1 Coríntios 13:1-3

DISCOURSE: 1985
THE IMPORTANCE OF CHRISTIAN CHARITY

1 Coríntios 13:1. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.

IN the apostolic age, the Church enjoyed some advantages, to which we of this day are strangers. The vast variety of gifts which were vouchsafed to the primitive believers, tended greatly to fix their attention on the truths that were delivered, and to confirm the faith of those who heard them. On the other hand, these gifts were attended with some disadvantages; inasmuch as they gave rise to an unholy emulation in the persons who possessed them, and an undue partiality in those for whose benefit they were exercised. On the whole, we need not envy them their distinctions, since their gifts, how exalted soever they might be, were nothing in comparison of that which we, as well as they, are privileged to possess. Love is of more value than them all. Gifts might edify others; but love benefits ourselves: and, without love, all the gifts that men ever possessed were of no value. This is asserted by St. Paul in our text. But, as his assertions are of a very extraordinary kind, we shall endeavour to explain and vindicate them to your satisfaction.

I. To explain—

In order to place the passage in its true point of view, we shall explain,

1. The principle itself—

[This throughout the whole chapter is called “charity.” The generality of commentators have expressed their regret that the word “love” had not been substituted in the place of “charity,” that being confessedly the true meaning of the term used in the original. But we do not conceive the translation to be open to the objection that is urged against it: for it is not possible for any one, who reads the chapter with attention, to imagine, that it relates exclusively to alms-giving: the most ignorant reader must see, that the principle, which is here called “charity,” is far more extensive, and can by no means have so limited a sense, as these objectors would suppose them to affix to it. We, on the contrary, think that the translators intentionally preferred the term “charity,” in order to mark distinctly that the principle here spoken of is love to man in its utmost latitude; but that it is love to man only, and not love to God. That it must be so limited, is evident from the whole preceding and following context. The Corinthians possessed many miraculous powers, which, though given them only for the edification of the Church, were exerted by them principally for vain-glorious and selfish ends. Hence the Apostle tells them, that they defeated the very ends for which these powers had been imparted, and trampled upon that principle of Christian love, which was of more value than all the powers that either men or angels could possess. Besides, all the properties which in this chapter are ascribed to love, shew it to have man, and man alone, for its object. And those who interpret the word as including love to God also, make the import of the whole chapter obscure and unintelligible. We therefore approve of the term “charity,” as giving to the passage its true, and definite, and more appropriate meaning.

Yet we must bear in mind, that it is Christian charity which is here spoken of; namely, charity founded on a regard to the authority of God who has enjoined it, and on a regard to Christ also, in and through whom all the human race may be considered as united in one great family. His example is no less binding upon us than the command of God: and therefore, though we confine the term to the love of man only, we understand by it such a love, as is founded altogether on Christian principles, and is combined with all other gracious affections.]

2. The assertions respecting it—

[Such in the Apostle’s judgment is the value and importance of Christian charity, that, without it all that we can possess is of no value, and all that we can do is of no value.

Without it, all that we can possess is of no value.—It is here supposed that a man may be able to speak with all the wisdom and eloquence both of men and angels; that he may possess a gift of prophecy so as to foretell future events; that he may have a perfect insight into all the most hidden mysteries of our religion, and an ability to solve all its difficulties; yea, that he may possess a faith whereby he may be able to remove mountains: and yet be destitute of this principle of universal charity. And certain it is that all these miraculous powers are independent of gracious affections, and have been more or less exercised by men, who, like Balaam, were altogether destitute of the grace of God. Supposing then a man to possess all these powers in their highest possible degree, and at the same time to be destitute of the principle of true charity, he would, as the Apostle says, be only “as sounding brass, or a tinkling cymbal,” the most harsh and monotonous of all the instruments from whence any thing like music can be elicited.

Moreover, without this principle of charity, all that we can do is of no value. It is supposed here that a person may have such a fit of liberality as to give all his goods to feed the poor; and such a fit of zeal as to give his body to be burned; and yet be destitute of this principle. And certain it is, that there are principles in our fallen nature capable of producing these effects in men who have never received one atom of the grace of God, or felt one spark of true charity. Many thousands of our fellow-subjects in India are awful examples of this truth; men reducing themselves to the most wretched state of want and misery, and women voluntarily burning themselves upon the funeral piles of their deceased husbands; and this from no better principle than pride and vain-glory. Similar effects are produced also by a self-righteous principle; the unhappy devotees accounting nothing too much to do or suffer in order to recommend themselves to their senseless deities. Supposing then a man to do all this, and yet to be devoid of charity, “it would profit him nothing,” literally “nothing.” Not one of his sins would ever be removed by it; nor would he be advanced one single step towards the favour of God: he would be as poor, and wretched, and miserable as before.]

Now these, it must be confessed, are very strong assertions: and the idea of a man going from the flames of martyrdom to the flames of hell, is so shocking, that we scarcely know how to admit it for one moment. Yet is it really true that this may be the case; as is abundantly evident from the Apostle’s assertions; which now we will proceed,

II.

To vindicate—

Let it be remembered that the principle, which is here supposed to be wanting, is that of universal “charity.” And well may it be said, that, in the absence of that, all other things are of no value; for, where that is wanting, there can be,

1. No love to God—

[Here St. John will prove to us an infallible instructor. His words are plain and decisive: “Beloved, let us love one another: for love is of God. He that loveth not, knoweth not God: for God is love.” “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen [Note: 1 João 4:7; 1 João 4:20.]?” Here he not only declares the vanity and falsehood of all pretensions of love to God, whilst we are destitute of love to man, but he appeals to us respecting it, as a matter that is self-evident and incontrovertible. For a man to pretend to obey the first table of the law, whilst he tramples habitually on all the duties of the second table, is an absurdity too glaring for any one seriously to maintain. If we are destitute of love to man, we cannot possibly be possessed of love to God.

Now then, we would ask, in what light must that man be viewed who has no love to God? Of what value are his gifts, how great or manifold soever they may be? Or of what value are his actions, how glorious soever they may be in the eyes of man? Can the man please God, when he does not love him? Can the man enjoy God, when he does not love him? Could he enjoy God even in heaven itself, if he did not love him? No: if it be only a fellow-creature whom we do not love, we have no pleasure in his presence, even though he himself be not the only source from whence our comfort might be drawn: how then could we be happy in God’s presence, when he would be the only spring from whence even one drop of pleasure could flow? Verily, to such a man, even heaven itself would be no heaven; or rather, it would be to him as the precincts of hell.]

2. No faith in Christ—

[Love is properly the fruit of faith. Mere carnal affection, or party-spirit, may exist without any knowledge of Christ: but Christian charity must spring from faith in Christ, even from that faith, which, as the Apostle says, “worketh by love [Note: Gálatas 5:6.].” But here again the Apostle John shall be our guide. In immediate connexion with the fore-cited passages, he says, “Whosoever believeth that Jesus is the Christ, is born of God: and every one that loveth him that begat, loveth him also that is begotten of him [Note: 1 João 5:1.].” Here the argument is plain: every one that believes in Christ, loves God; and every one that loves God, loves those also who are begotten of him: consequently, if we love not those who are begotten of him, we have no love to God, nor any faith in Christ.

And what is the state of a man that has no faith in Christ? Can there be any value in any thing which he either has or does? He has no interest in Christ, no pardon of sin, no title to heaven, no hope beyond the grave: what signify then his pre-eminent talents, or his specious virtues? He may benefit others; but he cannot benefit himself: he may even “save others; but he himself will be a cast-away.” Yea, at this moment “he is in a state of condemnation, and the wrath of God abideth on him [Note: João 3:18; João 3:36.].”]

3. No real holiness of heart and life—

[The man that is destitute of charity tramples alike on both tables of the law. For, “the very end of the commandment, (the very end for which the law was given, and which it was principally intended to effect,) is charity, out of a pure heart, and of a good conscience, and of faith unfeigned [Note: 1 Timóteo 1:5.]:” and this end not being answered, the whole law is made void. Again; St. Paul says, that “all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself [Note: Gálatas 5:14.]:” therefore, if this one grace is so connected with every part of the law as to fulfil it all, the want of this one grace must violate it all. Once more: it is said, “Put on charity, which is the bond of perfectness [Note: Colossenses 3:14.]:” it is that by which all the graces that constitute perfection are bound together, just as the armour was by the girdle that enclosed it. This therefore being wanting, no grace whatever is found in its proper place: they are altogether scattered to the winds.

What then, we would again ask, is the state of such a man? a man that defeats the one end for which the law was given; that violates it in all its parts; and leaves at the disposal of every gust of passion all the graces which it was intended to combine? We think that nothing more is wanting to confirm all the strong assertions of the Apostle, or to shew that, whatever a man may either possess or do, without charity he is nothing but a tinkling cymbal; he will be nothing to all eternity, but a miserable, self-deceiving, self-ruined hypocrite.]

From this view of Christian charity, learn the importance,
1.

Of understanding clearly its nature—

[Certain it is that the nature of Christian charity is but little known. In truth, had it not been so fully opened in the chapter before us, it may well be doubted whether any man upon the face of the earth would have fully understood it: or rather, it may be doubted, whether any man on the face of the earth does fully understand it even now. No part of it can be understood any farther that it is experienced in the soul: and the defects of men in the practice of it shew how defective must be their views of its extent and obligations. But, it is only in proportion as we understand it, that we can have any just standard whereby to estimate our own character, or any sure directory for our conduct. But God will judge us by his perfect law, whether we understand it or not. He does not reduce his demands to the measure which we choose to fix; but requires us diligently to learn his will, and then to do it “without partiality and without hypocrisy.” Our first object then must be to get a thorough insight into the requirements of his law, and then to set ourselves with all diligence to the performance of it.]

2. Of ascertaining our state in relation to it—

[Often should we bring ourselves to the touchstone, to try what our state is before God. We have seen how high we may be in the estimation of men, whilst yet we are nothing in the sight of God. Perhaps there are no persons more eminent in their own eyes, than those who attract great attention by their talents, or by liberality and zeal have high credit for their attainments. But such persons often fearfully deceive their own souls [Note: Gálatas 6:3.]. If we would form a right judgment of our character, let us study this chapter thoroughly, and apply to our hearts and consciences every one of those properties by which Christian charity is there distinguished. Let us further study the character of the Apostle Paul, and of our blessed Lord himself: and thus shall we know, with some considerable measure of certainty, what is God’s estimate of us, and what his sentence will be upon us in the great and awful day.]

3. Of cultivating the growth of it in our souls—

[There is no measure of Christian charity with which we are to rest satisfied: we are always to be pressing forward for higher and higher attainments. St. Paul commends the Thessalonians, because “their faith grew exceedingly, and the charity of every one of them towards each other abounded [Note: 2 Tessalonicenses 1:3.].” Let us seek to merit that commendation. It is in that way only that we can make our profiting to appear, or give evidence that we are growing from babes to young men, and from young men to fathers. Love is the image of God; and the more we increase in it, the more we adorn our Christian profession, and attain “a meetness for the heavenly inheritance.” Let us all then “follow earnestly this best of gifts;” and however much any of you may have attained, “we beseech you to abound more and more [Note: 1 Tessalonicenses 4:9.].”]