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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.
1-3
On Spiritual Gifts (57 AD)
繁體中文
論屬靈恩賜（主後五十七年）
¹ 我若能說萬人的方言，並天使的話語，卻沒有愛，我就成了鳴的鑼、響的鈸一般。
² 我若有先知講道之能，也明白各樣的奧祕、各樣的知識；而且有全備的信，叫我能夠移山，卻沒有愛，我就算不得甚麼。
³ 我若將所有的賙濟窮人，又捨己身叫人焚燒，卻沒有愛，仍然與我無益。
使徒在此表明，他在前一章末了所說那「最妙的道」是指甚麼，即「愛」——或如通常別處所譯的 love——希臘文 agapē：不是我們尋常用法中所說的「慈惠」（多數人理解為施捨），而是其最豐盛、最廣泛意義上的愛——對神與對人真實的愛，一種對同道基督徒仁慈的心境，發自對神真誠而熱切的敬虔。這一切本分與順服的活潑原則，就是使徒所說那比一切恩賜更優越的「最妙的道」。不但如此，沒有這愛，最榮耀的恩賜也算不得甚麼——對我們毫無益處，在神眼中也毫無價值。他具體指出：1. 說方言的恩賜：「我若能說萬人的方言，並天使的話語，卻沒有愛，我就成了鳴的鑼、響的鈸一般」（林前十三1）。一個人若能說地上一切的語言，且說得最為恰當、優雅而流利，能像天使一樣說話，卻沒有愛，這一切不過是空洞的聲音，不過是不和諧而無用的響聲，既無益處也無悅人之处。若沒有聖潔的愛，縱然對屬神的事說得流利、說得精巧、說得有學問，也不能拯救自己、不能使別人得益。在神面前蒙悅納的，是有愛的心，而不是流利的舌。使徒首先指出這恩賜，因為哥林多人似乎最以此自傲，並因此輕看弟兄。2. 作先知講道，以及明白奧祕和一切知識。這若沒有愛，也算不得甚麼（林前十三2）。一個人對舊約的預言與預表有極清楚的理解，對基督教的教義有極精準的認識——甚至是受感而來，出於神靈無謬的指示與光照——若沒有愛，他便算不得甚麼；這一切對他毫無幫助。當注意：一個清晰而深沉的頭腦，若沒有仁慈而滿有愛的心，便毫無意義。神所看重的，不是偉大的知識，而是真實而衷心的敬虔與愛。3. 行神蹟的信，即神蹟的信，或人藉以行神蹟的信：「我若有全備的信，叫我能夠移山」（或對山說：「從這裏移到海中」，我的命令便得遵行，可十一23），「卻沒有愛，我就算不得甚麼」。最行奇事的神蹟之信——幾乎無事不能——若沒有愛，其本身也算不得甚麼。移山在世人看來是偉大的成就；但在神的帳上，一點點的愛比世上一切這類的信更有價值。那些奉基督的名行許多奇事的人，他卻要否認，並吩咐他們離開，稱他們為作惡的人（太七22-23）。拯救的信總與愛相連，但神蹟的信卻可能沒有愛。4. 愛的外在行動：「將所有的賙濟窮人」（林前十三3）。一個人即使把一切所有都這樣分施，若沒有愛，也與他無益。可能有慷慨揮霍的手，卻沒有寬大仁慈的心。施捨的外在行動可能出於極壞的原則。虛榮的炫耀，或對功勞的自負，可能使一個人這樣大量花費，而他對神、對人卻沒有真實的愛。我們向別人行善，若非行得好——即出於敬虔與愛的原則，出於對神的愛和對人的善意——便不能對自己有任何益處。當注意：我們若把愛從宗教中除去，最昂貴的事奉對我們也毫無益處。我們若把一切所有的都分給人，卻把心留著不給神，便無益處。5. 連受苦也算，甚至是極重的受苦：「我若捨己身叫人焚燒，卻沒有愛，仍然與我無益」（林前十三3）。我們即使為福音的信仰捨命，為維護其真理被火燒死，若沒有愛——除非我們是被真實敬虔神、真誠愛他的教會與子民、對人類存善意的心所激勵而受苦——這對我們也毫無幫助。外表的舉止可能十分可觀，而其不可見的原則卻極其敗壞。有人為求在人中之間得名聲而投身火中。這同一原則也可能使一些人剛強到為宗教捨命，卻從未衷心相信並接受它。然而若非感到宗教的能力，為宗教捨命也無益處；真實的愛正是宗教的心靈與精髓。我們若在心中感不到這神聖的熱力，即使為真理被燒成灰燼，也毫無益處。當注意：最重的受苦、最昂貴的犧牲，若我們不愛弟兄，也不能向神推薦我們；我們即使捨己身被焚燒，也無益處。那些希望藉著焚燒別人、藉著謀殺、屠殺、折磨同道基督徒、或以任何傷害的方式對待他們來向神推介自己的人，是陷入了一條何等奇異的道路！「我的心哪，不要進入他們的機密之中」。我既不能盼望在自己沒有愛時藉捨己身被焚而向神推介自己，我便絕不盼望藉著焚燒或苦待別人——在完全違背一切愛的情況下——來如此行。
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)
繁體中文
愛的描述（主後五十七年）
⁴ 愛是恆久忍耐，又有恩慈；愛是不嫉妒；愛是不自誇，不張狂；
⁵ 不作害羞的事，不求自己的益處，不輕易發怒，不計算人的惡；
⁶ 不喜歡不義，只喜歡真理；
⁷ 凡事包容，凡事相信，凡事盼望，凡事忍耐。
使徒在這幾節中給我們一些愛的性質與功效，既是為描述它、也是為推薦它，使我們可以知道我們是否有這恩典，並且若沒有，便可以愛上如此極其可愛的事，並不歇息直到得著它。這是一項極美的恩典，屬於它的好性質多得無數。例如：
一、愛「是恆久忍耐」——希臘文 makrothymei。它能忍受惡待、傷害與挑釁，而心中不充滿怨恨、憤慨或報復。它使心思堅定，賜它駕馭怒氣的能力，並供應它能堅忍的耐心，這耐心寧可等候並期望弟兄的改正，也不因他的行為發作。它忍受所愛之人的許多輕慢與疏忽，並長久等候看這忍耐在他身上發生慈愛的果效。
二、愛「又有恩慈」——希臘文 chreusteuetai。它是良善的、慷慨的；它是溫文有禮、樂意助人的。「仁慈的法則在她口中」；她的心胸寬廣，她的手敞開。她隨時預備施恩、行善。她設法有用；不但抓住行善的機會，更去尋找機會。這是她普遍的特徵。她在傷害之下忍耐，又傾向並樂意在能力範圍內行一切善事。在這兩項總綱之下，這品格的一切細節都可以歸入。
三、愛抑制嫉妒：「不嫉妒」；不因別人的好處而憂愁；無論是他們的恩賜、他們的好品質、他們的尊榮或他們的產業，都不嫉妒。我們若愛鄰舍，便不但不嫉妒他的福利、不因之不高興，反而要與他同享、為之歡喜。他的福樂與成聖將增添我們的，而不會削弱或減少它。這是仁慈與善意的正當效果：嫉妒則是惡意的結果。我們所祝願得好處的人，他們的興盛決不能使我們憂愁；那決心向眾人行善的心思，決不能向任何人懷惡意。
四、愛征服驕傲與虛榮：「不自誇，不張狂」——不因自負而膨脹，不因所得而自高，也不將不屬於自己的尊榮、權柄或尊敬歸於自己。它不傲慢，不輕視別人，不踐踏別人，不以輕蔑與藐視對待別人。那些被真實弟兄之愛的原則所激動的人，「恭敬人，要彼此推讓」（羅十二10）。他們「凡事不可結黨，不可貪圖虛浮的榮耀；只要存心謙卑，各人看別人比自己強」（腓二3）。真實的愛使我們看重弟兄、提高我們對他們的評價；這也要限制我們對自己的評價，並防止自負與傲慢的腫脹。這些壞品質絕不能從對弟兄的溫柔關切、或廣博的善意中生長出來。中文譯本所譯的「自誇」，原文也有其他含義；據我所知，其確切意思尚未定準；但無論在哪一種含義上，真實的愛都與之對立。敘利亞譯本作 non tumultuatur——「不引起騷動」與擾亂。愛平息怒氣，而非激起怒氣。另有譯本作 Non perperam et perversè agit——「不以詭詐對待人」，不設法網羅他們，也不以無謂的糾纏與應對煩擾他們。它不執拗，不頑梗難馴，不易橫蠻反駁。有人理解為指虛偽與諂媚——以美言巧語待人，卻不顧真理、也無行善之意。愛厭惡這樣的虛偽與諂媚。通常沒有甚麼比這更有害，也沒有甚麼更易阻礙真實的愛與善意的目的。
五、愛謹慎不越過端莊的界限：希臘文 ouk aschēmonei——「不作害羞的事」；不作不體面的事，不作在人普遍評價中卑鄙或可恥的事。它不作不合時地、不合宜的事；卻照人的身分與我們自己的身分對待一切人——對上位者以敬畏與尊重，對下位者以仁慈與俯就，對一切人以禮貌與善意。它不破壞秩序、混亂等級、把一切人拉平；卻要維持神在人中間所設的分別，在自己的崗位上端莊行事，專注自己的事，而不擅自修改、批評或輕視別人的行為。愛不作與自己不相稱的事。
六、愛是自私的徹底仇敵：「不求自己的益處」——不過度貪求、也不尋求自己的稱讚、尊榮、利益或快樂。誠然，自愛在某種程度上是一切人天生的，進入了他們的構造之中。而我們救主把合理的自愛，作為我們對別人之愛的尺度，即此處所描述的愛：「要愛鄰舍如同自己」。使徒不是說愛廢除了一切對自己的關切；他不是說有愛心的人永不能要求自己的權利，而是完全忽略自己和自己的一切利益。愛若如此行，便要連根拔起那栽植於我們天性中的原則。但愛絕不尋求自己的益處以至於傷害別人、或忽略別人。它常為別人的緣故忽略自己；把他們的福祉、滿足與利益置於自己之前；它總是把公眾——無論是公民社會或教會——的福祉置於自己的私益之前。它不會以公眾的代價與損失來推進、抬高、富足或滿足自己。
七、愛調和並約束情感。希臘文 ou paroxynetai——「不輕易發怒」。它糾正性情的尖銳，使心思甘甜柔和，以至不輕易懷強烈的激情，也不長久持續。心中若保持愛的火，怒火的火焰便不易點燃，也不易持續燃燒。愛總不無緣無故地發怒，並要竭力把情感限制在正當的界限之內，使其在程度上或時間上都不越過公平的尺度。怒氣不能安息在愛所掌權的胸懷中。對我們所愛的人很難發怒，卻很容易放下怨恨而和好。
八、愛「不計算人的惡」。它不懷惡意，也不放縱報復：有人如此理解。它不輕易發怒、也不長久發怒；它從不懷惡意、也不傾向報復；它不猜疑別人的惡——希臘文 ou logizetai to kakon——「不推理出惡」，不藉推論與暗示把罪加在他們身上，當這類事沒有明明顯露之時。真實的愛不易嫉妒、不易猜疑；它要隱藏顯露的過失，為其蓋上面紗，而不是去獵取、挖掘那些隱藏遮蓋的事：它總不沒有證據就放縱猜疑，卻寧可傾向於遮掩、並不信對它所愛之人的不利證據。它幾乎不肯對別人懷壞意見，當證據無法抗拒之時，也是帶著遺憾與勉強去作；因此它總不輕易猜疑惡事，也不憑外表把自己推理到壞意見之中，也不毫無根據地放縱猜疑。它不作事情的最壞解釋，卻盡力把沒有好外表的境況作最好的解釋。
九、它的喜樂與快樂的對象在此被暗示：1. 從消極方面：「不喜歡不義」。它不以加害或傷害任何人為樂。它沒有極清楚的證據便不對任何人懷惡意。它不向任何人懷惡意，更不會傷害或虧負任何人，更少會以此為樂，以行害與作惡為樂。它也不因別人的過失與失敗而歡喜，不因驕傲或惡意而以之誇勝——因為這會彰顯自己的優點或滿足自己的惡意。別人的罪乃是有愛心之人的憂傷，而不是它的戲耍或快樂；這些罪要觸動他的痛處，激動他一切的憐憫，卻不能給他任何娛樂。以同類受造之物的痛苦為樂，乃是惡意的極點。而陷入罪中，豈不是所能臨到一個人的最大災禍嗎？基督徒的愛竟因這樣的墮落而歡喜，這是何等不一致！2. 從積極方面：「只喜歡真理」——為福音的順利而喜樂（在新約中「真理」常作為強調之語指福音）；並因見人被福音模成福音的性情、成為善人而歡喜。它不以他們的罪為樂，卻因見他們行得好、顯出正直與誠實而大大歡喜。它因見真理與公平在人中間得勝、無辜得著昭雪、互信得以建立、並見敬虔與真實宗教興旺而大得滿足。
十、愛「凡事包容，凡事忍耐」——希臘文 panta stegei, panta hypomenei。有人把前者讀作「凡事遮蓋」。原文也有此意。「愛能遮掩許多的罪」（彼前四8）。它在與本分一致的範圍內，盡量為罪蓋上面紗。它不旨在張揚或公佈弟兄的過失，直到本分明明要求之時。唯有需要才能從有愛心的心中擠出這事。這樣的人雖可以私下告訴弟兄他的過失，卻極不願意把過失公開而使他蒙羞。我們對待自己的過失正是如此；愛也當教導我們如此對待別人的過失——不把它們公佈使人羞辱受責，而是盡量長久地遮蓋它們、不引人注目，並對神、對別人忠心。或者，「凡事包容」——就是寬恕並忍受傷害，不放縱怒氣、也不懷報復之心，在挑釁之下忍耐，並且長久忍耐；panta hypomenei——「凡事忍耐」——雖大受震撼、深受重壓，仍堅定支撐；忍受各樣的傷害與惡待，並在其中支撐——如咒詛、頑抗、毀謗、監禁、放逐、捆鎖、酷刑、甚至死亡本身——為那傷害者與別人的緣故；並在這堅定中堅忍。當注意：熱切的愛能給人心何等的剛強與堅定！愛人的人為他所愛的並為他的緣故，有甚麼不能忍受！他能忍受多少輕慢與傷害！他要冒多少危險、克服多少艱難！
十一、愛對別人存著好的相信與盼望：「凡事相信，凡事盼望」。誠然，愛決不廢除審慎，也不會出於單純與愚笨而「輕信一切的話」（箴十四15）。智慧可與愛同居，愛也可謹慎。但它傾向於對一切人相信好的，在沒有相反表象之時對他們存好的意見；不，即使有一些幽暗的表象，只要惡的證據不清楚，它也傾向於相信好的。一切的愛都滿有寬厚，傾向於把每件事往好處想，給它最佳的表面；只要在合理範圍內，它就判斷好、相信好，並寧可把信心延伸到表象之外以支持善意見；但它極不情願進入壞意見，並盡力公平誠實地抵擋它。當它不顧傾向而不能對別人相信好之時，它仍要盼望好，並只要有任何根據就繼續盼望。它不立刻斷定案件無望，而是祝願最壞的人改正，並極易盼望自己所祝願的。基督徒的愛是何等善良、何等可親的事物！一顆被這樣的善意所浸透、並在其整個構造中散發這樣善意的心思，是何等可愛！心中燃著這屬天之火、口中流出這火、並把其溫暖散發給一切與他來往之人的那人有福了！基督徒若更多被這神聖的原則所激動所推動，並更多尊重其賜福之作者所極力強調的命令，基督教在世界眼中便會顯得何等可愛！「我賜給你們一條新命令，乃是叫你們彼此相愛；我怎樣愛你們，你們也要怎樣相愛」（約十三34）。「你們若有彼此相愛的心，眾人因此就認出你們是我的門徒了」（約十三35）。可稱頌的耶穌！你的門徒中能以這特徵被辨別出來的，是何等少啊！
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)
繁體中文
論愛的卓越（主後 57 年）
⁸ 愛是永不止息。先知講道之能終必歸於無有；說方言之能終必停止；知識之能終必歸於無有。 ⁹ 我們現在所知道的有限，先知所講的也有限， ¹⁰ 等那完全的來到，這有限的必歸於無有了。 ¹¹ 我作孩子的時候，話語像孩子，心思像孩子，意念像孩子；既成了人，就把孩子的事丟棄了。 ¹² 我們如今彷彿對著鏡子觀看，模糊不清，到那時就要面對面了。我如今所知道的有限，到那時就全知道，如同主知道我一樣。 ¹³ 如今常存的有信，有望，有愛這三樣，其中最大的是愛。
在此使徒繼續稱讚愛，並說明愛遠勝於哥林多人所易引以為傲、卻幾乎因此忽略甚至熄滅了愛的那些恩賜。他從以下幾方面來證明這一點：
一、從愛更長久的持續與存留：愛是永不止息。愛是一種永存長存的恩典，與永恆同壽；而哥林多人所看重的特殊恩賜卻是短暫的。它們不過是為在地上建立教會，而且只持續一段時間，並非貫穿教會在此世的整個歷程；但在天上，這一切都將被廢去，而天上正是愛的居所與元素。先知講道之能終必歸於無有，即無論是預言將來之事（這是其最常見的含義），或是藉即時啟示解明聖經。說方言之能終必停止，即不須學習便能說各種語言的神奇能力。在天上只有一種語言。在完全平安的境界中沒有方言的混亂。知識之能終必歸於無有。這並不是說，在那在上完全的境界中，聖潔蒙福的靈魂將一無所知、愚昧無識：能與全然無知並存的幸福，實在是極可憐的幸福。使徒明明是指著神奇的恩賜說的，因此是指尋常途徑之外所得的知識（參林前十四 6），即超自然賜予的奧秘知識。這樣的知識終必歸於無有。的確有人將此理解為藉教導傳授、學習而得的普通知識。這種認識方式終必歸於無有，雖然已經獲得的知識本身不會失喪。但使徒在此明明是將愛這恩典與超自然的恩賜相對比。愛更為寶貴，因為更為持久；它將長存，而它們將不復存在；它將進入天堂，而它們在那裡毫無地位，因為毫無用處——儘管從某種意義上說，甚至我們普通的知識也可說是在天上止息了，因那時它將被大大增進。蠟燭的光在烈日當空時便完全被掩蓋了。
二、他暗示這些恩賜只適合不完全的狀態：我們現在所知道的有限，我們先知所講的也有限（林前十三 9）。我們最好的知識與最大的才能，目前與我們的處境一樣，都是狹窄而暫時的。連他們藉啟示所得的知識也不過是部分的。即使使徒與受默示的人，對神與未見之世界所聽聞的又是何等少！別人與他們相比又相差何等遠！但這些恩賜是為適應教會現今不完全的狀態而賜的，本身固然寶貴，卻不能與愛相比，因為它們將隨教會的不完全而廢去——其實遠在那之前就廢去了——而愛卻要存到永遠。
三、他藉此說明教會將來的景況將何等美好，遠超現今所能達到的。一個完全的境界已在望（林前十三 10）：*等那完全的來到，這有限的必歸於無有了。*目的既已達到，手段自然隨之廢除。在來生將不再需要方言、預言與默示的知識，因為那時教會將處於完全的狀態，在知識與聖潔上都完全。神那時要被清楚地認識，並且是憑直覺認識，其完全的程度為得榮耀之心思所能容納；不像這裡僅憑轉瞬即逝的瞥見與零碎的片段。這兩種狀態的區別在此從兩方面指出：1. 現今的狀態是童年，將來的是成年：我作孩子的時候，話語像孩子（有人理解為「我說方言」），心思像孩子——原文 ephronoun、拉丁文 sapiebam（即「我說預言，我以如此特殊的方式受教於天國的奧秘，正顯明我尚未脫離童年狀態」），意念——或作推論，原文 elogizomen——像孩子；既成了人，就把孩子的事丟棄了。今生與來生的分別正是如此。孩童相比成年人，其見解何等狹窄，觀念何等模糊不清！而當理智成熟之後，人多麼自然地輕看並丟棄幼年的思想——把它們放在一邊、加以拒絕、視為無有！我們到了天堂，對今生最看重的恩賜與所得也必如此看法。當我們在基督裡長大成人之際，必將輕看自己曾因這些事而自傲的幼稚愚昧。2. 現今萬事都是黑暗模糊的，與將來的情形相比更是如此：我們如今彷彿對著鏡子觀看，模糊不清（原文 en ainigmati，即「在謎語中」），到那時就要面對面了；我如今所知道的有限，到那時就全知道，如同主知道我一樣。如今我們只能從遠處辨認事物，如同隔著望遠鏡，並且還籠罩在雲霧朦朧之中；但到那時，所要認識的事物將近在眼前、向我們的眼目敞開；我們的知識將脫盡一切朦朧與錯謬。神要被面對面地看見；我們也要如被他認識那樣認識他；不是完全同樣的程度，卻在某種意義上以同樣的方式。我們被他認識只憑他一看；他轉眼看我們，便洞悉、鑒察我們全人。我們那時也要定睛看他，並且要看見他本來的真體（約壹三 2）。我們將知道自己是怎樣被認識的，並要進入神聖愛與恩典的一切奧秘之中。何等榮耀的改變！從黑暗進入光明，從雲霧進入我們救主容面的清明日光，並在神自己的光中得以見光！（詩三十六 9）。當注意：唯有天上的光才能從神面上除去一切雲霧與黑暗。我們在今世不過是黃昏微光；在那裡卻是永恆的完全白晝。
四、為總結愛的諸般卓越，他不僅將愛置於恩賜之上，更置於其他恩典——信與望——之上（林前十三 13）：*如今常存的有信、望、愛這三樣，其中最大的是愛。*真實的恩典遠比任何屬靈恩賝更為卓越。而信、望、愛是三樣主要的恩典，其中愛居首，因為愛是目的，其餘兩樣不過是達到此目的的手段。這就是神的性情，是靈魂的福樂，或說靈魂在神裡面愜意的安息，以及對他一切聖徒的聖潔喜樂。並且當信與望不復存在之時，愛仍是永遠的工作。信抓住神的啟示，並對此加以信服：望繫於將來的福樂，並等候那福樂；到了天堂，信將被看見所吞滅，望將被享受所吞滅。當我們已經看見並享受之時，便再無相信與盼望的餘地。但愛繫於神本性的完全，以及受造物身上神的形像，並我們與神、與他們彼此的關係。這一切在另一個世界裡都要彰顯出最榮耀的光輝，愛也將在那裡得以完全；我們在那裡要完全愛神，因為他將永遠顯為可愛，我們的心一見他就要燃起，並燃起永不止息的虔敬。我們在那裡也要彼此完全相愛，當所有聖徒都聚集在那裡，當那裡只有聖徒，並且是得以完全的聖徒之時。何等有福的境界！遠勝今世一切最美的福分！何等可親可慕的愛之恩典！它既勝過一切恩典、又為諸恩典永遠的成全，便遠超最有價值的恩賜！當信與望終結之時，真實的愛仍要以其最明亮的光輝燃燒到永遠。當注意：心中最充滿這神聖原則、燃起最熱切之愛的人，最接近屬天的境界與完全。愛是神最確實的後裔，帶著他最美好的形象。因為神就是愛（約壹四 8、16）。而在神可以按他的本體被看見、面對面被看見之處，愛也就達到其最高峰——在那裡、也唯獨在那裡，愛才得以完全。
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，使徒繼續更詳細地說明他剛才所提到的那條「最妙的道」。他以三方面推薦它：一、藉著顯明它的必要性和重要性（林前十三1-3）。二、藉著描述它的特性和果子（林前十三4-7）。三、藉著顯明它因著持久長存——當其他恩賜都不復存在、再無用處之時它仍長存——而如何遠勝於最好的恩賜和別的恩典（林前十三8-13）。