to reveal, of the teacher to know and to instruct. Compare 14, 6, where Paul connects revelation with prophecy, and knowledge with doctrine or teaching. And all faith, i. e. aU degrees of the faith of miracles, so that the greatest wonders, such as removing mountains, could be thereby accomplished. Compare our Lord's language in Matt. 21,21. / am nothing, i. e. worthless. Neither intellectual gifts nor attainments, nor power, without love, are of any real value. They do not elevate the character or render it worthy of respect or confidence. Satan may have, and doubtless has, more of inteUigence and power than any man ever possessed, and yet he is Satan still. Those, therefore, who seek to exalt men by the mere cultiva- tion of the intellect, are striving to make satans of them.
3. And though I bestow all my goods to feed (the poor), and though I give my body to be burned, and have not charity, it profiteth me nothing.
Paul here advances one step further. All outward acts of beneficence are of no avail without love. A man may give away his whole estate, or sacrifice himself, and be in no sense the gainer. He may do all this from vanity, or from the fear of perdition, or to purchase heaven, and only increase his con- demnation. Religion is no such easy thing. Men would gladly compound by external acts of beneficence, or by pen- ances, for a change of heart ; but the thing is impossible. Thousands indeed are deluded on this point, and think that they can substitute what is outward for what is inward, but God requires the heart, and mthout holiness the most liberal giver or the most suffering ascetic can never see God. The original word (i/^w/xt^w) here used, literally means, to feed by morsels. It is generally followed by two accusatives, to feed a person with something. Here the accusative of the person is omitted, so that the passage stands, ' Though I feed out my property,' i. e. distribute it in food. And though I give my body to be burned., i. e. though I make the most painfiil sacri- fice of myself. A man may not only give his property but his life, and be nothing the better. It is not probable that the apostle refers to martyrdom, or that the idea is, that a man may, from wrong motives, submit to be a martyr. The con- text requires that the reference should be to a sacrifice made for the good of others. Some suppose that the reference is to the branding of slaves to indicate their ownership. The