(3) Bestow all my goods.--The Greek word literally means to feed others by giving them morsels of food, and so we have the thought of a charity extensive in its diffusion, as well as complete in its self-sacrifice. The whole of the bestower's property given in charity, and so divided as to reach the largest number.

I give my body to be burned.--A still greater proof of devotion to some person or cause, is the sacrifice of life; yet even that may be without love. A strange reading has crept into some MSS.--"that I may boast"--which would make the passage mean that a man gave his body to some torture from a wrong motive, viz., vain-glory. But this would weaken the force of the passage. What renders the self-sacrifice valueless is not a wrong cause, but the absence of love as the motive power. Although burning was not a form of martyrdom at this time, yet such histories as that of the three children in Daniel 3:19 would make the expression intelligible and forcible.

These words are historically interesting to the English Church. They formed the text from which Dr. Smith preached at the martyrdom of Latimer and Ridley!

Verse 3. - And though I bestow all my goods to feed the poor. The five words, "bestow to feed the poor," represent the one Greek word psomiso, and after all do not give its force. It is derived from psomion, a mouthful, and so means "give away by mouthfuls," i.e. "dole away." It occurs in Romans 12:20 for "feed." Attention to this verse might have served as a warning against the often useless and sometimes even pernicious doles of mediaeval monasteries. Much of the "charity" of these days is even more uncharitable than this, and shows the most complete absence of true charity; as for instance the dropping of pennies to professional beggars, and so putting a premium on vice and imposture. To be burned. The reading is extremely uncertain. The change of a letter gives the reading, that I may glory (καυχήσωμαι for καυθήσωμαι). Perhaps the scribes thought that "death by burning" was as yet (A.D. 57) an unheard of form of martyrdom, though it became but too familiar ten or twelve years later in the Neronian persecution. St. Paul was, however, probably referring, not, as some have supposed, to branding, which would bare been expressed differently, but to the case of the "three children," in Daniel 3:23, where the LXX. has, "They gave their bodies into the fire;" or to the various tortures and deaths by fire in 2 Macc. 7. At the burning of Ridley and Latimer, Dr. Smith chose this verse for his text. Its applicability is on a par with millions of other instances in which Scripture has been grossly abused by employing its letter to murder its spirit, and by taking it from the God of love to give it to the devil of religious hatred. The burning of a saint was a singular specimen of the Church's "love." It profiteth me nothing; literally, I am nothing benefited. A consideration of this verse might have shown the Christians of the early centuries that there was nothing intrinsically redemptive in the martyrdom into which they often thrust themselves.

13:1-3 The excellent way had in view in the close of the former chapter, is not what is meant by charity in our common use of the word, almsgiving, but love in its fullest meaning; true love to God and man. Without this, the most glorious gifts are of no account to us, of no esteem in the sight of God. A clear head and a deep understanding, are of no value without a benevolent and charitable heart. There may be an open and lavish hand, where there is not a liberal and charitable heart. Doing good to others will do none to us, if it be not done from love to God, and good-will to men. If we give away all we have, while we withhold the heart from God, it will not profit. Nor even the most painful sufferings. How are those deluded who look for acceptance and reward for their good works, which are as scanty and defective as they are corrupt and selfish!And though I bestow all my goods to feed the poor,.... Of which the Jews give us instances; they say (n), that R. Ishcab stood, , "and distributed all his goods to the poor"; and a little after they say the same of King Monbaz, that he stood and gave away, or dispersed, "all his goods to the poor"; and elsewhere (o) they say of R. Eliezer ben Judah, that the collectors of alms ran away from him, because he would have given them , "all that he had"; and of another, they say (p), that he took all that he had in his house, and went out to divide it among the poor; but of what avail was all this, when what these men did, they did not from a principle of love to God, nor to Christ, nor even to the poor, to whom they gave their substance; but to have honour and applause from men, and have and obtain eternal life hereafter? for they thought by so doing, that they deserved to behold the face of God, enjoy his favour, and be partakers of the happiness of the world to come (q):

and though I give my body to be burned; which may be done by a man that has no principle of grace in him; the very Heathens have done it; as the Indian queens upon the decease and funeral of their husbands; and Calenus, an Indian philosopher, who followed Alexander the great, and erected a funeral pile, and went into it of his own accord; and Peregrinus, another philosopher, did the like in the times of Trajan. The apostle here respects martyrdom, and by a prophetic spirit has respect to future times, when burning men's bodies for religion would be in use, which then was not; and suggests that there might be some, as according to ecclesiastical history there seems to have been some, who, from a forward and misguided zeal, and to get themselves a name, and leave one behind them, have exposed themselves to the flames, and yet "have not" had "charity", true love to God, a real affection for Christ, or to his saints: wherefore the apostle hypothetically says, supposing himself to be the person that had done all this, it profiteth me nothing: such things may profit others, but not a man's self; giving all his goods to the poor may be of advantage to them, and giving his body to be burned in the cause of religion may be of service to others, to confirm their faith, and encourage them to like sufferings when called to them; but can be of no avail to themselves in the business of salvation; which is not procured by works of righteousness, even the best, and much less by such which proceed from wrong principles, and are directed to wrong ends; the grace of God being wanting, and particularly that of love.

(n) T. Hieros. Peah, fol. 15. 2.((o) Juchasin, fol. 51. 2. Vid. T. Bab. Bava Bathra, fol. 148. 2.((p) Vajikra Rabba, sect. 34. fol. 174. 4. & Mattanot Cehunah in ib. (q) T. Pesach. fol. 8. 1, 2. Roshhashanah, fol. 4. 1. Bava Bathra, fol. 10. 1, 2.