[Jan. 26th, 1862.]
The design of this chapter is to show the superiority of graces to gifts; of what determines the inward character and assimilates it to that of God, to what merely elevates the powers of man. The apostle teaches that a man may have the highest intellectual abilities, the largest stores of knowledge, and the greatest amount of power, and yet be a reprobate. Therefore the knowledge of the truth; the ability to present and enforce it, will avail us nothing, without inward piety. As the Corinthians coveted those gifts which most attracted the admiration of men, as the gifts of tongues, and of miracles—so now we are apt to covet eloquence, intellectual ability and knowledge, things which in our day attract admiration, and secure popular favor. What Paul taught the Corinthians, he teaches us. He teaches us:
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That all gifts, however great, valuable in themselves, without love are of no avail. They will not sanctify or save our souls.
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That we should not seek ourselves, our own exaltation, nor covet gifts which tend to that result, but should seek the good of others and gifts by which we may edify one another.
The apostle classifies spiritual gifts on three different principles. 1. Their relation to our own inward character. He teaches that those which involve moral and religious excellence are immeasurably above those which imply intellectual superiority and power. 2. Those which are permanent are more important than those which are temporary. 3. Those which are useful, are, in that point of view, the greater.
In other words he divides them, 1. As to their effect on the character. Some have no effect in rendering men better, as the gifts of tongues, of miracles, and prophecy. Love, however, has in it all that is morally and spiritually good, as a man may have the former and yet be nothing without love.
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As to their permanency. Some have relation to our present state alone, as tongues, miracles, prophecy (or knowledge), others as, faith, hope and charity, are permanent. Not only as lasting through all ages of the Church, while miraculous gifts were soon to cease, but as abiding forever.
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As to their relative usefulness. Prophesying was better than speaking with tongues; and love is better than either faith or hope. The latter relate to ourselves; the former to others. As he that spake with tongues edified himself, while he that prophesied edified others, therefore says Paul, Greater is he that prophesieth than he that speaketh with tongues; so in like manner love as tending to the good of others is greater than faith and hope, which are purely subjective and personal in their effects.
Three classes of gifts.
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Those which do not determine the religious character, as distinguished from those which do. Tongues, prophecy, gifts of miracles belong to the former; love to the latter.
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Those which pertain to the present state of things and those which are permanent.
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Those which edify ourselves and those which edify others.
Judged by the first principle—love is immeasurably superior to intellectual gifts.
Judged by the second, the same result.
Judged by the third, love superior even to faith and hope.
The Corinthians sought those who exalted themselves. Paul teaches them, 1. That all intellectual gifts are worthless without love.
- That they should not seek themselves, but the good of others.
Remember the historical character of the Books of Scripture. We must therefore place ourselves in the position of those to whom they were addressed to understand them. During the apostolic age spiritual gifts were abundant and various. They were not confined to Church officers. They became objects of emulous competition. Those intrinsically and the least important, the most desired.
Paul classifies on three principles.
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Their inherent character.
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Their permanence.
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Their usefulness.
1st. Some not sanctifying. 2d. Some (often the same) not permanent. 3d. Some even of those permanent, not useful to others.
He teaches the Corinthians, 1. That they might possess all those gifts which imply simply knowledge and power, and be reprobate.
- That they should regard not themselves but others, and therefore covet those gifts which would edify the Church.
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