rising The knowledge which we now have is valuable, as the gift of prophecy, and the power of speaking foreign languages is valuable, but it will be lost in the brighter visions of the world above." That this is the sense is evident from what Paul says in illustration of the sentiment in ver. 9, 10. Now we know in part. What we deem ourselves acquainted with, we imperfectly understand. There are many obscurities and many difficulties. But in that future world we shall know distinctly and clearly; (ver. 12 ;) and then the knowledge which we now possess will appear so dim and obscure, that it will seem to have vanished away and disappeared, "As a dim candle dies at noon." Macknight and others understand this of the knowledge of the mysteries of the Old Testament, or "the inspired knowledge of the ancient revelations, which should be abolished when the church should have attained its mature state;" a most meagre, jejune, and frigid interpretation. It is true, also, that not only shall our imperfect knowledge seem to have vanished in the superior light and glory of the eternal world, but that much of that which here passes for knowledge shall be then unknown. Much of that which is called science is "falsely so called;" and much that is connected with literature, that has attracted so much attention, will be unknown in the eternal world. It is evident that much that is connected with criticism, and the knowledge of language, with the different systems of mental philosophy which are erroneous; perhaps much that is connected with anatomy, physiology, and geology; and much of the science which now is connected with the arts, and which is of use only as tributary to the arts, will be then unknown. Other subjects may rise into importance which nected with science which are now regarded as are now unknown; and possibly things conof the least importance will then become objects of great moment, and ripen and expand into sciences that shall contribute much to the eternal happiness of heaven. The essential idea in this passage is, that all the knowledge which we now possess shall lose its effulgence, be dimmed and lost in the superior light of heaven. But love shall live there; and we should, therefore, seek that which is permanent and eternal. VER. 9. For we know in part, "and we prophesy in part; u Chap. viii. 2. For we know in part.-Comp. Note on chap. xii. 27. This expression means, "only in part;" that is, imperfectly. Our knowledge here is imperfect and obscure. It may, therefore, all vanish in the eternal world, amidst its superior brightness; and we should not regard that as of such vast value which is imperfect and obscure. Comp. Note, chap. viii. 2. This idea of the obscurity and imperfection of our knowledge, as compared with heaven, the apostle illustrates, (ver. 11,) by comparing it with the knowledge which a child has, compared with that in maturer years; and (ver. 12) by the knowledge which we have in looking through a glass-an imper--when he first began to articulate. I spake as fect medium-compared with that which we have in looking closely and directly at an object without any medium. And we prophesy in part. -This does not mean that we partly know the truths of religion, and partly conjecture or guess at them; or that we know only a part of them, and conjecture the remainder. But the apostle is showing the imperfection of the prophetic gift; and he observes, that there is the same imperfection which attends knowledge. It is only in part; it is imperfect; it is indistinct, compared with the full view of truth in heaven; it is obscure, and all that is imparted by that gift will soon become dim and lost in the superior brightness and glory of the heavenly world. The argument is, that we ought not to seek so anxiously that which is so imperfect and obscure, and which must soon vanish away; but we should rather seek that love which is permanent, expanding, and eternal. But when that which is perfect is come.-Does come; or shall come. This proposition is couched in a general form. It means, that when any thing which is perfect is seen or enjoyed, then that which is imperfect is forgotten, laid aside, or vanishes. Thus, in the full and perfect light of day, the imperfect and feeble light of the stars vanishes. The sense here is, that in heaven-a state of absolute perfection that which is "in part," or which is imperfect, shall be lost in superior brightness. All imperfection will vanish. And all that we here possess that is obscure shall be lost in the superior and perfect glory of that eternal world. All our present unsatisfactory modes of obtaining knowledge shall be unknown. All shall be clear, bright, and eternal. When I was a child. The idea here is, that the knowledge which we now have, compared with that which we shall have in heaven, is like that which is possessed in infancy compared with that we have in manhood; and that as, when we advance in years, we lay aside, as unworthy of our attention, the views, feelings, and plans which we had in boyhood, and which we then esteemed to be of so great importance, so, when we reach heaven, we shall lay aside the views, feelings, and plans which we have in this life, and which we now esteem so wise and so valuable. The word "child" here (voc) denotes properly a babe, an infant, though without any definable limitation of age. It refers to the first periods of existence; before the period which we denominate boyhood, or youth. Paul here refers to a period when he could speak, though evidently a period when his speech was scarcely intelligible a child. Just beginning to articulate, in a broken and most imperfect manner. The idea here is, that our knowledge at present, compared with the knowledge of heaven, is like the broken and scarcely intelligible efforts of a child to speak, compared with the power of utterance in manhood. I understood as a child.—My understanding was feeble and imperfect. I had narrow and imperfect views of things. I knew little. I fixed my attention on objects which I now see to be of little value. I acquired knowledge which has vanished, or which has sunk in the superior intelligence of riper years. "I was affected as a child. I was thrown into a transport of joy or grief on the slightest occasions, which manly reason taught me to despise."-Doddridge. 1 thought as child. Marg. Reasoned.-The word may mean either. I thought, argued, reasoned, in a weak and inconclusive manner. My thoughts, and plans, and argumentations were puerile, and such as I now see to be short-sighted and erroneous. Thus it will be with our thoughts, compared to heaven. There will be, doubtless, as much difference between our present knowledge, and plans, and views, and those which we shall have in heaven, as there is between the plans and views of a child, and those of a man. Just before his death, Sir Isaac Newton made this remark: "I do not know what I may appear to the world; but to myself I seem to have been only like a boy playing on the sea-shore, and diverting myself by now and then finding a smoother pebble, or a prettier shell, than ordinary, while the great ocean of truth lay all undiscovered before me."Brewster's Life of Newton, pp. 300, 301. Ed. New | York, 1832. VER. 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. For now we see through a glass.-Paul here makes use of another illustration to show the im perfection of our knowledge here. Compared with what it will be in the future world, it is like the imperfect view of an object which we have in looking through an obscure and opaque medium, compared with the view which we have when we look at it "face to face." The word "glass" here (GóπTOоv) means properly a mirror, a looking-glass. The mirrors of the ancients were usually made of polished metal. (Exod. xxxvill 8. Job xxxvii. 18.) Many have supposed, see Doddridge, in loc. and Robinson's Lexicon, that the idea here is that of seeing objects by reflection from a mirror, which reflects only their imperfect forms. But this interpretation does not well ac cord with the apostle's idea of seeing things obscurely. The most natural idea is that of seeing objects by an imperfect medium, by looking through something in contemplating them. It is, therefore, probable that he refers to those transparent substances which the ancients had, and which they used in their windows occasionally; such as thin plates of horn, transparent stone, VER. 13. And now abideth faith, hope, charity, these three; but the greatest of these is charity. * Heb. x. 35, 39. 1 Pet. i. 21. &c. Windows were often made of the lapis spe-clear-a view that would be clear, arising from cularis described by Pliny, (xxxvi. 22,) which the fact that he would be present with them, and was pellucid, and which admitted of being split permitted to see them, instead of surveying them into thin laminæ or scales, probably the same as at a distance, and by imperfect mediums. Even mica. Humboldt mentions such kinds of stone as also I am known.-In the same manner, as being used in South America, in church win- (kaoç,) not to the same extent. It does not dows-Bloomfield. It is not improbable, I think, mean that he would know God as clearly and as that even in the time of Paul the ancients had the fully as God would know him; for his remark knowledge of glass, though it was probably at does not relate to the extent, but to the manner first very imperfect and obscure. There is some and the comparative clearness of his knowledge. reason to believe that glass was known to the He would see things as he was now seen and Phenicians, the Tyrians, and the Egyptians. would be seen there. It would be face to face. Pliny says that it was first discovered by acci- He would be in their presence. It would not be dent. A merchant vessel, laden with nitre or where he would be seen clearly and distinctly, fossil alkali, having been driven on shore on the and himself compelled to look upon all objects coast of Palestine, near the river Belus, the crew confusedly and obscurely, and through an imwent in search of provisions, and accidentally perfect medium. But he would be with them; supported the kettles on which they dressed their would see them face to face; would see them food upon pieces of fossil alkali. The river sand without any medium; would see them in the above which this operation was performed was same manner as they would see him. Disemvitrified by its union with the alkali, and thus bodied spirits, and the inhabitants of the heavenly produced glass.-See Edin. Encyc., art. Glass. world, have this knowledge; and when we are It is known that glass was in quite common use there, we shall see the truths, not at a distance about the commencement of the Christian era. and obscurely, but plainly and openly. In the reign of Tiberius, an artist had his house demolished, for making glass malleable. About this time, drinking vessels were made commonly of glass; and glass bottles, for holding wine and flowers, were in common use. That glass was in quite common use has been proved by the remains that have been discovered in the ruins of Herculaneum and Pompeii. There is, therefore, no impropriety in supposing that Paul here may have alluded to the imperfect and discoloured glass which was then in extensive use; for we have no reason to suppose that it was then as transparent as that which is now made. doubtless, an imperfect and obscure medium, and, therefore, well adapted to illustrate the nature of our knowledge here, compared with what it will be in heaven. Darkly. Marg. In a riddle, (iv aiviypari.)-The word means a riddle; an enigma; then an obscure intimation. In a riddle a statement is made with some resemblance to the truth; a puzzling question is proposed, and the solution is left to conjecture. Hence it means, as here, obscurely, darkly, imperfectly. Little is known; much is left to conjecture; a very accurate account of most of that which passes for knowledge. Compared with heaven, our knowledge here much resembles the obscure intimations in an enigma, compared with clear state-life, and that he means to say, that in this life ment and manifest truth. But then.-In the fuller revelations in heaven. Face to face.-As when one looks upon an object openly, and not through an obscure and dark medium. It here means, therefore, clearly, without obscurity. I know in part, (ver. 9.) But then shall I know.— My knowledge shall be clear and distinct. I shall have a clear view of those objects which are now so indistinct and obscure. I shall be in the presence of those objects about which I now inquire; I shall see them; I shall have a clear acquaintance with the divine perfections, plans, and character. This does not mean that he would know every thing, or that he would be omniscient; but that, in regard to those points of inquiry in which he was then interested, he would have a view that would be distinct and It was, And now abideth.-Remains (uéve.) The word means properly to remain, continue, abide; and is applied to persons remaining in a place, in a state or condition, in contradistinction from removing or changing their place, or passing away. Here it must be understood to be used to denote permanency, when the other things of which he had spoken had passed away; and the sense is, that faith, hope, and love would remain when the gift of tongues should cease, and the need of prophecy, &c.; that is, these should survive them all. And the connexion certainly requires us to understand him as saying that faith, hope, and love would survive all those things of which he had been speaking, and must, therefore, include knowledge, (ver. 8, 9,) as well as miracles and the other endowments of the Holy Spirit. They would survive them all, would be valuable when they should cease; and should, therefore, be mainly sought; and of these the greatest and most important is love. Most commentators have supposed that Paul is speaking here only of this these three exist: that "faith, hope, and charity exist in this scene only, but that in the future world faith and hope will be done away, and therefore the greatest of these is charity."-Bloomfield. See also Doddridge, Macknight, Rosenmüller, Clarke, &c. But to me it seems evident that Paul means to say that faith, hope, and love will survive all those other things of which he had been speaking; that they would vanish away, or be lost in superior attainments and endowments; that the time would come when they would be useless; but that faith, hope, and love would then remain; but of these, for important reasons, love was the most valuable. Not because it would endure the longest, for the apostle does not intimate that, but because it is more important to the welfare of others, and is a more eminent M virtue than they are. As the strain of the argument requires us to look to another state, to a world where prophecy shall cease, and knowledge shall vanish away, so the same strain of argumentation requires us to understand him as saying that faith, and hope, and love will subsist there; and that there, as here, love will be of more importance than faith and hope. It cannot be objected to this view that there will be no occasion for faith and hope in heaven. That is assumed without evidence, and is not affirmed by Paul. He gives no such intimation. Faith is confidence in God and in Christ; and there will be as much necessity of confidence in heaven as on earth. Indeed, the great design of the plan of salvation is to restore confidence in God among alienated creatures; and heaven could not subsist a moment without confidence; and faith, therefore, must be eternal. No society-be it a family, a neighbourhood, a church, or a nation; be it mercantile, professional, or a mere association of friendship -can subsist a moment without mutual confidence or faith, and in heaven such confidence in God must subsist for ever. And so of hope. It is true that many of the objects of hope will then be realized, and will be succeeded by possession. But will the Christian have nothing to hope for in heaven? Will it be nothing to expect and desire greatly augmented knowledge, eternal enjoyment; perfect peace in all coming ages, and the happy society of the blessed for ever? All heaven cannot be enjoyed at once; and if there is any thing future that is an object of desire, there will be hope. Hope is a compound emotion, made up of a desire for an object and an expectation of obtaining it. But both these will exist in heaven. It is folly to say that a redeemed saint will not desire there eternal happiness; it is equal folly to say that there will be no strong expectation of obtaining it. All that is said, therefore, about faith as about to cease, and hope as not having an existence in heaven, is said without the authority of the Bible, and in violation of what must be the truth, and is contrary to the whole scope of the reasoning of Paul here. But the greatest of these is charity. Not because it is to endure the longest, but because it is the more important virtue; it exerts a wider influence; it is more necessary to the happiness of society; it overcomes more evils. It is the great principle which is to bind the universe in harmony, which unites God to his creatures, and his creatures to himself, and which binds and confederates all holy beings with each other. It is, therefore, more important, because it pertains to society, to the great kingdom of which God is the head, and because it enters into the very conception of a holy and happy organization. Faith and hope rather pertain to individuals; love pertains to society, and is that without which the kingdom of God cannot stand. Individuals may be saved by faith and hope; but the whole immense kingdom of God depends on love. It is, therefore, of more importance than all other graces and endowments; more important than prophecy and miracles, and the gift of tongues and knowledge, because it will survive them all; more important than faith and hope, because although it may co-exist with them, and though they all shall live for ever, yet love enters into the very nature of the kingdom of God; binds society together; unites the Creator and the creature; and blends the interests of all the redeemed, and of the angels, and of God into one. CHAPTER XIV. VER. 1. Follow after charity, and desire spiritual gifts; but rather that ye may prophesy. a Eph. i. 13. This chapter is a continuation of the subject commenced in chap. xii. and pursued through chap. xiii. In chap. xii. Paul had entered on the discussion of the various endowments which the Holy Spirit confers on Christians, and had shown that these endowments were bestowed in a diffe rent degree on different individuals, and yet so as to promote in the best way the edification of the church. It was proper, he said, (chap. xii. 31,) to desire the more eminent of these endowments, and yet there was one gift of the Spirit of more value than all others, which might be obtained by all, and which should be an object of desire to all. That was love; and to show the nature, power, and value of this, was the design of the thirteenth chapter,-certainly one of the most tender and beautiful portions of the Bible. In this chapter the subject is continued with special reference to the subject of prophecy, as being the most valuable of the miraculous endowments, or the extraordinary gifts of the Spirit. And in In doing this, it was necessary to correct an erroneous estimate which they had placed on the power of speaking foreign languages. They had prized this, perhaps, because it gave them importance in the eyes of the heathen. proportion as they valued this, they undervalued the gift of being able to edify the church by speaking in a known and intelligible language. To correct this misapprehension, to show the relative value of these endowments, and especially to recommend the gift of "prophecy" as the more useful and desirable of the gifts of the Spirit, was the leading design of this chapter. In doing this, Paul first directs them to seek for charity. He also recoinmends to them, as in chap. xii. 31, to desire spiritual endowments, and of these endow ments especially to desire prophecy. (Ver. 1.) He then proceeds to set forth the advantage of speaking in intelligible language, or of speaking so that the church may be edified, by the following considerations, which comprise the chapter:1. The advantage of being understood, and of speaking for the edification of the church. (Ver. 2-5.) 2. No man could be useful to the church except he delivered that which was understood, any more than the sound of a trumpet in times of war would be useful, unless it were so sounded as to be understood by the army. (Ver. 6-11.) 3. It was the duty of all to seek to edify the church; and if a man could speak in an unknown tongue, it was his duty also to seek to be able to interpret what he said. (Ver. 12—15.) 5. Though Paul himself was more signally endowed than any of them, yet he prized far more highly the power of promoting the edification of the church, though he attered but five words, if they were understood, than all the power which he possessed of speaking foreign languages. (Ver. 18, 19.) 6. This sentiment illustrated from the Old Testament. (Ver. 20, 21.) 7. The real use of the power of speaking foreign languages was to be a sign to unbelievers an evidence that the religion was from God, and not to be used among those who were already Christians. (Ver. 22.) 8. The effect of their all speaking with tongues would be to produce confusion and disorder, and disgust among observers, and the conviction that they were deranged; but the effect of order, and of speaking intelligibly, would be to convince and convert them. (Ver. 23-25.) 9. The apostle then gives rules in regard to the proper conduct of those who were able to speak foreign languages. (Ver. 26-32.) 10. The great rule was, that order was to be observed, and that God was the author of peace. (Ver. 33.) 11. The apostle then gives a positive direction that on no pretence are women to be allowed to speak in the church, even though they should claim to be inspired. (Ver. 34, 35.) 12. He then required all to submit to his authority, and to admit that what he had spoken was from the Lord. (Ver. 36, 37.) And then, 13. Concludes with directing them to desire to prophesy, and not to forbid speaking with tongues on proper occasions, but to do all things in decency and order. (Ver. 38-40.) Follow after charity.-Pursue love (chap. xiii. 1;) that is, earnestly desire it; strive to possess it; make it the object of your anxious and constant solicitude to obtain it, and to be influenced by it always. Cultivate it in your own hearts, as the richest and best endowment of the Holy Spirit, and endeavour to diffuse its happy influence on all around you. And desire spiritual gifts.-I do not forbid you, while you make the possession of love your great object, and while you do not make the desire of spiritual gifts the occasion of envy or strife, to desire the miraculous endowments of the Spirit, and to seek to excel in those endowments which he imparts. See Note, chap. xii. 31. The main thing was to cultivate a spirit of love. Yet it was not improper also to desire to be so endowed as to promote their highest usefulness in the church. On the phrase "spiritual gifts," see Note, chap. xii. 1. But rather that ye may prophesy.—But especially, or particularly desire to be qualified for the office of prophesying. The apostle does not mean to say that prophecy is to be preferred to love or charity; but that, of the spiritual gifts which it was proper for them to desire and seek, prophecy was the most valuable. That is, they were not most earnestly and especially to desire to be able to speak foreign languages or to work miracles; but they were to desire to be qualified to speak in a manner that would be edifying to the church. They would naturally, perhaps, most highly prize the power of working miracles and of speaking foreign languages. The object of this chapter is to show them that the ability to speak in a plain, clear, instructive manner, so as to edify the church and convince sinners, was a more valuable endowment than the power of working miracles, or the power of speaking foreign languages. On the meaning of the word prophecy, see Note, Rom. xi. 6. To what is said there on the nature of this office, it seems necessary only to add an idea suggested by Prof. Robinson, (Gr. and Eng. Lexicon, Art. Ipopnrng.) that the prophets were distinguished from the teachers (dicáokaλot,) "in that, while the latter spoke in a calm, connected, didactic discourse, adapted to instruct and enlighten the hearers, the prophet spoke more from the impulse of sudden inspiration, from the light of a sudden revelation at the moment, (1 Cor. xiv. 30, áñокáλvø‡ŋ,) and his discourse was probably more adapted, by means of powerful exhortation, to awaken the feelings and conscience of the hearers." The idea of speaking from revelation, he adds, seems to be fundamental to the correct idea of the nature of the prophecy here referred to. Yet the communications of the prophets were always in the vernacular tongue, and were always in intelligible language, and in this respect different from the endowments of those who spoke foreign languages. The same truth might be spoken by both; the influence of the Spirit was equally necessary in both; both were inspired; and both answered important ends in the establishment and edification of the church. The gift of tongues, however, as it was the most striking and remarkable, and probably the most rare, was most highly prized and coveted. The object of Paul here is, to show that it was really an endowment of less value, and should be less desired by Christians than the gift of prophetic instruction, or the ability to edify the church in language intelligible and understood by all, under the immediate influences of the Holy Spirit. VER. 2. For he that speaketh in an unknown tongue; speaketh not unto men, but unto God: for no man understandeth him; howbeit in the Spirit he speaketh mysteries. For he that speaketh in an unknown tongue.This verse is designed to show that the faculty of speaking intelligibly, and to the edification of the church, is of more value than the power of speaking a foreign language. The reason is, that however valuable may be the endowment in itself, and however important the truth which we may utter, yet it is as if he spoke to God only. No one could understand him. Speaketh not unto men.- -Does not speak so that men can understand him. His address is really not made to men, that is, to the church. He might have this faculty without being able to speak to the edification of the church. It is possible that the power of |