1If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal. 2If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but do not have love, I am nothing. 3And if I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have love, it profits me nothing.

      4Love is patient, love is kind and is not jealous; love does not brag and is not arrogant, 5does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, 6does not rejoice in unrighteousness, but rejoices with the truth; 7bears all things, believes all things, hopes all things, endures all things.

      8Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away. 9For we know in part and we prophesy in part; 10but when the perfect comes, the partial will be done away. 11When I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things. 12For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known. 13But now faith, hope, love, abide these three; but the greatest of these is love.

Parallel Verses

New American Standard Bible (©1995)
If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal.

GOD'S WORD® Translation (©1995)
I may speak in the languages of humans and of angels. But if I don't have love, I am a loud gong or a clashing cymbal.

King James Bible
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.

Douay-Rheims Bible
IF I speak with the tongues of men, and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.

Darby Bible Translation
If I speak with the tongues of men and of angels, but have not love, I am become sounding brass or a clanging cymbal.

English Revised Version
If I speak with the tongues of men and of angels, but have not love, I am become sounding brass, or a clanging cymbal.

Webster's Bible Translation
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.

Weymouth New Testament
If I can speak with the tongues of men and of angels, but am destitute of Love, I have but become a loud-sounding trumpet or a clanging cymbal.

World English Bible
If I speak with the languages of men and of angels, but don't have love, I have become sounding brass, or a clanging cymbal.

Young's Literal Translation
If with the tongues of men and of messengers I speak, and have not love, I have become brass sounding, or a cymbal tinkling;

Cross References

Psalm 150:5 Praise Him with loud cymbals; Praise Him with resounding cymbals.

Mark 16:17 "These signs will accompany those who have believed: in My name they will cast out demons, they will speak with new tongues;

1 Corinthians 12:10 and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues, and to another the interpretation of tongues.

1 Corinthians 13:8 Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away.

1 Corinthians 14:2 For one who speaks in a tongue does not speak to men but to God; for no one understands, but in his spirit he speaks mysteries.

1 Corinthians 14:4 One who speaks in a tongue edifies himself; but one who prophesies edifies the church.

1 Corinthians 14:5 Now I wish that you all spoke in tongues, but even more that you would prophesy; and greater is one who prophesies than one who speaks in tongues, unless he interprets, so that the church may receive edifying.

2 Corinthians 12:4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak.

Revelation 14:2 And I heard a voice from heaven, like the sound of many waters and like the sound of loud thunder, and the voice which I heard was like the sound of harpists playing on their harps.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 13

In this chapter the apostle goes on to show more particularly what that more excellent way was of which he had just before been speaking. He recommends it, I. By showing the necessity and importance of it (v. 1-3). II. By giving a description of its properties and fruits (v. 4-7). III. By showing how much it excels the best of gifts and other graces, by its continuance, when they shall be no longer in being, or of any use (v. 8 to the end).

Verses 1-3

Here the apostle shows what more excellent way he meant, or had in view, in the close of the former chapter, namely, charity, or, as it is commonly elsewhere rendered, love-agapeµ: not what is meant by charity in our common use of the word, which most men understand of alms-giving, but love in its fullest and most extensive meaning, true love to God and man, a benevolent disposition of mind towards our fellow-christians, growing out of sincere and fervent devotion to God. This living principle of all duty and obedience is the more excellent way of which the apostle speaks, preferable to all gifts. Nay, without this the most glorious gifts are nothing, of no account to us, of no esteem in the sight of God. He specifies, 1. The gift of tongues: 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, v. 1. Could a man speak all the languages on earth, and that with the greatest propriety, elegance, and fluency, could he talk like an angel, and yet be without charity, it would be all empty noise, mere unharmonious and useless sound, that would neither profit nor delight. It is not talking freely, nor finely, nor learnedly, of the things of God, that will save ourselves, or profit others, if we are destitute of holy love. It is the charitable heart, not the voluble tongue, that is acceptable with God. The apostle specifies first this gift because hereupon the Corinthians seemed chiefly to value themselves and despise their brethren. 2. Prophecy, and the understanding of mysteries, and all knowledge. This without charity is as nothing, v. 2. Had a man ever so clear an understanding of the prophecies and types under the old dispensation, ever so accurate a knowledge of the doctrines of Christianity, nay, and this by inspiration, from the infallible dictates and illumination of the Spirit of God, without charity he would be nothing; all this would stand him in no stead. Note, A clear and deep head is of no signification, without a benevolent and charitable heart. It is not great knowledge that God sets a value upon, but true and hearty devotion and love. 3. Miraculous faith, the faith of miracles, or the faith by which persons were enabled to work miracles: Had I all faith (the utmost degree of this kind of faith), that I could remove mountains (or say to them, "Go hence into the midst of the sea," and have my command obeyed, Mk. 11:23), and had no charity, I am nothing. The most wonder-working faith, to which nothing is in a manner impossible, is itself nothing without charity. Moving mountains is a great achievement in the account of men; but one dram of charity is, in God's account, of much greater worth than all the faith of this sort in the world. Those may do many wondrous works in Christ's name whom yet he will disown, and bid depart from him, as workers of iniquity, Mt. 7:22, 23. Saving faith is ever in conjunction with charity, but the faith of miracles may be without it. 4. The outward acts of charity: Bestowing his goods to feed the poor, v. 3. Should all a man has be laid out in this manner, if he had no charity, it would profit him nothing. There may be an open and lavish hand, where there is no liberal and charitable heart. The external act of giving alms may proceed from a very ill principle. Vain-glorious ostentation, or a proud conceit of merit, may put a man to large expense this way who has no true love to God nor men. Our doing good to others will do none to us, if it be not well done, namely, from a principle of devotion and charity, love to God, and good-will to men. Note, If we leave charity out of religion, the most costly services will be of no avail to us. If we give away all we have, while we withhold the heart from God, it will not profit. 5. Even sufferings, and even those of the most grievous kind: If we give our bodies to be burnt, without charity, it profiteth nothing, v. 3. Should we sacrifice our lives for the faith of the gospel, and be burnt to death in maintenance of its truth, this will stand us in no stead without charity, unless we be animated to these sufferings by a principle of true devotion to God, and sincere love to his church and people, and good-will to mankind. The outward carriage may be plausible, when the invisible principle is very bad. Some men have thrown themselves into the fire to procure a name and reputation among men. It is possible that the very same principle may have worked up some to resolution enough to die for their religion who never heartily believed and embraced it. But vindicating religion at the cost of our lives will profit nothing if we feel not the power of it; and true charity is the very heart and spirit of religion. If we feel none of its sacred heat in our hearts, it will profit nothing, though we be burnt to ashes for the truth. Note, The most grievous sufferings, the most costly sacrifices, will not recommend us to God, if we do not love the brethren; should we give our own bodies to be burnt, it would not profit us. How strange a way of recommending themselves to God are those got into who hope to do it by burning others, by murdering, and massacring, and tormenting their fellow-christians, or by any injurious usage of them! My soul, enter not thou into their secrets. If I cannot hope to recommend myself to God by giving my own body to be burnt while I have no charity, I will never hope to do it by burning or maltreating others, in open defiance to all charity.

Calvin's Commentary

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.

1. Et adhuc excellentiorem viam vobis demonstro. Si linguis hominum loquar et Angelorum, caritatem autem non habeam, factus sum tympanum sonans, aut cymbalum tinniens.

2. 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.

2. Et si habeam prophetiam, et noverim mysteria omnia omnemque scientiam, et si habeam omnem fidem, adeo ut montes loco dimoveam, caritatem autem non habeam, nihil sum.

3. 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.

3. Et si insumam in alimoniam omnes facultates meas, et si tradam corpus meum ut comburar, caritatem autem non habeam, nihil mihi prodest.

The division of the Chapter being so absurd, I could not refrain from changing it, especially as I could not conveniently interpret it otherwise. For what purpose did it serve to connect with what goes before a detached sentence, which agrees so well with what comes after -- nay more, is thereby rendered complete? It is likely, that it happened through a mistake on the part of the transcribers. However it may be as to this, after having commanded that regard should be had chiefly to edification, he now declares that he will show them something of greater importance -- that everything be regulated according to the rule of love. This, then, is the most excellent way, when love is the regulating principle of all our actions. And, in the outset, he proceeds upon this -- that all excellencies [774] are of no value without love; for nothing is so excellent or estimable as not to be vitiated in the sight of God, if love [775] is wanting. Nor does he teach anything here but what he does elsewhere, when he declares, that it is the end of the law, and the bond of perfection, (1 Timothy 1:5,) and also when he makes the holiness of the godly consist entirely in this, (Colossians 3:14,) -- for what else does God require from us in the second Table of the Law? It is not then to be wondered, if all our deeds are estimated by this test -- their appearing to proceed from love. It is also not to be wondered, if gifts, otherwise excellent, come to have their true value only when they are made subservient to love.

1. If should speak with the tongues of men. He begins with eloquence, which is, it is true, an admirable gift, considered in itself, but, when apart from love, does not recommend a man in the estimation of God. When he speaks of the tongue of angels, he uses a hyperbolical expression to denote what is singular, or distinguished. At the same time, I explain it rather as referring to the diversity of languages, which the Corinthians held in much esteem, measuring everything by ambition -- not by fruit. [776] "Make yourself master," says he, "of all the languages, not of men merely, but even of Angels. You have, in that case, no reason to think, that you are of higher estimation in the sight of God than a mere cymbal, if you have not love."

2. And if I should have the gift of prophecy. He brings down to nothing the dignity of even this endowment, [777] which, nevertheless, he had preferred to all others. To know all mysteries, might seem to be added to the term prophecy, by way of explanation, but as the term knowledge is immediately added, of which he had previously made mention by itself, (1 Corinthians 12:8,) it will deserve your consideration, whether the knowledge of mysteries may not be used here to mean wisdom. As for myself, while I would not venture to affirm that it is so, I am much inclined to that opinion.

That faith, of which he speaks, is special, as is evident from the clause that is immediately added -- so that I remove mountains Hence the Sophists accomplish nothing, when they pervert this passage for the purpose of detracting from the excellence of faith. As, therefore, the term faith is (polusemon) used in a variety of senses, it is the part of the prudent reader to observe in what signification it is taken. Paul, however, as I have already stated, is his own interpreter, by restricting faith, here, to miracles. It is what Chrysostom calls the "faith of miracles," and what we term a "special faith," because it does not apprehend a whole Christ, but simply his power in working miracles; and hence it may sometimes exist in a man without the Spirit of sanctification, as it did in Judas. [778]

3. And if I should expend all my possessions. [779] This, it is true, is worthy of the highest praise, if considered in itself; but as liberality in many cases proceeds from ambition -- not from true generosity, or even the man that is liberal is destitute of the other departments of love, (for even liberality, that is inwardly felt, is only one department of love,) it may happen that a work, otherwise so commendable, has, indeed, a fair show in the sight of men, and is applauded by them, and yet is regarded as nothing in the sight of God.

And if I should give up my body. He speaks, undoubtedly, of martyrdom, which is an act that is the most lovely and excellent of all; for what is more admirable than that invincible fortitude of mind, which makes a man not hesitate to pour out his life for the testimony of the gospel? Yet even this, too, God regards as nothing, if the mind is destitute of love. The kind of punishment that he makes mention of was not then so common among Christians; for we read that tyrants, at that time, set themselves to destroy the Church, rather by swords than by flames, [780] except that Nero, in his rage, had recourse, also, to burning. The Spirit appears, however, to have predicted here, by Paul's mouth, the persecutions that were coming. But this is a digression. The main truth in the passage is this -- that as love is the only rule of our actions, and the only means of regulating the right use of the gifts of God, nothing, in the absence of it, is approved of by God, however magnificent it may be in the estimation of men. For where it is wanting, the beauty of all virtues is mere tinsel -- is empty sound -- is not worth a straw -- nay more, is offensive and disgusting. As for the inference which Papists draw from this -- that love is therefore of more avail for our justification than faith, we shall refute it afterwards. At present, we must proceed to notice what follows,

Footnotes:

[774] "Quelles qu'elles soyent;" -- "Whatever they are."

[775] Penn, in his Annotations, gives the following account of the term charity, as made use of in our English translation -- "If the Latin version had not rendered agape, in this place, by charitas,' instead of amor -- love,' we should not have found the word charity' in our English version. But Wiclif, who only knew the Latin Scripture, adopted from it that word, and rendered, and I have not charite.' When the knowledge of the Greek was acquired by our learned Reformers, the first revisers of Wiclif were sensible of the unsuitableness of this translation, and rendered this clause -- and yet had no love,' as it is printed in the Newe Testament in Englishe and Latin, of 1548;' and they rendered agape -- love,' throughout this chapter. Our last revisers abandoned this sound correction of their immediate predecessors, and brought back the Latinising charity' of Wiclif, who was only excusable for employing that word, because he translated from a Latin text, in ignorance of its Greek original." -- Ed

[776] "Par le fruit qui s'en pouuoit ensuyure;" -- "By the fruit that might result from it."

[777] "La dignite mesme de la prophetie;" -- "The dignity even of prophecy."

[778] The reader will observe, that this is, in substance, what has been stated by Calvin previously, when commenting on [32]1 1 Corinthians 12:10. -- Ed.

[779] "Et si ie distribue tous mes biens;" -- "And if I should distribute all my goods."

[780] "Les tyrans faisoyent plustot traneher la teste aux Chrestiens et vsoyent plustot du glaiue que du feu pour destruire l'Egiise;" -- "Tyrants practiced rather the beheading of Christians, and made use of the sword, rather than of fire, for the destruction of the Church."

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New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

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Introductory Notice
By the Editor. St. Augustin speaks of this book in his Retractations, l. ii. c. 63, as follows: "I also wrote a book on Faith, Hope, and Charity, at the request of the person to whom I addressed it, that he might have a work of mine which should never be out of his hands, such as the Greeks call an Enchiridion (Hand-Book). There I think I have pretty carefully treated of the manner in which God is to be worshipped, which knowledge divine Scripture defines to be the true wisdom of man. The book begins: …
St. Augustine—The Enchiridion