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I may even hand over my body to be burned;
but if I lack love, I gain nothing.
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Commentary on 1 Corinthians 13 verses 1–3
Here the apostle shows what more excellent way he meant, or had in view, in the close of the former chapter, namely, charity, or, as it is commonly elsewhere rendered, love - agapē: 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, Co1 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, Co1 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, Mar 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, Mat 7:22, Mat 7:23. 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, Co1 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, Co1 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.
And do you imagine that I am thinking of a supper that is to be done away with? "For if "it is said, "I bestow all my goods, and have not love, I am nothing.".
But it is not from the same cause, or with the same object; not were they to give their whole body. "For they have not love "according to the apostle.
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.
That charity and brotherly affection are to be religiously and stedfastly practised. In Malachi: "Hath not one God created us? Is there not one Father of us all? Why have ye certainly deserted every one his brother? " Of this same thing according to John: "Peace I leave with you, my peace I give unto you." Also in the same place: "This is my commandment, That ye love one another, even as I have loved you. Greater love than this has no man, than that one should lay down his life for his friends." Also in the same place: "Blessed are the peacemakers, for they shall be called the sons of God." Also in the same place: "Verily I say unto you, That if two of you shall agree on earth concerning everything, whatever you shall ask it shall be given you from my Father which is in heaven. For wherever two or three are gathered together in my name, I am with them." Of this same thing in the first Epistle to the Corinthians: "And I indeed, brethren, could not speak unto you as to spiritual, but as to carnal, as to babes in Christ. I have given you milk for drink, not meat: for while ye were yet little ye were not able to bear it, neither now are ye able. For ye are still carnal: for where there are in you emulation, and strife, and dissensions, are ye not carnal, and walk after man? " Likewise in the same place: "And if I should have all faith, so that I can remove mountains, but have not charity, I am nothing. And if I should distribute all my goods for food, and if I should deliver up my body to be burned, but have not charity, I avail nothing. Charity is great-souled; charity is kind; charity envieth not; charity dealeth not falsely; is not puffed up; is not irritated; thinketh not evil; rejoiceth not in injustice, but rejoiceth in the truth. It loveth all things, believeth all things, hopeth all things, beareth all things. Charity shall never fail." Of this same thing to the Galatians: "Thou shalt love thy neighbour as thyself. But if ye bite and accuse one another, see that ye be not consumed one of another." Of this same thing in the Epistle of John: "In this appear the children of God and the children of the devil. Whosoever is not righteous is not of God, and he who loveth not his brother. For he who hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him." Also in the same place: "If any one shall say that he loves God, and hates his brother, he is a liar: for he who loveth not his brother whom he seeth, how can he love God whom he seeth not? " Of this same thing in the Acts of the Apostles: "But the multitude of them that had believed acted with one soul and mind: nor was there among them any distinction, neither did they esteem as their own anything of the possessions that they had; but all things were common to them." Of this same thing in the Gospel according to Matthew: If thou wouldest offer thy gift at the altar, and there rememberest that thy brother hath ought against thee; leave thou thy gift before the altar, and go; first be reconciled to thy brother, and then come and offer thy gift at the altar." Also in the Epistle of John: "God is love l and he that dwelleth in love dwelleth in God, and God in him." Also in the same place: "He who saith he is in the light, and hateth his brother, is a liar, and walketh in darkness even until now."
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.
Charity is the bond of brotherhood, the foundation of peace, the holdfast and security of unity, which is greater than both hope and faith, which excels both good works and martyrdoms, which will abide with us always, eternal with God in the kingdom of heaven. Take from it patience; and deprived of it, it does not endure. Take from it the substance of bearing and of enduring, and it continues with no roots nor strength. The apostle, finally, when he would speak of charity, joined to it endurance and patience. "Charity," he says, "is large-souled; charity is kind; charity envieth not, is not puffed up, is not provoked, thinketh not evil; loveth all things, believeth all things, hopeth all things, beareth all things." Thence he shows that it can tenaciously persevere, because it knows how to endure all things. And in another place: "Forbearing one another," he says, "in love, using every effort to keep the unity of the spirit in the bond of peace." He proved that neither unity nor peace could be kept unless brethren should cherish one another with mutual toleration, and should keep the bond of concord by the intervention of patience.
Can the power of baptism be greater or of more avail than confession, than suffering, when one confesses Christ before men and is baptized in his own blood? And yet even this baptism does not benefit a heretic, although he has confessed Christ, and been put to death outside the Church, unless the patrons and advocates of heretics declare that the heretics who are slain in a false confession of Christ are martyrs, and assign to them the glory and the crown of martyrdom contrary to the testimony of the apostle, who says that it will profit them nothing although they were burnt and slain.31 But if not even the baptism of a public confession and blood can profit a heretic to salvation, because there is no salvation out of the Church,32 how much less shall it be of advantage to him, if in a hiding-place and a cave of robbers, stained with the contagion of adulterous water, he has not only not put off his old sins, but rather heaped up still newer and greater ones! Wherefore baptism cannot be common to us and to heretics,to whom neither God the Father, nor Christ the Son, nor the Holy Ghost, nor the faith, nor the Church itself, is common. And therefore it behoves those to be baptized who come from heresy to the Church, that so they who are prepared, in the lawful, and true, and only baptism of the holy Church, by divine regeneration, for the kingdom of God, may be born of both sacraments, because it is written, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."33
Love is the very head of religion, and someone who has no head is dead.
"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.
The one who loves fulfills the law. The one who fulfills the law is well respected. The one who is well respected receives a spiritual gift.
Giving one’s body to be burned is not a license to commit suicide but a command not to resist suffering if the alternative is being forced to do wrong. Letter , To Donatus.
A hermit was asked by a brother, ‘How do I find God? With fasts, or labour, or vigils, or works of mercy?’ He replied, ‘You will find Him in all those, and also in discretion. I tell you many have been very stern with their bodies, but have gained nothing by it because they did it without discretion. Even if our mouths stink from fasting, and we have learnt all the Scriptures, and memorized the whole Psalter, we may still lack what God wants, humility and love.’
Since true charity loves all, if someone knows that he hates even one other person he should hasten to vomit up this bitter gall, in order to be ready to receive the sweetness of charity himself.
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SUMMARY
In 1 Corinthians 13:3, the Apostle Paul delivers a profound and challenging assertion: even the most extreme acts of self-sacrifice and generosity, such as divesting all possessions to aid the poor or enduring martyrdom by fire, are utterly devoid of spiritual value and profit if they are not fundamentally motivated and permeated by agape love. This verse serves as a stark reminder that God prioritizes the internal disposition of the heart over the external display of deeds, emphasizing love as the indispensable essence of all truly meaningful Christian action.
CONTEXT
Literary Context: 1 Corinthians 13:3 is situated within Paul's masterful discourse on spiritual gifts and the supremacy of love, often referred to as the "love chapter." In 1 Corinthians 12, Paul addresses the Corinthian church's issues with spiritual gifts, emphasizing their diversity, unity, and purpose for the common good. He concludes chapter 12 by pointing to "a more excellent way" (1 Corinthians 12:31), which is then unveiled as agape love in chapter 13. Verses 1-3 of chapter 13 serve as a powerful hyperbolic preamble, presenting a series of impressive, seemingly ultimate spiritual achievements (speaking in tongues, prophecy, knowledge, faith, and now extreme sacrifice) that are systematically declared worthless without love, thus establishing love as the non-negotiable foundation for all genuine spiritual expression.
Historical & Cultural Context: The Corinthian church was plagued by various issues, including factionalism, pride, and an overemphasis on flashy spiritual gifts, particularly speaking in tongues, which they seemed to value for their outward display rather than their edifying purpose. There was also a notable social stratification within the church, with some wealthier members potentially engaging in acts of charity, perhaps for social standing rather than genuine compassion. Furthermore, in the broader Greco-Roman world, acts of philanthropy and even stoic endurance or martyrdom (though not necessarily Christian martyrdom at this early stage) were recognized and esteemed. Paul's radical statement challenges these prevailing cultural and internal church values by asserting that even the most outwardly impressive acts, including the ultimate sacrifice of one's life, are spiritually bankrupt if the underlying motivation is not pure, selfless agape.
Key Themes: This verse powerfully contributes to several key themes within 1 Corinthians and the broader New Testament. Foremost is the Supremacy of Love, establishing agape as the preeminent virtue without which all other spiritual gifts and actions are rendered meaningless. It underscores the theme that Motivation Matters profoundly to God; outward conformity to good deeds is insufficient if the heart's intent is self-serving, prideful, or lacking in genuine affection, echoing the teachings found in Matthew 6:1-4. The phrase "it profiteth me nothing" introduces the theme of Spiritual Profit and Loss, indicating that true spiritual gain is not measured by human accolades or the magnitude of the sacrifice, but by the presence of divine love. This concept aligns with the idea that love is the "bond of perfectness" (Colossians 3:14) and the fulfillment of the law (Romans 13:10).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several powerful literary devices in 1 Corinthians 13:3 to underscore his central message. Hyperbole is prominently used, as he presents two extreme, almost unimaginable scenarios: giving away all one's possessions to feed the poor and offering one's body to be burned. These exaggerated examples are not meant to be literal commands but serve to emphasize that even the most profound acts of self-sacrifice are meaningless without love. The verse also utilizes Parallelism through the repeated "And though I..." structure, creating a rhythmic and emphatic build-up to the crucial condition. This repetition highlights the consistent application of the principle across different types of actions. Finally, Antithesis is central to the verse's impact, juxtaposing the immense outward appearance of sacrifice with the complete spiritual emptiness that results from the absence of agape love. This stark contrast powerfully conveys that love is not merely one virtue among many, but the essential, non-negotiable foundation for all true spiritual worth.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 13:3 profoundly impacts our understanding of Christian ethics and spirituality by asserting that the ultimate measure of any action is not its outward appearance or magnitude, but the presence of agape love as its driving force. Theologically, this verse reinforces the biblical emphasis on the heart's condition over mere external conformity. God is not simply concerned with what we do, but why we do it. True righteousness and spiritual profit stem from a heart transformed by and overflowing with divine love, which is the very essence of God's character. Without this love, even acts that mimic selfless devotion are reduced to empty gestures, lacking eternal significance or genuine benefit before God. This challenges believers to continually examine their motives, ensuring that love for God and neighbor is the wellspring of all their service and sacrifice.
REFLECTION AND APPLICATION
1 Corinthians 13:3 serves as a powerful mirror, inviting believers to engage in honest introspection regarding the true motivations behind their actions. In a world that often celebrates outward displays of generosity, service, or even martyrdom, this verse redirects our focus to the internal state of our hearts. It challenges us to ask whether our giving, serving, and sacrificing are truly expressions of genuine agape love for God and for others, or if they are subtly tainted by desires for recognition, duty, personal gain, or even a sense of religious obligation. The practical application is not to cease good deeds, but to infuse them with authentic love. This means prioritizing the cultivation of a heart that genuinely cares, empathizes, and seeks the highest good of others, rather than merely performing actions. It calls us to pray for a deeper experience of God's love, allowing it to transform our inner being and flow outward through all our interactions and ministries, ensuring that our efforts bear true spiritual fruit and eternal profit.
Questions for Reflection
FAQ
Does this verse mean that good deeds and sacrifices are unimportant?
Answer: No, not at all. This verse does not diminish the importance of good deeds or sacrificial living. Rather, it elevates the motivation behind them. Paul is not saying that giving to the poor or even martyrdom are bad or unnecessary. Instead, he is asserting that these actions, no matter how outwardly impressive or costly, are spiritually meaningless and bring no profit to the individual if they are not animated by genuine agape love. The emphasis is on the internal disposition of the heart, which gives true value to external acts. Good deeds are vital, but their spiritual efficacy is contingent upon the love from which they spring.
What is the difference between "charity" in the KJV and other forms of love?
Answer: In the King James Version, "charity" translates the Greek word agápē (G26). This is a crucial distinction. Ancient Greek had several words for love: eros (romantic or passionate love), phileo (brotherly affection, friendship), and storge (familial love). Agape stands apart as a selfless, unconditional, benevolent love that actively seeks the highest good of the other, regardless of their worthiness or whether they reciprocate. It is often described as a divine love, a love of the will rather than merely an emotion. Paul elaborates on its characteristics in 1 Corinthians 13:4-7, describing it as patient, kind, not envious, not boastful, etc. Unlike other forms of love, agape is not dependent on the beloved's attractiveness or merit, but is a deliberate choice to act for their welfare.
How can I know if my actions are motivated by true love?
Answer: Discerning the true motivation of our actions requires honest self-examination and reliance on the Holy Spirit. One key indicator is whether our actions align with the characteristics of agape described in 1 Corinthians 13:4-7. Do we act with patience, kindness, humility, and selflessness, even when it's difficult or goes unnoticed? Are we seeking the other person's good, or our own recognition or benefit? Another test is our response when our efforts are unappreciated or met with ingratitude; if our motivation is truly love, our commitment should remain steadfast. Ultimately, cultivating true agape is a work of the Holy Spirit within us, as God's love is "shed abroad in our hearts by the Holy Ghost" (Romans 5:5). Regular prayer, meditation on God's Word, and seeking to emulate Christ's example are vital for growing in this essential love.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 13:3 finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. He is the quintessential example of agape love, not merely in word but in action. His entire life, culminating in His sacrificial death on the cross, was an act of giving His "body to be burned" (metaphorically, in the sense of ultimate suffering and surrender) and "bestowing all His goods" (His divine prerogatives, His very life) for the sake of humanity. Unlike the hypothetical scenarios Paul presents, Christ's sacrifice was not done for show, for personal gain, or out of obligation, but out of a perfect, unadulterated agape love for a lost and undeserving world (John 3:16). The cross is the supreme demonstration that God "commended his love toward us, in that, while we were yet sinners, Christ died for us" (Romans 5:8). Therefore, Christ is not only the standard by which our love is measured but also the source from which true agape flows into the believer's heart. Our ability to love, to give, and to sacrifice with spiritual profit is entirely dependent on our union with Him and the indwelling of His Spirit, allowing His selfless love to work through us (Ephesians 5:2; 1 John 4:19).