1 Corinthians 13:1–3
1 If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. 2 If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. 3 If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing.
If you don’t have love — Part 1
We have said that chapter 12 introduces the grace-gifts (manifestations) the Holy Spirit has given to every Christian according to the Spirit’s own choice of their distribution. In chapter 13, Paul takes on the daunting challenge of putting the grace-gifts into perspective for a church that is exaggerating their use in worship. Then, in chapter 14, Paul explains how the grace-gifts may be used in worship in such a way that the church is built up rather than falling into the trap of self-exaltation and division.
Even the least informed observer will conclude that chapter 13 is about love, but this obvious fact leads only to more questions: What is love? and What is Paul saying about love? The Greek noun agap? occurs ten times in the chapter. This word is rare in Greek literature and finds its dominant use in the New Testament. For that reason, we look to the New Testament to determine its meaning in this context.
Anthony Thiselton explains: “Love (agap?) denotes above all a stance or attitude which shows itself in acts of will as regard, respect, and concern for the welfare of the other. It is therefore profoundly Christological, for the cross is the paradigm case of the act of will and stance which places welfare of others above the interests of the self.” (emphasis original). David Garland adds that this love for others is the check on the exercise of the gifts for personal gratification.
When we explained chapter 12, we deferred a discussion of “different kinds of tongues” (1 Cor. 12:10) until this point. Note carefully that “kinds of tongues” — often called glossolalia because that term combines the Greek words for tongue and speak — is not just one thing but a set of behaviors that bear a family resemblance.
In discussing the grace-gift of tongues, we should begin by saying that this use of the word “tongue” is metaphorical. Obviously, everyone has a physical tongue, so the word refers to some type of spiritual activity involving the tongue. But, what? Thiselton cautions that, in answering this question, “It is almost universally agreed that reference to modern Pentecostal and charismatic phenomena cannot be used” as a means of interpreting Paul and Corinth. In other words, we cannot interpret the past by studying the present. That is backwards!
A few proposals about the nature of “tongues”
Some have thought tongues to be angelic speech, but not only does Paul distinguish “tongues of men and of angels” (1 Cor. 13:1), but he also says tongues will pass away (1 Cor. 13:8), which seems an unlikely thing to say for the tongues of angels. If tongues were heavenly speech, there would be no reason for them to pass away.
Others have suggested tongues to be the miraculous power to speak unlearned foreign languages. Presumably that would be useful in evangelizing other peoples. But Thiselton points out, “If there were any hint of this use, Paul could not have said ‘the person who speaks in a tongue speaks not to people but to God’ (14:2), let alone, ‘the person who speaks in a tongue builds up only himself/herself’ [1 Cor. 14:4].” Further, Paul never says anything about such an evangelistic use and, instead, deals with the presence of tongues in the context of Christian worship. Paul makes a point of saying that “tongues are an intrinsically noncommunicative form of utterance (1 Cor. 13:1; 14:2, 4, 7–9, 16–17, 23).”
Still others propose ecstatic speech as the nature of tongues. However, this idea has drawn heavy criticism, not least because the term ecstasy has not been defined in terms that can be verified in the New Testament. Parallels in the wider Greco-Roman world are unconvincing.
So, where does that leave us? Thiselton suggests a connection with Romans 8:26, which says: “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans.” He explains that what Paul refers to as “tongues” in First Corinthians 12–14 is “the specific work of the Holy Spirit in actualizing inarticulate yearnings directed toward God from the depths of the heart of the believer.” These unintelligible “yearnings” can be understood by God but not by others.
Thiselton adds that these yearnings can express “a longing for the [final] completion of redemption to take place, prompted by the Spirit through Christ to God, like all authentic Christian prayer.” Expressing another description, Thiselton explains, “Tongues may then be viewed as ‘the language of the unconscious’ because it is unintelligible (unless it is ‘interpreted’) not only to others but also to the speaker.” Garland suggests this might indeed be one kind of tongue and observes: “Tongues, from this perspective, are a sign of weakness, not spiritual superiority. . . . As a token of our weakness, it explains why tongues will end (1 Cor. 13:8).
If you don’t have love – part 2
Look back at verses 1–3 and the way Paul has structured his argument. These verses have several elements that need clarification. First, Paul uses the language of probability, suggesting actions that may or may not occur. Greek grammar expert Daniel Wallace says that verses 1–3 all follow the same pattern; Paul argues from an actual case to a hypothetical case. In verse 1, we know that Paul spoke in tongues, but he did not speak in the tongues of angels. In verse 2, the actual-to-hypothetical pattern is more obvious. Paul did have the gift of prophecy, but, Wallace argues, to understand all mysteries and have all knowledge would have made Paul omniscient, like God. Obviously, that result is out of the question!
Another crucial element of Paul’s argument is that even if he could do both the actual actions and the hypothetical ones as well, unless they were done with love for others, they would count for nothing before God!
The phrase “resounding gong” (1 Cor. 13:1) is likely a reference to “resonating acoustic bronze jars used to project the voices of actors.” These were placed around the edges of stone theaters and amphitheaters to catch the sound of the actors’ voices and echo the sounds again. But hearing these echoes was not the same as hearing the original voices. Paul says that even the tongues of angels would just be an echo without love.
Garland provides a fine summary of these three verses when he says, “Spiritual gifts minus love equal zero.”
Copyright © 2013 Barry Applewhite, Plano, Texas. All rights reserved worldwide. Derived from materials created for Christ Fellowship, McKinney, Texas. Used by permission.
 Anthony Thiselton, The First Epistle to the Corinthians, New International Greek Testament Commentary (Grand Rapids: William. B. Eerdmans publishing Company, 2000) 1035.
 David E. Garland, 1 Corinthians, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2003) 606.
 Thiselton, First Epistle to the Corinthians, 979.
 Thiselton, First Epistle to the Corinthians, 976–77.
 Thiselton, First Epistle to the Corinthians, 978, quoting L.T. Johnson.
 Thiselton, First Epistle to the Corinthians, 985
 Thiselton, First Epistle to the Corinthians, 985.
 Thiselton, First Epistle to the Corinthians, 988.
 Garland, 1 Corinthians, 586.
 Daniel Wallace, Greek Grammar Beyond the Basics (Grand Rapids: Zondervan, 1996) 471.
 Thiselton, First Epistle to the Corinthians, 1036.
 Garland, 1 Corinthians, 614.