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英文原文
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, 1Co 13:1-3. II. By giving a description of its properties and fruits, 1Co 13:4-7. 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, 1Co 13:8-13.
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On Spiritual Gifts (57 AD)
论属灵恩赐（主后57年）
¹ 我若能说万人的方言，并天使的话语，却没有爱，我就成了鸣的锣、响的钹一般。 ² 我若有先知讲道之能，也明白各样的奥秘、各样的知识；又有全备的信，叫我能够移山，却没有爱，我就算不得什么。 ³ 我若将所有的周济穷人，又舍己身叫人焚烧，却没有爱，仍然与我无益。
使徒在此表明他在前一章结尾所指的、他所看的那「更妙之道」是什么，就是爱，或如别处常用的译法——爱（agape）：不是我们平常所用「慈善」一词之意——大多数人理解为施舍周济——而是爱在其最完全、最广泛意义上的意思，就是对神对人真实的爱，是一种因对神真诚热切的敬虔而生的、对基督同道之人的仁厚心肠。这一切实行本分与顺服的活泼原则，就是使徒所说的那更妙之道，胜过一切恩赐。不但如此，没有它，最荣耀的恩赐也算不得什么，对我们无益，在神眼中也毫无价值。他具体指出：1. 方言的恩赐：我若能说万人的方言，并天使的话语，却没有爱，我就成了鸣的锣、响的钹一般（林前13:1）。若有人能说世上一切的语言，而且说得最得体、最优雅、最流利，能如天使般说话，却没有爱，这一切都不过是空洞的声响，是不和谐、无用的声音，既无益处也无乐趣。若我们缺少圣洁的爱，纵然能自由地、精妙地、博学地谈论属神之事，也不能救自己或使人得益。神所悦纳的，是仁爱的心，而非能言善辩的舌头。使徒先指出这恩赐，因为哥林多人似乎最以此为夸口，并借此藐视弟兄。2. 先知讲道之能，以及明白奥秘和各样知识。这若没有爱，也算不得什么（林前13:2）。若有人对旧约的预言和预表有最清楚的理解，对基督教的教义有最精确的认识——甚至这是出于灵感，出于神之灵无误的启示和光照——却没有爱，他便算不得什么；这一切对他毫无帮助。请注意，头脑清晰深刻，若无仁爱慈善之心，便毫无意义。神所看重的不是伟大的知识，而是真实由衷的敬虔和爱。3. 行异能的信心，就是神迹的信心，或借此人得以行神迹的信心：我若有全备的信（这种信心的最高程度），叫我能够移山（或对山说：从此处挪到海中央，并得着遵行，可11:23），*却没有爱，我就算不得什么。*那最大的、几乎无所不能的行神迹之信心，本身若没有爱，也算不得什么。移山在人的眼中是伟大的成就；但在神的账上，一钱的爱比世上一切这类的信心更有价值。有些人可以奉基督的名行许多奇事，他却要否认他们，吩咐他们离开他，称他们为作恶的人（太7:22,23）。使人得救的信心总与爱相连，但神迹的信心可能没有爱。4. 爱心的外在行为：将所有的周济穷人（林前13:3）。若有人将一切所有的这样摆上，却没有爱，这对他毫无益处。可能有一双慷慨大方、挥金如土的手，却没有一颗宽厚仁爱的心。施舍的外在行为可能出于极坏的动机。虚荣的炫耀，或对功劳的骄傲自许，可能驱使一个人在这方面大肆花费，他却对神对人都没有真实的爱。我们若行善于人，若不从敬虔和爱心的原则出发——就是爱神、向人有善意——对我们自己毫无益处。请注意，我们若从宗教中除掉爱，最昂贵的服事对我们也无益。我们若将一切所有的分给人，却把心留在神之外，仍无益处。5. 甚至受苦，甚至最严酷的受苦：若舍己身叫人焚烧，却没有爱，仍然与我无益（林前13:3）。我们若为福音的信仰舍命，为维护其真理而被烧死，若没有爱——若不是出于对神真实的敬虔、对他教会和百姓真诚的爱、对人类的善意而被激励去受这苦——这也对我们毫无帮助。外表可能看来可嘉，那看不见的原则却可能很坏。有人为要在人中博取名望声誉而投身火中。同样的原则也可能使某些人有足够的决心为他们的宗教而死——他们却从未衷心信奉接受它。但以我们生命的代价来维护宗教，若我们感觉不到其能力，便毫无益处；而真实的爱正是宗教的心脏和灵魂。我们若不在心中感觉其圣洁的热，纵然为真理被烧成灰烬，也毫无益处。请注意，最严酷的受苦、最昂贵的祭物，若不爱弟兄，也不能使我们蒙神悦纳；纵然舍己身叫人焚烧，也无益于我们。那些想借着烧别人、借着谋杀、屠杀、折磨同道基督徒、或任何苛待他们来讨神喜悦的人，是何等奇怪地陷入了讨神喜悦的歧途！*我的灵魂啊，不要进入他们的隐密之中。*我若不能指望在自己没有爱之时借舍己身叫人焚烧来讨神喜悦，我也绝不指望借着烧人或虐待别人——公然违犯一切爱——来做到此事。
英文原文
On Spiritual Gifts (57 AD)
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.
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.
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.
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—agape: 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, 1Co 13:1. 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, 1Co 13:2. 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, 1Co 13:3. 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, 1Co 13:3. 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.
4-7
Charity Described (57 AD)
论爱心 (57 AD)
⁴ 爱是恒久忍耐，又有恩慈；爱是不嫉妒；爱是不自夸，不张狂，
⁵ 不做害羞的事，不求自己的益处，不轻易发怒，不计算人的恶，
⁶ 不喜欢不义，只喜欢真理；
⁷ 凡事包容，凡事相信，凡事盼望，凡事忍耐。
使徒在这几节经文中给我们指出爱心的一些性质和效果，既为描述也为推荐，使我们得以知道自己是否有这恩典；若没有，便因它如此美好可爱而心生爱慕，直到得着才安息。这是极美好的恩典，有说不尽的美好属性。诸如，
一、爱是「恒久忍耐」。它能忍受恶待、伤害和惹动，而不致充满怨恨、愤怒或报复。它使人心坚定，赐它胜过怒气的能力，并赐它一种恒忍的耐心，宁可等候并盼望弟兄的改正，也不因他的行为而大发烈怒。它愿意忍受所爱之人许多的轻忽和怠慢，长久等候，要看这样的忍耐在他身上发生什么好的效果。
二、爱是「又有恩慈」。它是良善、慷慨的；它是谦和、乐于助人的。「仁慈的法则在她嘴上」；她的心胸宽广，她的手宽大。她随时乐意施恩行善。她寻求对人有益；不仅抓住行善的机会，更是寻找机会。这是她总体的品格。她在受辱之下忍耐，又倾向于尽她所能行各样善事。在这两项总纲之下，这品格的一切细节都可归入其中。
三、爱心克制嫉妒：「爱是不嫉妒」；不因别人的好处而忧愁；不因他们的恩赐或好品质、他们的尊荣或财富而不悦。我们若爱邻舍，就不仅不嫉妒他的福祉、不因之不悦，反而要同享同乐。他的福乐和成圣要增添我们的福乐，而非削减、减少它。这是仁慈和善意的正当效果：嫉妒乃是恶意的果子。我们所愿他们好的人，他们的兴旺总不能使我们忧愁；那定意向众人行善的心，总不愿向任何人行恶。
四、爱心制服骄傲和虚荣：「爱是不自夸，不张狂」，不自负膨胀，不因所得而自高，也不僭取那不属于自己的尊荣、权柄或敬重。它不傲慢，不轻看别人，不践踏他们，不以轻蔑和讥诮对待他们。凡被真实弟兄相爱之心所激励的人，在恭敬上要彼此推让（罗 12:10）。他们要「凡事不可结党、贪图虚浮的荣光，只要存心谦卑，各人看别人比自己强」（腓 2:3）。真实的爱会使我们看重弟兄，提升我们对他们的评价；这要限制我们的自重，防止自负和傲慢的膨胀。这些恶质绝不能从对弟兄温柔的爱、或广博的善意中生发出来。我们译本中译作「自夸」的那词另有他义；就我所能查考，其确切含义尚未定论；但在每一种含义上，真实的爱心都与它相反。叙利亚文译本作「不喧嚷」——爱心平息怒气，而非挑起怒气。还有人译作「不诡诈行事」——不向任何人行诡诈，不设网罗陷害他们，也不以无谓的强求和缠磨烦扰他们。它不乖僻，不执拗难处，不轻易动怒顶撞。有人把这词理解为掩饰和谄媚，即徒有和颜悦色、口出美言，却不顾真理、无意行善。爱心恨恶这样的虚假和谄媚。这类事通常极其有害，最容易违背真实爱心和善意的目的。
五、爱心谨慎不越过端庄的界限：「不作害羞的事」；它不作任何不当的事，不作任何在世人通行的看法中视为卑鄙或下贱的事。它不行不合时宜、不合场合之事；乃是对一切人按他们的身份和我们的身份而行——对长者尊敬敬重，对下位者和蔼谦就，对一切人谦恭善意。它不破坏秩序，不混淆等次，不把一切人拉到同一水平；而是维护神在人中间所设的分别，在自己的岗位上端庄行事，尽自己的本分，而不擅自纠正、论断或轻视别人的行为。爱心绝不行与之不相称的事。
六、爱心是自私的大敌：「不求自己的益处」，不过度贪求或谋求自己的称赞、尊荣、利益或快乐。自爱在某种程度上是人人天性所有，深入人的构成之中。合理的自爱已被我们的救主定为爱别人的尺度，就是此处所描写的爱心：「要爱人如己」。使徒的意思并不是爱心抹煞一切对自己的关怀；他不是说有爱心的人总不可索取自己当得的，而是完全忽略自己和自己的利益。爱心若如此，便要从我们本性中根除那与生俱来的原则。但爱心绝不以损人利己的方式寻求自己的益处，也不疏忽别人。它常常为别人的缘故忽略自己；把别人的福祉、满足和好处，看得比自己更重；它总是把公众的福祉——无论国家的或教会的——看得比私人的好处更重。它不愿以公众的损失为代价来高抬自己、扩大自己、丰富自己或满足自己。
七、爱心调节并约束情感。「不轻易发怒」。它纠正性情的急躁，使心灵甘甜柔和，以致不轻易动怒，也不长久怀怒。爱火内燃之处，怒焰不易点燃，也不易久燃。爱心总不无故发怒，并竭力将情感约束在正当的界限内，使其无论在程度上或时间上都不越过合理的分寸。爱心掌权之处，怒气不能安息。我们所爱的人，我们难以向之发怒；却很容易放下怨恨，与之和好。
八、爱心「不计算人的恶」。有人这样理解：它不怀恶意，也不放纵报复之心。它不轻易动怒，也不长久怀怒；它从不害人，也不倾向报复；它不怀疑别人的恶，原文是「不推算恶」——当没有这类事明显暴露之时，它不借推论和影射把罪状加在他们身上。真实的爱心不易嫉妒多疑；它要遮盖显出的过错，用帕子蒙上，而不是去搜寻、挖掘那些隐藏遮蔽的；它不凭空怀疑，而是倾向于把不利于所爱之人的证据看淡、看不信。它极不愿对别人存坏的看法；当证据无可推诿时，它仍怀着遗憾和勉强才如此行；因此它从不轻易怀疑人的恶，也不凭外表就把自己推论成坏的看法，更不毫无根据地放纵怀疑。它不作最坏的推想，而在看似不好的环境中尽量作最好的解释。
九、这里指出它喜乐和欢喜的缘由：1. 反面而言：「不喜欢不义」。它不以伤害或损害任何人为乐。它无十分清楚的证据，就不想人的恶。它不愿任何人遭殃，更不愿伤害或亏负任何人，尤其不愿以此为乐——以害人损人为欢喜。它也不因别人的过失和失败而欢喜，不因骄傲或恶意而加以夸耀，借此显出自己的长处或满足自己的恶念。别人的罪，对有爱心的心灵而言，是忧伤，而非戏耍或快乐；它们要触动他的要害，激起他一切的怜悯，却不能供他取乐。以同类受苦为乐，正是恶毒的极点。而陷入罪中岂不是人所能遭的最大灾祸吗？因这样的跌倒而欢喜，与基督徒的爱心何等不相称！2. 正面而言：「只喜欢真理」，为福音的兴旺——新约圣经中特称为「真理」——而欢喜；并因见人被福音模成福音的性情，成为善人而喜乐。它不以他们的罪为乐，却因见他们行得好、显出正直和诚实而大大欢喜。看见真理和公义在人中间得胜、无辜得雪、彼此的信实和信托得以建立、看见敬虔和真宗教兴盛，便使它大得满足。
十、「凡事包容，凡事忍耐」。有人把前者读作「凡事遮盖」。原文也有此义。「爱能遮掩许多的罪」（彼前 4:8）。在不违背本分的前提下，它要尽量用帕子遮掩它们。它不愿张扬或公布弟兄的过错，直到本分明明要求。唯有不得已，爱心才被迫如此行。这样的人虽可私下告诉弟兄他的过错，却极不愿公开来使他蒙羞。我们对自己的过错就是这样行；爱心也要教导我们这样对别人的过错而行；不公布使他们蒙羞受辱，而要在能保守的范围里尽量遮盖，并对神对人忠心。或者，「凡事包容」——它要放过并忍受伤害，而不放纵怒气或怀恨报复，在受惹动时忍耐，长久忍耐；「凡事忍耐」——虽受重大打击、被人重压，仍坚定站立；忍受各样的伤害和恶待，并在其下撑住，如咒诅、顽抗、毁谤、监禁、放逐、捆绑、酷刑，甚至为那伤害人的和别人的缘故舍命；并在这样的坚定上恒忍。注意，热切的爱心赐人心志何等的坚毅和坚定！为所爱的、并为他自己的缘故，爱人者还有什么不能忍受！他还要忍受多少轻忽和伤害！还要冒多少危险、遭遇多少艰难！
十一、爱心对别人存着善信和善望：「凡事相信，凡事盼望」。爱心绝非抹煞审慎，并非出于单纯的愚昧就信每一句话（箴 14:15）。智慧可与爱心同住，爱心也可谨慎。但它倾向于对一切人存好的看法，在没有相反迹象之时对他们存好评价；甚至在有些暗淡的迹象之时，只要作恶的证据不明确，仍倾向于相信好事。爱心充满宽厚，易于在凡事上作最好的判断，给它最好的面貌；它要尽力合理地作好的判断、存好的相信，甚至宁可把信心延伸到表象之外来支持善意的看法；但它极不情愿陷入坏的看法，并尽量公正诚实抵挡之。当它不顾自己的倾向，仍不能对别人相信好事时，它仍要盼望好事，并只要还有丝毫根据就继续盼望。它不立刻断定情形无望，而是愿最坏的人也能改正，并很容易盼望自己所愿的。基督徒的爱心是何等良善可爱之事！被这等善意浸透、其全人被这善意充满的心，是何等可爱！心里燃着这属天之火、口中流露出这火、把这温暖扩散到一切他所交往之人身上的人，是有福的！若那些承认基督教的人更多被这属天的原则所激励所推动，并尊重那赐命者所极其看重的命令，基督教在世人眼中将显得何等可爱！「我赐给你们一条新命令，乃是叫你们彼此相爱；我怎样爱你们，你们也要怎样相爱」（约 13:34）。「你们若有彼此相爱的心，众人因此就认出你们是我的门徒了」（约 13:35）。可称颂的耶稣啊！在你所承认的门徒中，能以此特征被人辨认标明的，何其少啊！
英文原文
Charity Described (57 AD)
⁴ Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
⁵ Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
⁶ Rejoiceth not in iniquity, but rejoiceth in the truth;
⁷ Beareth all things, believeth all things, hopeth all things, endureth all things.
The apostle gives us in these verses some of the properties and effects of charity, both to describe and commend it, that we may know whether we have this grace and that if we have not we may fall in love with what is so exceedingly amiable, and not rest till we have obtained it. It is an excellent grace, and has a world of good properties belonging to it. As,
I. It is long suffering—makrothymei. It can endure evil, injury, and provocation, without being filled with resentment, indignation, or revenge. It makes the mind firm, gives it power over the angry passions, and furnishes it with a persevering patience, that shall rather wait and wish for the reformation of a brother than fly out in resentment of his conduct. It will put up with many slights and neglects from the person it loves, and wait long to see the kindly effects of such patience on him.
II. It is kind—chresteuetai. It is benign, bountiful; it is courteous and obliging. The law of kindness is in her lips; her heart is large, and her hand open. She is ready to show favours and to do good. She seeks to be useful; and not only seizes on opportunities of doing good, but searches for them. This is her general character. She is patient under injuries, and apt and inclined to do all the good offices in her power. And under these two generals all the particulars of the character may be reduced.
III. Charity suppresses envy: It envieth not; it is not grieved at the good of others; neither at their gifts nor at their good qualities, their honours not their estates. If we love our neighbour we shall be so far from envying his welfare, or being displeased with it, that we shall share in it and rejoice at it. His bliss and sanctification will be an addition to ours, instead of impairing or lessening it. This is the proper effect of kindness and benevolence: envy is the effect of ill-will. The prosperity of those to whom we wish well can never grieve us; and the mind which is bent on doing good to all can never with ill to any.
IV. Charity subdues pride and vain-glory; It vaunteth not itself, is not puffed up, is not bloated with self-conceit, does not swell upon its acquisitions, nor arrogate to itself that honour, or power, or respect, which does not belong to it. It is not insolent, apt to despise others, or trample on them, or treat them with contempt and scorn. Those who are animated with a principle of true brotherly love will in honour prefer one another, Ro 12:10. They will do nothing out of a spirit of contention or vain-glory, but in lowliness of mind will esteem others better than themselves, Php 2:3. True love will give us an esteem of our brethren, and raise our value for them; and this will limit our esteem of ourselves, and prevent the tumours of self-conceit and arrogance. These ill qualities can never grow out of tender affection for the brethren, nor a diffusive benevolence. The word rendered in our translation vaunteth itself bears other significations; nor is the proper meaning, as I can find, settled; but in every sense and meaning true charity stands in opposition to it. The Syriac renders it, non tumultuatur—does not raise tumults and disturbances. Charity calms the angry passions, instead of raising them. Others render it, Non perperàm et perversè agit—It does not act insidiously with any, seek to ensnare them, nor tease them with needless importunities and addresses. It is not froward, nor stubborn and untractable, nor apt to be cross and contradictory. Some understand it of dissembling and flattery, when a fair face is put on, and fine words are said, without any regard to truth, or intention of good. Charity abhors such falsehood and flattery. Nothing is commonly more pernicious, nor more apt to cross the purposes of true love and good will.
V. Charity is careful not to pass the bounds of decency; ouk aschemonei—it behaveth not unseemly; it does nothing indecorous, nothing that in the common account of men is base or vile. It does nothing out of place or time; but behaves towards all men as becomes their rank and ours, with reverence and respect to superiors, with kindness and condescension to inferiors, with courtesy and good-will towards all men. It is not for breaking order, confounding ranks bringing all men on a level; but for keeping up the distinction God has made between men, and acting decently in its own station, and minding its own business, without taking upon it to mend, or censure, or despise, the conduct of others. Charity will do nothing that misbecomes it.
VI. Charity is an utter enemy to selfishness: Seeketh not its own, does not inordinately desire nor seek its own praise, or honour, or profit, or pleasure. Indeed self-love, in some degree, is natural to all men, enters into their very constitution. And a reasonable love of self is by our Saviour made the measure of our love to others, that charity which is here described, Thou shalt love thy neighbour as thyself. The apostle does not mean that charity destroys all regard to self; he does not mean that the charitable man should never challenge what is his own, but utterly neglect himself and all his interests. Charity must then root up that principle which is wrought into our nature. But charity never seeks its own to the hurt of others, or with the neglect of others. It often neglects its own for the sake of others; prefers their welfare, and satisfaction, and advantage, to its own; and it ever prefers the weal of the public, of the community, whether civil or ecclesiastical, to its private advantage. It would not advance, nor aggrandize, nor enrich, nor gratify itself, at the cost and damage of the public.
VII. It tempers and restrains the passions. Ou paroxynetai—is not exasperated. It corrects a sharpness of temper, sweetens and softens the mind, so that it does not suddenly conceive, nor long continue, a vehement passion. Where the fire of love is kept in, the flames of wrath will not easily kindle, nor long keep burning. Charity will never be angry without a cause, and will endeavour to confine the passions within proper limits, that they may not exceed the measure that is just, either in degree or duration. Anger cannot rest in the bosom where love reigns. It is hard to be angry with those we love, but very easy to drop our resentments and be reconciled.
VIII. Charity thinks no evil. It cherishes no malice, nor gives way to revenge: so some understand it. It is not soon, nor long, angry; it is never mischievous, nor inclined to revenge; it does not suspect evil of others, ou logizetai to kakon—it does not reason out evil, charge guilt upon them by inference and innuendo, when nothing of this sort appears open. True love is not apt to be jealous and suspicious; it will hide faults that appear, and draw a veil over them, instead of hunting and raking out those that lie covered and concealed: it will never indulge suspicion without proofs, but will rather incline to darken and disbelieve evidence against the person it affects. It will hardly give into an ill opinion of another, and it will do it with regret and reluctance when the evidence cannot be resisted; hence it will never be forward to suspect ill, and reason itself into a bad opinion upon mere appearances, nor give way to suspicion without any. It will not make the worst construction of things, but put the best face that it can on circumstances that have no good appearance.
IX. The matter of its joy and pleasure is here suggested: 1. Negatively: It rejoiceth not in iniquity. It takes no pleasure in doing injury or hurt to any. It thinks not evil of any, without very clear proof. It wishes ill to none, much less will it hurt or wrong any, and least of all make this matter of its delight, rejoice in doing harm and mischief. Nor will it rejoice at the faults and failings of others, and triumph over them, either out of pride or ill-will, because it will set off its own excellences or gratify its spite. The sins of others are rather the grief of a charitable spirit than its sport or delight; they will touch it to the quick, and stir all its compassion, but give it no entertainment. It is the very height of malice to take pleasure in the misery of a fellow-creature. And is not falling into sin the greatest calamity that can befal one? How inconsistent is it with Christian charity, to rejoice at such fall! 2. Affirmatively: It rejoiceth in the truth, is glad of the success of the gospel, commonly called the truth, by way of emphasis, in the New Testament; and rejoices to see men moulded into an evangelical temper by it, and made good. It takes no pleasure in their sins, but is highly delighted to see them do well, to approve themselves men of probity and integrity. It gives it much satisfaction to see truth and justice prevail among men, innocency cleared, and mutual faith and trust established, and to see piety and true religion flourish.
X. It beareth all things, it endureth all things, panta stegei, panta hypomenei. Some read the first, covers all things. So the original also signifies. Charity will cover a multitude of sins, 1Pe 4:8. It will draw a veil over them, as far as it can consistently with duty. It is not for blazing nor publishing the faults of a brother, till duty manifestly demands it. Necessity only can extort this from the charitable mind. Though such a man be free to tell his brother his faults in private, he is very unwilling to expose him by making them public. Thus we do by our own faults, and thus charity would teach us to do by the faults of others; not publish them to their shame and reproach, but cover them from public notice as long as we can, and be faithful to God and to others. Or, it beareth all things,—will pass by and put up with injuries, without indulging anger or cherishing revenge, will be patient upon provocation, and long patient, panta hypomenei—holds firm, though it be much shocked, and borne hard upon; sustains all manner of injury and ill usage, and bears up under it, such as curses, contumacies, slanders, prison, exile, bonds, torments, and death itself, for the sake of the injurious, and of others; and perseveres in this firmness. Note, What a fortitude and firmness fervent love will give the mind! What cannot a lover endure for the beloved and for his sake! How many slights and injuries will he put up with! How many hazards will he run and how many difficulties encounter!
XI. Charity believes and hopes well of others: Believeth all things; hopeth all things. Indeed charity does by no means destroy prudence, and, out of mere simplicity and silliness, believe every word, Pr 14:15. Wisdom may dwell with love, and charity be cautious. But it is apt to believe well of all, to entertain a good opinion of them when there is no appearance to the contrary; nay, to believe well when there may be some dark appearances, if the evidence of ill be not clear. All charity is full of candour, apt to make the best of every thing, and put on it the best face and appearance? it will judge well, and believe well, as far as it can with any reason, and will rather stretch its faith beyond appearances for the support of a kind opinion; but it will go into a bad one with the upmost reluctance, and fence against it as much as it fairly and honestly can. And when, in spite of inclination, it cannot believe well of others, it will yet hope well, and continue to hope as long as there is any ground for it. It will not presently conclude a case desperate, but wishes the amendment of the worst of men, and is very apt to hope for what it wishes. How well-natured and amiable a thing is Christian charity? How lovely a mind is that which is tinctured throughout with such benevolence, and has it diffused over its whole frame! Happy the man who has this heavenly fire glowing in his heart, flowing out of his mouth, and diffusing its warmth over all with whom he has to do! How lovely a thing would Christianity appear to the world, if those who profess it were more actuated and animated by this divine principle, and paid a due regard to a command on which its blessed author laid a chief stress! A new commandment give I to you, that you love one another, as I have loved you, that you also love one another, Joh 13:34. By this shall all men know that you are my disciples, Joh 13:35. Blessed Jesus! how few of thy professed disciples are to be distinguished and marked out by this characteristic!
8-13
Charity Commended (57 AD)
论爱心的尊贵 (公元57年)
⁸ 爱是永不止息。先知讲道之能终必归于无有;说方言之能终必停止;知识也终必归于无有。
⁹ 我们现在所知道的有限,先知所讲的也有限;
¹⁰ 等那完全的来到,这有限的必归于无有了。
¹¹ 我作孩子的时候,话语像孩子,心思像孩子,意念像孩子;既成了人,就把孩子的事丢弃了。
¹² 我们如今仿佛对着镜子观看,模糊不清;到那时,就要面对面了。我如今所知道的有限;到那时就全知道,如同主知道我一样。
¹³ 如今常存的有信,有望,有爱这三样;其中最大的是爱。
使徒在此继续称赞爱心,并指出它远胜于哥林多人所引以为荣、却几乎熄灭爱心的那些恩赐。他从几方面证明:
(一)从爱心的更长存:「爱是永不止息。」它是常存永存的恩典,与永恒同长;而哥林多人所看重的特别恩赐,却只是短暂的。它们只为造就地上的教会,且只一段时间,并非在教会的全部今世行程中;但在天上,这一切都要被取代,而天上正是爱的所在与元素。「先知讲道之能终必归于无有」——无论是预言将来的事(这是它最通常的意义),还是受感解经。「说方言之能终必停止」——就是不学而说多种语言的神奇能力。天上只有一种语言。在那完全平安之地,没有方言的混乱。*「知识也终必归于无有。」*这并不是说在上方完全的状态中,圣洁蒙福的灵魂就一无所知;与完全无知并存的福乐,是极可怜的福乐。使徒显然是指神奇的恩赐,因此是指寻常途径之外所得的知识(参 林前14:6),即超自然启示的奥秘知识。这样的知识要归于无有。也有人解为指藉教导而得、传授而学的寻常知识。这种求知的方式要归于无有,尽管知识本身一经获得便不致失去。但使徒在此显然是把爱心的恩典与超自然的恩赐相对比。爱心更宝贵,因为它更长久;当那些恩赐不再之时,它仍存留;它要进入天上,而那些恩赐在那里无位可居,因为无用武之地——尽管从某种意义说,甚至我们寻常的知识也可说在天上停止,因为那时它要被大大提升。烛光在烈日之中,便完全被遮蔽了。
(二)他暗示这些恩赐只合于不完全的状态:「我们现在所知道的有限,先知所讲的也有限」(林前13:9)。我们最好的知识与最大的才干,如今都如我们的处境一样狭窄而短暂。即便是他们受感而得的知识,也只是部分。关于 神、关于未见世界的事,使徒与受感之人所听见的又是何其少!何况别人远不及他们!但这些恩赐原是为教会目前不完全的状态而设的,本身虽有价值,却不能与爱心相比,因为它们要随教会的不完全而消失——不,远在那以前就消失;而爱心却要存到永远。
(三)他借此指出教会将来在天上的光景,远胜于今世所能有的。一个完全的状态已在望中(林前13:10):「等那完全的来到,这有限的必归于无有了。」目的一旦达到,手段自然就被废去。在来世用不着方言、预言和受感的知识,因为那时教会要在知识与圣洁上都处于完全的状态。那时 神要被清楚认识,并且是凭直觉而认识,尽得荣耀之心所能容许的完全而认识;不像如今这样凭短暂的一瞥与零碎的片段。这两种状态的不同,在此以两点指出:(1)现今的状态是孩童时期,将来的是成人时期:「我作孩子的时候,话语像孩子(有人以为指说方言),心思像孩子」——ephronoun——sapiebam(即「我说预言,我以如此特别的方式受教于天国的奥秘,这正显明我尚未脱离孩童状态」);「意念像孩子」——elogizomen——「既成了人,就把孩子的事丢弃了。」地上与天上的分别正是如此。孩童与成人相比,观念何等狭隘,对事物的概念何等模糊不清!而当理性成熟之时,人何等自然地轻看并抛弃幼时的思想——把它丢弃、拒绝、视为无有!我们到了天上,对今世所最看重的恩赐与所得,也要如此看待。当我们在基督里长大成人,就要轻看我们以这些事自夸的孩童愚妄。(2)如今万事都模糊不清,与将来相比:「我们如今仿佛对着镜子观看,模糊不清」——en ainigmati,如谜语一般——「到那时,就要面对面了。我如今所知道的有限;到那时就全知道,如同主知道我一样。」如今我们只能远远辨认事物,如同从望远镜里看,且蒙在云雾之中;但将来所要认识的事就近在眼前,向我们眼前敞开;我们的知识也要脱离一切模糊与错误。 神要被面对面看见;我们要全知道,如同主知道我一样;不是同样完全,却在某种意义上以同样的方式认识。我们之被他认识,是单凭察看;他转眼看我们,便看透寻察我们全人。那时我们要定睛看他,「必得见他的真体」(约壹3:2)。我们必知道我们如何被知道,进入 神爱心与恩典的一切奥秘。何等荣耀的改变!从黑暗到光明,从云雾到我们救主面上的清晰日影,并在 神自己的光中得以见光(诗36:9)!请注意:唯有天上的光,才能除去 神脸上的云雾与黑暗。我们在今世充其量不过是微光;在那里却是完全而永恒的白昼。
(四)为总结爱心的尊贵,他不仅把爱心置于恩赐之上,也置于别的恩典之上——就是信心与盼望之上(林前13:13):「如今常存的有信,有望,有爱这三样;其中最大的是爱。」真实的恩典远胜于任何属灵恩赐。而信、望、爱是三大首要恩典,其中爱为首,因为它是另外两者所要达致的目的,而那两者不过是手段。这是属神的性情,是灵魂的福乐,或说是它以 神为满足的安息,并对众圣徒圣洁的喜悦。它又是永恒的作为,当信心与盼望都不再之时,它仍存留。信心专注于属天的启示,并加以赞同;盼望专注于将来的福乐,并加以等候;在天上,信心要被看见所吞灭,盼望要被享受所吞灭。当我们看见并享受之时,便无需信、也无需望。但爱专注于属天的完全本身,专注于受造物身上属天的形像,以及我们与 神并与他们彼此的关系。这一切在另一个世界要发出最荣耀的光辉,在那里爱要得以完全;在那里我们要完全爱 神,因为他要永远显为可爱,我们的心要因看见他而点燃,发出永不止息的敬虔之火。在那里我们也要完全彼此相爱,当众圣徒都在那里相聚,那里只有圣徒,且是得以完全的圣徒。何等有福的状态!何等远超地上最美的光景!可亲可悦的爱心的恩典!当它胜过一切恩典、又是它们的永恒成全之时,它何等远超最有价值的恩赐!当信心与盼望都止息之时,真实的爱心要永远以最亮的光焰燃烧。请注意:心中最充满这属神原则、燃烧着最热切爱心的人,最接近天上的状态与完全。它是 神最可靠的后裔,带着他最美好的印记。因为「 神就是爱」(约壹4:8、16)。而在 神可被看见他的本相、可被面对面看见之处,爱心就在其最高之处——在那里,且唯独在那里,它才得以完全。
英文原文
Charity Commended (57 AD)
⁸ Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
⁹ For we know in part, and we prophesy in part.
¹⁰ But when that which is perfect is come, then that which is in part shall be done away.
¹¹ When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
¹² For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
¹³ And now abideth faith, hope, charity, these three; but the greatest of these is charity.
Here the apostle goes on to commend charity, and show how much it is preferable to the gifts on which the Corinthians were so apt to pride themselves, to the utter neglect, and almost extinction, of charity. This he makes out,
I. From its longer continuance and duration: Charity never faileth. It is a permanent and perpetual grace, lasting as eternity; whereas the extraordinary gifts on which the Corinthians valued themselves were of short continuance. They were only to edify the church on earth, and that but for a time, not during its whole continuance in this world; but in heaven would be all superseded, which yet is the very seat and element of love. Prophecy must fail, that is, either the prediction of things to come (which is its most common sense) or the interpretation of scripture by immediate inspiration. Tongues will cease, that is, the miraculous power of speaking languages without learning them. There will be but one language in heaven. There is no confusion of tongues in the region of perfect tranquility. And knowledge will vanish away. Not that, in the perfect state above, holy and happy souls shall be unknowing, ignorant: it is a very poor happiness that can consist with utter ignorance. The apostle is plainly speaking of miraculous gifts, and therefore of knowledge to be had out of the common way (see 1Co 14:6), a knowledge of mysteries supernaturally communicated. Such knowledge was to vanish away. Some indeed understand it of common knowledge acquired by instruction, taught and learnt. This way of knowing is to vanish away, though the knowledge itself, once acquired, will not be lost. But it is plain that the apostle is here setting the grace of charity in opposition to supernatural gifts. And it is more valuable, because more durable; it shall last, when they shall be no more; it shall enter into heaven, where they will have no place, because they will be of no use, though, in a sense, even our common knowledge may be said to cease in heaven, by reason of the improvement that will then be made in it. The light of a candle is perfectly obscured by the sun shining in its strength.
II. He hints that these gifts are adapted only to a state of imperfection: We know in part, and we prophesy in part, 1Co 13:9. Our best knowledge and our greatest abilities are at present like our condition, narrow and temporary. Even the knowledge they had by inspiration was but in part. How little a portion of God, and the unseen world, was heard even by apostles and inspired men! How much short do others come of them! But these gifts were fitted to the present imperfect state of the church, valuable in themselves, but not to be compared with charity, because they were to vanish with the imperfections of the church, nay, and long before, whereas charity was to last for ever.
III. He takes occasion hence to show how much better it will be with the church hereafter than it can be here. A state of perfection is in view (1Co 13:10): When that which is perfect shall come, then that which is in part shall be done away. When the end is once attained, the means will of course be abolished. There will be no need of tongues, and prophecy, and inspired knowledge, in a future life, because then the church will be in a state of perfection, complete both in knowledge and holiness. God will be known then clearly, and in a manner by intuition, and as perfectly as the capacity of glorified minds will allow; not by such transient glimpses, and little portions, as here. The difference between these two states is here pointed at in two particulars: 1. The present state is a state of childhood, the future that of manhood: When I was a child, I spoke as a child (that is, as some think, spoke with tongues), I understood as a child; ephronoun—sapiebam (that is, "I prophesied, I was taught the mysteries of the kingdom of heaven, in such an extraordinary way as manifested I was not out of my childish state"), I thought, or reasoned, elogizomen, as a child; but, when I became a man, I put away childish things. Such is the difference between earth and heaven. What narrow views, what confused and indistinct notions of things, have children, in comparison of grown men! And how naturally do men, when reason is ripened and matured, despise and relinquish their infant thoughts, put them away, reject them, esteem as nothing! Thus shall we think of our most valued gifts and acquisitions in this world, when we come to heaven. We shall despise our childish folly, in priding ourselves in such things when we are grown up to men in Christ. 2. Things are all dark and confused now, in comparison of what they will be hereafter: Now we see through a glass darkly (en ainigmati, in a riddle), then face to face; now we know in part, but then we shall know as we are known. Now we can only discern things at a great distance, as through a telescope, and that involved in clouds and obscurity; but hereafter the things to be known will be near and obvious, open to our eyes; and our knowledge will be free from all obscurity and error. God is to be seen face to face; and we are to know him as we are known by him; not indeed as perfectly, but in some sense in the same manner. We are known to him by mere inspection; he turns his eye towards us, and sees and searches us throughout. We shall then fix our eye on him, and see him as he is, 1Jo 3:2. We shall know how we are known, enter into all the mysteries of divine love and grace. O glorious change! To pass from darkness to light, from clouds to the clear sunshine of our Saviour's face, and in God's own light to see light! Ps 36:9. Note, It is the light of heaven only that will remove all clouds and darkness from the face of God. It is at best but twilight while we are in this world; there it will be perfect and eternal day.
IV. To sum up the excellences of charity, he prefers it not only to gifts, but to other graces, to faith and hope (1Co 13:13): And now abide faith, hope, and charity; but the greatest of these is charity. True grace is much more excellent than any spiritual gifts whatever. And faith, hope, and love, are the three principal graces, of which charity is the chief, being the end to which the other two are but means. This is the divine nature, the soul's felicity, or its complacential rest in God, and holy delight in all his saints. And it is everlasting work, when faith and hope shall be no more. Faith fixes on the divine revelation, and assents to that: hope fastens on future felicity, and waits for that: and in heaven faith well be swallowed up in vision, and hope in fruition. There is no room to believe and hope, when we see and enjoy. But love fastens on the divine perfections themselves, and the divine image on the creatures, and our mutual relation both to God and them. These will all shine forth in the most glorious splendours in another world, and there will love be made perfect; there we shall perfectly love God, because he will appear amiable for ever, and our hearts will kindle at the sight, and glow with perpetual devotion. And there shall we perfectly love one another, when all the saints meet there, when none but saints are there, and saints made perfect. O blessed state! How much surpassing the best below! O amiable and excellent grace of charity! How much does it exceed the most valuable gift, when it outshines every grace, and is the everlasting consummation of them! When faith and hope are at an end, true charity will burn for ever with the brightest flame. Note, Those border most upon the heavenly state and perfection whose hearts are fullest of this divine principle, and burn with the most fervent charity. It is the surest offspring of God, and bears his fairest impression. For God is love, 1Jo 4:8,16. And where God is to be seen as he is, and face to face, there charity is in its greatest height—there, and there only, will it be perfected.
在本章中，使徒继续更具体地说明他刚才所论及的那条「更妙的道」究竟是什么。他从以下几方面加以推荐：一、藉着说明其必要性与重要性（林前13:1-3）；二、藉着描述其特性与果子（林前13:4-7）；三、藉着说明它因着长存不衰，而在各种恩赐与其他恩典尽都归于无有、不再有用之时，仍远远胜过这一切（林前13:8-13）。