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2 And though I have the gift mysteries, and all knowledge ; of prophecy, a and understand all and though I have all faith, so

a c.14.1.

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word love. The love which is referred or grief; the loud shriek of sorrow. to in this chapter, and illustrated, is Mark v. 38, “Them that wept, and mainly love to man (ver. 4—7); though wailed greatly.” It then means there is no reason to doubt that the clanging or clattering sound, such as apostle meant also to include in the was made on a cymbal. The cymbal general term love to God, or love in is a well-known instrument, made of general. His illustrations, however, two pieces of brass or other metal, are chiefly drawn from the effects of which, being struck together, gives a love towards men. It properly means tinkling or clattering sound. Cymbals love to the whole church, love to the are commonly used in connexion with whole world ; love to all creatures which other music. They make a tinkling, arises from true piety, and which cen- or clanging, with very little variety of tres ultimately in God.-Doddridge. sound. The music is little adapted to It is this love whose importance Paul, produce emotion, or to excite feeling. in this beautiful chapter, illustrates as There is no melody, and no harmony. being more valuable than the highest They were therefore well adapted to possible endowments without it. It is express the idea which the apostle not necessary to suppose that any one wished to convey. The sense is, If I had these endowments, or had the could speak all languages, yet if I had power of speaking with the tongues not love, the faculty would be like the of men and angels; or had the gift of clattering, clanging sound of the cym. prophecy, or had the highest degree of bal, that contributes nothing to the faith, who had no love. The apostle welfare of others. It would all be hola supposes a case ; and says that if it low, vain, useless. It could neither were so, if all these were possessed save me nor others, any more than the without love, they would be compara- notes of the trumpet, or the jingling of tively valueless; or that love was a the cymbal, would promote salvation. more valuable endowment than all the Love is the vital principle; it is that others would be without it. f I am without which all other endowments become. I am. I shall be. As sound are useless and vain.' ing brass. Probably a trumpet. The 2. And though I have the gift of proword properly means brass ; then that phecy. See Note, ch. xii. 10; xiv. 1. which is made of brass ; a trumpet, or 1 And understand all mysteries. On wind instrument of any kind made of the meaning of the word mystery, see brass or copper. The sense is that of Note, ch. ii. 7. This passage proves a sounding or resounding instrument, that it was one part of the prophetic making a great noise, apparently of office, as referred to here, to be able to great importance, and yet without vi- understand and explain the mysteries tality; a mere instrument; a base metal of religion; that is, the things that that merely makes a sound. Thus were before unknown, or unrevealed. noisy, valueless, empty, and without It does not refer to the prediction of fuvitality would be the power of speaking ture events, but to the great and deep all languages without love. 9 Or a truths connected with religion; the tinkling cymbal. A cymbal giving a things that were unexplained in the clanging, clattering sound. The word old economy, the meaning of types rendered“ tinkling” (andrášov, from and emblems; and the obscure poraraná or åasená, a war-cry) properly tions of the plan of redemption. All denotes a loud cry, or shout, such as is these might be plain enough if they used in battle; and then also a loud' were revealed; but there were many cry or mourning, cries of lamentation things connected with religion which

that I could remove a mountains, 3 And though I bestow all and have not charity, I am no- my goods to feed the poor, and thing."

though " I give my body to be a Matt.17.20. 6 Matt.21.19.

c Matt.6.1,2. d Matt.7.22.23. James 2.14.

men.

save me.

God had not chosen to reveal to all were given to one person. There

And all knowledge. Note, would be many more to be thankful, ch. xü. 8. Though I knew every thing. and to celebrate one's praises. This Though I were acquainted fully with was regarded as a great virtue; and all the doctrines of religion; and were was often performed in a most ostentawith all sciences and arts. 4 And tious manner. It was a gratification to though I have all faith, so that I could wealthy men who desired the praise of remove mountains. Though I should being benevolent, that many of the have the highest kind of faith. This poor flocked daily to their houses to be is referred to by the Saviour (Matt. fed ; and against this desire of distincxvii. 20), as the highest kind of faith; tion, the Saviour directed some of his and Paul here had this fact doubt- severest reproofs. See Matt. vi. 1-4. less in his eye. I am nothing. All To make the case as strong as possible, would be of no value. It would not Paul says that if all that a man had

I should still be an unre- were dealt out in this way, in small deemed, unpardoned sinner. I should portions, so as to benefit as many as do good to no one; I should answer possible, and yet were not attended none of the great purposes which God with true love towards God and tohas designed; I should not by all this wards man, it would be all false, hole secure my salvation. All would be in low, hypocritical, and really of no value vain in regard to the great purpose of in regard to his own salvation. It my existence. None of these things would profit nothing. It would not be could be placed before God as a ground such an act as God would approve; it of acceptance in the day of judgment. would be no evidence that the soul Unless I should have love, I should still would be saved. Though good might be lost. A somewhat similar idea is be done to others, yet where the moexpressed by the Saviour, in regard to tive was wrong, it could not meet with the day of judgment, in Matt. vii

. 22, the divine approbation, or be connected 23, “ Many will say unto me in that with his favour. q And though I give day, Lord, Lord, have we not prophe- my body to be burned. Evidently as a sied in thy name? and in thy name martyr, or a witness to the truth of rehave cast out devils ? and in thy name ligion. Though I should be willing to done many wonderful works? And lay down my life in the most painful then will I profess unto them, I never manner, and have not charity, it would knew yea: depart from me, ye that profit me nothing. Many of the anwork iniquity.”

cient prophets were called to suffer 3. And though I bestow. The Greek martyrdom, though there is no evidence word bere used (fwuíow, from faw, to that any of them were burned to death as break off) meant properly to break off, martyrs. Shadrach, Meshech, and Abedand distribute in small portions; to nego were indeed thrown into a fiery feed by morsels ; and may be applica- furnace, because they were worshippers ble here to distributing one's .property of the true God; but they were not in small portions. Charity, or alms to consumed in the flame. Dan. iii. 19— the poor, was usually distributed at 26. Comp. Heb. xi. 34. Though one's gate (Luke xvi. 20), or in Christians were early persecuted, yet some public place. Of course, if pro- there is no evidence that they were perty was distributed in this manner. burned as martyrs as early as this epismany more would be benefited than if tle was written. Nero is the first who

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burned, and have not charity, it is kind; charity envieth not; profiteth me nothing.

charity 1 vaunteth not itself, is 4 Charity suffereth long, and not puffed up, .

1 or, is not rash.

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a Prov.10.12.

b James 3.16.

c Col.2.18.

is believed to have committed this hor- common way in which martyrs suffer.. rible act; and under his reign, and dur- ed. So it was, extensively, under Nero ; ing the persecution which he excited, and so it was, exclusively, under the In · Christians were covered with pitch, and quisition; and so it was in the persecu.. set on fire to illuminate his gardens. It tions in England in the time of Mark: is possible that some Christians had been Paul seems to have been directed io put to death in this manner when Paul specify this rather than stoning, the wrote this epistle; but it is more probable sword, or crucifixion, in order that, in that he refers to this as the most awful subsequent times, martyrs might be lid kind of death, rather than as any thing to examine themselves, and to see which had really happened. Subse- whether they were actuated by true love quently, however, as all know, this was to God in being willing to be consumen often done, and thousands, and perhaps in the flames. | It profiteth me now lens of thousands, of Christians have thing. If there is no true piety, there been called to evince their attachment can be no benefit in this to my soul. to religion in the flames. 1 And have It will not save me. If I have no true not churity. Have no love to God, or love to God, I must perish, after all. to men; have no true piety. If I do Love, therefore, is more valuable and it from any selfish or sinister motive ; precious than all these endowments. if I do it from fanaticism, obstinacy, or Nothing can supply its place; nothing vainglory; if I am deceived in regard can be connected with salvation withto my character, and have never been out it. born again. It is not necessary to an 4. Charity suffereth long. Paul explanation of this passage to suppose now proceeds to illustrate the nature of that this ever had been done, for the love, or to show how it is exemplified. apostle only puts a supposable case. His illustrations are all drawn from its There is reason, however, to think that effect in regulating our conduct towards it has been done frequently; and that others, or our intercourse with them. when the desire of martyrdom became The reason why he made use of this the popular passion, and was believed illustration, rather than its nature as to be connected infallibly with heaven, evinced towards God, was, probably, benot a few have been willing to give cause it was especially necessary for themselves to the flames who never them to understand in what way it knew any thing of love to God or true should be manifested towards each piety. Grotius mentions the instance other. There were contentions and of Calanus, and of Peregrinus the phi- strifes among them; there were of course losopher, who did it. Although this suspicions, and jealousies, and heartwas not the common mode of martyr- burnings; there would be unkind judgdom in the time of Paul, and although ing, the imputation of improper moit was then perhaps unknown, it is re- tives, and selfishness; there were envy, markable that he should have referred and pride, and boasting, all of which to that which in subsequent times be were inconsistent with love; and Paul came the common mode of death on therefore evidently designed to correct account of religion. In his time, and these evils, and to produce a different before, the common mode was by ston- state of things by showing them what ing, by the sword, or by crucifixion. would be produced by the exercise of Subsequently, however, all these were love. The word here used (uergantoperi) laid aside, and burning became the denotes longanimity, slowness to an

ger or passion; long-suffering, patient | ments, their rank, their reputation, their endurance, forbearance. It is opposed wealth, their health, their domestic comto haste; to passionate expressions and forts, their learning &c., those who are thoughts, and to irritability. It de- influenced by love rejoice in all this. notes the state of mind which can BEAR They would not diminish it; they LONG when oppressed, provoked, calum- would not embarrass them in the posniated, and when one seeks to injure session; they would not detract from us. Comp. Rom. ii. 4; ix. 22. 2 Cor. that happiness; they would not murvi. 6. Gal. v. 22. Eph. iv. 2. Col. iii. mur or repine that they themselves are 12. 1 Tim. i. 16. 2 Tim. iii. 10; iv. not so highly favoured.-To envy is to 2. 1 Pet. iii. 20. 2 Pet. iii. 15. And feel uneasiness, mortification, or disconis kind. The word here used denotes tent at the sight of superior happiness, to be good-natured, gentle, tender, af- excellence, or reputation enjoyed by fectionate. Love is benignant. It wishes another; to repine at another's proswell. It is not harsh, sour, morose, ill-perity; and to fret oneself on account natured. Tindal renders it, "is cour- of his real or fancied superiority. teous." The idea is, that under all pro- Of course, it may be excited by any vocations and ill-usage it is gentle and thing in which another excels, or in mild. Hatred prompts to harshness, which he is more favoured than we are. severity, unkindness of expression, an- It may be excited by superior wealth, ger, and a desire of revenge. But love beauty, learning, accomplishment, repuis the reverse of all these. A man who tation, success. It may extend to any truly loves another will be kind to him, employment, or any rank in life. A desirous of doing him good; will be man may be envied because he is happy gentle, not severe and harsh; will be while we are miserable; well, while we courteous because he desires his happi- are sick; caressed, while we are neglectness, and would not pain his feelings. ed or overlooked; successful, while we And as religion is love, and prompts to meet with disappointment; handsome, love, so it follows that it requires cour- while we are ill-formed; honoured with tesy or true politeness, and will secure office, while we are overlooked. He it. See 1 Pet. iii. 8. If all men were may be envied because he has a better under the influence of true religion, farm than we have, or is a more skilful they would always be truly polite and mechanic, or a more successful physicourteous; for true politeness is no- cian, lawyer, or clergyman. Envy comthing more than an expression of be-monly lies in the same line of business, nignity, or a desire to promote the hap-occupation, or rank. We do not piness of all around us. Envieth usually envy a monarch, a conqueror, not (ou nλoî). This word properly or a nobleman, unless we are aspiring 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 is 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; to be jealous of; to envy. Acts vii. 9; xvii. 5. James iv. 2, "Ye kill and envy." 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 happiness is increased by their endow

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.

The cor-
rection of all these things is love. If
we loved others; if we rejoiced in their
happiness, we should not envy them.
They are not to blame for these supe-
rior endowments; but if those endow-¶
ments are the direct 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 high-
ly. They have not injured us; and we
should not be unhappy, or seek to in-
jure 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 happiness of all.-Love
will produce another effect. We should
not envy them, because he that is under
the influence of Christian love is more
happy than those in the world who are
usually the objects of envy. There is
often much wretchedness under a cloth-
ing of "purple and fine linen." There
is not always 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 espe-
cially could their end be seen, there
would be no occasion or disposition to
envy them.

Lord, what a thoughtless wretch was I,
To mourn, and murmur, and repine,
To see the wicked placed on high,
In pride and robes of honour shine!
But oh! their end, their dreadful end!
Thy sanctuary taught me so;
On slipp'ry rocks I see them stand,
And fiery billows roll below.
Now let them boast how tall they rise,
I'll never envy them again;
There they may stand with haughty eyes,
Till they plunge deep in endless pain.
Their fancied joys how fast they flee,
Like dreams as fleeting and as vain;

Their songs of softest harmony Are but a prelude to their pain. Now I esteem their mirth and wine Too dear to purchase with my blood; Lord, 'tis enough that thou art mine, My life, my portion, and my God.'" Vaunteth not itself (regregederal, from gregos, a boaster, braggart. Robinson). The idea is that of boasting, bragging, vaunting. The word occurs nowhere else in the New Testament. Bloomfield supposes that it has the idea of acting precipitously, inconsiderately, incautiously; and this idea our translators have placed in the margin, “he is not 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 superiority 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 affec tionate 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 boast 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 re garded as doing nothing else. Is not puffed up (ovonura). This word means to blow, to puff, to pant; then to inflate with pride, and vanity, and selfesteem. See the word explained in the

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