“Spiritual Growth, Part 13” by Romans
https://www.youtube.com/watch?v=Sy21vd6jSps
Last week, we ended our our examination of Jesus' vitally important Parable in Matthew 18 regarding our being forgiven directly hinging on our willingness to forgive. The master's response to the forgiven servant who showed no mercy and did not forgive, had the entire 10,000 talent debt to his master fully reinstated. Jesus concluded and summarized that Parable with the words, “So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.”
After sharing Matthew Henry's thorough commentary on this Parable, I closed as a springboard to tonight's Installment (#13 of the Series on Spiritual Growth), the footnote found in the Life Application Bible: It said, “"Because God has forgiven all our sins, we should not withhold forgiveness from others.
As we realize how completely Christ has forgiven us, it should produce an attitude of forgiveness toward others. When we don’t forgive others, we are setting ourselves above Christ’s law of love."
That Law of Love is presented to us, point by point, in the Apostle Paul's first epistle to the Corinthians. In Chapter 13, referred to by scholars “the Love Chapter,” Paul makes some other important opening points that we would do well not to pass by. But the Commentary I chose to examine these verses does something I also need to incorporate.
We know that Scripture should always be read in context, and I usually recommend that a person go back to verse 1 of a Chapter to see what that context is. But man divided the books of the Bible into Chapters, and the context may actually be in the closing verses of the previous Chapter. I believe in this case that it is. There Paul is concluding some thoughts about Spiritual Gifts to the Church, and those Gifts unfold into his discussion of agape` love, or godly love.
So then, let's read this including the introductory verses that actually end Chapter 12: “And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, healing, administrating, and various kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak with tongues? Do all interpret? But earnestly desire the higher gifts. And I will show you a still more excellent way” (1 Corinthians 12:28-31).
Then Paul writes in what man has assigned to be a new Chapter 13:“If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing.
Then Paul defines agape` love: "Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things. Love never ends...” (1 Corinthians 13:4-8a).
The Life Application Bible says, : "Our society confuses love and lust. Unlike lust, God’s kind of love is directed outward toward others, not inward toward ourselves. It is utterly unselfish. This kind of love goes against our natural inclinations. It is impossible to have this love unless God helps us set aside our own natural desires so that we can love and not expect anything in return. Thus, the more we become like Christ, the more love we will show to others."
The Preacher's Homilteical says of this: “St. Paul has been treating of spiritual gifts as they then existed in the Church—of tongues, of prophecy, and the like. They were things to be courted and attained if it might be so. Still, there was one thing better; one way of living and proceeding, which was far in excess of all these;
a way of living and preaching which could do without gifts, but they could not do without it. And by enlarging on the latter negative fact he opens his description. He will show them this more excellent way, by asserting first how worthless every gift, every attainment, is without it, and in its absence.
I. 1 Corinthians 13:1 supposes the existence of the very highest supernatural gifts without largeness of love in the spirit and character. I take this verse to represent for us the endowment, as we understand it, with pre-eminent external gifts—gifts of accomplishment and acquirement to be shown and exercised before men.
For of that kind was the gift of tongues. Let me not be understood as for a moment casting a slur on any of the elements of a liberal education, or as recognising the false and narrow view, which would measure that which is really useful to a man by so much only as is worn and torn in the great outward struggle of life.
But if it be true that all these without Christian love are nothing, and that Christian love does not come by nature, but must be sought by culture, and by seeking God’s blessing on diligent practice of it; then we have a right to expect that accomplishments and acquirements shall not be accounted the first thing, nor hold the first rank, but shall all be subordinated to the formation of this Christian character.
II. Is there not something very wrong in our land and our Church in this matter? We are not seeking after, we are not valuing, we are not encouraging, we are not even tolerating, the practice of large-hearted, universal, all-enduring Christian love. Hard thoughts are our common thoughts; bitter words our current words. Let us dare, knowing what we do, in a bitter and gainsaying generation, to maintain that love is first and midst and last in the Christian’s practice.
H. Alford, Quebec Chapel Sermons, vol. vii., p. 104.
References: 1Co_13:1.—E. Blencowe, Plain Sermons to a Country Congregation, p. 191; J. Thain Davidson, Talks with Young Men, p. 61; E. H. Bradby, Church of England Pulpit, vol. xi., p. 134. 1Co_13:1, 1Co_13:2.—W. T. Bull, Christian World Pulpit, vol. iii., p. 406; T. Kelly, Pulpit Trees, p. 267. 1Co_13:1-3.—W. M. Statham, Christian World Pulpit, vol. xvi., p. 20; Homiletic Quarterly, vol. iv., p. 58. 1Co_13:1-8.—J. Halsey, Christian World Pulpit, vol. xxxv., p. 168. 1Co_13:1-13.—Preacher’s Monthly, vol. ii., p. 235. 1Co_13:2.—Homilist, 2nd series, vol. i., p. 433; T. Gasquoine, Christian World Pulpit, vol. iii., p. 296; J. G. Rogers, Ibid., vol. xxvi., p. 376.
1 Corinthians 13:3: The statement of the text appears at first sight even to surpass in paradox those which precede it. For to one superficially considering the matter it seems almost impossible that a Christian man should bestow all his goods to feed the poor, and even give his body to be burned in self-sacrifice for country or friends, or the cause of Christ, and be destitute of the Christian grace of love.
Yet, notwithstanding this paradoxical appearance, our text will clear up as we advance.
I. "If I bestow all my goods to feed the poor." The Apostle gives us this extreme example to cover by it all others, and to show that much less will they profit under the same defect. Let us take a few of them and trace the character described. Outward liberality may arise from various reasons.
(1) A man may be liberal from the mere bent of his natural disposition. He may give to satisfy his wish and ease his desire of giving; true Christian charity gives in self-denial, often withholding where nature prompts to give, often giving where nature would fain withhold.
(2) It is obvious that a man may bestow all his goods to feed the poor out of motives of mere display. (3) There may be a conscientious, a God-fearing bestowal, yet exercised in a hard rigid spirit of duty and legal obligation, without kindliness of heart or manner; just as we may deposit the seed, and the plant may appear, but may after all be nipped by unkindly skies and winds.
H. Alford, Quebec Chapel Sermons, vol. vii., p. 133. References: 1Co_13:3.—H. W. Beecher, Christian World Pulpit, vol. v., p. 89. 1Co_13:4.—Preacher’s Monthly, vol. vii., p. 111.\
1 Corinthians 13:4-5: I. "Love envieth not." Envy is the shadow of jealousy, apes its form and mimics its movements, but is constructed out of more airy material and clothed in darker garb. The jealous man grudges another advantages which he claims for his own; the envious man, advantages which he never dreams of as his own.
Jealousy would do harm for self’s sake; envy, for mere harm’s sake. So the jealousy is the more selfish and human; envy, the more abandoned and diabolical. Christian love envieth not.
All true love is a self-sacrifice where love is general; self-seeking cannot be general also. But with those who love display, self-seeking is general and unfailing. Self is ever before them as an object to be served, and to be surrounded by a halo of the good opinions of others. Love neither claims honour to self where others interfere, nor is solicitous for that honour in general.
"Doth not behave itself unseemly, seeketh not her own." Christian love is on all occasions mindful of apparently slight proprieties of tone and manner and behaviour. There is no self-display, there is no self-merit, there is no unseemly behaviour, just because there is no self-seeking in the character.
H. Alford, Sermons, vol. vii., p. 130. References: 1Co_13:4-6.—S. Pearson, Christian World Pulpit, vol. viii., p. 1; Homiletic Quarterly, vol. iv., p. 318.
1 Corinthians 13:4-7: "Love Suffereth Long, and is Kind.". I. We have here brought before us the two sides, the passive and the active sides, of a loving disposition. "Love suffereth long." It is perhaps remarkable that this feature should be presented to us first of all, as if suffering, enduring some trial, were a matter of course. It reads us a lesson as to the kind of world in which we Christians have to live.
"Love is kind." The word by which this is expressed is a somewhat remarkable one. It signifies, in its simple and first meaning, "practises rendering of service," "practises kindness," and that sort of kindness which is good and profitable and cheering and consoling.
So that this kindness of which it is said, "Love suffereth long, and is kind," is no mere blandness of manner, nor soothing tone of voice, though these naturally enter in as part of such kindness; but it is a willingness to be serviceable and to help others, an easiness of access, an easiness of being entreated, and genial, open, sunny presence, not repelling, not precluding application for help. All have it in their power to suffer long and to show substantial kindness.
H. Alford, Quebec Chapel Sermons, vol. vii., p. 150. References: 1Co_13:4-7.—J. H. Thom, Laws of Life after the Mind of Christ, 2nd series, p. 121; E. Gifford, Christian World Pulpit, vol. xxvii., p. 113; E. J. Hardy, Ibid., vol. xxxiii., p. 153; Clergyman’s Magazine, vol. iii., p. 93. 1Co_13:4-8.—B. Jowitt, Christian World Pulpit, vol. xxi., p. 392.
1 Corinthians 13:5-7: I. Love is not easily provoked. This characteristic follows upon "seeketh not her own," and very naturally self-regard is the great secret of easy provocation. It may be hidden self-regard, lurking in the by-ways of the character; the generous and self-denying man is often easily provoked, but it is just because self-love has been driven, it may be, from the citadel, yet is still in possession of the outworks.
Love thinketh no evil, or better, imputeth not the evil—viz., the evil intended in the slight or insult at which it refuses to be provoked. This slowness to provocation, like the other qualities of which we have treated, is no mere accident of disposition, no mere insulated excellence.
III. Love rejoiceth not over iniquity, but rejoiceth with the truth. Her sympathies are with the truth, and by the truth is meant that whole class of words and deeds which is opposed to the former thing in which she rejoiceth not—viz., iniquity: in other words, all those things elsewhere mentioned by the Apostle, as being true, honest, and lovely, and of good report.
IV. The concluding clauses of this description of the attributes of Christian love surpass, by generalising, the rest. "Love endureth all things." This surpasses all the rest, and worthily concludes the goodly catalogue of Love’s excellences. H. Alford, Quebec Chapel Sermons, vol. vii., p. 179.
Just as thorough and insightful as he was for us last week, Matthew Henry adds to this: “The apostle gives us in these verses some of the properties and effects of charity, both to describe and commend it, that we may know whether we have this grace and that if we have not we may fall in love with what is so exceedingly amiable, and not rest till we have obtained it. It is an excellent grace, and has a world of good properties belonging to it. As,
I. It is long suffering - makrothumei. It can endure evil, injury, and provocation, without being filled with resentment, indignation, or revenge. It makes the mind firm, gives it power over the angry passions, and furnishes it with a persevering patience, that shall rather wait and wish for the reformation of a brother than fly out in resentment of his conduct. It will put up with many slights and neglects from the person it loves, and wait long to see the kindly effects of such patience on him.
II. It is kind - chrēsteuetai. It is benign, bountiful; it is courteous and obliging. The law of kindness is in her lips; her heart is large, and her hand open. She is ready to show favours and to do good. She seeks to be useful; and not only seizes on opportunities of doing good, but searches for them.
This is her general character. She is patient under injuries, and apt and inclined to do all the good offices in her power. And under these two generals all the particulars of the character may be reduced.
III. Charity suppresses envy: It envieth not; it is not grieved at the good of others; neither at their gifts nor at their good qualities, their honours not their estates. If we love our neighbour we shall be so far from envying his welfare, or being displeased with it, that we shall share in it and rejoice at it.
His bliss and sanctification will be an addition to ours, instead of impairing or lessening it. This is the proper effect of kindness and benevolence: envy is the effect of ill-will. The prosperity of those to whom we wish well can never grieve us; and the mind which is bent on doing good to all can never with ill to any.
IV. Charity subdues pride and vain-glory; It vaunteth not itself, is not puffed up, is not bloated with self-conceit, does not swell upon its acquisitions, nor arrogate to itself that honour, or power, or respect, which does not belong to it. It is not insolent, apt to despise others, or trample on them, or treat them with contempt and scorn.
Those who are animated with a principle of true brotherly love will in honour prefer one another, Romams 12:10. They will do nothing out of a spirit of contention or vain-glory, but in lowliness of mind will esteem others better than themselves, Philippians_2:3. True love will give us an esteem of our brethren, and raise our value for them; and this will limit our esteem of ourselves, and prevent the tumours of self-conceit and arrogance.
These ill qualities can never grow out of tender affection for the brethren, nor a diffusive benevolence. The word rendered in our translation vaunteth itself bears other significations; nor is the proper meaning, as I can find, settled; but in every sense and meaning true charity stands in opposition to it.
The Syriac renders it, non tumultuatur - does not raise tumults and disturbances. Charity calms the angry passions, instead of raising them. Others render it, Non perper et pervers agit - It does not act insidiously with any, seek to ensnare them, nor tease them with needless importunities and addresses.
It is not froward, nor stubborn and untractable, nor apt to be cross and contradictory. Some understand it of dissembling and flattery, when a fair face is put on, and fine words are said, without any regard to truth, or intention of good. Charity abhors such falsehood and flattery. Nothing is commonly more pernicious, nor more apt to cross the purposes of true love and good will.
V. Charity is careful not to pass the bounds of decency; ouk aschēmonei - it behaveth not unseemly; it does nothing indecorous, nothing that in the common account of men is base or vile. It does nothing out of place or time; but behaves towards all men as becomes their rank and ours, with reverence and respect to superiors, with kindness and condescension to inferiors, with courtesy and good-will towards all men.
It is not for breaking order, confounding ranks bringing all men on a level; but for keeping up the distinction God has made between men, and acting decently in its own station, and minding its own business, without taking upon it to mend, or censure, or despise, the conduct of others. Charity will do nothing that misbecomes it.
VI. Charity is an utter enemy to selfishness: Seeketh not its own, does not inordinately desire nor seek its own praise, or honour, or profit, or pleasure. Indeed self-love, in some degree, is natural to all men, enters into their very constitution. And a reasonable love of self is by our Saviour made the measure of our love to others, that charity which is here described,
Thou shalt love thy neighbour as thyself. The apostle does not mean that charity destroys all regard to self; he does not mean that the charitable man should never challenge what is his own, but utterly neglect himself and all his interests. Charity must then root up that principle which is wrought into our nature. But charity never seeks its own to the hurt of others, or with the neglect of others.
It often neglects its own for the sake of others; prefers their welfare, and satisfaction, and advantage, to its own; and it ever prefers the weal of the public, of the community, whether civil or ecclesiastical, to its private advantage. It would not advance, nor aggrandize, nor enrich, nor gratify itself, at the cost and damage of the public.
VII. It tempers and restrains the passions. Ou paroxunetai - is not exasperated. It corrects a sharpness of temper, sweetens and softens the mind, so that it does not suddenly conceive, nor long continue, a vehement passion. Where the fire of love is kept in, the flames of wrath will not easily kindle, nor long keep burning.
Charity will never be angry without a cause, and will endeavour to confine the passions within proper limits, that they may not exceed the measure that is just, either in degree or duration. Anger cannot rest in the bosom where love reigns. It is hard to be angry with those we love, but very easy to drop our resentments and be reconciled.
VIII. Charity thinks no evil. It cherishes no malice, nor gives way to revenge: so some understand it. It is not soon, nor long, angry; it is never mischievous, nor inclined to revenge; it does not suspect evil of others, ou logizetai to kakon - it does not reason out evil, charge guilt upon them by inference and innuendo, when nothing of this sort appears open. True love is not apt to be jealous and suspicious;
it will hide faults that appear, and draw a veil over them, instead of hunting and raking out those that lie covered and concealed: it will never indulge suspicion without proofs, but will rather incline to darken and disbelieve evidence against the person it affects.
It will hardly give into an ill opinion of another, and it will do it with regret and reluctance when the evidence cannot be resisted; hence it will never be forward to suspect ill, and reason itself into a bad opinion upon mere appearances, nor give way to suspicion without any. It will not make the worst construction of things, but put the best face that it can on circumstances that have no good appearance.
IX. The matter of its joy and pleasure is here suggested: 1. Negatively: It rejoiceth not in iniquity. It takes no pleasure in doing injury or hurt to any. It thinks not evil of any, without very clear proof. It wishes ill to none, much less will it hurt or wrong any, and least of all make this matter of its delight, rejoice in doing harm and mischief.
Nor will it rejoice at the faults and failings of others, and triumph over them, either out of pride or ill-will, because it will set off its own excellences or gratify its spite. The sins of others are rather the grief of a charitable spirit than its sport or delight; they will touch it to the quick, and stir all its compassion, but give it no entertainment. It is the very height of malice to take pleasure in the misery of a fellow-creature. And is not falling into sin the greatest calamity that can befall one?
How inconsistent is it with Christian charity, to rejoice at such fall! 2. Affirmatively: It rejoiceth in the truth, is glad of the success of the gospel, commonly called the truth, by way of emphasis, in the New Testament; and rejoices to see men moulded into an evangelical temper by it, and made good.
It takes no pleasure in their sins, but is highly delighted to see them do well, to approve themselves men of probity and integrity. It gives it much satisfaction to see truth and justice prevail among men, innocency cleared, and mutual faith and trust established, and to see piety and true religion flourish.
X. It beareth all things, it endureth all things, panta stegei, panta hupomenei. Some read the first, covers all things. So the original also signifies. Charity will cover a multitude of sins, 1Pe_4:8. It will draw a veil over them, as far as it can consistently with duty.
It is not for blazing nor publishing the faults of a brother, till duty manifestly demands it. Necessity only can extort this from the charitable mind. Though such a man be free to tell his brother his faults in private, he is very unwilling to expose him by making them public.
Thus we do by our own faults, and thus charity would teach us to do by the faults of others; not publish them to their shame and reproach, but cover them from public notice as long as we can, and be faithful to God and to others. Or, it beareth all things, - will pass by and put up with injuries, without indulging anger or cherishing revenge, will be patient upon provocation, and long patient, panta hupomenei
- holds firm, though it be much shocked, and borne hard upon; sustains all manner of injury and ill usage, and bears up under it, such as curses, contumacies, slanders, prison, exile, bonds, torments, and death itself, for the sake of the injurious, and of others; and perseveres in this firmness.
Note, What a fortitude and firmness fervent love will give the mind! What cannot a lover endure for the beloved and for his sake! How many slights and injuries will he put up with! How many hazards will he run and how many difficulties encounter!
XI. Charity believes and hopes well of others: Believeth all things; hopeth all things. Indeed charity does by no means destroy prudence, and, out of mere simplicity and silliness, believe every word, Pro_14:15. Wisdom may dwell with love, and charity be cautious. But it is apt to believe well of all, to entertain a good opinion of them when there is no appearance to the contrary;
nay, to believe well when there may be some dark appearances, if the evidence of ill be not clear. All charity is full of candour, apt to make the best of every thing, and put on it the best face and appearance? it will judge well, and believe well, as far as it can with any reason, and will rather stretch its faith beyond appearances for the support of a kind opinion;
but it will go into a bad one with the upmost reluctance, and fence against it as much as it fairly and honestly can. And when, in spite of inclination, it cannot believe well of others, it will yet hope well, and continue to hope as long as there is any ground for it. It will not presently conclude a case desperate, but wishes the amendment of the worst of men, and is very apt to hope for what it wishes.
How well-natured and amiable a thing is Christian charity? How lovely a mind is that which is tinctured throughout with such benevolence, and has it diffused over its whole frame! Happy the man who has this heavenly fire glowing in his heart, flowing out of his mouth, and diffusing its warmth over all with whom he has to do!
How lovely a thing would Christianity appear to the world, if those who profess it were more actuated and animated by this divine principle, and paid a due regard to a command on which its blessed author laid a chief stress!
A new commandment give I to you, that you love one another, as I have loved you, that you also love one another, John 13:34. By this shall all men know that you are my disciples, John 13:35. Blessed Jesus! how few of thy professed disciples are to be distinguished and marked out by this characteristic!”
This, as was so wonderfully explained by Matthew Henry, is Christ's Law of Love. If we live by this Law of Law, as empowered by the Holy Spirit, those occasions when we are called upon to forgive offenses, even repeated and willful offenses, can and will come more easily to us, if we love God, and love our neighbors as ourselves.
This forgiveness and this love are all vital components of our Spiritual Growth.
There is more to the subject of Spiritual Growth. This was Part 13. I plan, God Willing, to cover, review and examine more aspects of this subject. I invite all of you hearing or reading my words to join me next week at this same time and place for the next installment.
This concludes this evening's Discussion, “Spiritual Growth, Part 13.”
This Discussion was conducted “live” on April 19th, 2023, on what would have been my mother's 106th Birthday.
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