in the tongues of men
The "tongues of men" refers to human languages, a gift that was particularly esteemed in the early church for its role in spreading the Gospel. The Greek word "glōssa" is used here, which can mean both the physical tongue and languages. Historically, the ability to speak in various languages was seen as a miraculous sign, reminiscent of the events at Pentecost (Acts 2), where the apostles spoke in different tongues to reach diverse audiences.

and of angels
The "tongues of angels" suggests a heavenly or divine language, elevating the discussion to a spiritual realm. This phrase implies a communication that transcends human understanding, possibly referring to the pure and perfect language of celestial beings. The mention of angelic tongues highlights the Corinthian fascination with spiritual gifts and the supernatural, urging readers to consider the ultimate purpose of such gifts.

but have not love
The conjunction "but" introduces a critical contrast, underscoring the central theme of the passage. The Greek word for "love" here is "agapē," which denotes selfless, sacrificial love, distinct from other forms of love like "eros" (romantic) or "philia" (brotherly). This love is the highest form of love, reflecting God's nature and the love demonstrated by Christ. Paul emphasizes that without this foundational love, all other gifts and abilities are rendered meaningless.

I am only a ringing gong
The imagery of a "ringing gong" conveys emptiness and lack of substance. In ancient times, gongs were used in pagan rituals, producing loud but hollow sounds. The Greek word "chalkos" refers to bronze or copper, materials known for their resonance but also their lack of melody. This metaphor suggests that without love, even the most eloquent speech is reduced to noise, devoid of spiritual value.

or a clanging cymbal
Similarly, a "clanging cymbal" represents a harsh, discordant sound. The Greek word "kymbalon" refers to a percussion instrument that, when played without harmony, can be jarring and unpleasant. This further illustrates the futility of spiritual gifts exercised without love, emphasizing that true spiritual expression must be rooted in love to be meaningful and edifying.

(1) Though I speak . . .--The more excellent way is "Love." Without it all moral and intellectual gifts are valueless. If there be love--the love of God, and the love of our brethren--in our hearts, all will be well. This hymn of praise in honour of love is remarkable. (1) as coming from St. Paul, and not from St. John, from whose pen we might naturally have looked for it; and (2), occurring here in an atmosphere of controversy, preceded and succeeded as it is by close logical argument.

On the first point we may observe what a striking illustration it is of the completeness of St. Paul's character. The clear, vigorous intellect and the masculine energy of the great Apostle are united to a heart full of tenderness. We can almost feel its pulsations, we can almost hear its mighty throbbings, in every line of this poem.

That this passage should be found in the middle of a protracted argument suggests the idea that we have here the result of a sudden and direct inspiration. The Apostle had always been conscious of a mighty power working in him, mastering him, bringing him into captivity to Christ. There suddenly flashes upon him the realisation of what that power is, and he cannot but at once give utterance, in language of surpassing loftiness and glowing with emotion, to the new and profound conviction which has set his whole soul aflame. This chapter is the Baptismal Service of Love. Here it receives its new Christian name. The word (agape) which is used here for love is peculiar to the New Testament (and a few passages in the LXX.). It is not to be found in any heathen writer. The word "charity," which signifies either tolerance or almsgiving, is an insufficient rendering of the original, and destroys the force of the passage, especially in 1Corinthians 13:3, where "almsgiving" without love is pronounced worthless. The Latin caritas was used as the rendering of agape, probably because the ordinary Latin word amor (love) was considered too significant of a mere earthly or fleshly affection; and hence the word "charity" in the English version. Perhaps it was hoped that the word "charity," when planted in such a soil. and with such surroundings, would have grown to have that larger significance to which the original gives expression. If so, the experiment has not succeeded, the word has not become acclimatised to this chapter. The word "love" had better be restored here. The rare purity of its surrounding atmosphere will completely deprive it of any earthly or sensual taint.

This chapter, occupied with the one main thought, divides itself into three parts--

1Corinthians 13:1-3. The greatest gifts are valueless without LOVE.

1Corinthians 13:4-7. The pre-eminent characteristics of LOVE.

1Corinthians 13:8-13. Gifts are transient; virtues are eternal, and chief of them is LOVE. . . .

"Faith and Hope and Love we see
Joining hand in hand agree;
But the greatest of the three
And the best is Love." It is true that Lord Bacon admired "the discretion and tenderness of the Rhenish Version" in using the word "charitie," "because of the indifferencies and equivocation of the word [love] with impure love." But that objection, if it ever existed, has now been done away with by the use of "love" in such a multitude of other pure and lofty passages of Holy Writ. It is, therefore, a great gain that the Revised Version restored to this passage the word "love," which had been used by Tyndale, Cranmer, and the Geneva Bible. For in modern English usage the word "charity" is almost confined to "almsgiving," and that of a kind which is often made an excuse for shirking all real self denial, and for not acting up to the true spirit of love. Christian love is always and infinitely blessed, but the almsgiving which has usurped the name of "charity" often does more harm than good. I am become as sounding brass, or a tinkling cymbal; more literally, I have become booming brass, or clanging cymbal. My "tongues" without "love" become a mere discordant, obtrusive, unintelligible dissonance. The Greek word for "clanging" (alalazon) is an onomatopoeia, like the Hebrew name for cymbals, tseltselim (Psalm 150:5).

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