—1 CORINTHIANS 13:1-13.—FEBRUARY 22.—
IN THE preceding chapter the Apostle has recounted the various "gifts" of the holy spirit conferred upon the early Church for its establishment and development. He closes the chapter with the exhortation that while esteeming all of these gifts, each member of the Church should covet earnestly the superior ones; and then he adds, "Yet show I unto you a more excellent way"—something still better than any of those gifts of the holy spirit. Our lesson pertains to this more excellent ambition which should actuate every child of God; viz., the acquisition and development of the spirit of love, the spirit of the Lord. In proportion as we have the mind of Christ, in proportion as the holy spirit dwells in us and abounds, in that same proportion our love abounds.
There are different kinds of love, however, and the Apostle is here not speaking of general love, but of one particular kind, which belongs to God, and to the New Creation begotten of him. There is an animal love, such as the brute creation exercises toward its young, a love which frequently leads to the sacrifice of life in its devotion. This same kind of love inheres in the natural man, even in his fallen condition. It is all more or less selfish love,—ready, perhaps, at times to rob others that it might lavish good things upon those it favors. This is not the love which the Apostle describes, nor is he addressing his language to the natural man. He addresses the New Creation, informing them that the natural man will not be able to receive, to appreciate, to comply with, that which he presents. In order to a clear comprehension of this love, and a hearty acceptance of it as the rule of life, it is apparently necessary that we be "begotten" from above.
It seems impossible to describe love itself; the [R3150 : page 56] best we can do is to describe its conduct. Those who possess a love with such characteristics are able to appreciate it, but not able otherwise to explain it—it is of God, god-likeness in the heart, in the tongue, in the hands, in the thoughts—supervising all the human attributes and seeking fully to control them.
Before describing the operation of love the Apostle impresses upon us its importance, assuring us that if we possess the very choicest of the "gifts" already explained, and do not have therewith love, we will still lack the evidence of our being New Creatures in Christ Jesus. We should be merely "sounding brass or cymbal"—making a noise, but having no acceptable feeling or virtue in ourselves in connection with our words. He assures us thus that ability to speak fluently on gospel themes, even, might not be a proof of our relationship to the Lord as New Creatures. The Apostle's declaration is introduced with an "if," which might be challenged, to a certain extent, by the assertion that no one could speak forth with power, with force, the gospel of God's dear Son unless he possessed the spirit of love. Although we have all met public speakers who could deliver very beautiful essays, we have generally perceived a hollowness in their teaching unless they spoke from the heart, prompted by love of the truth,—not by love of applause, nor for love of money.
Amongst the gifts, prophecy or oratory was one which the Apostle commended. Knowledge of mysteries of God is also commended, and large faith is reckoned amongst the chief of the Christian requirements; yet the Apostle declares that if he possessed all of these in their fullest measure, and love were absent, he would be nothing,—a mere cipher—not a member of the New Creation at all, since love is the very spirit of the begetting to the new nature. What a wonderful test this is! let us each apply it to himself. Whether I am something or nothing in God's estimation is to be measured by my love for him, for his brethren, for his cause, for the world in general, and even for my enemies,—rather than by my knowledge or fame or oratory. Yet we are not to understand that one could have a knowledge of the deep mysteries of God without having been begotten by the holy spirit of love; for the deep things of God knoweth no man, but by the spirit of God; but one might lose the spirit before losing the knowledge it brought him. In the measurement of character, therefore, we are to put love first, and to consider it the chief test of our nearness and acceptance to the Lord.
The Apostle next takes another line of argument: his hearers already understood benevolence, alms-giving to the needy, to be commendable; and to impress upon them the importance of having love as the controlling principle of their hearts, the Apostle declares that if he should give all of his goods to feed the poor—keeping nothing back—and yet do this without proper love as the mainspring to the conduct, it would profit him nothing. He goes still further and declares, that even if he should become a martyr, and be burned at the stake, it would not bring him the blessed reward sought, unless that martyrdom were prompted, impulsed, by love.
But it may be inquired, How could anyone practise such self-denial, such sacrifice, such faith, etc., and yet be without love? It is not our thought that they could practise these and be devoid of love; that there must be some measure of love. We understand the Apostle to make this strong statement of the case in order to show us that our almsgiving, our sacrifices, our knowledge, our teaching, are acceptable to the Lord and appreciated by him, only to the extent that they have love behind them. If love enters slightly into them, then they are slightly appreciated; if love enters largely into them, then God appreciates them largely. If they are prompted wholly by love, then God accepts them fully. If love be only a part of the motive power behind our conduct as New Creatures, it implies that other motives are active in us, tending to neutralize in the Lord's esteem even services and sacrifices performed in his name and upon worthy objects. Let us be on guard against these neutralizing influences, and earnestly seek to be whole-hearted, full of love;—that our every service of the Lord and of the brethren and of the truth be from a pure heart, free from personal ambition, pride, etc.
Having given us such a conception of the importance of love, the Apostle proceeds to describe what it is and what it is not—how it operates, and how it does not operate or conduct itself. Let us each make a practical application of this matter to himself, and inquire within: Have I such a love, especially for the household of faith, as leads me to suffer considerable and for a long time, and yet to be kind? How quickly do I get offended? If very quickly it surely indicates that I have very little of the spirit of the Lord,—love. If I am disposed to resent the trifling wrongs of life,—if I have the spirit of resentment, am disposed to render evil for evil, and railing for railing,—it marks my deficiency in this greatest of all the graces, so essential to my ultimate passing, as an overcomer, the divine inspection.
Of our heavenly Father it is said that "he is kind to the unthankful." Have I this spirit of kindness—his spirit? Am I kind to my friends? gentle? courteous? Have I this mark of love pervading my actions and words and thoughts—that I think of and am considerate of others? that I feel and manifest kindness toward them in word, in look, in act? A Christian, [R3150 : page 57] above all others, should be kind, courteous, gentle, in his home, in his place of business, in the Church—everywhere. With the child of God this patience and kindness are not merely put on, as grapes might be tied to a thorn-bush, but, on the contrary, they are the fruits of the spirit—growths from or results of having come into fellowship with God, learned of him, received of his spirit of holiness, spirit of love.
Have I the love that envieth not, so that I can see others prosper and rejoice in their prosperity, even if for the time my own affairs be not so prosperous? This is generosity, the very opposite of jealousy and envy. The root of envy is selfishness: envy will not grow upon the root of love. Love envies not, but rejoices in the prosperity of all that is good.
Have I the love that vaunteth not itself?—the love that tends to humility, that is not boastful, not puffed up? Some one has truly said, that "love saves a man from making a fool of himself by consequential [R3151 : page 57] conduct, and by thrusting himself into positions which betray his incompetence." Boasting—over self-esteem—has led many a man not only into folly, but sometimes into gross sins, in his endeavor to make good his boasts. The spirit of the Lord is a spirit of a sound mind, which not only seeks generously to esteem others, but also soberly to estimate oneself, and not to be puffed up.
Have I the love which does not behave itself unseemly—discourteously, impolitely? Politeness has been defined as love in trifles. Courtesy is said to be love in little things. The secret of politeness is either a surface polishing or love in the heart. As Christians we are to have the heart-love, which will prompt us to acts of kindness and courtesy, not only in the household of faith, but in our homes and in our dealings with the world.
Have I the love that seeketh not her own merely?—that might even be willing to let some of her own rights be sacrificed in the interests of others?—or have I the selfishness which not only demands my own rights on every occasion, but which demands those rights regardless of the convenience, comfort and rights of others? To have love in this particular means that we will be on guard against taking any unjust advantage of others, and to prefer rather to suffer a wrong than to do a wrong,—to suffer an injustice than to do injustice.
Have I the love which is not easily provoked? Indeed, the original omits the word "easily," and gives rather the thought that love does not become irritated, roused to anger. Love enables its possessor to see both sides of a question; it makes of him a veritable philosopher; it gives him the spirit of a sound mind. He perceives that exasperation and violent anger are unbecoming and worse than that, injurious, not only toward those against whom they may be directed, but injurious in their effect also upon his own heart and body. There may be times when love will need to be firm, almost to sternness and inflexibility, where principles are involved, where valuable lessons are to be inculcated; and this might come under the head of anger, using that word in a proper sense in regard to a righteous indignation, exercised for a loving purpose, for doing good—but then only for a time. If justly angry we should see to it that we sin not, even with our lips or in our hearts, in which at no time may we entertain any but loving and generous sentiments toward those who are our enemies, or toward those of our friends whom we would assist or instruct or correct.
To be easily provoked is to have a bad temper, to get worked up into a passion, where evil looks and evil words and angry sentiments are involved. This is wholly contrary to the spirit of love, and whoever is on the Lord's side and seeking to be pleasing to him and to attain to an overcomer's position should jealously guard himself against this general besetment of our day. Those begotten of the holy spirit should all be good tempered. In no way can we better show forth the praises of him who hath called us out of darkness into his marvelous light than by the exhibition of the spirit of love in the daily affairs of life.
Have I the spirit of love which thinketh no evil?—which is guileless, not suspicious of evil or looking for faults in others, or attributing to them evil motives? It is an old adage that "faults are thick where love is thin."
The Revised Version presents a slightly different thought here—"Taketh not account of evil"—does not charge up the wrong against the evil-doer, as if waiting for an apology or a restitution or an opportunity to "get even." But while love passes over offenses and takes no account of them, holding no grudges, this would not mean that love would necessarily treat evil-doers in precisely the same manner that it would treat its friends. It might be proper or necessary, even, to take some notice of the offenses to the extent of not manifesting the same cordiality as before, but no hatred, malice or strife should be manifested—nothing but kindness and gentleness, leaving the door of opportunity open for a full reconciliation as soon as possible; doing all that could be done to promote a reconciliation and evincing a willingness to forgive and forget the wrong.
Have I the love which rejoices not in iniquity (inequity) but rejoices in the truth? Are the principles of right and wrong so firmly fixed in my mind, and am I so thoroughly in accord with the right and so [R3151 : page 58] opposed to the wrong that I would not encourage the wrong, but must condemn it, even if it brought advantage to me? Am I so in accord with right, with truth, that I could not avoid rejoicing in the truth and in its prosperity, even to the upsetting of some of my preconceived opinions, or to the disadvantage of some of my earthly interests? The love of God which the Apostle is here describing as the spirit of the Lord's people, is a love which is far above all selfishness, and is based upon fixed principles which should, day by day, be more and more distinctly discerned, and always firmly adhered to at any cost.
Have I the love that beareth all things?—that is impregnable against the assaults of evil? that resists evil, impurity, sin and everything contrary to love? Have I the love that believeth all things? that is unwilling to impute evil to another unless forced so to do, by indisputable evidences?—that would rather believe good than evil about everybody?—that would take no pleasure in hearing evil, but would be disposed to resent it? Have I the love that hopeth all things, that perseveres under unfavorable conditions, and continues to hope for and to labor for those who need my assistance? Have I the love that endureth all things?—that is, that continues to hope for the best in regard to all and to strive for the best, and that with perseverance—not easily discouraged?
As disciples or pupils of Christ, we are in his school, and the great lesson which he is teaching us day by day, and the lesson which we must learn thoroughly if we would attain the mark of the prize of our high calling in all its various features and ramifications, is the lesson of Love. It takes hold upon and relates to all the words and thoughts and doings of our daily lives. As the poet has said,
Next the Apostle points out that as love is the most excellent thing, so is it the most enduring. The gift of prophecy would pass away; the value and necessity for speaking with other tongues would cease; and all knowledge of the present time, imperfect as it is, must surely cease to be valuable when the perfections of the new dispensation are fully ushered in. The very best informed now know only in part; but when perfection shall be attained in the Kingdom, and under its ministration, all the partial and imperfect conditions of the present time will have been superseded, and only the one thing may surely be said to endure and be everlasting,—and that one thing is Love.
An illustration of the growth which we must expect as between the present knowledge and attainments and those of the future, is of the child and the growth to manhood. Another illustration is seeing obscurely in one of the old-time mirrors, which gave but imperfect reflections. With the perfections of the new condition we will see perfectly, know perfectly, understand perfectly. Just so the gifts which were in the early Church were very suitable to it, as fitted to its infantile condition; but as it would develop to maturity the value of those "gifts" would diminish, and they would be no more; but higher developments of divine favor were to be expected, faith, hope and love. All three of these the Church of God is to cultivate, and to esteem as fruits of the spirit, far above the gifts of the spirit,—and the greatest of these three is Love.
Love also is the most enduring; for will not faith practically come to an end when we shall see and know thoroughly? And will not hope practically be at an end when we shall reach the fruition of all our hopes and be possessors of the fulness of our heavenly Father's promises? Love, however, will never fail, even as it had no beginning. God is love, and since he was without beginning, so love was without beginning; because it is his character, his disposition; and as he endureth forever, so love will endure forever. Whoever, therefore, learns thoroughly the lessons of this present time in the school of Christ, and thus becomes well stocked with this wonderful grace of love, lays up treasures which may be his to all eternity—a great blessing to himself and to all with whom he comes in contact now; and a blessing to the world to which he will be permitted to minister during the Millennium;—a blessing everlasting, because it is a seal of divine approval.