1 Corinthians 13:1

Though I speak with the tongues of men,.... That is, of all men, all languages that men anywhere speak, or have been spoken by them. The number of these is by some said i to be "seventy five"; but the general opinion of the Jews is, that at the confusion of languages at Babel, they were seventy; for they say k, that then

"the holy blessed God descended, and "seventy angels" surrounding the throne of his glory, and confounded the languages of seventy people, and every nation of the seventy had their own language and writing, and an angel set over each nation;''

whether this may be the reason, why the tongues of angels are mentioned here with those of men, let it be considered. Mordecai, they say l, was skilled in all these seventy languages, so that when he heard Bigthan and Teresh, who were Tarsians, talking together in the Tarsian language, he understood them. The same is said m of R. Akiba, R. Joshua, and R. Eliezer; yet, they say n, that this was one of the qualifications of the sanhedrim, or of such that sat in that great council, that they should understand these seventy languages, because they were not to hear causes from the mouth of an interpreter. It is affirmed o of Mithridates, king of Pontus and Bithynia, that he had "twenty five" nations under his government, and that he so well understood, and could speak the language of each nation, as to converse with men of any of them, without an interpreter. Apollonius Tyaneus p pretended to understand, and speak with the tongues of all men; such a case the apostle supposes here, whether attained to by learning, industry, and close application, or by an extraordinary gift of the Spirit, which latter seems to be what he intends; and the rather he mentions this, and begins with it, because many of the Corinthians were greatly desirous of it; some that had it not, were dejected on that account; wherefore to comfort them, the apostle suggests, that the grace of love which they were possessed of, was abundantly preferable to it; and others that had it were lifted up with it, and used it either for ostentation or gain, or to make parties, and not to the edification of their brethren; which showed want of love, and so were no better than what the apostle hereafter asserts: what he says here and in the following verses, is in an hypothetical way, supposing such a case, and in his own person, that it might be the better taken, and envy and ill will be removed: he adds,

and of angels; not that angels have tongues in a proper sense, or speak any vocal language, in an audible voice, with articulate sounds; for they are spirits immaterial and incorporeal; though they have an intellectual speech, by which they celebrate the perfections and praises of God, and can discourse with one another, and communicate their minds to each other; see Isaiah 6:3 and which is what the Jews q call,

"blh rwbyd, "the speech of the heart"; and is the speech (they say) שהמלאכים מדברים, "which the angels speak" in their heart; and is the "pure language", and more excellent than other tongues; is pleasant discourse, the secret of the holy seraphim--and is שיח המלאכים, "the talk of angels"; who do the will of their Creator in their hearts, and in their thoughts:''

this is not what the apostle refers to; but rather the speech of angels, when they have assumed human bodies, and have in them spoke with an audible voice, in articulate sounds; of which we have many instances, both in the Old Testament and the New, wherein they have conversed with divers persons, as Hagar, Abraham, Jacob, Moses, Manoah and his wife, the Virgin Mary, Zechariah, and others; unless by the tongues of angels should be meant the most eloquent speech, and most excellent of languages; or if there can be thought to be any tongue that exceeds that of men, which, if angels spoke, they would make use of. Just as the face of angels is used, to express the greatest glory and beauty of the face, or countenance, Acts 6:15 and angels' bread is used for the most excellent food, Psalms 78:25. Dr. Lightfoot thinks, and that not without reason, that the apostle speaks according to the sense and conceptions of the Jews, who attribute speech and language to angels. They tell us r that R. Jochanan ben Zaccai, who was contemporary with the apostle, and lived to the destruction of Jerusalem, among other things, he was well versed in, understood שיחת שדים ושיחת מלאכי שרת, "the speech of demons", and "the speech of the ministering angels": and which they take to be the holy tongue, or the Hebrew language; they observe s, that

"the children of men (by whom I suppose they mean the Israelites) are in three things like to the ministering angels; they have knowledge as the ministering angels, and they walk in an erect stature as the ministering angels,

ומספרים בלשון הקדש כמלאכי השרת, "and they speak in the holy tongue, as the ministering angels".''

They pretend that the angels do not understand the Syriac language; hence they t advise a man,

"never to ask for what he wants in the Syriac language; for (says R. Jochanan) whoever asks for what he wants in the Syriac language, the ministering angels do not join with him, for they do not know the Syriac language;''

and yet, in the same page, they say that Gabriel came and taught one the seventy languages: but let the tongues of angels be what they will, and a man be able to speak with them ever so well,

and have not charity; by which is meant not giving of alms to the poor, for in 1 Corinthians 13:3 this is supposed in the highest degree it can be performed, and yet a man be destitute of charity; nor a charitable opinion of men as good men, let their principles and practices be what they will; for this is not true charity, but rather uncharitableness, and acting the most unkind part to their souls, to consider and caress them as such, when destruction and ruin are in all their ways; but the grace of love is here meant, even love to God, and love to Christ, and love to the saints, which is a grace implanted in regeneration by the Spirit of God; and which, if a person is destitute of, as he may, who has never so great a share of learning, or knowledge of the languages, or even the extraordinary gift of speaking with divers tongues; all his learning is but an empty sound, his eloquence, his diversity of speech, is but like the man's nightingale, "vox praeterea nihil", a voice and nothing else or as the apostle here says, supposing it was his own case,

I am become as sounding brass, or a tinkling cymbal; or rather, "the loud", or "high sounding cymbal", as in Psalms 150:5 which the Septuagint there render by κυμβαλοις αλαλαγμου, a phrase of the same signification with this: for not that little tinkling instrument used by the Heathens is here meant; though what is here said of the cymbal agrees with that; which made a tinkling noise when shaken, or struck with anything, or with one against another; and was an hollow vessel of brass, in form of the herb called "navel wort" u; but rather that musical instrument which bore this name, used in the Jewish worship under the Old Testament; and which, the Jews w say, was an instrument that gave a very great sound; and that the sound of it was heard as far as Jericho x, which was some miles from Jerusalem; they say y, that the cymbals were two brazen instruments or pieces of brass, which they struck one against another, and so made a sound. The cymbal was also used in the worship of Heathen deities, and the allusion here in both the things mentioned, is either to the tinkling of brass, and the sounding of cymbals in the worship of idols z; which were mere empty sounds, and of no avail, as is a man's speaking with divers tongues, destitute of the grace of love; or to the confused clamours and noises made upon going to battle, just upon the onset, by drums and cymbals, and ηχειοις χαλκοις, hollow sounding pieces of brass; as appears from Polytenus, Plutarch, Appianus and others a; to which confused noises the apostle compares the most eloquent speech without love. The Greeks had a play they used at feasts, I will not say the allusion is to it here, but leave it to be though of, which they call "Cottabisis"; when, the liquor that was left, they cast into cups of brass, and such whose liquor made the greatest sound in the cup, fancied himself to be loved again, by the person he loved b: sounding brass and tinkling cymbals are inanimate things, things without life, as all such persons are destitute of spiritual life, who are devoid of the grace of love; and though they, by an extraordinary gift, and under a divine impulse, speak with divers tongues, they are but like hollow vessels of brass, and sounding cymbals, which only make a noise when they are stricken, and what they give is a mere empty sound, which is of no profit to themselves; they cannot hear, nor be delighted with it, but are rather hurt, being worn out thereby; nor of no great advantage to others, unless they give a musical sound, and that only delights the ear, but neither feeds nor clothes the body; of such little use and profit are men, speaking with tongues destitute of the grace of love, either to themselves or others.

i Eupherus alii in Clement. Alex. Stromat. l. 1. p. 338. k Pirke Eliezer, c. 24. l Targum in Esther ii. 22. Misn. Shekalim, c. 5. sect. 1. T. Hieros. Shekalim, fol. 48. 4. T. Bab. Megilla, fol. 13. 2. m Juchasin, fol. 36. 2. n T. Bab. Sanhedrin, fol. 17. 1. Menachot, fol. 65. 1. o A. Gellii Noct. Attic. l. 17. c. 17. p Philostrat. Vita Apollon. l. 1. c. 13. q Tzeror Hammor, fol. 2. 3. 13. 4. r T. Bab. Succa, fol. 28. 1. Bava Bathra, fol. 134. 1. Vid. Zohar in Numb. fol. 92. 1. s T. Bab. Chagiga, fol. 16. 1. Sabbat. fol. 12. 2. Vid. Bereshit Rabba, sect. 74. fol. 65. 2. Vajikra Rabba, sect. 1. fol. 147. 1. t T. Bab. Sota, fol. 33. 1. u Vid. Pignorium de Servis, p. 163. 165. w Bartenora in Misn. Shekaelim, c. 5. sect. 1. Kimchi in Psal. cl. 5. x Misn. Tamid. c. 3. sect. 8. y Bartenora in Misn. Eracin, c. 2. sect. 5. R. David Kimchi R. Samuel Laniado in 2 Sam. vi. 5. z Vid. Arnob. adv. Gentes, l. 7. p. 280. Ed. Elmenhorst, Ovid, Metamorph. l. 3, fab. 7. a Vid. Vaa Till. not. in Lydium de re militare, p. 38. b Alex. ab Alex. Genial. Dier. l. 3. c. 10.