And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing.

“For he was the first to import into Rome from Asia this kind of heretical pravity, a man in other respects of restless disposition, and above all inflated with the pride of confessorship simply and solely because he had to bear for a short time the annoyance of a prison; on which occasion, even "if he had given his body to be burned, it would have profiled him nothing," not having the love of God, whose very gifts he has resisted and destroyed.”

“Even if such men were slain in confession of the Name, that stain is not even washed away by blood: the inexpiable and grave fault of discord is not even purged by suffering. He cannot be a martyr who is not in the Church; he cannot attain unto the kingdom who forsakes that which shall reign there. Christ gave us peace; He bade us be in agreement, and of one mind. He charged the bonds of love and charity to be kept uncorrupted and inviolate; he cannot show himself a martyr who has not maintained brotherly love. Paul the apostle teaches this, and testifies, saying, "And though I have faith, so that I can remove mountains, and have not charity, I am nothing. And though I give all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity is magnanimous; charity is kind; charity envieth not; charity acteth not vainly, is not puffed up, is not easily provoked, thinketh no evil; loveth all things, believeth all things, hopeth all things, endureth all things Charity never falleth." "Charity," says he, "never faileth." For she will ever be in the kingdom, she will endure for ever in the unity of a brotherhood linked to herself. Discord cannot attain to the kingdom of heaven; to the rewards of Christ, who said, "This is my commandment that ye love one another even as I have loved you: " he cannot attain who has violated the love of Christ b faithless dissension. He who has not charity has not God. The word of the blessed Apostle John is: "God," saith he, "is love; and he that dwelleth in love dwelleth in God, and God dwelleth in him." They cannot dwell with God who would not be of one mind in God's Church. Although they burn, given up to flames and fires, or lay down their lives, thrown to the wild beasts, that will not be the crown of faith, but the punishment of perfidy; nor will it be the glorious ending of religious valour, but the destruction of despair. Such a one may be slain; crowned he cannot be. He professes himself to be a Christian in such a way as the devil often feigns himself to be Christ, as the Lord Himself forewarns us, and says, "Many shall come in my name, saying, I am Christ, and shall deceive many." As he is not Christ, although he deceives in respect of the name; so neither can he appear as a Christian who does not abide in the truth of His Gospel and of faith.”

“"And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing." Wonderful amplification! For even these things too he states with another addition: in that he said not, "if I give to the poor the half of my goods," or "two or three parts," but, "though I give all my goods." And he said not, "give," but, "distribute in morsels," so that to the expense may be added the administering also with all care. But not even yet have I pointed out the whole of the excellency, until I bring forward the testimonies of Christ which were spoken concerning almsgiving and death. What then are His testimonies? To the rich man He saith, "If thou wouldest be perfect, sell what thou hast and give to the poor, and come, follow me." And discoursing likewise of love to one's neighbor, He saith, "Greater love hath no man than this, that a man may lay down his life for his friends." Whence it is evident, that even before God this is greatest of all. But, "I declare," said Paul, "that even if we should lay down life for God's sake, and not merely lay it down, but so as even to be burned, (for this is the meaning of, "if I give my body to be burned,") we shall have no great advantage if we love not our neighbor." Well then, the saying that the gifts are of no great profit without charity is no marvel: since our gifts are a secondary consideration to our way of life. At any rate, many have displayed gifts, and yet on becoming vicious have been punished: as those who "prophesied in His name, and cast out many demons, and wrought many mighty works;" as Judas the traitor: while others, exhibiting as believers a pure life, have needed nothing else in order to their salvation. Wherefore, that the gifts should, as I said, require this, is no marvel: but that an exact life even should avail nothing without it, this is what Christ appears to adjudge. His great rewards to both these, I mean to the giving up our possessions, and to the perils of martyrdom. For both to the rich man He saith, as I before observed, "If thou wilt be perfect, sell thy goods, and give to the poor, and come, follow me:" and discoursing with the disciples, of martyrdom He saith, "Whosoever shall lose his life for My sake, shall find it;" and, "Whosoever shall confess Me before men, him will I also confess before My Father which is in heaven." For great indeed is the labor of this achievement, and well nigh surpassing nature itself, and this is well known to such as have had these crowns vouchsafed to them. For no language can set it before us: so noble a soul doth the deed belong to and so exceedingly wonderful is it. But nevertheless, this so wonderful thing Paul said was of no great profit without love, even though it have the giving up of one's goods joined with it. Wherefore then hath he thus spoken? This will I now endeavor to explain, first having enquired of this, How is it possible that one who gives all his goods to feed the poor can be wanting in love? I grant, indeed, he that is ready to be burned and hath the gifts, may perhaps possibly not have love: but he who not only gives his goods, but even distributes them in morsels; how hath not he love? What then are we to say? Either that he supposed an unreal case as real; which kind of thing he is ever wont to do, when he intends to set before us something in excess; as when writing to the Galatians he saith, "If we or an angel from heaven preach any other gospel unto you than that ye receive let him be accursed." And yet neither was himself nor an angel about to do so; but to signify that he meant to carry the matter as far as possible, he set down even that which could never by any means happen. And again, when he writes to the Romans, and saith, "Neither angels, nor principalities, nor powers, shall be able to separate us from the love of God;" for neither was this about to be done by any angels: but here too he supposes a thing which was not; as indeed also in what comes next, saying, "nor any other creature," whereas there is no other creature, for he had comprehended the whole creation, having spoken of all things both above and below. Nevertheless here also he mentions that which was not, by way of hypothesis, so as to show his exceeding desire. Now the same thing he doth here also, saying, "If a man give all, and have not love, it profits him nothing." Either then we may say this, or that his meaning is for those who give to be also joined closely to those who retire, and not merely to give without sympathy, but in pity and condescension, bowing down and grieving with the needy. For therefore also hath almsgiving been enacted by God: since God might have nourished the poor as well without this, but that he might bind us together unto charity and that we might be thoroughly fervent toward each other, he commanded them to be nourished by us. Therefore one saith in another place also; "a good word is better than a gift;" and, "behold, a word is beyond a good gift." And He Himself saith, "I will have mercy, and not sacrifice." For since it is usual, both for men to love those who are benefited by them, and for those who receive benefits to be more kindly affected towards their benefactors; he made this law, constituting it a bond of friendship.”

“I have heard that you say that the Apostle Paul intimated the lawfulness of suicide, when he said, "Though I give my body to be burned," supposing that because he was there enumerating all the good things which are of no avail without charity, such as the tongues of men and of angels, and all mysteries, and all knowledge, and all prophecy, and the distribution of one's goods to the poor, he intended to include among these good things the act of bringing death upon oneself. But observe carefully and learn in what sense Scripture says that any man may give his body to be burned. Certainly not that any man may throw himself into the fire when he is harassed by a pursuing enemy, but that, when he is compelled to choose between doing wrong and suffering wrong, he should refuse to do wrong rather than to suffer wrong, and so give his body into the power of the executioner, as those three men did who were being compelled to worship the golden image, while he who was compelling them threatened them with the burning fiery furnace if they did not obey. They refused to worship the image: they did not cast themselves into the fire, and yet of them it is written that they "yielded their bodies, that they might not serve nor worship any god except their own God." This is the sense in which the apostle said, "If I give my body to be burned." Mark also what follows: "If I have not charity, it profiteth me nothing." To that charity you are called; by that charity you are prevented from perishing: and yet you think, forsooth, that to throw yourself headlong to destruction, by your own act, will profit you in some measure, although, even if you suffered death at the hands of another, while you remain an enemy to charity it would profit you nothing.”

“Aquinas assigned the distinction of graces freely given, and of the ministries in which the members of the Church are distinguished; here he treats of charity, which inseparably accompanies the grace that makes one pleasing. And because he had promised them that he would show a more excellent way, he shows the preeminence of charity over the other gratuitous gifts. First as to necessity, namely that without charity the other gratuitous gifts do not suffice; second as to usefulness, namely that through charity all evils are avoided and all goods are done, at the place "charity is patient," etc.; third as to permanence, at the place "charity never fails," etc. Now the Apostle seems to reduce all the gratuitous gifts to three. For first he shows that the gift of tongues, which pertains to speech, avails nothing without charity; second, that those things which pertain to knowledge also do not avail, at the place "and if I have prophecy," etc.; third he shows the same about those things which pertain to action, at the place "and if I distribute to the food of the poor," etc. Now the gift of tongues was much desired among the Corinthians, as will be clear below in chapter XIV; and therefore, beginning from it, he says: I promised that I would show a more excellent way, and this is first evident in the gift of tongues, because "if I speak with the tongues of men," namely of all men, that is, if I have the gift of grace by which I could speak in the tongues of all men; and for greater abundance he adds "and of angels: but if I have not charity, I have become as sounding brass or a tinkling cymbal." He uses a fitting comparison. For the soul lives through charity, which lives to God, who is the life of the soul, according to that saying of Deut. XXX, 20: "he is your life." Hence also in I John III, 14 it is said: "we have been translated from death to life, because we love the brothers; he who does not love abides in death." Rightly, therefore, he compares speech lacking charity to the sound of a dead thing, namely of brass or a cymbal, which, although it renders a clear sound, is nevertheless not living but dead. So too the speech of a man lacking charity, however eloquent it may be, is nevertheless held as dead, because it does not profit toward the merit of eternal life. Now there is a difference between sounding brass and a tinkling cymbal, because brass, since it is flat, emits a simple sound from being struck; but a cymbal, since it is concave, multiplies the sound from a single strike, which pertains to tinkling. To brass, then, are compared those who pronounce the truth simply, but to a cymbal those who multiply and pronounce the truth, adding many arguments and similitudes, and drawing out very many conclusions, all of which, however, without charity are held as dead. Now it must be considered what are called the tongues of angels. For since the tongue is a bodily member, and the gift of tongues, which is sometimes called "tongue," pertains to its use, as will be clear below at XVI, neither seems to belong to angels, who do not have members. It can therefore be said that by "angels" are understood men having the office of angels, namely those who announce divine things to other men, according to that saying of Mal. II, 7: "the lips of the priest keep knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts." In this sense, then, it is said "if I speak with the tongues of men and of angels," that is, not only of lesser men but also of greater ones who teach others. It can also be understood of the incorporeal angels themselves, as it is said in Ps. CIII, 4: "who makes his angels spirits." And although they do not have a bodily tongue, nevertheless by likeness there can be called "tongue" in them the power by which they manifest to others what they have in mind. Now it must be known that in the cognition of the angelic mind there is something concerning which the higher angels do not speak to the lower, nor conversely, namely the divine essence itself, which all see immediately, God showing himself to all, according to that saying of Jer. XXXI, 34: "a man shall no longer teach his neighbor, and a man his brother, saying: know the Lord. For all shall know me, from the least even to the greatest of them." But there is something in the cognition of the angelic mind concerning which the higher speak to the lower, but not conversely. And of this sort are the mysteries of divine providence, of which the higher know more in God himself, since they see him more clearly than the lower. Hence the higher instruct or illumine the lower concerning such things, which can be called speech. But there is something in the cognition of the angelic mind concerning which the higher speak to the lower and conversely; and of this sort are the hidden things of hearts, which depend on free will, which are open to God alone, and to those whose they are, according to that saying above at II, 11: "the things that are of a man, no one knows except the spirit of the man that is in him." These come into the knowledge of another when the one whose they are makes them manifest, whether he be inferior or superior. Now such a manifestation occurs when a lower angel speaks to a higher, not through illumination, but through a certain mode of signification. For there is in each angel something that is naturally known by another angel. When, therefore, that which is naturally known is set forth as a sign of that which is unknown, the hidden thing is manifested. And such a manifestation is called speech, by likeness to men, who manifest the hidden things of their hearts to others through sensible voices, or through whatever other corporeal thing appearing outwardly. Hence also those things which are naturally known in angels, insofar as they are taken up for the manifestation of hidden things, are called signs or nods. And the power of manifesting one's own concept in this way is metaphorically named "tongue." Then, when he says "and if I have," etc., he shows the same concerning those things which pertain to knowledge. Now it must be noted that above he set forth four gratuitous gifts pertaining to knowledge, namely wisdom, knowledge, faith, and prophecy. He begins here, therefore, from prophecy, saying "and if I have prophecy," by which hidden things are divinely revealed, according to that saying of II Pet. I, 21: "for prophecy was not at any time brought by the will of man, but the holy men of God spoke, inspired by the Holy Spirit." Second, as to wisdom, he adds "and know all mysteries," that is, the hidden things of the divinity, which pertains to wisdom, according to that saying above at II, 7: "we speak the wisdom of God, hidden in mystery." Third, as to knowledge, he says "and all knowledge," whether humanly acquired, as the philosophers had it, or divinely infused, as the apostles had it. Wis. VII, 17: "he gave me the true knowledge of the things that are." Fourth, as to faith, he adds "and if I have all faith, so that I could move mountains." Now what he says, "all faith," can be explained as, that is, of all the articles; but it is fitting that "all" be explained as, that is, perfect faith, because of what is added: "so that I could move mountains." For it is said in Matt. XVII, 19: "if you have faith as a grain of mustard seed, you shall say to this mountain: move from here, and it shall move." And although the mustard seed is smallest in quantity, nevertheless it is not a small but a perfect faith that is understood to be compared to the mustard seed. For it is said in Matt. XXI, v. 21: "if you have faith, and do not hesitate, not only will you do what was done to the fig tree, but even if you say to this mountain: take yourself up and cast yourself into the sea, it shall be done." Faith, therefore, that does not hesitate, is compared to a mustard seed, which the more it is crushed, the more its strength is felt. But some object that although many saints had perfect faith, no one is read to have moved mountains; which indeed is resolved by what was said above at XII, 7: "to each is given the manifestation of the Spirit for usefulness." For miracles are wrought through the grace of the Holy Spirit in that manner, place, and time in which the usefulness of the Church is required. But the saints did much greater things than the moving of mountains, insofar as it was useful for the faithful, for instance by raising the dead, dividing the sea, and doing other such works. And this too they would have done, if necessity had been present. This can also be transferred to the expulsion of demons from human bodies, who are called mountains on account of pride. Jer. XIII, 16: "before your feet stumble upon the darkening mountains"; "behold, I am against you, O pestilent mountain, who corrupts the whole earth." Now the working of miracles is attributed to faith that does not hesitate, because faith rests upon omnipotence, through which miracles are wrought. If, I say, I shall have had all the aforesaid things pertaining to the perfection of the intellect, but shall not have had charity, by which the will is perfected, "I am nothing," namely according to the being of grace, concerning which it is said in Eph. II, 10: "we are his handiwork, created in Christ Jesus unto good works." Hence also against a certain one it is said in Ez. XXVII, 19: "you have been made nothing, and you shall not be forever." And this indeed happens on account of a lack of charity, through which a man makes good use of a perfect intellect. But without charity its use is not good. Hence also above at chapter VIII, 1 it is said, "knowledge puffs up, but charity builds up." Now it must be noted that the Apostle here speaks of wisdom and knowledge according as they pertain to the gifts of grace freely given, which can exist without charity. For according as they are counted among the seven gifts of the Holy Spirit, they are never had without charity. Hence also in Wis. I, 4 it is said: "wisdom will not enter into a malevolent soul." And in Wis. X, 10 it is said: "he gave him the knowledge of the saints." But concerning prophecy and faith it is manifest that they can be had without charity. But it must be noted here that firm faith, even without charity, works miracles. Hence, in Matt. VII, 22, to those saying: "have we not prophesied in your name, and done many mighty works?" it is said: "I never knew you." For the Holy Spirit works mighty works even through the wicked, just as he also speaks the truth through them. Then, when he says "and if I distribute," etc., he shows the same in those things which pertain to works, which consist in this, that a man do good things, according to that saying of Gal. VI, v. 9: "let us not fail in doing good"; and in this, that he patiently endure evils, according to that saying of Ps. XCI, 15 f.: "they shall be well patient, that they may announce." Now among the other good works, works of piety are commended more, according to that saying of I Tim. IV, 8: "piety is useful for all things." Concerning this work he designates four conditions. Of which the first is, that the work of piety not be gathered wholly into one, but be divided among many, according to that saying of Ps. CXI, 9: "he has dispersed, he has given to the poor." And this is designated when it is said "if I distribute." Second, that the work of piety be done to relieve necessity, not to serve superfluity, according to that saying of Is. LVIII, 7: "break your bread for the hungry," and this is designated when it is said "to the food of the poor." Third, that the work of piety be shown to those in need, according to that saying of Lk. XIV, 13: "when you make a feast, call the poor"; and this is designated when it is said "of the poor." Fourth, it pertains to perfection, that a man expend all his goods in works of piety, according to that saying of Matt. XIX, 21: "if you wish to be perfect, go, sell all that you have, and give to the poor"; and this is designated when it is said "all my goods." Now among the evils which one endures patiently, martyrdom is the most excellent. Hence it is said in Matt. V, 10: "blessed are they who suffer persecution for justice's sake." This too he commends in four ways. First indeed, because it is more praiseworthy that, when necessity is imminent, for instance for the defense of the faith, one offer oneself to suffering, than if one should suffer having been caught. And therefore he says "if I deliver up." Just as also of Christ it is said in Eph. V, 2: "he delivered himself up for us." Second, because the loss of the human body is more grievous than that of possessions, concerning which nevertheless certain ones are commended in Heb. X, 34: "you sustained the plundering of your goods with joy." And therefore he says "body." Is. L, 6: "I have given my body to those who struck me." Third, it is more praiseworthy that someone expose his own body to punishment, than the body of a son, or of any relative whatsoever, concerning which nevertheless a certain woman is commended in II Mac. VII, 20: "she seems worthy of remembrance beyond measure, and worthy of good memory, who, seeing her seven sons perishing within the space of one day, bore it with a good spirit." And therefore he says "my." Judges V, v. 9: "you who of your own will offered yourselves to danger for the Lord." Fourth, martyrdom is rendered more praiseworthy from the bitterness of the punishment, concerning which is added "so that I burn," as Lawrence did. Ecclus. L, 9: "like a fire shining forth, and like incense burning in the fire." If, I say, I shall have done the aforesaid works, so excellent as they are, but shall not have had charity, either because together with the aforesaid works there is present the will to sin mortally, or because they are done for the sake of empty glory, "it profits me nothing," namely as to the merit of eternal life, which is promised only to those who love God, according to that saying of Job XXXVI, 33: "he declares concerning it to his friend that it is his possession." And it must be noted that speech, which is the voice of an animate being, if it be without charity, he compares to something that does not exist; but works which are done on account of faith, if they be without charity, he says are fruitless. Wis. III, 11: "their hope is vain, and their labors without fruit."”

“And though I bestow all my goods The Greek verb signifies to put into the mouths of children or the sick bread, or food, in crumbs as cut up, as I have said (Rom. xii. 20); vol. 1. x 322 FIRST EPISTLE TO THE here, however, it denotes to expend all one’s substance for such a purpose. Though I give my body to be burned, and have not charity, it profiteth me nothing. You will say, Martyrdom, then, can be without grace and charity, with sin and damnation. Note firstly, as one can give alms, so one can hand over one’s body in different ways and from different motives, e.g., for one’s country, for one’s neighbour, for correction of the body, from vain glory, or again for the faith, for the love of Christ and of God — and then it is martyrdom. Secondly, martyrdom is an act springing from the virtue of fortitude, ordered often by charity ; still it can be ordered* not by charity, but by another virtue, as by religion or obedience ; e.g., if a man offer himself to martyrdom, that he may honour God or obey Him. These actions, however, flow from a general love of God. Thirdly, martyrdom, from whatever virtue springing, confers justifying grace, even the first, from the mere fact of its being wrought, as theologians teach ; and consequently it confers charity, nor can it be separated from it as from its end. I say, then, firstly, that the Apostle speaks in general terms of any hahding over of the body to be burned : Whether any one does it for his country, as Mucius Scsevola did, who, wishing to kill King Porsena when he was besieging Rome, made a mistake, and fell into the power of his enemies ; then, to show how little he shrank from death for his country, he burnt his hand, “ In order that you may know,” he said to Porsena, “ how vile is the body in the eyes of us who look for glory ; ” or whether he do it for empty fame, as Peregrinus did, who, to obtain for himself an immortal name, threw himself at the Olympic games on a pyre to be consumed, as Lucian, an eyewitness, testified; or whether any one commit himself to fire for the faith of Christ, while at the same time keeping hatred of his neighbour, or a desire to commit mortal sin : which martyrdom is material, not formal ; for it is then without charity and profiteth nothing, as D. Thomas, Anselm, and Theodoret say. Hence, I say secondly, that the Apostle also speaks of giving the body in material and formal martyrdom, but hypothetically, i.e., if MARTYRDOM WITHOUT CHARITY 323 martyrdom could be without charity it would profit nothing. So S. Chrysostom and Theophylact Whence Theodoret and S. Basil (Efts. 75 ad Neoccesarienses) remark that there is here a hyperbole. But, if you wish, the Apostle speaks, not merely hypothetically, but absolutely. I say thirdly, martyrdom antecedently, whether from the mere fact of being wrought, in so far as its work is regarded in itself, or in so far as the merit of him who suffers martyrdom is regarded, can be without charity, e.g. % if one living in mortal sin is willing to die for the faith of Christ, when as yet he has not charity, martyrdom profits him nothing. Nevertheless, in consequence, from the mere fact of its being wrought, in his end martyrdom always brings charity; for, from the very fact that any one, even a sinner, is killed for the faith, charity and righteousness are infused into him as if from the very act itself, and in this way martyrdom eminently profits. In this way, therefore, the sense of the Apostle will be, Martyrdom profiteth nothing unless charity go before, follow after, or accompany it, whether as the source or the end and effect of martyrdom. So D. Thomas, Cajetan, and Francisco Suarez (p. 3, qu. 69, disp. 29, sec 2). Anselm says: “Without charity nothing profits, however excellent ; with charity everything profits, however vile, and becomes golden and Divine.” It profiteth me nothing. I am not helped, I receive no benefit, i.e., towards justification and salvation. So Ephrem. “So great is charity that, if it be wanting, other things are reckoned vain ; if it be present, we possess all,” says S. Augustine (tom. iii. Sententia , 326)”

“And though I bestow all my goods to feed the poor,.... Of which the Jews give us instances; they say (n), that R. Ishcab stood, , "and distributed all his goods to the poor"; and a little after they say the same of King Monbaz, that he stood and gave away, or dispersed, "all his goods to the poor"; and elsewhere (o) they say of R. Eliezer ben Judah, that the collectors of alms ran away from him, because he would have given them , "all that he had"; and of another, they say (p), that he took all that he had in his house, and went out to divide it among the poor; but of what avail was all this, when what these men did, they did not from a principle of love to God, nor to Christ, nor even to the poor, to whom they gave their substance; but to have honour and applause from men, and have and obtain eternal life hereafter? for they thought by so doing, that they deserved to behold the face of God, enjoy his favour, and be partakers of the happiness of the world to come (q): and though I give my body to be burned; which may be done by a man that has no principle of grace in him; the very Heathens have done it; as the Indian queens upon the decease and funeral of their husbands; and Calenus, an Indian philosopher, who followed Alexander the great, and erected a funeral pile, and went into it of his own accord; and Peregrinus, another philosopher, did the like in the times of Trajan. The apostle here respects martyrdom, and by a prophetic spirit has respect to future times, when burning men's bodies for religion would be in use, which then was not; and suggests that there might be some, as according to ecclesiastical history there seems to have been some, who, from a forward and misguided zeal, and to get themselves a name, and leave one behind them, have exposed themselves to the flames, and yet "have not" had "charity", true love to God, a real affection for Christ, or to his saints: wherefore the apostle hypothetically says, supposing himself to be the person that had done all this, it profiteth me nothing: such things may profit others, but not a man's self; giving all his goods to the poor may be of advantage to them, and giving his body to be burned in the cause of religion may be of service to others, to confirm their faith, and encourage them to like sufferings when called to them; but can be of no avail to themselves in the business of salvation; which is not procured by works of righteousness, even the best, and much less by such which proceed from wrong principles, and are directed to wrong ends; the grace of God being wanting, and particularly that of love. (n) T. Hieros. Peah, fol. 15. 2. (o) Juchasin, fol. 51. 2. Vid. T. Bab. Bava Bathra, fol. 148. 2. (p) Vajikra Rabba, sect. 34. fol. 174. 4. & Mattanot Cehunah in ib. (q) T. Pesach. fol. 8. 1, 2. Roshhashanah, fol. 4. 1. Bava Bathra, fol. 10. 1, 2.”

“And though I bestow all my goods to feed the poor - This is a proof that charity, in our sense of the word, is not what the apostle means; for surely almsgiving can go no farther than to give up all that a man possesses in order to relieve the wants of others. The word ψωμιζω, which we translate to feed the poor, signifies to divide into morsels, and put into the mouth; which implies carefulness and tenderness in applying the bounty thus freely given. And though I give my body to be burned - Ἱνα καυθησομαι· Mr. Wakefield renders this clause thus: 1. And though I give up my body so as to have cause of boasting: in vindication of which he, first, refers to Dan 3:28; Act 15:26; Rom 8:32; Phi 1:20. 2. He says that there is no such word as καυθησωμαι. 3. That καυχησωμαι, that I may boast, is the reading of the Ethiopic and Coptic, and he might have added of the Codex Alexandrinus; several Greek and Latin MSS. referred to by St. Jerome; of Ephraim; and of St. Jerome himself, who translates the passage thus: Si tradidero corpus meum ut glorier: i.e. "If I deliver up my body that I may glory, or have cause of boasting." 4. He adds that burning, though a common punishment in after times, was not prevalent when this epistle was written. Some of the foreign critics, particularly Schulzius, translate it thus: Si traderem corpus, ut mihi stigma inureretur: "If I should deliver up my body to receive a stigma with a hot iron;" which may mean, If I should, in order to redeem another, willingly give up myself to slavery, and receive the mark of my owner, by having my flesh stamped with a hot iron, and have not love, as before specified, it profits me nothing. This gives a good sense; but will the passage bear it? In the MSS. there are several various readings, which plainly show the original copyists scarcely knew what to make of the word καυθησωμαι, which they found in the text generally. The various readings are, καυθησομαι, which Griesbach seems to prefer; καυθησεται; and καυθῃ; all of which give little variation of meaning. Which should be preferred I can scarcely venture to say. If we take the commonly received word, it states a possible case; a man may be so obstinately wedded to a particular opinion, demonstrably false in itself, as to give up his body to be burned in its defense, as was literally the case with Vanini, who, for his obstinate atheism, was burnt alive at Paris, February 19th, a.d. 1619. In such a cause, his giving his body to be burned certainly profited him nothing. "We may observe," says Dr. Lightfoot, "in those instances which are compared with charity, and are as good as nothing if charity be absent, that the apostle mentions those which were of the noblest esteem in the Jewish nation; and also that the most precious things that could be named by them were compared with this more precious, and were of no account in comparison of it. "1. To speak with the tongues of men, among the Jewish interpreters, means, to speak the languages of the seventy nations. To the praise of Mordecai, they say that he understood all those languages; and they require that the fathers of the Sanhedrin should be skilled in many languages that they may not be obliged to hear any thing by an interpreter. Maim. in Sanh., c. 2. "2. To speak with the tongues of angels, they thought to be not only an excellent gift, but to be possible; and highly extol Jochanan ben Zaccai because he understood them: see the note on Co1 13:1. "3. To know all mysteries and all knowledge was not only prized but affected by them. Of Hillel, the elder, they say he had eighty disciples: thirty who were worthy to have the Holy Spirit dwell upon them, as it did upon Moses; thirty who were worthy that the sun should stop his course for them, as it did for Joshua; and there were twenty between both. The greatest of all was Jonathan ben Uzziel; the least was Jochanan ben Zaccai. He omitted not (i.e. perfectly understood) the Scripture, the Mishna, the Gemara, the idiotisms of the law, and the scribes, traditions, illustrations, comparisons, equalities, gematries, parables, etc. "4. The moving or rooting up of mountains, which among them signified the removing of the greatest difficulties, especially from the sacred text, they considered also a high and glorious attainment: see the note on Mat 21:21. And of his salvation, who had it, they could not have formed the slightest doubt. But the apostle says, a man might have and enjoy all those gifts, etc., and be nothing in himself, and be nothing profited by them." The reader will consider that the charity or love, concerning which the apostle speaks, is that which is described from Co1 13:4-7, inclusive: it is not left to the conjectures of men to find it out. What the apostle means is generally allowed to be true religion; but if he had not described it, this true religion would have been as various as the parties are who suppose they have it. Let the reader also observe that, not only the things which are in the highest repute among the Jews, but the things which are in the highest repute among Christians and Gentiles are those which the apostle shows to be of no use, if the love hereafter described be wanting. And yet, who can suppose that the man already described can be destitute of true religion, as he must be under an especial influence of God; else, how, 1st, could he speak all the languages of men? for this was allowed to be one of the extraordinary gifts of God's Spirit. 2. He must have Divine teaching to know the language of angels, and thus to get acquainted with the economy of the invisible world. 3. Without immediate influence from God he could not be a prophet, and predict future events. 4. Without this he could not understand all the mysteries of the Divine word, nor those of Providence. 5. All knowledge, suppose this to be confined to human arts and sciences, could not be acquired without especial assistance. 6. And without the most powerful and extraordinary assistance, he could not have a faith that could remove mountains, or miraculous faith of any kind: and the apostle supposes that a man might have all these six things, and not possess that religion which could save his soul! And may we not say that, if all these could not avail for salvation, a thousand times less surely cannot. How blindly, therefore, are multitudes of persons trusting in that which is almost infinitely less than that which the apostle says would profit them nothing! The charity or love which God recommends, the apostle describes in sixteen particulars, which are the following: -”

“bestow . . . goods . . . poor--literally, "dole out in food" all my goods; one of the highest functions of the "helps" (Co1 12:28). give . . . body to be burned--literally, "to such a degree as that I should be burned." As the three youths did (Dan 3:28), "yielded their bodies" (compare Co2 12:15). These are most noble exemplifications of love in giving and in suffering. Yet they may be without love; in which case the "goods" and "body" are given, but not the soul, which is the sphere of love. Without the soul God rejects all else, and so rejects the man, who is therefore "profited" nothing (Mat 16:26; Luk 9:23-25). Men will fight for Christianity, and die for Christianity, but not live in its spirit, which is love.”