claimed a precedency of honour above I those who had been less distinguished. It is not improbable that they had, in their letter to Paul (see Note^^ch. vii. I), requested his counsel on this subject, and asked him to teach them what measure of honour should be given to those who had been thus endowed. This subject, as it was of importance not only for them, but for the church at large in all future times, he proceeds to discuss in this, and the two following chapters; and this discussion closes the second part of the epistle. See the Introduction. The general scope of the;ge chapters is this. (1.) He shows that all those endowments were conferred by the Holy Ghost, and were all for the use of the church; that the church was one, but that there was a necessity for diversified operations in that church; and that, therefore, no one should value himself on that gift above his brother, and no one should feel himself dishonoured because he had not been thus favoured. All filled important places in the church, just as the various members and parts of the human system were necessary for its symmetry, action, and health; and all, therefore, should be willing to occupy the place which God had assigned them. ch. xii. (2.) In chapter xiii. he recommends love, or charity, as of more value than all other spiritual gifts put together, and therefore recommends that that should be especially the object of their desire. (3.) In chapter xiv. he gives particular rules about the proper exercise of spiritual gifts in their public assemblies. This chapter, therefore, is occupied in stating and illustrating the position that all spiritual gifts are conferred by the Holy Ghost, and that no one should so value himself on this gift as to despise those who had not been thus endowed; and that no one who had not thus been favoured should be dejected, or regard himself as dishonoured. This statement is illustrated in the following manner.
(1.) Paul states the importance of the subject:, vex, 1,
(2.) He reminds them that they were formerly in a state of ignorance, sin, and idolatry, vcr. 2.
(3.) He states one mark of being under the influence of the Spirit of God — that is, that it would lead them to acknowledge and honour Jesus Christ. If the spirit by which they were influenced led them to this, it was proof that it was the Holy Ghost, ver. 3 If any 'pretenders to inspiration were in the habit of speaking disrespectfully of Jesus Christ, or of calling him " aC' cursedr it proved that they were not under the influence of the Holy Ghost.
(4.) There were diversities in the operations of the Spirit, but however variijus were these operations, they all proceeded from the same agent, ver. 4 — 11. All were not, therefore, to expect precisely the same influences or operations; nor were they to suppose that because there were various operations, that therefore they were not influenced by the Spirit of God.
(5.) Paul states and illustrates the truth that the church is one. ver. 12 — 27. As the body is one, yet has many members, so is it with the church, ver. 12. The body has many members, and no members in the body are useless, but all perform important parts, however unimportant they may seem to be; and no one member can say that it has no need of the others. So it is in the church, ver. 13 — 27.
(6.) This beautiful allegory, drawn from the functions of the various parts of the human body, Paul applies now to the church, and shows (ver. 28 — 30) that the same thing should be expected in the church of Christ. It followed, therefore, that those who were not as highly favoured as others should not regard themselves as useless, and decline their station in the church. It followed also, that those who were in inferior stations should not envy those who had been more highly favoured; and that those who were in more elevated stations, and who had been more signally favoured, should not look down on those beneath them with contempt. It followed bIfo, that they should regjud
2 Ye know that ye were Gentiles, carried away unto these
themselves as one body; and love and cherish each other with constant Christian affection.
(7.) Paul tells them that it was not improper to desire the highest endowments, but says that he will propose an object of desire to be preferred to these gifts — and that is love. ver. 31.
1. Now co7icerning. It is now time that I should speak of spiritual endowments. He had no doubt been consulted in regard to them, and probably various questions had been proposed, which he now proceeded to answer. ^ Spiritual gifts. The word " gifts" is not in the original. The Greek refers to " spiritual" things in general, or to any thing that is of a spiritual nature. The whole discussion, however, shows that he refers to the various endowments, gifts, or graces that had been bestowed in different degrees on the members of the church — including the distinctions in graces, and in degrees of office and rank, which had been made in the Christian church in general (ch. xii.), as well as the extraordinary endowments of the gift of tongues which had been bestowed upon many, ch. xiv. «[ / would 7iot have you ignorant. The subject is of so much importance that it demands particular attention and special care. Comp. Note, ch. X. 1. I would not have you ignorant in regard to the nature of those endowments; the spirit with which they should be received; the rules to which they who are thus favoured should be subjected; and the feelings and views which should be cherished in all the members of the church in regard to them. Nothing is of more importance in the church than the doctrine respecting the influences and endowments of the Holy Spirit.
2. Ye know, «fec. This verse is regarded by many as a parenthesis. But it is not necessary to suppose that it is so, or that it does not cohere with that which follows. Tlie design seoms to be dumb " idols, even as ye were led to remind them of their former miserable condition as idolaters, in order to make them more sensible of their advantages as Christians, and that they might be led more highly to appreciate their present condition. Paul often refers Christians to their former condition to excite in them gratitude for the mercies that God has conferred on them in the gospel. See Note, ch. vi. 11. Comp. Rom. vi. 17. Eph. ii; 11, 12. Titus iii. 3. t That ye were Gentiles. Heathen; worshippers of idols. The idea is, that they were pagans; that they had no knowledge of the true God, but were sunk in miserable superstition and idolatry, ^ Carried away. Led along; that is, deluded by your passions, deluded by your priests, deluded by your vain and splendid rites of worship. The whole system made an appeal to the senses, and bore along its votaries as if by a foreign and irresistible impulse. The word which is used {iTrxyifjLmi) conveys properly the idea of being carried into bondage, or being led to punishment, and refers here doubtless to the strong means which had been used by crafty politicians and priests in their former state to delude and deceive them. ^ Unto these dumb idols. These idols which could not speak — an attribute which is often given to them, to show the folly of worshipping them. Ps. cxv. 5; cxxxv. 15. Hab. ii. 18, 19. The ancient priests and politicians deluded the people with the notion that oracles were uttered by the idols whom they worshipped, and thus they maintained the belief in their divinity. The idea of Paul here seems to be, (1.) That their idols never could have uttered the oracles which were ascribed to them, and consequently that they had been deluded. (2.) That these idols could never have endowed thera with such spiritual privileges as they now had, and consequently that their present state was far preferable to their
3 Wheiefore I give you to understand, that no man " speak-
former condition. 1 Eve7i as ye were led. Were led by the priests in the temples of the idols. They were under strong delusions and the arts of cunning and unprincipled men. The idea is, that they had been under a strong infatuation, and were entirely at the control of their spiritual leaders — a description remarkably applicable now to all forms of imposture in the world. No system of paganism consults the freedom and independence of the mind of man; but it is everywhere characterized as a system of power, and not of thought; and all its arrangements are made to secure that power without an intelligent assent of the understanding and the heart.
3. Wherefore I give you to understand. I make known to you. The force of this expression is, / give you this rule to distinguish, or by which you may know what influences and operations are from God. The design of the passage is, to give them some simple general guide by which they could at once recognise the operations of the Spirit of God, and determine whether they who claimed to be under that operation were really so. That rule was, that all who were truly influenced by the Holy Ghost would be disposed to acknowledge and to know Jesus Christ; and where this disposition existed, it was of itself a clear demonstration that it was the operation of the Spirit of God. The same rule substantially is given by John (1 John iv. 2), by which to test the nature of the spirit by which men profess to be influenced. " Hereby know ye the Spirit of God: Every spirit that confesses that Jesus Christ is come in the flesh is of God." Comp. also Note to Matt. xvi. 17. t That no man. No one Q.vitti). It may refer to a man, or to demons, or to those who pretended to be under inspiration of any kind. And it may refer to the Jews who may have pretended to be under the influence of
ing by the Spirit of God calleth Jesus ^ accursed: and '' that no
God's Spirit, and who yet anathematized and cursed the name of Jesus, Or it may be intended simply as a general rule; meaning that if any one, whoever he might be, should blaspheme the name of Jesus, whatever were his pretensions, whether professing to be under the influence of the Holy Spirit among the Jews, or to be inspired among the Gentiles, it was full proof that he was an impostor. The argumeiit is, that the Holy Spirit in all instances would do honour to Jesus Christ, and would prompt oil who were under his injiu' ence to love and reverence his name. 1 Speaking by the Spirit of God. Under the influence of inspiration. 1 Calleth. Says, or would say; that is, no such one would use the language of anathema in regard to him. t -4ccursed. Marg. Anathema ( vaB-ifAO.). See Note, Acts xxiii. 14. Rom. ix. 3. Comp. 1 Cor. xvi. 22. Gal. i. 8, 9. The word is one of execratioa. or cursing; and means, that no one under the influence of the Holy Spirit could curse the name of Jesus, or denounce him as execrable and as an impostor. The effect of the influences of the Spirit would be in all instances to inspire reverence for his name and work. It is probable that the Jews were here principally intended, since there is a bitterness and severity in the language which accords with all their expressions of feeling towards Jesus of Nazareth. It is possible, also, and indeed probable, that the priests and priestesses of the pagan gods who pretended to be under the influence of inspiration might denounce the name of Jesus, because they would all be opposed to the purity of his religion. ^ And that no man can say, &c. That is, that it cannot occur, or even happen, ihut any one will acknowledge Jesus as the Messiah who is not influenced by the Holy Ghost. The meaning is, not that no » ne has physical ability to say that Jesus is Lord unless aided by the Holy Ghobt, sinc«
man can say that Jesus is the Lord, but by the Holy Ghost.
all men can say this; but that no one will be disposed heartily to say it; no one will acknowledge him as their Lord; it can never happen that any one will confess him as the true Messiah who has not been brought to this state by the agency of the Holy Ghost. 1 1s the Lord. Is the Messiah; or shall acknowledge him as their Lord, f But by the Holy Ghost. Unless he is influenced by the Holy Spirit. This is a very important verse, not only in regard to the particular subject under consideration in the time of Paul, but also in its practical bearing at present. We may learn from it, (1.) That it is a proof that any man is under the influence of the Holy Spirit who is heart- | ily disposed to honour the name and work of Jesus Christ. (2.) Those forms and modes of religion; those religious opinions and practices, will be most in accordance with the designs of the Spirit of God, which do most to honour the name and work of Jesus Christ. (3.) It is true that no man will ever cherish a proper regard for Jesus Christ, nor love his name and work, unless he is influenced by the Holy Ghost. No man loves the name and work of the Redeemer by following simply the inclinations of his own corrupt heart. In all instances of those who have been brought to a willingness to honour him, it has been by the agency of the Holy Ghost. (4.) If any man, in any way, is disposed to disparage the work of Christ, to speak lightly of his person or his name; or holds doctrines that infringe on the fulness of the truth respecting his divine nature, his purity, his atonement, it is proof that he is not under the influence of the Spirit of God. Just in proportion as he shall disparage that work or name, just in that proportion does he give evidence that he is not influenced by the Divine Spirit; but by proud reason, or by imagination, or by a heart that is not reconciled to God. (5.) All 21*
4 Now there are diversities • of gifts, but the same Spirit.
true religion is the production of the Holy Spirit. For religion consists essentially in a willingness to honour, and love, and serve the Lord Jesus Christ; and where that exists, it is produced by the Holy Spirit. (6.) The influence of the Holy Spirit should be cherished. To grieve away that Spirit is to drive all proper knowledge of the Redeemer from the soul; to do this is to leave the heart to coldness, and darkness, and barrenness, and spiritual death.
4. Now there are diversities of gifts. There are different endowments conferred on Christian^. For the meaning of the word gifts, see Note, Rom. i. 1 1. Comp. Rom. v. I'o, 16; vi. 23; xi. 29; xii. 6. 1 Cor. i. 7; vii, 7. 1 But the same Spirit. Produced by the same Spirit — the Holy Ghost. What those diversities of gifts are, the apostle enumerates in ver. 8 — 11. The design for which he refers to these various endowments is evidently to show those whom he addressed, that since they are all produced by the same Holy Spirit, have all the same divine origin, and are all intended to answer some important purpose and end in the Christian church, that, therefore, none are to be despised; nor is one man to regard himself as authorized to treat another with contempt. The Spirit has divided and conferred those gifts according to his sovereign will; and his arrangements should be regarded with submission, and the favours which he confers should be received with thankfulness. That the Holy Spirit — the third person of the adorable Trinity — is here intended by the word " Spirit," seems to be manifest on the face of the passage, and has been the received interpretation of the church until it was called in question by some recent German commentators, at the head of whom was Eichhorn. It is not the design of these notes to go into an examination of questions of criticism, such as an ia-
5 And there are differences of =* administrations, but the same Lord.
quiry like this would involve. Nor is it necessary. Some of the arguments by which the common interpretation is defended are the following. (1.) It is the obvious interpretation. It is that which occurs to the great mass of readers, as the true and correct exposition. (2.) It accords with the usual meaning of (he word Spirit. No other intelligible sense can be given to the word here. To say, with Eichhorn, that it means " nature," that there are the same natural endowments, though cultivated in various measures by art and education, makes manifest nonsense, and is contrary to the whole structure and scope of the passage. (3.) It accords with all the other statements in the New Testament, where the endowments here referred to, " wisdom," "knowledge," "faith," "working of miracles," &c., are traced to the Holy Spirit, and are regarded as his gift. (4.) The harmony, the concinnity of the passage is destroyed by supposing that it refers to any thing else than the Holy Spirit. In this verse the agency of the Spirit is recognised, and his operations on the mind referred to; in the next verse the agency of the Son of God (see note on the verse) is referred to; and in the following verse, the agency of God — evidently the Father — is brought into view; and thus the entire passage (ver. 4 — 6) presents a connected view of the operations performed by the Father, Son, and Holy Ghost in the work of redemption. To deny that this verse refers to the Holy Spirit is to break up the harmony of the whole passage, and to render it in no small degree unmeaning. But if this refers to the Holy Spirit, then it is an unanswerable argument for his personality, and for his being on an equality with the Father and the Son.
6 And there are diversities " of operations; but it is the same God which worketh all in all.
ministries,- so that there are different ranks and grades in the ministries wnich Christ has appointed, to wit, those specified in ver. 9, 10. 28. ^ But the same Lord. This refers evidently to the Lord Jesus, by whom these various orders of ministers were appointed, and under whose control they are. See Note, Acts i. 24. Comp, Eph. iv. 5. The term Lord, when it stands by itself in the New Testament, usually refers to the Lord Jesus, the name by which he was commonly known by the disciples. See John xx. 25. The fact also that this stands between the mention of the work of the Spirit (ver. 4) and the work of God (ver. 6), and tho fact that to the Lord Jesus appertained the appointment of these various grades of officers in the church (comp. Matt. X. 1, seq., and Luke x. 1, scq.), is further proof that this refers to him. The design of the verse is, to show that all these offices had their appointment from him; and that since all were his appointment, and all were necessary, no one should be proud of an elevated station; no one should be depressed, or feel himself degraded, because he had been designated to a more humble office.
6. Of operations. Of works; to wit, of miracles, such as God produces in the church, in the establishment and defence of his religion. There are different operations on the mind and heart; and different powers given to man, or different qualifications in building up and defending his cause. Or it may be, possibly, that Paul here refers to the works of God mainly for mere illustration, and by the word " operations" means the works which God has performed in creation and providence. His works are various. They are not all alike, though they come from the same hand. The sun, the moon, the stars, the earth arc different; the trees of the
7 But the manifestation of I the Spirit is given to every man
forest, the beasts of the field, the fowls of the air, the inhabitants of the deep are different; the flowers, and shrubs, and herbs are different from each other; yet, hoAvever much they may vary, they are formed by the same hand, are the productions of the same God, are to be regarded as proofs of the same wisdom and power. The same thing should be expected in his church; and we should anticipate that the endowments of its members would be various. •■ But it is the same God. The same Father; all these operations are produced by the same God. They should not, therefore, be undervalued or despised; nor should any one be unduly elated, or pride himself on what has been conferred by God alone. ■[ All in all. All these operations are to be traced to him. His agency is everywhere. It is as really seen in the insect's wing as in the limbs of the mammoth; as really in the humblest violet as in the loftiest oak of the forest. All, therefore, should regard themselves as under his direction, and should submit to his arrangements. If men regard their endowments as the gift of God, they will be thankful for them, and they will not be disposed to despise or undervalue others who have been placed in a more humble condition and rank in the church.
7. But the manifestation of the Spirit. The word " rnanifestation" {'^■xAgar/f) means properly that which makes manifest, conspicuous, or plain; that which illustrates, or makes any thing seen or known. Thus conduct manifests the state of the heart; and the actions are a manifestation, or showing forth of the real feelings. The idea here is, that there is given to those referred to, such gifts, endowments, or graces as shall manifest the work and nature of the Spirit's operations on the mind; such endowments as the Spirit makes himself known by to men. All that he produces in the mind is a manifestation of his character and work, in the same way as the works of God in the visible creation are a manifestation of his perfections. ^ Is giveti to entry man. To every man whose case is here under consideration. The idea is not at all that the manifestation of the Spirit is given to all men indiscriminately, to pagans, and infidels, and scoffers as well as to Christians. The apostle is discoursing only of those who are! Christians, and his declaration should be confined to them alone. Whatever may be true of other men, this statement should be confined wholly to Cihristians, and means simply that the Spirit of God gives to each Christian such graces and endowments as he pleases; that he distributes his gifts to all, not equally, but in a manner which he shall choose; and that the design of this is, that all Christians should use his endowments for the common good. This passage, therefore, is very improperly adduced to prove that the gifts and graces of the Holy Spirit are conferred alike on all men, and that pagans, and blasphemers, and sinners in general are under his enlightening influences. It has no reference to any such doctrine, but should be interpreted as referring solely to Christians, and the various endowments which are conferred on them, t To profit withal (^^if t: ovfj.^'ier^v). Unto profit; i.e. for utility, or use; or to be an advantage to the church; for the common good of all. This does not mean that each one must cultivate and improve his graces and gifts, however true that may be, but that they are to be used for the common good of the church; they are bestowed for utilifj/, or profit; they are conferred in such measures and in such a manner as are best adapted to be useful, and to do good. They are bestowed not on all equally, but in such a manner as shall best subserve the interests of piety and the church, and as shall tend harmoniously to carry on the great interests of religion, and further the wel-
8 For to one is given, by the Spirit, " the word of wisdom; * to another the word of knowledge, " by the same Spirit;
fare of the whole Christian body. The doctrine of this verse is, therefore, (1.) That the Holy Spirit bestows such endowments on all Christians as he pleases; and, (2.) That the design is, in the best manner to promote the common welfare — the peace and edification of the whole church. It follows from this, (I.) That no Christian should be unduly elated, as if he were more worthy than others, since his endowments are the simple gift of God; (2,) That no Christian should be depressed and disheartened, as if he occupied an inferior or unimportant station, since his place has also been assigned him by God; (3.) That all should be contented, and satisfied with their allotments in the church, and should strive only to make the best use of their talents and endowments; and, (4.) That all should employ their time and talents for the common utility; for the furtherance of the common welfare, and the advancement of the kingdom of Christ on earth.
8. For to one is given. In order to show what endowments he refers to, the apostle here particularizes the various gifts which the Holy Spirit imparts in the church. 1 Br/ the Spirit. By the Holy Ghost; by his agency on the mind and heart, t The word of wisdom. One he has endowed with wisdom, or has made distinguished for wise, and prudent, and comprehensive views of the scheme of redemption, and with a faculty of clearly explaining it to the apprehension of men. It is not certain that the apostle n)eant to say that this was the most important or most elevated endowment because he places it first in order. His design does not seem to be to observe the order of importance and value, but to state, as it occurred to him, the fact that these various endowments had been conferred
9 To another faith, '^ by the same Spirit; to another the gifts of healing, * by the same Spirit;
on different men in the church. The sense is, that one man would be prominent and distinguished as a wise man — a prudent counsellor, inslructer, and adviser. ^ To another ttie word of knowledge. Another would be distinguished for knowledge. He would be learned; would have a clear view of the plan of salvation, and of the doctrines and duties of religion. The same variety is observed in the ministry at all times. One man is eminent as a wise man; another as a man of intelligence and knowledge; and both may be equally useful in their place in the church, t By the same Spirit. All is to be traced to the same Spirit; all, therefore, may be really useful and necessary; and the one should not pride himself in his endowments above the other.
9. To another faith. Another shall be distinguished for simple confidence in God; and his endowment is also given by the same Spirit. Many of the most useful men in the church are distinguished mainly for their simple confidence in the promises of God; and often accomplish more by prayer and by their faith in God than others do who are distinguished for their wisdom and learning. Humble piety and reliance in the divine promises, and that measure of ardour, fearlessness, and zeal which result from such confidence; that belief that all obstacles must be and will be overcome that oppose the gospel; and that God icill secure the advancement of his cause, will often do infinitely more in the promotion of his kingdom than the most splendid endowments of learning and talent. Indeed, if a man were disposed to do good on the widest scale [lossihle, to do the utmost that he possibly could in saving men, he would best accomplish it by seeking simple faith iv God's aid and
10 To another the working j rits;" to another rfit'ers kinds of of miracles; to another prophe- | tongues; ^ to another the intercy; to another discerning of spi- preiation of tongues:
promises, and then under the influence of this, engage with ardour in doing what he could. Faith is one of the highest endowments of the Christian Ufe; and yet, though all may attain it, it is one of the rarest endowments. Perhaps by many it is despised, because it may be obtained by all; because it is a grace in which the poor and the humble may be as much distinguished as the man of splendid talents and profound learning. ^ To another the gifts of healing. See Mark xvi. 1 8. This was promised to the disciples of the Saviour; and in the early church was conferred on many. Comp. Acts v. 12. 15, 16; xix. 12. It would' seem from this passage that the gift of healing was conferred on some in a more eminent degree than on others.
10. To another the working of miracles. Commentators have felt some perplexity in distinguishing this from what is mentioned in ver. 9 of the gift of healing. It is evident that the apostle there refers to the power of working miracles in healing inveterate and violent diseases. The expression here used, "working of miracles" (svs^^n'/xiTx /yva/Mauv), refers probably to the more extraordinary and unusual kinds of miracles; to those which were regarded as in advance of the power of healing diseases. It is possible that it may denote what the Saviour had reference to in Mark xvi. 18, where he said they should take up serpents, and if they drank any deadly thing it should not hurt them; and possibly also to the power of raising up the dead. That this power was possessed by the apostles is well known; and it is possible that it was possessed by others also of the early Christians. It is clear from all this that there was a difference even among those who had the power of working miracles, and that this power was conferred in a more eminent degree on some than on others.
Indeed, the extraordinary endowments conferred on the apostles and the early j Christians seem to have been regulated to a remarkable degree in accordance I with the rule by which ordinary endovf- I ments are conferred on men. Though all men have understanding, memory, imagination, bodily strength, &c., yet one has these in a more eminent degree than others; and one is characterized for the possession ofvne of those qualities more than for another. Yet all are bestowed by the same God. So it was in regard to the extraordinary endowments conferred on the early Christians. Comp. ch. xiv., especially ver. 32.
10. To another prophecy. See Note, Rom. xii. 6. 1 To another discerning of spirits. Comp. 1 John iv. 1. This must refer to some power of searching into the secrets of the heart; of knowing what were a man's purposes, views, and feelings. It may relate either to the power of determining by what spirit a man spoke who pretended to be inspired, whether he was truly inspired or whether he was an impostor; or it may refer to the power of seeing whether a man was sincere or not in his Christian profession. That the apostles had this power, is apparent from the case of Ananias and Sapphira (Acts v. 1 — 10), and from the case of Elymas. Acts xiii. 9 — 11. It is evident that where the gift of prophecy and inspiration was possessed, and where it would confer such advantages on those who possessed it, there would be many pretenders to it; and that it would be of vast importance to the infant church, in order to prevent imposition, that there should be a power in the church of detecting the imposture, t To another divers kinds of tongues. The power of speaking various languages. See Acts ii. 4.7 — 11. This passage j also seems to imply that the extraor- I dinary endowments of the Holy Spirit
11 But all these workelh that one and the selfsame Spirit, di-
were not conferred on all alike. ^ To another the interpretation of tongues. The power of interpreting foreign languages; or of interpreting the language which might be used by the " prophets" in their communications. See Note, ch. xiv. 27. This was evidently a faculty different from the power of speaking a foreign language; and yet it might be equally useful. It would appear possible that some might have had the power of speaking foreign languages who were not themselves apprized of the meaning, and that interpreters were needful in order to express the sense to the hearers. Or it may have been that in a promiscuous assembly, or in an assembly made up of those who spoke different languages, a part might have understood what was uttered, and it was needful that an interpreter should explain it to the other portion. See Notes on ch. xiv. 28.
11. But all these. All these various endowments. ^ Worketh. Produces. All these are to be rraced to him. ^ That one and the selfsame Spirit. The Holy Spirit. Acts ii. They were all, though so different in themselves, to be traced to the Holy Ghost, just as all the natural endowments of men — their strength, memory, judgitient, &c. — though so various in themselves, are to be traced to the same God. t Dividing to every man severally. Conferring on each one as he pleases. He confers on each one that which he sees to be best and most wise and proper. 1 As he will. As he chooses; or as in his view seems best. Dr. Doddridge remarks that this word does " not so much express arbitrary pleasure, as a determination founded on wise counsel." It implies, however, that he does it as a sovereign; as he sees to be right and best. He distributes these favours as to him seems best adapted to promote the welfare of the whole church and to advance his cause. Some of the doc- trines which are taught by this verse are the following: (1.) The Holy Ghost is a person. For, he acts as a person; distributes favours, confers endowments and special mercies "as he will." This proves that he is, in some respects, distinguished from the Father and the Son. It would be absurd to say of an attribute of God, that it confers favours, and distributes the various endowments of speaking with tongues, and raising the dead. And if so, then the Holy Ghost is not an attribute of God, (2.) He is a sovereign. He gives to all as he pleases. In regard to spiritual endowments of the highest order, he deals with men as he does in the common endowments bestowed on men, and as he does in temporal blessings. He does not bestow the same blessings on all, nor make all alike. He dispenses his favours by a rule which he has not made known, but which, we may be assured, is in accordance with vi'isdom and goodness. He wrongs no one; and he gives to all, the favours which might be connected with eternal life. (3.) No man should be proud of his endowments. Whatever they may be, they are the gifts of God, bestowed by his sovereign will and mercy. But assuredly we should not be proud of that which is the mere gift of another; and which has been bestowed, not in consequence of any merit of ours, but according to his mere sovereign will. (4.) No man should be depressed, or should despise his own gifts, however humble they may be. In their own place, they may be as important as the higher endowments of others. That God has placed him where he is, or has given less splendid endowments than he has to others, is no fault of his. There is no crime in it; and he should, therefore, strive to improve his " one talent," and to make himself useful in the rank where he is placed. And, (5.) No man should despise another
12 For as the body is one, and hath many members, and all the members of that one
because he is in a more humble rank, or is less favoured than himself. God has made the difference, and we should respect and honour his arrangements, and should show that respect and honour by regarding with kindness, and treating as fellow labourers with us, all who occupy a more humble rank than we do.
12. For as the body is one. The general sentiment which the apostle hail been illustrating and enforcing was, that all the endowments which were
' possessed in the church were the work of the same Holy Spirit, and that they ought to be appropriately cherished and prized, as being all useful and valuable in their places. This sentiment he now illustrates (ver. 12 — 27) by a beautiful similitude taken from the mutual dependence of the various parts of the hnman body. The human body is one, and yet is composed of various members and parts that all unite harmoniously in one whole. % Being many. Or, although they are many; or while they are in some respects separate, and perform distinct and different functions, yet they all unite in one harmonious whole, t "S"" also is Christ. The church is represented as the body of Christ (ver. 27), meaning that it is one, and that he sustains to it the relation of Head. Comp. Eph. i. 22, 23. As the head is the most important part of the body, it may be put for the whole body; and the name Christ here, the head of the church, is put for the whole body of which he is the head; and means here the Christian society, or the church. This figure, of a part for the whole, is one that is common in all languages. See Note, Rom. xii. 4, 5.
13. For by one Spirit. That is, by the agency or operation of the same Spirit, the Holy Ghost, we have been united into one body. The idea here is the same as that presented above
body, being many, are one body; so also is Christ.
13 For by one Spirit are we
(ver. 7. 11), by which all the endowments of Christians are traced to the same Spirit. Paul here says, that that Spirit had so endowed them as to fit them to constitute one body, or to be united in one, and to perform the various duties which resulted from their union in the same Christian church. The idea of its having been done byone and the same Spirit is kept up and often presented, in order that the endowments conferred on them might be duly appreciated, t -A-re we all. Every member of the church, whatever may be his rank or talents, has received his endowments from the same Spirit. ^ Baptized into one body. Many sup* pose that there is reference here to the ordinance of baptism by water. But the connexion seems rather to require us to understand it of the baptism of the Holy Ghost (Matt. iii. 11); and if so, it means, that by the agency of the Holy Spirit, they had all been fitted, each to his appropriate place, to constitute the body of Christ — the church. If, however, it refers to the ordinance of baptism, as Bloomfield, Calvin, Doddridge, &c. suppose, then it means, that by the very profession of religion as made at baptism, by there being but one baptism (Eph. iv. 5), they had all professedly become members of one and the same body. The former interpretation, however, seems to me best to suit the connexion. 1 Whether we be Jews or Gentiles. There is no difference. All are on a level. In regard to the grand point, no distinction is made, whatever may have been our former condition of life. 1 Bond or free. It is evident that many who were slaves were converted to the Christian faith. Religion, however, regarded all as on a level; and conferred no favours on the free which it did not on the slave. It was one of the happy lessons of Christianity, that it taught men that in the all * baptized into one body, Avhether ive be Jews or Gentiles,^ whether we be bond or free; and have been all made to drink ' into one Spirit.
14 For the body is not one member, but many.
15 If the foot shall say, Be-
great matters pertaining to their eternal interests they were on the same level. This doctrine would tend to secure, more than any thing else could, the proper treatment of those who were in bondage, and of those who were in humble ranks of life. At the same time it would not diminish, but would increase their real respect for their masters, and for those who were above them, if they regarded them as fellow Christians, and destined to the same heaven. Sec Note, ch. vii. 22. 1 And have been all made to drink, &c. This probably refers to their partaking together of the cup in the Lord's supper. The sense is, that by their drinking of the same cup commemorating the death of Christ, they had partaken of the same influences of the Holy Ghost, which descend alike on all who observe that ordinance in a proper manner. They had shown also, that they belonged to the same body, and were all united together; and that however various might be their graces and endowments, yet they all belonged to the same great family.
14. For the lody, &c. The body is made up of many members, which have various offices. So it is in the church. We are to expect the same variety there; and we are not to presume either that all will be alike, or that any member that God has placed there will be useless.
15. 7/" the foot shall say, &c. The same figure and illustration which Paul here uses occurs also in heathen writers. It occurs in the apologue which was used by Menenius Agrippa, as telated by Livy (lib. ii. cap. 32), in
cause I am not the hand, I am not of the body; is it therefore not of the body?
16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?
17 If the whole body 2^;e?'e an eye, where were the hearing?
which he attempted to repress a rebellion which had been excited against the nobles and senators, as useless and cumbersome to the state. Menenius, in order to show the folly of this, represents the different members of the body as conspiring against the stomach, as being inactive, and as refusing to labour, and consuming every thing. The consequence of the conspiracy which the feet, and hands, and mouth entered into, was a universal wasting away of the whole frame for want of the nutriment which would have been supplied from the stomach. Thus he argued it would be by the conspiracy against the nobles, as being inactive, and as consuming all things. The representation had the desired effect, and quelled the rebellion. The same figure is used also by -^sop. The idea here is, that as the foot and the ear could not pretend that they were not parts of the body, anJ even not important, because they were not the eye, &c.; that -is, were not more honourable parts of the body; so no Christian, however humble his endowments, could pretend that he was useless because he was not more highly gifted, and did not occupy a mo»-e ele vated rank.
17. If the whole body, &c. The idea in this verse is, that all the parts o*" the body are useful in their proper place, and that it would he as absurd to require or expect that all the members of the church should have the same endowments, as it would be to attempt to make the body all eye. If all were the same; if all had the same endowments, important offices which ar^i now secured by the other members would be un-
18 But now hath God set "the members every one of them in the body as ' it hath pleased him.
19 And if they were all one member, where were the body?
20 But now are they many members, yet but one body.
known. All, therefore, are to be satisfied with their allotment; all are to be honoured in their appropriate place.
18. Hath God set the members, &c. God has formed the body, with its various members, as he saw would best conduce to the harmony and usefulness of ail.
19. And if all were one member. If there were nothing but an eye, an ear, or a limb, there would be no body. The idea which this seems intended to illustrate is, that if there was not variety of talent and endowment in the church, the church could not itself exist. If, for example, there were nothing but apostles, or prophets, or teachers; if there were none but those who spoke with tongues or could interpret them, the church could not exist. A variety of talents and attainments in their proper places is as useful as are the various members of the human body.
21. And the eye cannot say to the hand, &c. The hand in its place is as needful as the eye; and the feet as the head. Nay, the eye and the head could not perform their appropriate functions, or would be in a great measure u.seless but for the aid of the hands and feet. Eich is useful in its proper place. So in the church. Those that are most talented, and most richly endowed with gifts, cannot say to those less so, that there is no need of their aid. All are useful in their place. Nay, those who are most richly endowed could very imperfectly perform their duties without the aid. and co-operation of those of more humble attainments.
21 And the eye cannot say unto the hand, I have no need of thee: nor again, the head to the feet, I have no need of you.
22 Nay n.uch more, those" members of the body, which seem to be more feeble, are ne cessary:
Weaker than the rest; whicn seem less able to bear fatigue and to encounter difficulties; which are more easily injured, and which become more easily affected with disease. It is possible that Paul may here refer to the brain, the lungs, the heart, &c., as more feeble in their structure, and more liable to disease than the hands and the feet, &c.. and in reference to which disease is more dangerous and fatal, f Are more necessary. The sense seems to be this. A man can live though the parts and members of his body which are more strong were removed; but not if those parts which are more feeble. A man can live if his arm or his leg be amputated; but not if his brain, his lungs, or his heart be removed. So that, although these parts are more feeble, and more easily injured, they are really more necessary to life, and therefore more useful than the more vigorous portions of the frame. Perhaps the idea is — and it is a beautiful thought — that those members of the church which are most retiring and feeble apparently; which are concealed from public view, unnoticed and unknown — the humble, the meek, the peaceful, and the prayerful— are often more necessary to the true welfare of the church than those who are eminent for their talent and learning. And it is so. The church can better spare many a man, even in the ministry, who is learned, and eloquent, and popular than some obscure and humble Christian, that is to the church what the heart and the lungs are to the life. The one is strong, vigorous, active, like the hands or the feet, and
23 And those members of the body which we think to be less honourable, upon these we ^bestow more abundant honour; and our uncomely parts have more abundant cjmeliness.
the church often depends on them; the other is feeble, concealed, yet vital, like the heart or the lungs. The vitality of the church could be continued though the man of talent and learning should be removed; as the body may live when the arm or the leg is amputated; — but that vitality could not continue if the saint of humble and retiring piety, and of fervent prayerfulness, were removed, any more than the body can live when there is no heart and no lungs.
23. We bestow more abundant honour. Marg. " Put on." The words rendered " abundant honour" here, refer to clothing. We bestow upon them more attention and honour than we do on the face that is deemed comely, and that is not covered and adorned as the other parts of the body are. t More abundant comeliness. We adorn and decorate the body with gay apparel. Those parts which decency requires us to conceal we not only cover, but we endeavour as far as we can to adorn them. The face in the mean time we leave uncovered. The idea is, that, in like manner, we should not despise or disregard those members of the church who are of lower rank, or who are less favoured than others with spiritual endowments.
24. For our comely parts. The face, &c. t Have no need. No need of clothing or ornament. 1 But God hath tempered the body together. Literally mingled or mixed; that is, has made to coalesce, or strictly and closely joined. He has formed a strict union; he has made one part dependent on another, and necessary to the harmony and proper action of another. Every part is useful, and all are fitted to the harmonious action of the whole. God
24 For our comely;}ar/5 have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked:
25 That there should be no
has so arranged it, in order to produce harmony and equality in the body, that those par'.s which are less comely by nature should be more adorned and guarded by apparel. ^ Having given more abundant honour, &c. By making it necessary that we should labour in order to procure for it the needful clothing; thus making it more the object of our attention and care. We thus bestow more abundant honour upon those parts of the body which a suitable protection from cold, and heat, and storms, and the sense of comeliness, requires us to clothe and conceal. The " more abundant honour," therefore, refers to the greater attention, labour, and care which we bestow on those parts of the body.
25. That there should be no schism. Marg. Division. See Note on ch. xi. 18. The sense here is, that the body might be united, and be one harmonious whole; that there should be no separate interests; and that all the parts should be equally necessary, and truly dependent on each other; and that no member should be regarded as separated from the others, or as needless to the welfare of all. The sense to be illustrated by this is, that no member of the church, however feeble, or illiterate, or obscure, should be despised or regarded as unnecessary or valueless; that all are needful in their places; and that it should not be supposed that they belonged to different bodies, or that they could not associate together, any more than the less honourable and comely parts of the body should be regarded as unworthy or unfit to be united to the parts that were deemed to be more beautiful or honourable. 11 Should have the same care. Should care for the same thing; should equally
* schism in the body; but that the members should have the same care one for another. 20 And whether one member
regard the interests of all, as we feel an equal interest in all the members and parts of the body, and desire the preservation, the healthy action, and the harmonious and regular movement of the w^hole. Whatever part of the body is affected with disease or pain, we feel a deep interest in its preservation and cure. 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.
26. 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 so.icitude. 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 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 13eep 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
suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
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; if one is persecuted and opposed for righteousness' sake, the others should sympathize with him, and make common cause with him. In all things pertainj ing to religion and to their mutual wel- } fare, they should feel that they have a I common cause, and regard it as a privii lege to aid one another. Nor should a man regard it as any more a burden and; hardship to aid a poor or afflicted brother in the church, than it should be deemed a hardship that the head, and the heart, and the hands should sympathize when any other member of the body is diseased. Tf Or one member be honoured. If applied to the body, this means, if I one member or part be regarded and treated with special care; be deemed 1 honourable; or be in a sound, healthy, I and vigorous condition. If applied to \ the church, it means, if one of its members should be favoured with extraordi' nary endowments; or be raised to a station of honour and influence above his brethren, t -4/^ the members rejoice with it. That is, in the body, all the other members partake of the benefit 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 niembei is favoured with remarkable talent, or I is raised to a station of influence, and exerts his influence in the cause of Christ, all the members of the church i partake of the benefit. It is for the j common good; and all should rejoice I in it. This consideration should re- I press envy at the elevation of others.
27 Now ye are the body of Christ, and members " in particular.
and should lead all the members of a -church to rejoice when God, by his iirect agency, or by the arrangements of his providence, confers extraordinary endowments, or gives opportunity for extended usefulness to others.
27. Now ye. Ye Christians of Corinth, as a part of the whole church that has been redeemed, t Are the budy 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, ch. xi. 3. The church is often called the body of Christ. Eph. i. 23. Col. i. 18. 24. f And mem- 6ers in particular. You are, as individuals, members of the body of Christ; or each individual is a member of that body.
28. And God hath set. That is, has appointed, constituted, ordained. He has established these various orders or ranks in the church. The apostle, having illustrated the main idea that God had conferred various endowments on the members of the church, proceeds here to specify particularly what he meant, and to refer more directly to the various ranks which existed in the church, t Some in the church. The word " some," in this place (si)f), seems to mean rather whom, ' and whom God hath placed in the church,' or, they whom God hath constituted in the church in the manner above mentioned are, first, apostles, &lc. t First, apostles. In the first rank or order; or as superior in honour and in office. He has given them the highest authority in the church; he has more signally endowed them and qualified them than he has others, t Secondarily, prophets. As second in regard to endowments and importance. For 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. t After that, miracles. Power. {SuvdfAiK:). Those who had the power of working miracles; referred to in ver. 10. Tl Then gifts of healings. The power of healing those who were sick. See Note on ver. 9. Comp. James v. 14, 15. ^ Helps (avTM«-|«f). This word occurs nowhere else in the New Testament. It is derived from ixVTt\*/j.^dvo», and denotes properly aid, assistance, help; and then those who render aid, assistance, or help; helpers. Who they were, is not known. They might have been those to whom was intrusted the care of the poor, and the sick, and strangers, widows, and orphans, &c.; i. e. those who performed the office of deacons. Or they may have been those who attended on the apostles to aid them in their work, such as Paul refers to in Rom. xvi. 3, " Greet Priscilla, and Aquila, my helpers in Christ Jesus;" and in ver. 9, " Salute Urbane, our helper in Christ." See Note on Rom. xvi. 3. It is not possible, perhaps, to determine the precise meaning of the word, or the nature of the office which they discharged; but the word means, in general, those who in any way aided or rendered assistance in the church, and may refer to the temporal affairs of the church, to the care of the poor, the distribution of charity and alms, or to the instruction of the ignorant, or to aid rendered directly to the apostles. There is no evidence that it refers to a distinct and permanent office in the church; but may refer to aid rendered by any class in any way. Probably many persons were profitably and usefully employed in various ways as aids in promoting the temporal or spiritual welfare of the church, t Govern meiifs (x.vfiievwiii). This word is derived from wj^ifivace, to govern; and is usually applied to the government or steering of a ship. The word occurs nowhere else in the New Testament, though the word nu^vmni (governor) occurs in Acts xxvii. 1 1, rendered " master," and in Rev. xviii. 17, rendered ** ship-master." It is not easy to determine what particular office or function is here intended. Doddridge, in accordance with Amyraut, supposes that distinct 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 be called helps, or governments. The truth probably was, that the circumstances of the primitive churches re- 22»
I quired the aid of many persons in va- I rious capacities which might not be j needful or proper in other times and I circumstances. Whether, therefore, this! is to be regarded as a permanent ar-! rangement that there should be " ^o- 1 vernments" in the church, or an order of men intrusted with the sole office j of governing, is to be learned not from this passage, but from other parts of \ the New Testament. Lightfoot con-, tends that the word which is here used and translated " governments" does not; refer to the power of ruling, but to a i person endued with a deep and com- ] prehensive mind, one who is wise and I prudent; and in this view Mosheim, I Macknight, and Bp. Horsley coincide. '' Calvin refers it to the elders to whom j the exercise of discipline was intrusted. j Grotius understands it of the pastors j (Eph. iv. 1), or of the elders who presided over particular churches. Rom. xii. 8. Locke supposes that they were the same as those who had the power of discerning spirits. The simple idea,; however, is that oi ruling, or exercising ' government', but whether this refers to; a permanent office, or to the fact that ' some were specially qualified by their j wisdom and prudence, and in virtue of this usually regulated or directed the affairs of the church by giving counsel, ' &c., or whether they were selected and appointed for this purpose for a time; or whether it refers to the same persons who might also have exercised other \ functions, and this in addition, cannot j be determined from the passage before I us. All that is clear is, that there were those who administered government in the church. But the passage does not determine the form, or manner; nor I does it prove — whatever may be true — that such an office was to be permanent in the church, t Diversities of tongues, j Those endowed with the power of speaking various languages. See Note i on ver. 10.
29 Are all apostles? are all prophets? are all teachers? are all ^workers of miracles?
29, 30. Are all apostles P &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 endovyed 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 healing, or the talent of speaking different languages, or of interpreting, and that others had not.
31. But covet earnestly. Gr. "Be zealous for" (ZhJ'outs). This word, however, may be either in the indicative mood (ye do covet earnestly), or in the imperative, as in our translation. Doddridge contends that it should be rendered in the 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." But there is no valid objection to the common translation in the imperative, and indeed the connexion seems to demand it. Grotius renders it, " Pray to (rod that you may receive from him the best, that is, the most useful endowments." The sense seems to be this, * I have proved that all endowments in the church are produced by the Holy
31 But covet " earnestly the best '' gifts: and yet shew I unto you a more excellent way.
Spirit; and that he confers them as he pleases. I have been showing that no one should be proud or elated on account of extraordinary endowments; and that, on the other hand, no one should be depressed, or sad, or discontented, because 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 ail to occupy the station vvhere 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 i.s 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 bo 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 aiS 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 lA a way, more truly valuable, that is open to you all, and where all may excel.' Paul thus ende'avours 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 ivliich, just in the p)'oportion in which it teas obtained, would repress discontent, and strife, and ambition, and produce order, and peace, and contentedness with their emiow-
CHA.PTER XIII. rSlHOUGH I speak with the -"- tongues of men and of an-
ments and their lot, — the main thing which he was desirous of producing in this chapter. This, therefore, is one of the happy tnms in which the writings of Paul abounds. 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 xoYE. 1 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.'
This chapter is a continuation of the subject commenced in ch. xii. In that chapter Paul had introduced the subject of the various endowments which the Holy Spirit confers on Christians, and had shown that these endowments, however various they were, were conferred in such a manner as best to promote the edification and welfare of the church. In the close of that chapter (ver. 31) he had said that it was lawful for them to desire the most eminent of the gifts conferred by the Spirit; and yet says that there was one endowment that was more valuable than all others, and that might be obtained 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. In 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.
gels, « and have not charity, ' I am become as sounding brass, or a tinkling cymbal.
I. The excellency of love above i.e 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 cue's goods to feed the poor, or one's body to be burned. All these endowments would be valueless without love. ver.
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 Hve in heaven; and will constitute the chief glory of that world of bliss.
1. 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 endow ment. Comp. Virg. JEn. vi. 635, seq. The word / 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 ch. 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. Bloorafield, than whom, perhaps, there is no living man better qualified to give snch an opinion, remarks, that "it would be dilFicult to find a finer passage than this in the writings of Demosthenes himself." '^ And nf angels. The langnage of angels; such as they speak. Were I endowed with the faculty of eloquence and persuasion which we attribute to them; and th« 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 man 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 lie was eaught 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 tluit elevated language would be valueless to a creature if there were not love. 1 And have not charily {aya?n^v 6* fxi) iX'n)' And have not love. This is the proper and uiual meaning of the Greek word. The English word c/rarity 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 sense, love, benevolence, good-will; (2.) In theology, it includes supreme love to God and universal good-will to men; (3) Ir. a more particular sense, it denotes the love and kindness which springs from the natural relations, as the charities of father, son, brother; (4.) Liberality to the poor, to the needy, and to objects of beneficence* as we speak commonly of c/zonVy, 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 favour* al)ly, and to put on their words and actions the best construction. This ia 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 kvc to our neighbour, and a desire that he should have a right to his oyjinions as well as we to ours. The- Greek word uyum means properly love, affection, regard, good-will, benevo' lencc. It is applied, (a) To love in general; (b) To the love of God and of Christ; (c) The love which God or Christ exercises towards Christians (Rom. V. 5. Eph. ii. 4. 2 Thess. iii. '^) '■> (^) Th^ effect, or proof of beneficence, favour conferred. Eph. i. 15. 2 Thess. ii. 10. 1 John iii. 1. Robinson. Lex. In the English word charity, therefore, there are now some ideas which are not found in the Greek word, and especially the ideaof«//«5- giviiig, and the common use of tl.o word among us in the sense of candour, or liherulity in judging. Neither 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 lieen, in accordance with the usual mode of translation in the New Testament, lovk. Tindnl, in his translation, renders it by the
2 And though I have the gift q/* prophecy, " and understand all
word love. The love which is referred to in this chapter, and illustrated, is mainly luve to man (ver. 4 — 7); though there is no reason to doubt that the apostle meant also to include in the genera, term love to God, or love in general. His illustrations, however, are chiefly drawn from the eflects 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. — Lhddridge. It is this love whose importance Paul, in this beautiful chaptt-r, 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 ivere 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 bra^s; 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 languages without love. '^ Or a tinkling cymbal. A cymbal giving a clanging, clattering sound. The word rendered " tinkling" (a\«xai^oi', from k^.'jt.\» or uXstAK, a ivar-cry) properly denotes a loud cry, or shout, such as is used in battle; and then also a loud cry or mourning, cries of lamentation mysteries, and all knowledge; and though I have all faith, so 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 together, gives a tinkling or clattering sound. Cymbals are commonly used in connexion with other music. They make a tinkling, or clanging, with 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 cymi bal, 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.'
2. And though I have the gi^ ofprch phecy. See Note, ch. xii. 10; xiv. I. 1, And understand all mysteries. On the rtjeaning of the word mystery, see Note, ch. 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. It 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 that I could remove " mountains, and have not charity, I am nothing. *
God had not chosen to reveal to men. ^I And all knoickdge. Note, ch. 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. Tf 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 sliould 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 1 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."
3. And though I bestow. The Greek word here used (^a^jVa, from 4««> 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, vntinv more would be benefited than if
3 And though "^ I bestow all my goods to feed the poor, and though '' I give my body to be
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 worshipper.*? of the true God; but they were not consumed in the flame. Dan. iii. 19 — 26. Comp. Heb. xi. 34. Though Christians were early persecuted, yet there is no evidence that they were burned as martyrs as early as this epi!»- tie was written. Nero is the first who
bilrned, and have not charity, it profiteth me nothing.
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, t ■''^'^d have not charity. Have no love to God, or to men; have no true piety. If I do rt 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 born again. It is not necessary to an explanation of this passage to suppose that this ever had been done, for the apostle only puts a supposable case. There is reason, however, to think that it has been done frequently; and that when the des-'re of martyrdom became the popular passion, and was believed to be connected infallibly with heaven, not a few have been willing to give themselves to the flames who never knew any thing of love to God or true piety. Grotius mentions the instance of Calanus, and of Peregrinus the philosopher, who did it. Although this was not the common mode of martyrdom in the time of Paul, and although it was then perhaps unknown, it is remarkable that he should have referred to that which in subsequent times became the common mode of death on.recount of religion. In his time, and before, the common mode was by stoniug, by the sword, or by crucifixion. Subsequently, however, all these were laid aside, and burning became the
is kind; charity envieth ' not; charity * vaunteth not itself, is not puffed " up,
common way in which martyrs suffered. So it was, extensively, under Nero; and so it was, exclusively, under the Inquisition; and so it was in the persecutions in England in the time of Mary. Paul seems to have been directed to specify this rather than stoning, the sword, or crucifixion, in order that, in subsequent times, martyrs might be led to examine themselves, and to sec whether they were actuated by true love to God in being willing to be consumed in the flames. 7 // projiteth me 7iuthing. If there is no true piety, there can be no benefit in this to my soul. It will not save me. If I have no true love to God, I must perish, after all. Love, therefore, is more valuable and precious than all these endowments. Nothing can supply its place; nothing can be connected with salvation without it.
4. Charity suffereth long. Paul now proceeds to illustrate the nature of love, or to show how it is exemplified. His illustrations are all drawn from its effect in regulating our conduct towards others, or our intercourse with them. The reason why he made use of this illustration, rather than its nature as evinced towards God, was, probably, because it was especially necessary for them to understand in what way it should be manifested towards each other. There were contentions and strifes among them; there were of course suspicions, and jealousies, and heartburnings; there would be unkind judging, the imputation of improper motives, and selfishness; there were envy, and pride, and boasting, all of which were inconsistent with love; and Paul therefore evidently designed to correct these evils, and to produce a different state of things by showing them what would be produced by the exercise of love. The word here used ( /uncgc^iAu) denotes longanimity, slowness to an- ger or passion; long-suffering, patient endurance, forbearance. It is opposed to haste,- to passionate expressions and thoughts, and to irritability. It denotes the state of mind which can heak LONG when oppressed, provoked, calumniated, and when one seeks to injure us. Comp. Rom. ii. 4; ix. 23. 2 Cor. vi. 6. Gal. V. 22. Eph. iv. 2. Col. iii. 12. 1 Tim. i. 16. 2 Tim. iii. 10; iv. 2. 1 Pet. iii. 20. 2 Pet. iii. 15. ^ And is 'kind. The word here used denotes to be good-natured, gentle, tender, affectionate. Love is benignant. It wishes well. It is not harsh, sour, morose, illnatured. Tindal renders it, "is courteous." The idea is, that under all provocations and ill-usage it is gentle and mild. Hatred prompts to harshness, severity, unkind ness of expression, anger, and a desire of revenge. But love is the reverse of all these. A man who truly loves another will be kind to him, desirous of doing hnn good; will be gentle, not severe and harsh; will be courteous because he desires his happiness, and vv'ould not pain his feelings. And as religion is love, and prompts to love, so it follows that it requires courtesy or true politeness, and will secure it. See 1 Pet. iii. 8. If all men were under the influence of true religion, they would always be triili/ polite and courteous; for true politeness is nothing more than an expression of benignity, or a desire to promote the happiness of all around us. ^ Envieth not (ot ^n\o7). This word properly means to be zealous for or against any person or thing; i. e. to be eager for, or anxious for or against any one. It 1} used often in a good sense (1 Cor. xii. 31. Note, xiv. 1. 39. 2 Cor. xi. 2, &c.); but it may be used in a bad sense — to be zealous against a person; t«) be jealous of; to envy. Acts vii. 9; xvii. 5. James iv. 2, " Ye kill and envyP It is in this sense, evidently, that it is used here, — as denoting zeal, or ardent desire against any person. The sense is, love does not envy others the happiness which they enjoy; it delights in their welfare; and as their Jiappiness is increased by their endowments, their rank, their reputation, tlieir wealth, their health, their domestic comforts, their learning &c., those who are influenced by love rejuice in all this. They would not diminish it; they would not embarrass them in the possession; they would not detract from that happiness; they would not murmur or repine that they themselves ai-e not so highly favoured. — To envy is to feel uneasiness, mortification, or discontent at the sight of superior happiness, excellence, or reputation enjoyed by another; to repine at another's prosperity; and to fret oneself on account of his real or fancied superiority. Of course, it may be excited by any thing in which another excels, or in which he is more favoured than we are. It may be excited by superior wealth, beauty, learning, accomplishment, reputation, success. It may extend to any employment, or any rank in life. A man may be envied because he is happy while we are miserable; well, while wo are sick; caressed, while we are neglected or overlooked; successful, while we meet with disappointment; handsome, while we are ill-formed; honoured with oflfice, while we are overlooked. He may be envied because he has a better farm than we have, or is a more skilful mechanic, or a more successful physician, lawyer, or clergyman. Envy commonly lies in the same line of business, occupation, or rank. We do not usually envy a monarch, a conqueror, or a nobleman, unless we are aspiring to the same rank. The farmer does not usually envy the blacksmith, but another farmer; the blacksmith does not usually envy the schoolmaster, or the lawyer, but another man in the same line of business with himself. The physician envies (another physician more learned or more successful; the lawyer, another lawyer; the clergyman, another clergyman. The fashionable female, who seeks admiration or flattery on account of accomplishment or beauty, envies another who is more distinguished and more successful in those things- And so the poet envies a rival poet; and the orator, a rival orator; and the statesman, a rival statesmen. Tl>e correction of all these things is love. If we loved others; if we rejoiced in their happiness, we should not envy them. Tficy are not to blame for these superior endowments; hut if those endowments are the (hrect gift of God, we should be thankful that he has made others happy; if they are the fruit of their own industry, and virtue, and skill, and application, we should esteem them the more, and value them the more highly. They have not injured xis; and we should not be unliappy, or seek to injure them, because God has blessed them, or because they have been more industrious, virtuous, and successful than we have. Every man should have his own level in society, and we should rejoice in the hap[)iness of all. — Love will produce another effect. We should not envji them, because he that is under the influejice of Christian love is more happy than those in the world who are usually the objects of envy. There is often much wretc!ie<^lncss under a clothing of " purple and fine linen." There is not ulway.f happiness in a splendid mansion; in the caresses of the great; in a post of honour; in a palace, or on a throne. Alexander the Great wept on the throne of the world. Happiness is in the heart; and contentment, and the love of God, and the hope of heaven produce happiness which rank, and wealth, and fashion, and earthly honour cannot purchase. And could the sad and heavy hearts of those in elevated ranks of life be always seen ^ and especially could their end be seen, there would be no ocasion or disposition to ^nvy them.
t Vaunteth not itself {Tn^Tt^tJiTii^ from TT-yri^-.c, a boaster, braggart. B^tblnson). The idea is that of boasting, bragging, vaunting. The word occurs nowhere else in the New Testament. Bloorafield supposes that it has the idea of acting precipitously, inconsiderately, incautiously; and this idea our translators have placed in the margin, "he is)int rash."' But most expositors suppose that it has the notion of boasting, or vaunting of one's own excellencies or endowments. This spirit proceeds from the idea of superiorlt if over others; and is connected with a feeling of contempt or disregard for them. Love would correct this, because it would produce a desire that they should be happy — and to treat a man with contempt is not the way to make him happy; love would regard others with esteem — and to boast over them is not to treat them with esteem; it would teach us to treat them with affectionate regard — and no man who has affectionate regard for others is disposed to boast of his own qualities over them. Besides, love produces a state of mind just the opposite of a disposition to boast. It receives its endowments with gratitude; regards them as the gift of God; and is disposed to employ them not in vain boasting, but in purposes of utility, in doing good to all others on as wide a scale as possible. The boaster is not a man who does good. To boa.st of talents is not to employ them to advantage to others. It will be of no account in feeding the hungry, clothing the naked, comforting the sick and afflicted, or in saving the world. Accordingly, the man who does the most good is the least accustomed to boast; the man who boasts may be reganled as doing nothing else. 1 h not p. iff id up (:puTiyJTXi). This word n cans to blow, t) piff, to pant; then to inilate with pride, and vanity, and selfesteem. See the word explained in thp
Note on ch. viii. 1. It perhaps dilft-rs from the preceding word, ina.smiich as that word denotes the expreasion of the feelings: of pride, vanity, &c., and this word the feeling itself. A man may be very proud and vain, and not express it in the form of boasting, 'i'hat state is indicated by this word. If he gives expression to this feeling, and boasts of his endowments, that is indicated by the previous word. Love would prevent this, as it would the former. It would destroy the ft' ling, as well as the expression of it. It would teach a man that others had good qualities as well as he; that they had high endowments as well as he; and would dispose him to concede to them full credit for all that they have, and not to be vainglorious of his own. Besides, it is not the nature of love to fill the mind in this manner. Pride, vanity, and even knowledge (ch. viii. 1), may swell the mind with the conviction of self-importance; but love is humble, meek, modest, unobtrusive. A brother that loves a sister is not filled with pride or vanity on account of it; a man that loves the whole world, and desires its salvation, is not filled with pride and vanity on account of it. Hence the Saviour, who had most love tbr the human race, was at the farthest possible remove from pride and vanity. 5. Doth not behave itself unseemhj ('j-jx. uT^nuovfi). This word occurs in ch. vii. 36. See Note on that vcvse. ft means to conduct improperly, or disgracefully, or in a manner to deserve reproach. Love seeks that which is proper or becoming in the circumstances and relations of life in which we are placed. It prompts to the due respect for superiors, producing veneration and respect for their opinions; and it prompts to a proi)er regard for inferiors, not despising their rank, their poverty, their dress, their dwellings, their pleasures, their views of happiness; it prompts to the due observance is not * easily provoked, thinketh no evil; of all the relulions of life, as those of a husband, wife, parent, child, brother, sister, son, daughter, and produces a proper conduct and deportment in al! these relations. The proper idea of the phra.se is, that it prompts to all that is fit and becoming in life; and would save from all that is unfit and unbecoming. There nray be included in the word also the idea that it would prevent any thing that would be a violation of decency or delicacy. It is well known that the Cynics were in the habit of setting at defiance al! the usual ideas of decency; and indeed this vvi.s, and is, commonly done in the temples of idolatry and pollution everywhere. Love would prevent this, becau.-e it teaches to promote the happiness of all, and of course to avoid every thing that would oft'end purity of taste and mar enjoyment. In the same way it prompts to the fit discharge of all the relative duties, because it leads to the desire to promote the happiness of all. And in the same manner it would lead a man to avoid profane and indecent language, improper allusions, double meanings and innuendoes, coarse and vulgar e.K{)ressi()ns, because such things pain the ear, and offend the heart of purify and delicacy. There is much that is indecent and unseendy still in society that would be corrected by Christian Ipve. What a chamre would be produced if, under the infiuence of that love, nothing should be said or done in the various relations of life but what would be seentlt/, fit, and decent! And what a happy influence would the prevalence of this love have on the intercourse of mankind! ^ Seeketh not her own. There is, perhaps, not a more striking or important expression in the New Testament than this; or one that more beautifully sets forth thft nature and [)ovver of that love which ia produced by true religion. Its evident meaning is, that it is not selfish;.it does not seek its own happiness exclusively or mainly; it does not seek its own happiness to the injury of others. This expression is not, however, to be pressed as if Paul meant to teach that a man should not regard his own welfare at ail; or have no respect to his health, his property, his happiness, or his salvation. Every man is bound to pursue such a course of life as will ultimately secure his own salvation. But it is not simply or mainly that he may be happy that he is to seek it. It is, that he may thus glorify God his Saviour; and accomplish the great design which his Maker has had in view in his creation and redemption. If his happiness is the main or leading thing, it proves that he is supremely selfish; and selfishness is not religion. 'J'he expression here used is comparative, and denotes that this is not the main, the chief, the only thing which one who is under the influence of love or true religion will seek. True religion, or love to others, will prompt us to seek their welfare with self-denial and personal sacrifice and toil. Similar expressions, to denote comparison, occur frequently in the sacred Scriptures. Thus, where it is said (Hos. vii. 6. Comp. Micah vi, 8. Matt. ix. 13), " I desired mercy, and not sacrifice;" it is meant, ' I desired mercy more than I desired sacrifice; I did not wish that mercy should be forgotten or excluded in the attention to the mere ceremonies of religion.' The sense here is, therefore, that a man under the influence of true love or religion does not make his own happiness or salvation the main or leading thing; he does not make all other things subservient to this; he seeks the welfare of others, and desires to promote their happiness and salvation, even at great personal sacrifice and self-denial. It is the characteristic of the man, not that he promotes his own worth, health, happiness, or salvation, but that he lives to do good to others- Love to others will prompt to that, and that alone. There is not a particle of seifishness in true love. It seeks the welfare of others, and of all others. That true religion will produce this, is evident everywhere in the New Testament; and especially in the life of the Lord Jesus, whose whole biography is comprehended in one expressive declaration, " who went about from this statement, (1.) That no man is a Christian who lives for himself alone; or who makes it his main business to promote his own happiness and salvation. (2.) No man is a Christian who does not deny himself; or no one who is not willing to sacrifice his own comfort, time, wealth, and ease, to advance the welfare of mankind: (3.) It is this principle which is yet to convert the world. Long since the whole world would have been converted, had all Christians been under its influence. And when all Christians make it their grand object not to seek thtir own, but the good of others; when true charity shall occupy its appropriate place in the heart of every professed child of God, then this world will be speedily converted to the Saviour. Then there will be no want of funds to spread Bibles and tracts; to sustain missionaries, or to establish colleges and schools; then there will be no want of men who shall be willing to go to any part of the earth to preach the gospel; and then there will be no want of prayer to implore the divine mercy on a ruined and perishing world. O may the time soon come when all the selfishness in the human heart shall be dissolved, and when the whole world shall be embraced in the benevolence of Christians, and the time, and talent, and wealth of the whole church shall be regarded as consecrated to God, and employed and expended under the in fluence of Christian love! Comp. Note, ch. x. 24. ^ h not easily provoked (Tn^c^jvrrM). This word occurs in the New Testament only in one other place. Acts xvii. 16, "His spirit was stirred within him when he saw the city wholly given to idolatry." See Note on that place. The word properly means to sharpen by, or with, or on any thing (from o^6i, sharp), and may be applied to the act of sharpening a knife or sword; then it means to sharpen the mind, temper, courage of any one; to excite, imjjel, «&c. Here it means evidently to rouse to anger; to excite to indignation or wrath. Tinda! renders it, " is not provoked to anger." Our translation does not exactly convey the sense. Tile word "easily" is not expressed in the originnl. The translators have inserted it to convey the idea that he who is unc'er the influence of love, though he may he provoked, that is, injured, or though there might he incite nv.Us to anger, yet that he would not be roused, or readily give way to it. The meaning of the phrase in the Greek is, that a man who is under the influence of love or religion is noi prone to violent anger or exasperation; it is not his character to be hasty, excited, or passionate. He is calm, serious, patient. He looks soberly at things; and though he may be injured, yet he governs his passions, restrains his temper, subdues his feelings. This, Paul 6ays, would be produced by love. And this is apparent. If we are under the influence of benevolence, or love to any one, we shall not give way to sudden bursts of feeling. We shall look kindly on his actions; put the best construction on his motives; deem it possible that we have mistaken the nature or the reasons of his conduct; seek or desire explanation (Matt. v. 23, 24); wait till we can look at the case in all its bearings; and suppose it possible that he may be influenced by good motives, and that his conduct will admit a satisfactory explanation. That true religion is designed to produce this, is apparent everywhere in the New Testament, and especially from the example of the Lord Jesus; that it actually does produce it, is apparent from all who come under its influence in any proper manner. The effect of religion is nowhere else more striking and apparent t!ian in changing a temper naturally quick, excitable, and irritable, to one that is calm, and gentle, and subdued. A con* sciousness of the presence of God will do much to produce this state of mind; and if we truly loved all men, we should be soon angry with none. ^ Thwkeih no evil. That is, puts the best possible construction on the motives and the conduct of others. This expression also is amiparat'ive. It means that love, or that a person under the influence of love, is not malicious, censorious, disposed to find fault, or to impute improper motives to others. It is not only " not easily provoked," not soon excited, but it is not disposed to think that there was any evil intention even in cases which might tend to irritate or exasperate us. It is not disposed to think that there was any evil in the case; or that what was done was with any improper intention or design; that is, it puts the best possible construction on the conduct of others, and supposes, as far as can be done, that it was in consistency with honesty, truth, friendship, and love. The Greek word (hcyii^irtit) is that which is commonly rendered impute, and is correctly rendered here iliinhcth. It means, does not reckon, charge, or impute to a man any evil intention or design. We desire to think well of the man whom we love; nor will we think ill of his motives, opinions, or conduct until we are compelled to do so by the most irrefragable evidence. True religion, therefore, will prompt to charitable judging; nor is there a more striking evidence of the destitution of true religion than a disposition to impute the worst motives and opinions to a man.