1 Corinthians 13:1

Though. Paul has enumerated and defined the place of the gifts of the Spirit in the church (ch. 12). Now he proceeds to show that the possession of all these gifts, and other additional qualities, does not make one a Christian if he does not possess the supreme gift of love. This beautiful prose poem has been called the “greatest, strongest, deepest thing Paul ever wrote” (Hamack).

The nature, worth, and eternal duration of love in comparison with the temporary gifts is here set forth. This chapter continues the discussion of the subject introduced in ch. 12, namely, spiritual gifts. Paul has noted the fact that the various spiritual endowments were conferred in such a way as to advance the building up and welfare of the church (see ch. 12:4-28). Now he shows that possession of the gifts mentioned therein, good though it is, can be superseded by an endowment that is more valuable than anything previously described, and that the gift is available to all (cf. Gal. 5:22).

Tongues of men. This may be a reference to the power of utterance that is found in the most highly qualified and gifted orators among men, or to the many different languages used by the nations of this earth. If the speaker lacks love, one of the basic characteristics of God, his superior eloquence or his facility in the use of languages is as valueless for the promotion of the kingdom of God as the meaningless noises of any resonant piece of brass or vainly clanging cymbal (see 1 John 4:8; DA 22; GC 487, 493).

Of angels. By this Paul may have referred either to the gift of tongues so highly prized in Corinth (see on ch. 14) or to the elevated language of angels. However, the highly spectacular manifestation of tongues or even the ability to speak with angelic tongue does not confer any honor on the one who receives it, nor is it of any real value to him if it is not associated with love. The apostle designed to correct the wrong evaluation the Corinthians placed upon the gift of tongues and to stimulate them to seek for love as the most valuable endowment.

Charity. Gr. agape, “love,” the higher type of love, which recognizes something of value in the person or object that is loved; love that is based on principle, not on emotion; love that grows out of respect for the admirable qualities of its object. This love is that which is seen between the Father and Jesus (see John 15:10; 17:26); it is the redeeming love of the Godhead for lost humanity (see John 15:9; 1 John 3:1; 4:9, 16); it is the special quality demonstrated in the dealings of Christians with one another (see John 13:34, 35; 15:12-14); it is used to signify the believer’s relation to God (see 1 John 2:5; 4:12; 5:3). Love for God is shown by conformity with His will; this is proof of love (see John 2:4, 5). See Additional Note on Psalm 36; see on Matt. 5:43, 44.

The word “charity” is not comprehensive enough to indicate the wide sweep of interest in the well-being of others that is contained in the word agape. Indeed “charity” may convey a highly restricted idea of welfare aid. The word “love” is better, but that must be understood in the light of all that is said in this chapter concerning it. This “love” (agape) must not be confused with that which is sometimes called love, a quality composed largely of feeling and emotion that has the center in self and the desires of self. Agape centers the interest and concern in others and leads to appropriate action.

The Corinthian church had been greatly troubled with internal discord resulting in divisions and parties (see ch. 1:11, 12). Some boasted of their superior qualifications and gifts (see chs. 3:3-5, 8, 18, 19, 21; 4:6, 7). This chapter shows that possession of various gifts of the Spirit avails nothing if the individual is devoid of love.

Brass. Gr. chalkos, “brass,” or anything made of brass. Here, modified by “sounding,” it probably refers to a gong or a trumpet. The idea is that of a resounding instrument, one that makes a loud noise and gives an appearance of great importance but is merely a lifeless emitter of sound.

Tinkling. Gr. alalazd, an onomatopoeic word, originally formed to express the loud yell uttered by an army when rushing into battle. From this original use it came to mean the making of any loud noise, such as a shriek or a wail of lamentation. Here alalazd is used to describe monotonous, clanging sounds of a cymbal.