Paul writes that any gift is worthless unless it is accompanied by love.
The purpose of this great chapter, Paul’s “hymn of love,” is often not fully appreciated. This purpose is to show that while the Corinthians were to be commended for seeking the greatest gifts of the Spirit (12:31; 14:12), any gift is worthless unless it is accompanied by love. Love (Greek agape) is not one of the gifts which a person may or may not have; it is the indispensable nature or attitude without which all the gifts combined are futile and misdirected. It is a question, therefore, of love plus whatever gift of the Holy Spirit we may have received. The grace-gift is always to be exercised under the control and directive of love.
These verses are intended to demonstrate the priority of love over all its rivals, and to enforce the lesson of “a still more excellent way.” Four possibilities are considered; each makes a claim to be the hallmark of a devoted Christian life—and each is rejected as spurious and ineffectual, if love be absent.
The gift of moving eloquence and fluent tongues (languages) (13:1), granting the ability to stir people like a fanfare of trumpets, or the crashing of cymbals. There is here a possible side glance at the Apollos party (1:12) who took as their guide the eloquent preacher of Acts 18:24; Paul, by contrast, set his face against the misuse of rhetoric (1 Corinthians 2:1; 2 Corinthians 10:10).
The gift of intellectual expertise (13:2a) suggests the facility of persuasive and logical presentation (“prophecy” is defined in 14:3), along with a claim to possess some secret knowledge. Some Corinthians were not reluctant to place this intellectual ability at the top of their list (1 Corinthians 8:1)—but Paul quickly deflates the pride to which this gift can so easily lead (8:2).
The gift of a practical, working faith (13:2b) is, on the surface, most desirable (see Mark 11:23), for by faith in God great things are attempted and achieved. Yet the danger is one of exhibitionism and showmanship by which “faith” is paraded and publicly “demonstrated,” The warning of Matthew 7:22-23 is always needed.
The gift of a concern for humanity also seems commendable enough (12:3), and the philanthropist who gives their money and even their life is often a rebuke to professing believers. But the vital issue is always motive. Why do we respond to the claim of 1 John 3:17-18? Have we ever searched our motives when money and clothes are needed in some city stricken by earthquake? We may find a characterization of religion as asceticism which leads to martyrdom. Again, we applaud the sacrifice of the martyr—not a uniquely Christian trait. But the motive is once more the chief consideration and some early Christian martyrs didn’t always face the arena out of a pure love for Christ and his truth.
