1 Coríntios 13:4-7

DISCOURSE: 1986
A DESCRIPTION OF CHARITY

1 Coríntios 13:4. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things.

OF all the subjects proposed to us in the Holy Scriptures, there is not one that deserves a deeper attention than that before us. If only we consider what is said of charity in the preceding verses, and reflect on the indispensable necessity of it to our acceptance with God, we shall be led to inquire diligently into its characteristic features, and its inseparable properties: we shall not satisfy ourselves with any specious appearances, or outward acts; but shall examine, whether, and how far, this divine principle exists in our hearts. To assist you in this inquiry, we shall enter minutely into the description here given of it; and endeavour to hold up a mirror, in which every one may behold his own face. It is but too common, when subjects of this kind are discussed, to apply them to others, rather than ourselves: but, if we would hear with profit, we must think of ourselves only; and implore of God the influences of his Spirit, that “the word may come, not in word only, but in demonstration of the Spirit and of power,” to our souls.
There are here no less than fifteen particulars by which the principle of charity is distinguished. But we apprehend, that the two first are designed to give a general view of the subject; and that those which follow are the particulars comprehended under it.
The suffering patiently all kinds of evil, and doing cheerfully all kinds of good, are the constituent parts of true charity: and these are expressed by those two words, “Charity suffereth long, and is kind:” and St. Paul elsewhere sums up the whole of charity in these two things; “Be not overcome of evil; but overcome evil with good [Note: Romanos 12:21.].”

In fact, it is by these two terms that charity is depicted as existing and operating in the bosom of God himself: “Despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance?” Here the words “goodness and long-suffering” are, in the original, the very same with those in the beginning of our text, “Charity suffereth long, and is kind:” from whence we may see that charity in us is of the same nature with charity in God; or, in other words, that it is a conformity of heart to God, whose name and character is love [Note: 1 João 4:16.].

It is yet further observable, that there is, in the original, a marked difference between the mode in which the general view of the subject is stated, and the particular parts of it are enumerated; there being no copulative to connect the verbs. This distinction is marked also very properly in our translation; the copulative “and” being put in italics, to shew that it is not to be found in the original.

This view of the text removes all appearances of tautology, and opens an easy way for the discussion of it.
Descending thus to the consideration of the different particulars, we notice, that there is a marked difference also in the statement of them, in the former part, as compared with the latter part; the former consisting wholly of negations; and the latter, of affirmations: and thus presenting to our view,

I. The evils it excludes—

These may fitly be distributed under five heads:

1. Envy: “Charity envieth not”—

[Envy is a repining at another’s prosperity, or good, which we ourselves desire to possess: and it is a principle deeply rooted in our fallen nature, insomuch that it may be seen to operate with great force even in children at the breast; so true is that testimony of the Apostle, “The spirit that dwelleth in us, lusteth to envy [Note: Tiago 4:5.].” But how contrary is this to true charity! Can we conceive a mother to envy her own child any perfection it possessed, or any benefit that has been conferred upon it? or if there were such a mother, would she not, by the common consent of all men, be thought an unnatural monster, rather than a loving parent? Real love would lead her to rejoice in all the good that accrued to her child, though she herself were not a partaker of it: and this is the invariable operation of love, wherever it exists. Know then, that, whatever distinctions or benefits any other person may attain, whilst we ourselves have failed in the pursuit of them, we should feel only pleasure in his success; and if we grudge it him, and are disposed to detract from his merits, and to reduce him to a level with ourselves, we are actuated by the hateful principle of envy, and, in that instance at least, are destitute of the sublimer principle of love.]

2. Pride: “Charity vaunteth not itself; is not puffed up; doth not behave itself unseemly”—

[These three may properly be classed under the head of pride. The word which is translated “vaunteth not itself,” is in the margin translated. “is not rash:” and this perhaps is somewhat nearer to the original; which imports, that charity is not inconsiderate, insolent, and over-bearing. This is nearly allied with a conceit of one’s own attainment, and naturally leads to a violation of all that respect which is due to age, and station, and legitimate authority.
Yet to what an extent do these evils exist! how headstrong, how self-opinionated, how presumptuous are youth in general, especially where they can give vent to their dispositions without restraint! But love is modest, sober, temperate: it pays a just deference to the sentiments of others; and willingly submits to the dictates of maturer age, and riper judgment.
If then we speak and act without a due consideration of what others may think, or a proper regard to what others may feel, or in any way that does not befit our age, our rank, our character, we violate the duties of charity; which teaches us to “esteem others better than ourselves [Note: Filipenses 2:3.],” and to guard with all possible care against every thing that may give just offence [Note: 1 Coríntios 10:32.], or weaken the influence of our exertions for the good of others. In a word, real charity will lead us to “prefer others in honour before ourselves [Note: Romanos 12:10.],” and to take on all occasions the lowest place [Note: Lucas 14:10.]

3. Selfishness: “Charity seeketh not her own”—

[Throughout the whole of this description, the Apostle seems to have had in his eye some of those particular evils which abounded in the Church at Corinth. This more especially he had occasion to reprove, both in the preceding and subsequent context. Many of them were possessed of gifts, which they used chiefly for the advancement of their own honour, when they should have improved them solely for the Church’s good. And this disposition fearfully predominates in our fallen nature; “All men seek their own, and not the things of Jesus Christ [Note: Filipenses 2:21.].” But true charity triumphs over all these narrow and contracted feelings: it teaches us not to seek our own ease, honour, and profit, but in entire subserviency to the good of others [Note: 1 Coríntios 10:33.]; and to become the servants of all for Christ’s sake [Note: 1 Coríntios 9:19.], sacrificing our just rights [Note: 1 Coríntios 9:15.], abridging our unquestionable liberty [Note: 1 Coríntios 8:13.], and accommodating ourselves either to the wishes or the prejudice of others [Note: Atos 16:3; Atos 21:26.], for the better promotion of their welfare. This is charity: but whereinsoever self predominates, so as to turn us from this blessed path, we are destitute of that heavenly principle, whose direction is, “Let no man seek his own, but every man another’s wealth [Note: 1 Coríntios 10:24 and Filipenses 2:4.]

4. Wrath: “Charity is not easily provoked, thinketh no evil”—

[It not unfrequently happens in a family, that, in the estimation of him who is at the head of it, one member can do nothing that is good; and another member, nothing that is wrong. But whence arises this? Is it that the one is so perfect as never to err; and the other so depraved, as never to do right? No: the actions of the two are seen through a different medium; the one through the medium of prejudice, and the other of love. Now such a measure of partiality as can find no fault, is far from being desirable; nor is it any part of true charity. But charity keeps us from breaking forth into wrath against an offending brother; and suffers us not to impute evil intentions to him, to aggravate his offence. Where there is a continual disposition to find fault, and a readiness to fly out into a rage on trifling occasions,—where there is a proneness to put an unkind construction on every thing, and to judge persons with severity,—there is no charity. Let us but observe how ready we are to find excuses for any one we greatly love, or even for a favourite animal that has committed a fault, and we shall see immediately what would be our conduct towards our brethren, if we had real love to them in our hearts. How ingenious are we in finding excuses for ourselves, when we have done any thing amiss! and if self-love operate so towards ourselves, would not the love of our brethren prescribe somewhat of a similar measure towards them? Yes assuredly: we should “be slow to wrath,” as we find we are, comparatively at least, towards those whom we love; and ready to extenuate, rather than aggravate, what we cannot fully approve.]

5. Malice: “Charity rejoiceth not in iniquity, but rejoiceth in the truth”—

[To find pleasure in the fall or disgrace of another is the very essence of malice, the counterpart of Satan himself. Yet how universally prevalent is this malignant disposition! Has any person, especially one whom we have regarded as a superior or a rival, done any thing whereby he has lowered himself in the estimation of mankind? with what pleasure do we listen to the tale! what gratification do we feel in circulating the report! and what a satisfaction do we take, even whilst we profess to pity him, in the fall and degradation of our brother! If afterwards we find that the report was not true, or that there were circumstances which materially altered the real character of the action, do we feel the same pleasure in having our own judgment rectified, and in rectifying the misapprehensions of others? No: there is not the same gratification to our corrupt nature in believing and circulating the one, as in crediting and spreading the other: and therefore, whilst we are ready enough to propagate the evil, we leave truth to find its way as it can. But this is not the way in which love will shew itself: charity finds no pleasure in that which causes pain to another, or dishonour to God: but it is delighted with every thing which may tend to the advancement of God’s honour and our brethren’s good.]
In this copious description of charity, we see yet further,

II.

The habits it keeps in exercise—

1. It “beareth,” or, as the word rather means, “covereth, all things”—

[Where love does not exist, there will be a readiness to spy out evil, and to spread the report of it far and wide: but where it reigns, there will be a disposition rather to cast a veil over our brother’s faults, yea and over his sins too; according as it is written, “Charity will cover a multitude of sins [Note: 1 Pedro 4:8.].” Where the revealing of what we know is necessary for the maintenance of public justice, there love to the community will supersede the obligation of which we are now speaking: but where no necessity exists for exposing the shame of our brother, we ought as far as possible to conceal it, and to cast over it the mantle of love. This is what a man does towards those with whom he stands most intimately connected by the ties of consanguinity or friendship: and he will deal the same measure to all, in proportion as the general principle of Christian charity prevails in his soul.]

2. It “believeth all things”—

[This must of course be restricted to good: for to believe hastily all manner of evil would be directly contrary to love. In the things which we either see or hear, there must of necessity be a great deal which cannot come under our observation. Acts are visible; but the motives which lead to them are hid from us. Results too may be visible; but all the circumstances that led to them, and the precise manner in which they were brought about, may be very imperfectly known by us: and yet on these depends the innocence or criminality of the persons engaged in them. Now charity will not judge from outward appearances, or from partial information; but will suppose and believe that there are many things connected with the event, which, if fully known, would in some measure, if not altogether, justify the person condemned. In our courts of law, the judge always considers himself as, in some degree, counsel for the person accused. Now this is what we should all be, in our daily conduct: a person accused is, as it were, brought to our bar for trial: and, instead of pronouncing a sentence of condemnation upon him instantly on the statement of his accuser, we should suspend our judgment till we know what he has to say in vindication of himself: and if we are not likely to gain that fuller information, we should take for granted that there are some circumstances, though unknown to us, that would give a different colour to the transaction, and constrain us to give a sentence in his favour.]

3. It “hopeth all things”—

[The reports we hear may be so full and circumstantial, and be corroborated by such a weight of evidence, that we can scarcely withhold our assent to the statement. Yet, if we cannot altogether believe that the accused person is less guilty than he is represented, we should “hope” it. We should not so definitively pass judgment on him, as if it were impossible for us to err; or as if more perfect information might not give us a more favourable view of his conduct. If we are compelled to condemn him for an evil act, we should hope that the act was not formed into a habit: or, if we are constrained to lament that his iniquities are become a habit, still we should hope that he is not altogether incorrigible; we should not despair of seeing a change in his favour, or give him over as altogether reprobate. This is the way in which a loving parent acts towards his son; and it is the way in which we should act towards all the human race: we should believe, where we cannot see; and hope, where we cannot believe; and cherish desire, where we can scarcely entertain a hope.]

4. It “endureth all things”—

[Much will we bear from a beloved object, many unkindnesses, and many injuries: and, especially if we have a prospect of ultimately benefiting his soul, we can bear up under his ill treatment with much long-suffering and forbearance. This at least is the proper effect of love; as we see in St. Paul, who says, “I endure all things for the elect’s sake, that they may obtain the salvation that is in Christ Jesus with eternal glory.” It is not a slight provocation or two that love will overlook, but a long-continuance of provocations: it will forgive, not once, or seven times, but seventy times seven. It will continue to bless even the man that loads us with curses, and to accumulate benefits on him who seeks only to do us evil. It so endures evil, as “not to be overcome by it;” and makes such returns for it, as to “overcome it with good.” Its great aim is, so to “heap coals of fire on the head of an adversary, as to melt him into love.” In this consists the triumphs of the God of love; and in this will every one who is born of God endeavour to resemble his heavenly Father.]

Hence we may see,
1.

How different is true religion from what men generally apprehend!

[Far be it from us to undervalue gifts of any kind, especially of those which have a favourable aspect on religion: and still less would we speak lightly of those alternations of hope and fear, of joy and sorrow, which many experience in their religious course. But still we must say, that vital religion is different from them all, as a building is from the scaffold that is used for its erection. Religion is a conformity to the Divine image: religion is the law of God written in the heart: religion is love; love in all its bearings, and in all its exercises. Happy would it be if this matter were better understood by those who profess religion: but, with too many, religion has its seat in the ear and in the tongue, rather than in the heart; and operates rather in a way of conceit and talkativeness, and uncharitable censures of those who differ from us, than in meekness and modesty, benevolence and beneficence, forbearance and forgiveness. But let no man deceive himself: just so much as we have of real, active, and habitual charity, so much we have of true religion, and no more.]

2. How little is there of true religion in the world!

[Look into the world, and see what are the dispositions and habits of all around us: what do we see, but pride and envy, wrath and malice, self-seeking and self-indulgence? The whole world is full of uncharitableness: nothing is to be seen or heard but mutual censures and bitter animosities. The real actings of love are as little prevalent, I had almost said, as in hell itself. The laws of the land, and the habits of society, keep many from those violent breaches of charity which would disturb the public peace: but their secret heart-burnings, towards those who have injured or insulted them, shew sufficiently how little there is of true charity in their hearts.
Would to God that this were not the case also in the Church of God! But it is a lamentable truth, that in Christian societies there is much of this unkind feeling in one towards another; brethren alienated from each other by some trifling differences, and even harder to be reconciled to each other than the ungodly world. “O tell it not in Gath, publish it not in the streets of Ascalon, lest the uncircumcised triumph.” But let professors look well to this matter: for they shall be judged, not by their profession, but by their practice: and, however eminent they may be in the estimation of men, they will receive their doom from God, according to the actings of this principle in their hearts and lives.]

3. How thankful should we be for the rich provisions of the Gospel!

[Who amongst us could stand, if we were to be justified only by our obedience to this law? Who would venture his salvation upon it, even for one single day? Alas! “in many things we all offend:” there is not a human being who does not come very short of the requirements of perfect charity. We need then, all of us, to wash in “the fountain opened for sin and for uncleanness;” and to seek an interest in that Saviour, who alone fulfilled the law in all its full extent.
Nor can we obey this law at all, any farther than we are assisted by divine grace. We need the influences of the Holy Spirit, to mortify and subdue the risings of uncharitableness within us. Whatever we may have attained, “the flesh still lusteth against the Spirit, so that we cannot do the things that we would.” But, blessed be God! the Holy Spirit is promised unto all who desire his gracious influences, and his operation shall be effectual for the ends and purposes for which he is given.

Whilst then we strive to be holy as God is holy, let us seek all our help from above, and “live by faith on the Son of God, who hath loved us, and given himself for us.”]