I.Suffers long. The Greek denotes having the power “to hold the mind long,” i.e., it is the opposite to rash anger. There are persons who, when they are afflicted by Providence, or provoked by man, are unable to hold their minds. Like the water which has mastered the dam, so do some men’s unhappy feelings rise and overspread their families and neighbourhood. But when one has failed in his duty towards the charitable man it may grieve him, but he seeks for grace to bear the trial. He holds his mind long; and while not forgetful of the demands of justice, is influenced by the spirit of forgiveness.
II. Is not easily provoked. If a man’s spirit be fully imbued with an affectionate complacency towards God and man, he is not thrown into bitter resentments by unjust usage. He is “slow to wrath.” Provocations must and will arise. The state of the health, mind, temperature, circumstances, will make a man more disposed to fretfulness or reserve, one day than another. “Behold how great a matter a little fire kindleth!” A family pique has overthrown an empire, and a bodily sensation directed the course and given the feeling to a man’s life! But the spirit of the charitable man does not soon become acid. His injured feelings do not ferment into vinegar.
III. Beareth all things, or “covereth all things.” “Hatred stirreth up strife, but love covereth all sins.” As you would conceal a defect in your person, or cover up what was offensive on your grounds, so does the spirit of the gospel lead us to hide a brother’s infirmities from the animadversion of others. The spirit of envy and revenge would lead you to speak of the misconduct of others with exasperated feelings. But here an objection has arisen. “How unmanly is this charity which you commend! Are we then to be trampled upon? “Not so: love can feel injured, and seek redress, but not recklessly and bitterly; and when in pursuit of her rights she is all the while calm and kind and universally benevolent.
IV. Endureth all things. Christian love remains under its burdens. Bad usage from man and affliction from God it teaches us to sustain. Let the conduct of Christ illustrate the spirit of His own religion. He was not impatient with the ignorant, or revengeful upon His persecutors. (Isaac Taylor.)
Features of love
These features are--
I. Manifold. There are some landscapes that are almost tame; some faces not featureless, but not marked and vivid. Not so with love. It is the landscape of Devonshire rather than Lincolnshire; of Switzerland rather than Holland. Read this description--there is no monotony, eye bright, brow clear, lips strong and definite.
II. Harmonious.
1. There is the presence of all that could complete character. Patience, kindness, joy, fortitude. “Strength and beauty are in the sanctuary”; the full diapason of the music of morals.
2. There is the absence of any element that could be disfigurement or discord. “Envieth not, is not puffed up,” etc.
III. Beautiful. There is not one virtue in this description that is not like a splendid Corinthian column. Nothing deforms thelandscape, nothing disfigures the face. Rather every element heightens the loveliness. There is not only a wealth, but a wealth of the beauties of love.
IV. Permanent. “The grass withers, the flowers fade”; even “the human face Divine” grows old, the brow wrinkled, the eye dim, the mouth weak. The beauty of love is imperishable. “Love never faileth.” The word “faileth” pictures either a flower whose petals never fall off, or an actor “who is never hissed off the stage, has its part to play on the stage of eternity.” (U. R. Thomas.)
Christian love
Whyhas the Church assigned this chapter to Quinquagesima Sunday, the Sunday immediately preceding the season of Lent? We shall be able to answer that question if we consider what the season of Lent means, and why it has been set apart as a season of special humiliation, self-mortification, and prayer. Lent is the introduction to Good Friday and Easter Day. It is meant to prepare us better to realise and understand the great mystery of godliness, the unsearchable riches of God’s truth, so beautifully summed up in the words of Jesus (Luk_18:31-33). We cannot take one step forward into the knowledge of God’s truth without love. Love is the very first condition without which it is impossible to see even the outside of the great mystery of godliness. Let a man look at the Cross of Christ, and without the light of love it will be foolishness to him, Or let him look at the power of God manifested in the resurrection of Christ, and without the light of love: it will be a riddle to him. Love is the microscope which reveals the hidden and deep things which the careless eye scans without any sense of their inexpressible beauty and value. You have noticed, have you not, on a calm and sunny day, how softly and how beautifully the clear bright sky above us is reflected in the still surface of some deep pool of water? The sky, you know, is, as it were, received into the bosom of the water. Now, God’s truth is just like the sky above; and the heart that is full of love--love to God and love to man--the heart that is steeped in love is just like the still surface of the deep and steady pool. It can receive the truth into itself and reflect it. If we suffer the gusts of passion, of hatred, and envy, and malice, and uncharitableness, and ill-will to sweep over our hearts and ruffle them, we shall become quite incapable of receiving and discerning the truth. We shall be no longer like the steady lake which receives the glorious sky so beautifully into its bosom, and mirrors it back so faithfully. Surely, then, we have great need to pray for love; we have great need to pray that God will send His Holy Spirit, and pour into our hearts that most excellent gift of charity. Where shall we find anything fairer, anything pleasanter to behold or more joyful to possess than charity? Is selfishness, or ill-will, or pride, or vanity, or any other thing that is not of God, either more beautiful to look upon, or more delightful to hold, than charity? Oh, then, let us, as the apostle bids in the first words of the next chapter, “follow after charity.” So doing, we shall be laying hold of that which is imperishable. (Canon D. J. Vaughan.)
Love as a regulator
1. Every great engine is brought to precision of movement, to the quiet and steady exertion of power, by means of a governor or regulator. The world is full of jarrings and disturbances, and man finds a strange warfare going on in his own breast. Such was the state of things when Christ came. He saw the need of some Divine principle of life to act as a regulator both in the individual and in society. This regulator is love: the life of the soul; the all-pervasive and all-controlling energy of our spiritual being.
2. The apostle, in his vivid analysis of this Divine principle, looks upon it as embodied in character. He tells how this lovely personage will think, speak, and act in the midst of unloveliness and sin. He views love as a person in her attitude--
I. Towards self.
1. She is modest and unassuming. “She vaunteth not herself.” While she maintains a true self-respect and a wise estimate of her own worthiness she never displays arrogance or self-conceit.
2. “She seeketh not her own.” The belittling limitations of selfishness are not permitted to dwarf the outgoings of her generous heart.
II. Towards the truth.
1. This is one of affectionate desire and rejoicing. Here truth is also personified. Both experience profound satisfaction in the enlightenment and ennobling of man.
2. In reference to truth and its ultimate triumph love is also trustful and hopeful. “She believeth all things.” This does not signify credulity, for there is nothing so wise and discerning as love. Discerning but not doubtful, she rejoices to accept every revelation or manifestation of God.
3. Her temperament, or, better, her faith is buoyant and cheerful. “She hopeth all things.” Expects good instead of evil; is not foreboding and gloomy; trusts a kind Providence; believes in the possibilities of men.
III. Towards others.
1. “Love suffereth long.” In the face of provocation where others would be vehement with passion, she maintains her own serene dignity. This is almost identical with “not easily provoked,” “beareth all things,” “endureth all things.” These manifold expressions reveal love as a personage of greatmoral strength, as well as of unrivalled loveliness. She maintains constant equipoise of spirit.
2. “Is kind.” Her self-forgetful love makes her gracious, benignant, generous, and forgiving under all circumstances.
3. “Envieth not.” Competition is the most conspicuous trait of men in their relations one with another. To live without envy is a miracle of grace.
4. “Does not behave itself unseemly.” She has a delicate discernment of what is appropriate at all times and places; is never indecorous or unrefined.
5. “Thinketh,” or “ taketh not account of evil.” Not suspicious or self-seeking by nature, she does not impute evil to others.
6. “Rejoices not in unrighteousness.” The world seems to take delight in the downfall of others. Yet love grieves and blushes at another’s immorality. (D. W. Pratt, M.A.)
Love suffereth
I.What? Unkindness, opposition, injury, etc.
II. How?
1. Long.
2. Patiently.
3. Without resentment.
III. Why?
1. For Christ’s sake.
2. For man’s sake.
3. In hope. (J. Lyth, D.D.)
Love suffereth long
Ionce undertook a duty the like of which I would never attempt again. A widow lady had a son--a poor prodigal. He had spent his all, and was fast making inroads upon his mother’s little competence. Some friends had suggested that I should call upon her, and offer a gentle expostulation. I did so. I fancy that I can see her now--her white hair and her widow’s cap. She patiently heard my message, but she turned to me in tears, and said, “Yes, Mr. Garrett, you are very kind, you mean well, and all you say is true; but still, after all, he is my son!” (C. Garrett.)
The long-suffering of chastity
is not feebleness, cowardice, indifference, nor imbecility; but a principle perfectly consonant with the largest mental endowments, the loftiest aims and the noblest endeavours, with freedom of speech, firmness of purpose, and unwearied perseverance in well-doing; while it is totally opposed to all temporising expedients, vacillating policies, and inconstant endeavours. Christ is our example of long-suffering charity; yet witness how He clears His Father’s temple of the sacrilegious throng, and rebukes the wickedness of the Scribes and Pharisees. It is the depth of the river, not its shallowness, that makes it so smooth and gentle in its flow; and the mountain stream, which in the drought of summer went brawling from rock to rock and from pool to pool, with a thousand disturbances of its surface and misdirections of its course, now, when the autumn rains have fallen, or the winter snows have melted, and tributary torrents have swollen it to full flood, guides with an evenness and beauty between its green banks, with a placidity of strength and a unity of might which, while pleasant to behold, is terrible to withstand. Even so charity, subordinating all the feelings and faculties of the soul to one Divine impulse, and consecrating all to one holy and benevolent purpose, flows on with a mild and gentle majesty, undisturbed by rude speeches and unkind actions, and never diverted from its aim by the annoying accidents of society, straight forward to the vast ocean of blessed being, its destined union with God in Christ, and all thatis great and good and happy in the universe. The tranquil meekness of charity, therefore, is perfectly consistent with true grandeur of soul, and of all true grandeur of soul is itself an essential element; even as the most perfect harmony consists with the mightiest tones in music, and the nicest cultivation of plants contributes to their most stately forms and most luxuriant fruitfulness, and the careful discipline of domestic animals results in the development of superior stature, with more strength of muscle, and greater fleetness of course, and whatever else belongs to the utmost perfection of their nature. (J. Cross, D.D.)
Charity disposes us meekly to bear injuries
Meekness is a great part of the Christian spirit (Mat_11:1-30). And meekness, as it respects injuries received from men, is called long-suffering, the fruit of the true Christian spirit (Gal_5:22; Eph_4:1-2; Col_3:12). Note--
I. Some of the kinds of injuries that we may receive from others. Some injure others--
1. In their estates by unfairness and dishonesty in their dealings.
2. In their good name, by reproaching or speaking evil of them behind their backs.
3. In their thoughts, by unjustly entertaining a low esteem of them (Job_5:21; Psa_140:3).
4. In their injurious treatment.
II. How such injuries ought meekly to be borne.
1. The nature of the duty enjoined. It implies that injuries should be borne--
(1) Without doing anything to revenge them.
(2) With the continuance of love in the heart, and without those passions that tend to interrupt and destroy it.
(3) Without our losing the quietness and repose of our own minds and hearts (Luk_21:19).
(4) With willingness to suffer much in our interests and feelings for the sake of peace, rather than do what we have opportunity, and perhaps the right, to do in defending ourselves (1Co_6:7).
2. Why it is called long-suffering.
(1) Because we ought meekly to bear not only a small injury, but also a good deal of injurious treatment from others.
(2) Because in some cases we should be willing to suffer a great while in our interests, before we improve opportunities of righting ourselves.
III. How that love, which is the sum of the Christian spirit, will dispose us meekly to bear such injuries.
1. Love to God and Christ has a tendency to dispose us to this; for it--
(1) Disposes us to imitate Him, and therefore disposes us to such long-suffering as He manifests (Exo_34:6; Rom_2:4; 1Ti_1:12-16).
(2) Disposes us thus to express our gratitude for His long-suffering exercised toward us.
(3) Tends to humility, which is one main root of a meek and long-suffering spirit (Eph_4:2).
(4) Disposes men to have regard to the hand of God in the injuries they suffer, and not only to the hand of man, and meekly to submit to His will therein (2Sa_16:5; 2Sa_16:10).
(5) Sets us very much above the injuries of men.
(a) Because nothing can ever really hurt those that are the true friends of God (Rom_8:28; 1Pe_3:13).
(b) Because the more we love God, the more we shall place allour happiness in Him.
2. Love to our neighbour will dispose us to the same. Long-suffering and forbearance are always the fruit of love (Eph_4:1-2; Pro_10:12).
Conclusion: The subject--
1. Exhorts us all to the duty of meekly bearing the injuries that may be received from others. Consider--
(1) The example that Christ has set us (2Co_10:1). He meekly bore innumerable and very great injuries from men.
(2) If we are not disposed meekly to bear injuries, we are not fitted to live in the world, for in it we must expect to meet with many injuries from men (Mat_10:16).
(3) In this way we shall be most above injuries. He that has established such a spirit that the injuries received from others do not disturb the calmness of his mind, lives, as it were, out of their reach.
(4) The spirit of Christian long-suffering, and of meekness in bearing injuries, is a mark of true greatness of soul (Pro_16:32; Pro_14:29; Jam_3:13).
(5) The spirit of Christian long-suffering and meekness is commended to us by the example of the saints.
(6) This is the way to be rewarded with the exercise of the Divine long-suffering toward us (Psa_18:25-26; Mat_7:2; Mat_7:14-15).
2. But some, in their hearts, may object--
(1) That the injuries they receive from men are intolerable.
(a) Do you think the injuries you have received from your fellow-man aremore than you have offered to God?
(b) Do you not hope that asGod hitherto has, so He will still bear with you in all this, and that notwithstanding all, He will exercise toward you His infinite love and favour?
(c) When you think of such long-suffering on God’s part, do you not approve of it, and think well of it, and that it is not only worthy and excellent, but exceeding glorious?
(d) If such a course be excellent and worthy to be approved of in God, why is it not so in yourself?
(e) Would you be willing, for all the future, that God should no longer bear with the injuries you may offer Him, and the offences you commit against Him?
(f) Did Christ turn again upon those who injured and insulted and trod on Him, when He was here below; and was He not injured far more grievously than ever you have been?
(2) That those who have injured you, persist in it, and do not atall repent, but go on doing it still. But what opportunity could there be for long-suffering, if injury were not persisted in long?
(3) That your enemies will be encouraged to go on with their injuries. But you do not know this, for you have not an insight into the future, nor into the hearts of men. And, beside, God will undertake for you if you obey His commands; and He is more able to put a stop to the wrath of man than you are (Rom_12:19). (Jon. Edwards.)
The patience of love
I. Its manifestations. There may be a world where love is not strained and taxed as it is here. Here there is certainly scope for the manifestation of patience in--
1. The relationships of life.
2. The antagonisms of life.
3. The philanthropy of life.
And in all these it is claimed and will be manifested in--
(1) Gentleness,
(2) Unsuspiciousness,
(3) Tolerance,
(4) Forgivingness,
(5) Continuance.
II. Its beauty. Love is--
1. Sensitive, yet patient. Not hard and servile.
2. Anxious, yet patient. Eager, not apathetic.
III. The explanation. Because love cares for the beloved rather than for self. Self is thrown away in the interests of others, the welfare of others, This patience and all the powers of love are in its self-sacrifice. (U. R. Thomas.)
The patience of Christ’s love
Godsuffereth Himself to be conceived in the womb of a mother, and abideth the time: and being born, waiteth to grow up: and being grown up, is not eager to be acknowledged, but putteth a further slight upon Himself, and is baptized by His own servant, and repelleth the attacks of the tempter by words only. When from the Lord He became the Master, teaching man to escape death, having well learned, for salvation’s sake, the forgiving spirit of offended patience: He strove not: He cried not: the shattered reed He did not break, the smoking flax He did not quench--God did put His own Spirit in His Son with perfection of patience. None that desired to cleave to Him did He not receive: no man’s table or house did He despise. Yea, Himself ministered to the washing of His disciples’ feet (even of him who betrayed Him). He scorned not the sinners nor the publicans. He was not angry with that city which would not receive Him. He healed the unthankful. He gave place to those who laid snares for Him. He, at whose side, if He had desired it, legions of angels from heaven would at one word have been present, approved not the avenging sword of even a single disciple. In Malchus the patience of the Lord was wounded. Wherefore also He cursed the works of the sword for ever after, and by the restoration of soundness to him whom He had not Himself hurt, He made satisfaction through patience, the mother of mercy and charity. The Lord Jesus is long-suffering and kind: is patient and gentle. I pass in silence the Crucifixion, for it was for that that He came in the world: yet, was there need of insult, alas! that He might undergo death? But being about to leave the world, He desired to be filled to the full with the pleasure of patience. He is spit upon, is beaten, is mocked, is foully clothed, and still more foully crowned. Wondrous constancy in long-suffering and patience! (Tertullian.)
Charity is considerate
Louis XIV in a gay party at Versailles thought he perceived an opportunity of relating a facetious story. He commenced but ended abruptly and insipidly. One of the company soon after leaving the room, the king said, “I am sure you must all have observed how uninteresting my anecdote was. I did not recollect till I began that the turn of the narrative reflected very severely on the immediate ancestor of the Prince Armigue, who has just quitted us; and on this as on every occasion, I think it far better to spoil a good story than to distress a worthy man.” (W. Baxendale.)
Love is kind
1. In spirit.
2. In action.
3. To all.
4. At all times.
5. Without selfish ends. (J. Lyth, D.D.)
The kindness of love
Like the last word, this is one in frequent use by our apostle. He employs it--
1. As an avowal of his own attitude to men.
2. As an injunction to others.
3. As a description of God.
The thing he here indicates is rather the fragrance of the whole flower of love than any one of its petals, the lustre of the entire diamond rather than any one of its facets. Kindness is--
I. A charm of the Christian life. The word is a beautiful word, and is the expression of a beautiful grace; sometimes being rendered gentleness, goodness--in the Rheims’ version-benignity. It is not simply a manner, but a moral loveliness that shines through all manner.
II. An obligation of the Christian life. It is not an ornament to be worn at option, but the constant garb of our life, not a work of supererogation, but a necessary, essential, and elemental duty. (U. R. Thomas.)
The kindness of Christian charity
It is like the teeming cloud, emptying its copious blessing upon the thirsty soil. It is like the swelling stream, overflowing its banks to enrich the plantations of the valley. It is like the fruitful field, pouring its golden harvest into the exhausted granary. It is like the generous oak, shaking the genial dew from its branches upon the humbler herbage at its roots. Nay, it is like God’s incarnate love, walking the sinful world, chasing sorrow from the abodes of men, shedding the light of immortality into the valley of the shadow of death, andamidst the dissonances of human selfishness singing a melody which charms theangels down from heaven! (J. Cross, D.D.)
Charity benignant
In things lawful and things indifferent it bends to the partialities and predilections of others, studying to please all for their good to edification. It would not needlessly crush the wing of an insect, much less inflict upon a rational and immortal being an evil remediless and everlasting. It is eminently pacific and conciliatory; as far as possible without any compromise of the Christian law, endeavouring to live peaceably with all men, and labouring in many ways to promote the harmony of human society. As the sea is composed of drops, and the earth is compacted of atoms, and the daylight is only a profusion of inappreciable rays, and forest and field arerefreshed and beautified by millions of imperceptible particles of dew, so it is the aggregate of little things that makes the happiness or unhappiness of domestic andsocial life; and charity is attentive to the minutest circumstance that can affect the comfort and welfare of mankind, planting here a lily and there a rose where she cannot convert the whole desert into a paradise, pouring in a thousand tiny rivulets to swell the great ocean of human blessedness, and thus impressing the universal conviction of her kindness. (J. Angell James.)
Longsuffering and kindness
Dr. M’Crie, in his life of the late Sir Andrew Agnew, M.P., says; “We were speaking one day of the difficulty of confessing Christ before the world. It was affecting to hear Sir Andrew acknowledge this difficulty, who had borne Christ’s reproach so manfully in all places. He told me, that when he first began to take up the cause of the Sabbath, there were many worldly men who disliked him so much that they seemed anxious to stare him out of their company, and that he had felt this particularly at the New Club. One honourable baronet, not satisfied with this species of annoyance, when he saw that Sir Andrew had courage enough to despise it, and to frequent the club regularly every day notwithstanding, began speaking at him, and acting as rudely ashe could towards him. One morning Sir Andrew was waiting for his breakfast atthe club, when the baronet to whom I allude came in, apparently in great agitation. Sir Andrew, perceiving this, asked him if anything was wrong; to which he replied that his lady had last night had an attack of paralysis, and that she was dangerously ill. Sir Andrew said he felt for him sincerily, and expressed his sympathy warmly. Next morning he met him again with his two sons, who had come to see their mother, and he asked for Lady--with much interest. The answer was that he had been sitting up with her all night, and that she was no better. Ultimately, however, she did recover; and on one occasion afterwards, the baronet referred to came up to Sir Andrew, and with feeling that did him great honour, said, ‘Sir Andrew, there are many people who like to laugh at you and abuse you, because of your Sabbath principles, and I confess that I have been among the number, but I trust I shall never so far forget myself again.’
Charity disposes us to do good
I.The nature of the duty of doing good to others. And here three things are to be considered, viz.
1. The act. Persons may do good--
(1) To the souls of others, which is the most excellent way of doing good.
(2) In outward things, and for this world (Mat_25:35-36). in three ways Christianity requires us to do good to others.
(a) To give to others (Luk_6:38).
(b) To do for others (1Th_2:9; Heb_6:10).
(c) To suffer for others (Gal_6:2; 1Jn_3:16).
2. The objects of this act are often spoken of in the Scriptures by the expression, “our neighbour” (Luk_10:29, etc.). We are to do good--
(1) Both to the good and to the bad (Mat_5:43).
(2) To friends and enemies (Mat_5:44).
(3) To the thankful and the unthankful (Luk_6:35).
3. The manner in which we should do good to others. This is expressed in the single word “freely.” This seems implied in the words of the text; for to be kind is to have a disposition freely to do good. And this doing good freely implies--
(1) That our doing good be not in a mercenary spirit (Luk_6:35; Luk_14:12-14).
(2) That we do it cheerfully or heartily, and with real good-will to the one we would benefit (1Pe_4:9; 2Co_9:7; Rom_12:8; Deu_15:10).
(3) That we do it liberally and bountifully (2Co_9:8; 2Co_9:11; Deu_15:8; Pro_11:25; 2Co_9:6).
II. That a Christian spirit will dispose us thus to do good to others. And this appears from two considerations.
1. The main thing in that love which is the sum of the Christian spirit is benevolence, or good-will to others (Luk_2:14).
2. The most proper and conclusive evidence that such a principle is real and sincere is its being effectual. The proper and conclusive evidence of our wishing or willing to do good to another is to do it. The Scriptures therefore speak of doing good as the proper and full evidence of love (1Jn_3:18-19; Jam_2:15-16).
Conclusion:
1. What a great honour it is to be made an instrument of good in the world (Gen_12:2). Eastern kings and governors used to assume to themselves the title of benefactors, that is, “doers of good,” as the most honourable that could think of (Luk_22:25).
2. Thus freely to do good to others, is but to do to them as we would have them do to us.
3. How kind God and Christ have been to us (2Co_8:9; 1Pe_1:4).
4. What great rewards are promised to those that freely do good to others (Psa_18:25; Act_20:35; Mat_25:34-40). (Jon. Edwards.)
Charity envieth not.--
Charity not envious
To see that envy is utterly incompatible with charity, we need but glance at some of its characteristic qualities and fruits.
I. Charity is disinterested goodness; envy is unmingled selfishness. It would grasp all riches, absorb all enjoyment, engross all admiration and esteem. Every superior and every rival would it destroy, and live alone in an impoverished or depopulated universe. The envious man, like Gideon’s fleece, would absorb every particle of moisture that falls from heaven, and leave all around him dewless as the desert.
II. Charity is the brotherhood of the heart; envy is as malicious as it is selfish. Joseph was hated by his brethren because he was beloved by his father, and because his dream made him their superior. And Haman was full of indignation against Mordecai because he held a high place in the favour of the king. And the same evil spirit inflamed the wrath of Saul against David. The envious man resents the good of others, as if it were an injury to himself. Envy is like the ocean, which because it cannot shine as the firmament does, would shroud the starry lustre of the latter with its vapoury exhalations. Nay, in order to enjoy the glimmer of its own rushlight, it would extinguish the sun and leave the world in darkness.
III. Charity is a meek and gentle spirit; envy is as outrageous as it is malicious. It is “cruel as death and insatiable as the grave.” There is in its hate an inhuman fierceness, in its action a diabolical fury, which respect no dignity, reverence no sanctity, pause abashed at no splendid array of virtue. What slew Caesar, and banished Cicero and put out the eyes of Belisarius, but a merit too great for wealth to reward or envy to endure? Envy murdered Abel at his altar, and nailed the Son of God upon the Cross. Envy first blighted the bloom of paradise, and ever since it has raged through the scene of its ruin, filling the earth with dire confusion, and every evil work; and well saith the wisest of ancient monarchs, “Wrath is cruel, and anger is outrageous, but who can stand before envy?”
IV. Charity is ready unto every good work; envy is mischievous. There is no injury it would not inflict upon its happier neighbour. It would poison your peace and blacken your fame. Who shall set bounds to its wickedness, or limit its baleful power? Has it not rifled the richest treasuries, thwarted the shrewdest policies, conquered the mightiest warriors, and subverted the proudest thrones? If there is any exemption from the inflictions of envy, it is only in the case of those who have nothing for which they can be envied, whose obscurity is their fortress, whose poverty is their panoply. The tornado may spare the willows, but woe to the oaks! Never pitying, never relenting, envy follows its victim to the very grave, and tramples upon his ashes, and desecrates his memory, and persecutes his posterity.
V. Charity is free from deceit; envy is hypocritical. Pride, anger, gluttony, drunkenness, etc., are ordinarily frank and open. But envy, conscious that it is an unnatural disposition, having more the rancour of a fiend than the temper of a man, and branded by common consent with a stigma deep and foul, conceals its real nature. As Bishop Ball says, “It is indeed a most reputable and orthodox vice, a regular church-going sin, dressing like virtue and talking like piety. It has a great zeal for religion, a keen sense of public justice, and is much shocked at the inconsistencies of good people. It exults when the hypocrite is unmasked and exclaims--‘Ah! I told you so; I always suspected him.’ It is also most benevolent; and when adversity overtakes a brother, prays devoutly that it may be the means of promoting his humility and other Christian graces.”
VI. Charity is fraught with Divine peace and contentment; envy is miserable. Hating and hated, can it know anything of a good conscience and a cheerful mind? Deceitful and treacherous, must it not be like the troubled sea that cannot rest? Baffled and chagrined, will it not become desperate, and turn its fangs upon itself, and devour its own vitals? Conclusion: Charity and envy are as much opposed as light and darkness. Charity is from above; envy is from beneath. Charity is the fruit of the Spirit; envy is the work of the flesh. Charity is the outgrowth of the new heart; envy is the product of the carnal mind. Charity is as pure as the mountain stream; envy is as foul as the city sewer. Charity is as harmless as the gentle dove; envy is as deadly as the viper’s fang. Charity is as tranquil as the summer evening; envy is as restless as the troubled sea. Charity is as tender and pitiful as an angel; envy is as heartless and cruel as a demon. Charity is the spirit of Christ and the temper of heaven, envy is the rankling selfishness which makes theimmitigable woe of the lost, the wormwood and gall transfused through all the faculties and feelings of a reprobate immortality. No two principles could be more antagonistic and irreconcilable. (J. Cross, D.D.)
Charity inconsistent with an envious spirit
I. The nature of envy.
1. A spirit of dissatisfaction with, and opposition to, the prosperity and happiness of others as compared with our own (Est_5:13; Num_11:29; Gen_37:11).
2. A dislike of their persons for it (Est_5:9; Gen_37:4-5).
II. Wherein a Christian spirit is the opposite of such a spirit. A Christian spirit--
1. Disallows of the exercise and expressions of such a spirit.
2. Tends to mortify its principle and disposition in the heart (Php_4:11).
3. Disposes us to rejoice in the prosperity of others (Rom_12:15).
III. Why it is that a Christian spirit is thus the opposite of a spirit of envy.
1. A spirit and practice entirely contrary to an envious spirit is much insisted on in the precepts of Christ and His apostles (Rom_13:13; 1Co_3:3; 2Co_12:20; Gal_5:21, etc.).
2. These precepts are strongly enforced--
(1) By the Christian scheme of doctrine. For there we are told how God has not begrudged us His well-beloved Son, nor the highest honour and blessednessin and through Him. How far Christ was from begruding us anything that He could do for or give us!
(2) By its history. And particularly is this true of the history of the life of Christ, and the example He has set us.
3. The true spirit of Christian love will dispose us to yield to the authority of these precepts, and to the influence of the motives enforcing them.
(1) By its own immediate tendency; for love does not grudge, but rejoices at the good of those who are loved.
(2) By inclining us to humility. It is pride that is the great root and source of envy.
Conclusion: The subject--
1. Should lead us to examine ourselves, whether we are in any degree under the influence of an envious spirit.
2. Exhorts us to disallow and put away everything approaching to it. (J. Edwards.)
On envy
Envy is a sensation of uneasiness arising from the advantages which others are supposed to possess above us, accompanied with malignity towards those who possess them. The character of an envious man is universally odious. All disclaim it; and they who feel themselves under the influence of this passion carefully conceal it. But it is proper to consider that among all our passions, both good and bad, there are many different gradations. Sometimes they swim on the surface of the mind, without producing any internal agitation. They proceed no farther than the beginnings of passion. Allayed by our constitution, or tempered by the mixture of other dispositions, they exert no considerable influence on the temper. Though the character in which envy forms the ruling passion be one too odious to be common, yet some tincture of this evil disposition mixes with most characters in the world. The chief grounds of envy may be reduced to three.
I. Accomplishments, or endowments of the mind. The chief endowment for which man deserves to be valued is virtue. This forms the most estimable distinction among mankind. Yet this, which may appear surprising, never forms any ground of envy. No man is envied for being more just, more generous, more patient, or forgiving than others. This may, in part, be owing to virtue producing in every one who beholds it that high degree of respect which extinguishes envy. But probably it is more owing to the good opinion which every one entertains of his own moral qualities. Some virtues, or at least the seeds of them, he finds within his breast. Others he vainly attributes to himself. Those in which he is plainly deficient he undervalues; on the whole he is as worthy as his neighbour. The case is different with regard to those mental abilities and powers which are ascribed to others. As long as these are exerted in a sphere of action remote from ours, and not brought into competition with talents of the same kind, to which we have pretensions, they create no jealousy. They are viewed as distant objects, in which we have not any concern. Even then, envy is, properly speaking, not grounded on the talents of others. For here, too, our self-complacency brings us relief; from the persuasion that, were we thoroughly known, and full justice done to us, our abilities would be found not inferior to those of our rivals. What properly occasions envy, is the fruit of the accomplishments of others; the pre-eminence which the opinion of the world bestows, or which we dread it will bestow, on their talents above ours. Mere rivality, inspired by emulation, would carry no reproach; were not that rivality joined with obliquity, and a malignant spirit; did it not lead to secret detraction, and unfair methods of diminishing the reputation of others. Let such as are addicted to this infirmity consider how much they degrade themselves. Superior merit of any kind always rests on itself. Conscious of what it deserves, it disdains low competitions and jealousies. They who are stung with envy, especially when they allow its malignity to appear, confess a sense of their own inferiority; and, in effect, pay homage to that merit from which they endeavour to detract. But in order to eradicate the passion, and to cure the disquiet which it creates, let such persons further consider how inconsiderable the advantage is which their rivals have gained by any superiority over them. They whom you envy are themselves inferior to others who follow the same pursuits. Public applause is the most fluctuating and uncertain of all rewards. Within what narrow bounds is their fame confined? With what a number of humiliations is it mixed? To how many are they absolutely unknown? Among those who know them, how many censure and decry them?
II. Advantages of fortune, superiority in birth, rank, and riches, even qualifications of body and form, become grounds of envy. Among external advantages those which relate to the body ought certainly to hold the lowest place, as in the acquisition of them we can claim no merit, but must ascribe them entirely to the gift of nature. Yet envy has often showed itself here in full malignity. It would have proved a blessing to multitudes to have wanted those advantages for which they are envied. How frequently has beauty betrayed the possessors of it into many a snare, and brought upon them many a disaster? Short-lived at the best, and trifling at any rate, in comparison with the higher and more lasting beauties of the mind. But of all the grounds of envy among men superiority in rank and fortune is the most general. Hence the malignity which the poor commonly bear to the rich, as ingrossing to themselves all the comforts of life. Alas! all this envious disquietude which agitates the world, arises from a deceitful figure which imposes upon the public view. False colours are hung out: the real state of men is not what it seems to be. The order of society requires a distinction of ranks to take place; but, in point of happiness, all men come much nearer to equality than is commonly imagined. The poor man possesses not, it is true, some of the conveniences and pleasures of the rich; but, in return, he is free from many embarrassments to which they are subject. When you think of the enjoyments you want, think also of the troubles from which you are free. Often, did you know the whole, you would be inclined to pity the state of those whom you now envy.
III. Superior success in the course of worldly pursuits is a frequent ground of envy. Among all ranks of men competitions arise. Wherever any favourite object is pursued in common, jealousies seldom fail to take place among those who are equally desirous of attaining it. “I could easily bear,” says one, “that some others should be more famous, should be richer than I. It is but just that this man should enjoy the distinction to which his splendid abilities have raised him. It is natural for that man to command the respect to which he is entitled by his birth or his rank. But when I and another have started in the race of life, upon equal terms, and in the same rank, that he, without any pretension to uncommon merit, should have suddenly so far outstripped me; should have engrossed all that public favour to which I am no less entitled than he;--this is what I cannot bear; my spirit swells with indignation at this undeserved treatment I have suffered from the world.” Complaints of this nature are often made by them who seek to justify the envy which they bear to their more prosperous neighbours. But if such persons wish not to be thought unjust, let me desire them to inquire whether they have been altogether fair in the comparison they have made of their own merit with that of their rivals? and whether they have not themselves to blame more than the world for being left behind in the career of fortune? The world is not always blind or unjust in conferring its favours. Supposing, however, the world to have been unjust with regard to you, this will not vindicate malignity and envy towards a more prosperous competitor. You may accuse the world, but what reason have you to bear ill-will to him? You, perhaps, preferred the enjoyment of your ease to the stirs of a busy or to the cares of a thoughtful life. Ought you then to complain if the more laborious have acquired what you were negligent to gain? Consider that if you have obtained less preferment you have possessed more indulgence and ease. The causes that nourish envy are principally two, and two which, very frequently, operate in conjunction: these are pride and indolence. The connection of pride with envy is obvious and direct. The high value which the proud set on theirown merit, the unreasonable claims which they form on the world are perpetual sources, first of discontent, and next of envy. When indolence is joined to pride the disease of the mind becomes more inveterate and incurable. Pride leads men to claim more than they deserve. Indolence prevents them from obtaining what they might justly claim. Disappointments follow; and spleen, malignity, and envy rage within them. As, therefore, we value our virtue or our peace, let us guard against these two evil dispositions of mind. Let us be modest in our esteem, and by diligence study to acquire the esteem of others. So shall we shut up the avenues that lead to many a bad passion, and shall learn, in whatsoever state we are, therewith to be content. Finally, in order to subdue envy, let us bring often into view those religious considerations which regard us particularly as Christians. Let us remember how unworthy we are in the sight of God; and how much the blessings which each of us enjoy are beyond what we deserve. Let us nourish reverence and submission to that Divine government which has appointed to every one such a condition in the world as is fittest for them to possess. (H. Blair, D.D.)
Charity not envious
Envy is one of the most malignant and, if we except vanity alone, the most empty of all human passions. Other affections have some good thing in view either real or apprehended; but envy has nothing for its object except an ill-natured pleasure in the hurt of our neighbour. Charity is quite inconsistent with envy, and, whenever it prevails, expels that malicious passion from the heart. Has God bestowed on others larger measures of knowledge and understanding, of honour and respect, of riches, of power and authority, of any blessing, spiritual or temporal? The charitable man, though eclipsed in these respects, does not look up to those who eclipse him with an envious eye. He takes not an ill-natured pleasure in the disappointments and misfortunes, in the decline and fall of those above him He does not attempt, by malicious detraction, to depreciate the merits of those who excel; and, though unable to rise to their standard, he does not enviously endeavour to bring them down to his own, and to keep all mankind on a level with himself He considers worldly blessings as the gifts of God, who may bestow them on what persons and in what degrees He pleases; and, satisfied with his own condition, he rejoices to see the glory of the giver advanced and the ends of the gift answered, who ever may be chosen by Providence for the accomplishment of these ends. (A. Donnan.)
Charity vaunteth not itself, is not puffed up.--
Love vaunteth not itself, is not puffed up
I. The evils indicated.
1. Assumption.
2. Vanity.
II. Their offensiveness. They imply--
1. Contempt for.
2. Disregard of the feelings and claims of others.
III. Their consequent inconsistency with love. Love--
1. Is humble in spirit and deportment.
2. Willingly offends none. (J. Lyth, D.D.)
Charity vaunteth not itself
“It was my custom in my youth,” says a celebrated Persian writer, “to rise from my sleep, to watch, pray, and read the Koran.Onenight as I was thus engaged, my father, a man of practised virtues, awoke. ‘Behold!’ said I to him, ‘thy other children are lost in irreligious slumbers, while I alone wake to praise God.’ ‘Son of my soul,’ said he, ‘it is better to sleep than to wake to remark the faults of thy brethren.’” (Family Circle.)
Vaunting inconsistent with love
We think we need not love God less, nor our neighbourless, by a little harmless talking of ourselves. But we do. We rob God, because in vaunting we forget that it all comes from Him, and we cannot possibly have anything whatever to vaunt or to boast of. We rob our neighbour because, unconsciously perhaps, we put him in a lower position than ourselves, and look down upon him, or we may make him envious of us. And we rob ourselves, because we deprive ourselves of the reward of any good we may have done. The grace of charity is deprived of its bloom, or indeed of its fruit, by vaunting or boasting. (J. B. Wilkinson, M.A.)
Diffidence of love
Of all feelings, there is none of which men need be so little ashamed of as true love, and none which so much puts on all the appearance of shame. For love is born behind blushing defences. And after it has won its victories and subdued to itself the whole of life, it then more than ever has in it the necessity of hiding itself. For love, like the blood in the human body, though it be the cause of all the life that appears, is itself hidden within the veins and never seen. (H. W. Beecher.)
Charity not proud
To vaunt is to boast, to make an ostentatious display of our own qualities or achievements, it is the language of pride.
I. the nature of pride.
1. It is not to be confounded with that courtly demeanour which is so natural to some people, and so suitable to certain ranks in society. This is the use of our dignity, not the abuse of it.
2. It is an over-valuing of self. Was there ever a time when this hateful vice was more prevalent than it is at present? Does not the age vaunt its enlightenment and its progress? Do not persons of all classes vaunt their superiority in one respect or another? There is a pride of birth, of wealth, of power, of knowledge, of morality, and even of humility.
II. The repugnance of such a spirit to charity. Charity is unselfish; pride is one of the many forms of selfishness. Charity yields to its neighbour due honour; pride claims all respect and honour for its own dignity. Charity accords to every man his proper place and merit; pride aims to impress its brother with a mortifying sense of his inferiority. Charity tenderly regards your sensibilities, and carefully avoids giving you offence; pride tramples upon all courtesy, and cares not whom nor how deeply it wounds. Charity sheds a benign influence over the heart, expanding it to all that is noble and magnanimous; pride folds the soul in upon itself, freezing up the genial springs of sympathy and affection. Charity is the spirit of those who veil their faces before the throne of God, and the temper of Him who for our sake humbled Himself to the death of the Cross; pride is the spirit of rebellion which of old, seeking to exalt itself against the God of love, plunged headlong into hell. Charity knows something of angelic blessedness; pride shares the misery of Satan. (J. Cross, D.D.)
The spirit of charity an humble spirit
As, on the one hand, it prevents us from envying others what they possess, so, on the other, it keeps us from glorying in what we possess ourselves.
I. What humility is.
1. A sense of our own comparative meanness.
(1) As regards God (Gen_18:27).
(2) As regards our fellow-creatures. Man is very mean as compared with multitudes of a superior rank in the universe, and most men are mean in comparison with many of their fellow men. He that has a right sense and estimate of himself in comparison with God, will be likely to have his eyes open to see himself aright in all respects. All this would apply to men considered as unfallen beings. But humility in fallen men implies a sense of a tenfold meanness.
(a) Man’s natural meanness consists in his being infinitely below God in natural perfection, and in God’s being infinitely above him in greatness, power, wisdom, majesty, etc.
(b) The truly humble man, since the fall, is also sensible of his moral meanness and vileness (Isa_6:5; Job_42:5-6; Psa_51:17; Isa_57:15; Mat_5:3).
2. A disposition to a corresponding behaviour and conduct. Without this there is no true humility. The devils and damned spirits see much of their comparative littleness before God in some respects. Note--
(1) Some things in our behaviour toward God to which humility will dispose us.
(a) To acknowledge our meanness or littleness before God.
(b) To be distrustful of ourselves and to depend only on God.
(c) To renounce all the glory of the good we have or do, and to give it all to God (Psa_115:1).
(d) Wholly to subject ourselves to God.
(2) It disposes to a behaviour toward men answerable to our comparative meanness. It tends--
(a) To prevent an aspiring and ambitious behaviour amongst men (Jer_45:5; Rom_12:16).
(b) An ostentatious behaviour (Mat_23:5).
(c) An arrogant and assuming behaviour (Php_2:3; Eph_3:8).
(d) A scornful behaviour (Rom_12:16).
(e) A wilful and stubborn behaviour (Rom_12:19; 1Co_6:7; Mat_5:40-41).
(f) A levelling behaviour (Rom_13:7; Tit_3:1).
(g) A self-justifying behaviour (Jam_5:16; Psa_141:5).
II. The spirit of charity is an humble spirit.
1. It implies and tends to humility.
(1) It implies humility. And this appears plain from two considerations: because a sense of the loveliness of God is peculiarly that discovery of God that works humility; and because, when God is truly loved, He is loved as an infinite superior.
(2) It also tends to humility.
(a) Love inclines the heart to that spirit and behaviour that are becoming the distance from the beloved. The devils know their distance from God, but they are not reconciled to it. And so love to man, arising from love to God, disposes to an humble behaviour toward them, inclining us to give them all the honour and respect that are their due.
(b) Love to God tends to an abhorrence of sin against God, and so to our being humbled before Him for it.
2. It tends to draw forth such exercises of love as do especially imply and tend to it. The gospel leads us--
(1) To love God as an infinitely condescending God
(2) To love Christ as an humble person (Php_2:6-8; Mat_10:24; Mat_01:25; Mat_20:25-28; Joh_13:13-16).
(3) To love Christ as a crucified Saviour.
(4) To humble exercises of love, because it leads us to love Christ as one that was crucified for our sakes.
Conclusion:
1. Note the excellency of a Christian spirit (Pro_12:26; 1Pe_3:4).
2. Examine yourselves, and see if you are indeed of an humble spirit (Hab_2:4; Jam_4:6).
3. Let strangers to the grace of God seek that grace, that they may thus attain to this spirit of humility (Pro_16:5; Pro_6:16; Pro_29:23; 2Sa_22:28; Isa_23:9).
4. Let all be exhorted earnestly to seek much of an humble spirit, and to endeavour to be humble in all their behaviour toward God and men. (Jon. Edwards.)
Charity not vain
Charity endeavours to conceal its good works as the sea conceals its pearls and the earth its gold. It is not the ambitious sunflower that lifts its gaudy head on high, and expands its inodorous petals to the broad light of the noon; but the unobtrusive violet that hides its delicate beauty in the bank of a shady brook, and from its green seclusion perfumes the dewy twilight. Intent only on doing good, it cares nothing for the applause of the world, and seeks to build no temple to its own fame. Aming only at blessing others, it is comparatively a small matter whether it win another’s blessing or incur another’s curse. It sends no herald to announce its advent, blows no trumpet to proclaim its purpose, unfurls no banner to catch the eye of the world, saith to no son of Rechab, “Come with me and see my zeal for the Lord”; but, like its Divine example, goes about doing good, without causing its voice to be heard in the street, or letting the left hand know what the right hand doeth; and like those holy and blessed creatures who minister to the heirs of salvation and shed a thousand blessings from wings unseen, it conceals its beneficent agency even from its beneficiaries. King Hezekiah lost his royal treasures by an ostentatious display of them to the Assyrian embassy; and Chrysostom tells us that virtues, like precious stones, must be concealed to be kept; for if we display them publicly, we lose them, and vain-glory is the one thief that has robbed many of their treasure laid up in heaven. But this celestial visitant in the abodes of men carries her jewels in a safe casket--hides them in her own heart, while she herself lies hidden in the secret place of the Most High, and abides secure under the shadow of the Almighty. (J. Cross, D.D.)
Charity opposed to vanity and pride
The Siamese Twins seem to have been two perfect human beings, each possessing all the functions of life complete, though so bound together that the sundering of the ligament would probably have been fatal to both.
I. Thus pride and vanity are two vices so closely related that they are seldom found apart, yet so distinct that we ordinarily have no difficulty in their identification and discrimination. Like two plants springing from the same root, they are both the products of selfishness, alike partaking of its qualities, but differing in form and aspect. Pride is an undue estimate of self; vanity is an inordinate desire of the esteem of others. The former makes a man odious; the latter renders him ridiculous.
II. Charity is equally opposed to both. Humble, it is opposed to pride; modest, it is opposed to vanity. Humility and modesty, though as intimately related to each other, are as perfectly distinct as pride and vanity. Humility is opposed to pride, modesty is opposed to vanity. The former is the inward feeling of lowliness, the latter is its outward expression. The one makes a man sensible that he merits but little, the other renders him moderate in his demands and expectations. Both, therefore, are essential attributes of charity. Notwithstanding their distinction, it is difficult to separate them; for they run into each other, like the blending of two shades in painting, or two tones in music. (J. Cross, D.D.)
Charity not boastful
Charitydoes not boast of its connections, and talk of the dignity of its family, the lustre of its ancestors, the fortune and rank of its relations, and its intercourse with the great; as little does it magnify itself on account of its external possessions, and set forth in lofty terms its own riches, its credit and interest among men, its power and authority over others. Neither does it vaunt of its personal accomplishments and exalt itself above those whom it seems to excel in point of learning and knowledge, of wit and courage, of dexterity and address, or of beauty and strength. It does not even boast of its own good deeds, and take undue praise to itself from the things it has done and the actions it has performed. In every ease charity forbids us to seek our own gratification in the diminution of that of our neighbour whom we should love as ourselves. It modestly declines to talk concerning itself, and avoids every subject in conversation which tends to elevate its own merit, and to place that of another in an inferior point of view. (A. Donnan.)
Doth not behave itself unseemly.--
Love doth not behave itself, unseemly
I. The conduct it avoids.
1. Ill mannered.
2. Reproachful.
3. Unbecoming age, station, and place.
II. The conduct it observes.
1. It honours all men.
2. Seeks to please all.
3. Specially regarding the civilities of life; treating superiors with respect and inferiors with consideration. (J. Lyth, D.D.)
Unseemliness
is acting contrary to a scheme to form which is becoming, or due, or right. It is, in fact, to be deformed; for there is a deformity of mind as well as a deformity of body: and just as deformity may affect various members of the body, so also may it affect various qualities of the mind or soul. Hence we get an enormous range for this word unseemliness. Beauty is the very-type or attribute of God’s creation. All things, as they originally left the Creator’s hand, were beautiful, being “very good.” All things were “seemly” and “comely.” Sin alone marred their fair proportion, and their seemliness and comeliness. Sin alone introduced deformity and undue proportion. Man was created “seemly” in the image of God. The impress of God’s love was upon the soul of man. God is love--charity. So love is not, and cannot, and doth not, behave itself “unseemly,” unlike the image upon which it was formed or fashioned. (J. B. Wilkinson, M.A.)
The seemliness of the charity of Christ
What dignity and yet what condescension! what perfect self-possession and yet what abandonment of self! what purity, what modesty, what retiredness! what humility in the King of heaven, without any loss of dignity, making fishermen His companions an
