"Love suffereth long, and is kind."

14. Now Paul begins to mention the nature of love, enabling us to perceive where real love and faith are to be found. A haughty teacher does not possess the virtues the apostle enumerates. Lacking these, however many gifts the haughty have received through the Gospel, they are devoid of love.

First, love "suffereth long." That is, it is patient; not sudden and swift to anger, not hasty to exercise revenge, impatience or blind rage. Rather it bears in patience with the wicked and the infirm until they yield. Haughty teachers can only judge, condemn and despise others, while justifying and exalting themselves.

15. Second, love is "kind." In other words, it is pleasant to deal with; is not of forbidding aspect; ignores no one; is kind to all men, in words, acts and att.i.tude.

16. Third, love "envieth not"--is not envious nor displeased at the greater prosperity of others; grudges no one property or honor.

Haughty teachers, however, are envious and unkind. They begrudge everyone else both honor and possessions. Though with their lips they may pretend otherwise, these characteristics are plainly visible in their deeds.

17. Fourth, love "vaunteth not itself." It is averse to knavery, to crafty guile and double-dealing. Haughty and deceptive spirits cannot refrain from such conduct, but love deals honestly and uprightly and face to face.

18. Fifth, love is not "puffed up," as are false teachers, who swell themselves up like adders.

19. Sixth, love "doth not behave itself unseemly" after the manner of the pa.s.sionate, impatient and obstinate, those who presume to be always in the right, who are opposed to all men and yield to none, and who insist on submission from every individual, otherwise they set the world on fire, bl.u.s.ter and fume, shriek and complain, and thirst for revenge. That is what such inflating pride and haughtiness of which we have just spoken lead to.

20. Seventh, love "seeketh not her own." She seeks not financial advancement; not honor, profit, ease; not the preservation of body and life. Rather she risks all these in her ... [text missing from this edition] ... is no such thing as the Church of Christ nor as true Christians. Many erring spirits, especially strong pretenders to ...

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21. Eighth, love "is not [easily] provoked" by wrong and ingrat.i.tude; it is meek. False teachers can tolerate nothing; they seek only their own advantage and honor, to the injury of others.

22. Ninth, love "taketh not account of [thinketh no] evil." It is not suspicious; it puts the best construction on everything and takes all in good faith. The haughty, however, are immeasurably suspicious; always solicitous not to be underrated, they put the worst construction on everything, as Joab construed Abner's deeds. 2 Sam 3, 25. This is a shameful vice, and they who are guilty of it are hard to handle.

23. Tenth, love "rejoiceth not in unrighteousness [iniquity]." The words admit of two interpretations: First, as having reference to the delight of an individual in his own evil doings. Solomon (Prov 2, 14) speaks of those who "rejoice to do evil." Such must be either extremely profligate and shameless, characters like harlots and knaves; or else they must be hypocrites, who do not appreciate the wickedness of their conduct; characters like heretics and schismatics, who rejoice when their knavery succeeds under the name of G.o.d and of the truth. I do not accept this interpretation, but the other. Paul's meaning is that false teachers are malicious enough to prefer to hear, above all things, that some other does wrong, commits error and is brought to shame; and their motive is simply that they themselves may appear upright and G.o.dly. Such was the att.i.tude of the pharisee toward the publican, in the Gospel. But love's compa.s.sion reaches far beyond its own sins, and prays for others.

24. Eleventh, love "rejoiceth with [in] the truth." Here is evidence that the preceding phrase is to be taken as having reference to malicious rejoicing at another's sin and fall. Rejoicing in the truth is simply exulting in the right-doing and integrity of another.

Similarly, love is grieved at another's wrong-doing. But to the haughty it is an affliction to learn of uprightness in someone else; for they imagine such integrity detracts from their own profit and honor.

25. Twelfth, love "beareth all things." It excuses every failing in all men, however weak, unjust or foolish one may be apparently, and no one can be guilty of a wrong too great for it to overlook. But none can do right in the eyes of the haughty, who ever find something to belittle and censure as beyond toleration, even though they must hunt up an old fence to find the injury.

26. Thirteenth, love "believeth all things." Paul does not here allude to faith in G.o.d, but to faith in men. His meaning is: Love is of decidedly trustful disposition. The possessor of it believes and trusts all men, considering them just and upright like himself. He antic.i.p.ates no wily and crooked dealing, but permits himself to be deceived, deluded, flouted, imposed upon, at every man's pleasure, and asks, "Do you really believe men so wicked?" He measures all other hearts by his own, and makes mistakes with utmost cheerfulness. But such error works him no injury. He knows G.o.d cannot forsake, and the deceiver of love but deceives himself. The haughty, on the contrary, trust no one, will believe none, nor brook deception.

27. Fourteenth, love "hopeth all things." Love despairs of no man, however wicked he may be. It hopes for the best. As implied here, love says, "We must, indeed, hope for better things." It is plain from this that Paul is not alluding to hope in G.o.d. Love is a virtue particularly representing devotion to a neighbor; his welfare is its goal in thought and deed. Like its faith, the hope entertained by love is frequently misplaced, but it never gives up. Love rejects no man; it despairs of no cause. But the proud speedily despair of men generally, rejecting them as of no account.

28. Fifteenth, love "endureth all things." It endures whatever harm befalls, whatever injury it suffers; it endures when its faith and hope in men have been misplaced; endures when it sustains damage to body, property or honor. It knows that no harm has been done since it has a rich G.o.d. False teachers, however, bear with nothing, least of all with perfidy and the violation of plighted faith.

29. Sixteenth, love never faileth; that means, it abides forever, also in the life to come. It never gives up, never permits itself to be hindered or defeated by the wickedness or ingrat.i.tude of men, as do worldly individuals and false saints, who, immediately on perceiving contempt or ingrat.i.tude, draw back, unwilling to do further good to any, and, rendering themselves quite inhuman, become perfect misanthropes like Timon in his reputation among the Greeks. Love does not so. It permits not itself to be made wicked by the wickedness of men, nor to be hindered in well-doing. It continues to do good everywhere, teaching and admonishing, aiding and serving, notwithstanding its services and benefits must be rewarded, not by good, but by evil. Love remains constant and immovable; it continues, it endures, in this earthly life and also in the life to come. The apostle adds, "Whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away." Love he commends above all other endowments, as a gift that can never pa.s.s, even in the life to come.

Those other gifts, the boast of the false apostles, are bestowed only for this present life, to serve in the administering of the ministerial office. Prophecy, tongues, knowledge, all must cease; for in yonder life each individual will himself perceive perfectly and there will be no need for one to teach another. Likewise, all differences, all inequalities, shall be no more. No knowledge and no diversity of gifts is necessary; G.o.d himself will be all in every soul. 1 Cor 15, 28.

30. Here Paul gives utterance to the distinction between the life of faith here below and that heavenly life of divine vision. He would teach that we have in this life and the other the same possession, for it is the same G.o.d and the same treasures which we have here by faith and there by sight. In the objects themselves there is no difference; the difference consists in our knowledge. We have the same G.o.d in both lives, but in different manner of possession. The mode of possessing G.o.d in this life is faith. Faith is an imperfect, obscure vision, which makes necessary the Word, which, in turn, receives vogue through the ministry, tongues and prophecy. Without the Word, faith cannot live. But the mode of possessing G.o.d in the future life is not faith but sight. This is perfect knowledge, rendering unnecessary the Word, and likewise preaching, tongues and prophecy. These, then, must pa.s.s.

Paul continues,

"We know in part, and we prophesy in part."

31. "We know in part"; that is, in this life we know imperfectly, for it is of faith and not of sight. And we "prophesy in part"; that is, imperfectly, for the substance of our prophecy is the Word and preaching. Both knowledge and prophecy, however, reveal nothing short of what the angels see--the one G.o.d. "But when that which is perfect is come, that which is in part shall be done away."

He proves this by way of ill.u.s.tration and contrasts the child with the man. To children, who are yet weak, play is a necessity; it is a subst.i.tute for office and work. Similarly, we in the present life are far too frail to behold G.o.d. Until we are able, it is necessary that we should use the medium of Word and faith, which are adapted to our limitations.

"For now we see in a mirror [through a gla.s.s] darkly; but then face to face."

32. Faith, Paul tells us, is like a mirror, like a riddle. The actual face is not in the gla.s.s; there is but the image of it. Likewise, faith gives us, not the radiant countenance of eternal Deity, but a mere image of him, an image derived through the Word. As a dark riddle points to something more than it expresses, so faith suggests something clearer than that which it perceives. But in the life to come, mirror and riddle, faith and its demonstration, shall all have ceased to be. G.o.d's face and our own shall be mutually and clearly revealed. Paul says, "Now I know in part; but then shall I know fully even as also I was fully known [know even also as I am known]." That is, G.o.d now knows me perfectly, clearly and plainly; no dark veil is upon myself. But as to him, a dark veil hides him from me. With the same perfect clearness wherewith he now knows me, I shall then know him--without a veil. The veil shall be taken away, not from him, but from me; for upon him is no veil.

THE GREATEST CHRISTIAN VIRTUE IS LOVE.

"But now abideth faith, hope, love, these three; and the greatest of these is love."

33. The sophists have transgressed in a masterly manner as regards this verse. They have made faith vastly inferior to love because of Paul's a.s.sertion that love is greater than faith and greater than hope. As usual, their mad reason blindly seizes upon the literal expression. They hack a piece out of it and the remainder they ignore.

Thus they fail to understand Paul's meaning; they do not perceive that the sense of Paul concerning the greatness of love is expressed both in the text and the context. For surely it cannot be disputed that the apostle is here referring to the permanent or temporary character respectively of love and other gifts, and not to their rank or power.

As to rank, not faith only, but the Word, surpa.s.ses love; for the Word is the power of G.o.d unto salvation to all that believe. Rom 1, 16. Yet the Word must pa.s.s. But though love is the fruit of the Word and its effect, it shall never be abolished. Faith possesses G.o.d himself. It possesses and can accomplish all things; yet it must cease. Love gives and blesses the neighbor, as a result of faith, and it shall never be done away.

34. Now, Paul's statement that love is greater than faith and hope is intended as an expression of the permanence, or eternal duration, of love. Faith, being limited as to time in comparison with love, ranks beneath it for the reason of this temporary duration. With the same right I might say that the kingdom of Christ is greater upon earth than was Christ. Thereby I do not mean that the Church in itself is better and of higher rank than Christ, but merely that it covers a greater part of the earth than he compa.s.sed; for he was here but three years and those he spent in a limited sphere, whereas his kingdom has been from the beginning and is coextensive with the earth. In this sense, love is longer and broader than either faith or hope. Faith deals with G.o.d merely in the heart and in this life, whereas the relations of love both to G.o.d and the whole world are eternal.

Nevertheless, as Christ is immeasurably better and higher and more precious than the Christian Church, although we behold him moving in smaller limits and as a mere individual, so is faith better, higher and more precious than love, though its duration is limited and it has G.o.d alone for its object.

35. Paul's purpose in thus extolling love is to deal a blow to false teachers and to bring to naught their boasts about faith and other gifts when love is lacking. His thought is: "If ye possess not love, which abides forever, all else whereof ye boast being perishable, ye will perish with it. While the Word of G.o.d, and spiritual gifts, are eternal, yet the external office and proclamation of the Word, and likewise the employment of gifts in their variety, shall have an end, and thus your glory and pride shall become as ashes." So, then, faith justifies through the Word and produces love. But while both Word and faith shall pa.s.s, righteousness and love, which they effect, abide forever; just as a building erected by the aid of scaffolding remains after the scaffolding has been removed.

36. Observe how small the word "love" and how easily uttered! Who would have thought to find so much precious virtue and power ascribed by Paul to this one excellence as counterpart of so much that is evil?

This is, I imagine, magnifying love, painting love. It is a better discourse on virtue and vice than are the heathen writings. The model the apostle presents should justly shame the false teachers, who talk much of love but in whom not one of the virtues he mentions is found.

Every quality of love named by him means false teachers buffeted and a.s.saulted. Whenever he magnifies love and characterizes her powers, he invariably makes at the same time a thrust at those who are deficient in any of them. Well may we, then, as he describes the several features, add the comment "But you do very differently."

37. It is pa.s.sing strange that teachers devoid of love should possess such gifts as Paul has mentioned here, viz., speaking with tongues, prophesying, understanding mysteries; that they should have faith, should bestow their goods and suffer themselves to be burned. For we have seen what abominations ensue where love is lacking; such individuals are proud, envious, puffed up, impatient, unstable, false, venomous, suspicious, malicious, disdainful, bitter, disinclined to service, distrustful, selfish, ambitious and haughty. How can it consistently be claimed that people of this stamp can, through faith, remove mountains, give their bodies to be burned, prophesy, and so on?

It is precisely as I have stated. Paul presents an impossible proposition, implying that since they are devoid of love, they do not really possess those gifts, but merely a.s.sume the name and appearance.

And in order to divest them of those he admits for the sake of argument that they are what in reality they are not.

_First Sunday In Lent_

Text: Second Corinthians 6, 1-10.

1 And working together with him we entreat also that ye receive not the grace of G.o.d in vain 2 (for he saith, At an acceptable time I hearkened unto thee, and in a day of salvation did I succor thee: behold, now is the acceptable time; behold, now is the day of salvation): 3 giving no occasion of stumbling in anything, that our ministration be not blamed; 4 but in everything commending ourselves, as ministers of G.o.d, in much patience, in afflictions, in necessities, in distresses, 5 in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings; 6 in pureness, in knowledge, in longsuffering, in kindness, in the Holy Spirit, in love unfeigned, 7 in the word of truth, in the power of G.o.d; by the armor of righteousness on the right hand on the left, 8 by glory and dishonor, by evil report and good report; as deceivers, and yet true; 9 as unknown, and yet well known; as dying, and behold, we live; as chastened, and not killed; 10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

AN ENTREATY TO LIVE AS CHRISTIANS.

1. This lesson is an admonition to the Corinthians calculated to stimulate them in the performance of the duties they already recognize. The words are easily enough said, but execution is difficult and practice rare. For Paul gives a strange description of the Christian life, and the color and characteristics with which he exhibits it render it decidedly unprepossessing. First he says:

"And working together with him we entreat also that ye receive not the grace of G.o.d in vain."

2. He calls the Corinthians co-workers, as in First Corinthians 3, 9, where he puts it: "We are G.o.d's fellow-workers; ye are G.o.d's husbandry, G.o.d's building." That is, we labor upon you with the external Word--teaching and admonishing; but G.o.d, working inwardly through the Spirit, gives the blessing and the success. He permits not our labor with the outward Word to be in vain. Therefore, G.o.d is the true Master, performing inwardly the supreme work, while we aid outwardly, serving him through the ministry.

The apostle's purpose in praising his co-laborers is to prevent them from despising the external Word as something inessential to them, or well enough known. For though G.o.d is able to effect everything without the instrumentality of the outward Word, working inwardly by his Spirit, this is by no means his purpose. He uses preachers as fellow-workers, or co-laborers, to accomplish his purpose through the Word when and where he pleases. Now, since preachers have the office, name and honor of fellow-workers with G.o.d, no one may be considered learned enough or holy enough to ignore or despise the most inferior preaching; especially since he knows not when the hour may come wherein G.o.d will, through preachers, perform his work in him.

3. Secondly, Paul shows the danger of neglecting the grace of G.o.d. He boldly declares here that the preaching of the Gospel is not an eternal, continuous and permanent mode of instruction, but rather a pa.s.sing shower, which hastens on. What it strikes, it strikes; what it misses, it misses. It does not return, nor does it stand still. The sun and heat follow and dry it up. Experience shows that in no part of the world has the Gospel remained pure beyond the length of man's memory. Only so long as its pioneers lived did it stand and prosper.

When they were gone, the light disappeared; factious spirits and false teachers followed immediately.