An Exposition of Pauls Epistles, Letter 2 · Chapter 13
CHAP. XIII.
HEE shews that, that more excellent way of which hee spake in the last vers. of the Chapter going before, was the way of Charity, and proves by four Arguments, that the gift of Charity is the most worthy gift, which they should affect above all.
Vers. 1. Though I speak with the tongues of Men and of Angels, and have not Charity, I am become as sounding brass, or a tinkling symbal.
The first Argument, the gifts which you desire are nothing without Charity, and hee reckons up five sorts of gifts, before which hee prefers Charity. The gift of Tongues in the highest degree (which is, if any one could speak with all Tongues, or like unto Angels) would do nothing more to salvation without Charity, than an unprofitable sound.
Vers. 2. And though I have the gift of Prophesie, and understand all mysteries, and all Knowledge; and though I have all Faith, so that I could remove Mountains, and have no Charity, it profiteth mee nothing.
The second gift, is the gift of Prophesie in the highest degree (being joyned with knowledge and wisdome) which will not at all conduce to the salvation of the Prophet without Charity. The third gift is of a Faith miraculous in the highest degree (to the doing of those things which are most impossible) which if it should bee given, yet it would bee nothing without Charity.
Vers. 3. And though I bestow all my goods to feed the Poor, and though I give my body to bee burned, and have not Charity, it profiteth mee nothing.
The fourth gift is the greatest liberality towards the poor, that can bee imagined. The fift gift is the greatest courage of Martyrdome, as any one can imagine, all which without Charity, will not at all profit to salvation: Therefore Charity is the most worthy gift which you can desire.
Vers. 4. Charity suffereth long, and is kind: Charity envyeth not: Charity vaunteth not it self, is not puffed up.
The second Argument, from the famous properties or effects of Charity, which hee reckons to be fifteen. 1. Charity suffereth long. 2. And is kind. 3. Envyeth not. 4. Charity vaunteth not it self. 5. Is not puffed up.
Vers. 5. Doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinketh not evil.
6. Doth not disgrace it self or its neighbour by behaving it self unseemly. 7. Seeks not her own, but the good of others. 8. Is not provoked to render evil for evil. 9. Thinketh no evil unjustly.
Vers. 6. Rejoyceth not in iniquity, but rejoyceth in the truth.
7. Beareth all things, beleeveth all things, hopeth all things, endureth all things.
10. Rejoyceth not in iniquity. 11. Rejoyceth at the good successes of others. 12. couragiously bears labours and difficulties in discharging its duty. 13. Beleeveth the best of all, so far as truth suffers. 14. Hopes the best of the amendment of all, so far as prudence suffers her. 15. Endures all the infirmities of others: Therefore is the most worthy gift which you can affect.
Vers. 8. Charity never faileth, but whether there bee Prophecies, they shall fail; whether there bee tongues, they shall cease; whether there shall bee knowledge, it shall vanish away.
Argum. 3. Charity never faileth; therefore the most excellent and worthy to bee desired. This propriety hee illustrates, by comparing it with other gifts. First, With Prophecie and Tongues, which because wee shall not have use of them in the life to come, as means, they shall cease, being no further necessary. Secondly, Hee compares Charity with knowledge it self, and prefers it before knowledge, because knowledge shall vanish away, viz. that mediate knowledge, or manner of knowing, which is now obtained by books, by hearing and meditation, &c. Therefore Charity is the most excellent gift which you can desire.
Vers. 9. For wee know in part, and wee prophesie in part.
Which hee proves, because knowledge is now in part, and imperfect, not onelyonly in respect of the measure, for so also is Charity imperfect, but chiefly in respect of the manner of knowing, viz. by means, which kind of knowledge, because it is mediate, it is imperfect.
Vers. 10. But when that which is perfect is come, then that which is in part shall bee done away.
This manner of knowing, viz. mediately, shall bee quite abolished when the perfect way of knowledge shall come, viz. the immediate. But Charity, although it bee imperfect, as to the measure, yet as to the manner of loving, it is perfect; for it is immediately carried to God; and therefore this manner of loving shall never bee abolished, but rather encreased.
Vers. 11. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things:
Hee shews that the present way of kno…ing is to bee abolished, by the similitude of the abolishing of childish sports, when any comes to bee a man.
Vers. 12. For now wee see thorough a glass darkly, but then face to face: now I know in part, but then shall I know, even as also I am known.
Hee shews the same by another similitude, …paring the present manner of knowing, to knowledge by a glass darkly, which kind of knowledge is mediate, but the knowledge to come is immediate, whereby any one kno… intuitively, because in the life to come our mind shall immediately bee enlightened by God, and wee shall see and know God immediately.
Vers. 13. And now abideth Faith, Hope, Charity, these three, but the greatest of these is Charity.
Argum. 4. Charity is more excellent than Faith or Hope (which are saving Graces, and gifts not to bee repented of.) Therefore the most worthy. Because Charity shall never fail, but shall also continue in the life to come, when Faith and Hope shall cease. In the mean time, let us remember that Faith in some respects is more excellent than Charity, because Faith is the cause of Love, Gal. 5.6. Wee are justified by Faith, and have peace with God, Rom. 5.1. And Christ dwells in our hearts by Faith, which works Charity in us, Ephes. 3.17. But the Apostle regarding the concord and edification of the Church, by right extolls Charity, as much as belongs to his purpose; hee knew also that no man could endeavour after the increase of Christian Charity, but hee must also labour after the increase of Faith, which is the cause of Love.