(2) On the negative side.— The negation of self. Love for the brethren originates only through the death of the sinful love of self. Those who die this death no longer live to themselves (2 Co 5'5, Gal 2'^ 6l^ Ph 2*- 21) ; love is the opposite of all self-pleas- ing and self-seeking (Ro \b^^-, 2 Co 2^-'^ Gal 1'" I Th 2^ Eph 6", PI. li""--, Col 32-). It excludes every selhsh cult of individuality (Ro 121^ 1418 152), all vain-glorying and excessive self-consciousness (Ro 3-' 12^ 1 Co 129 3-.1 47^ pij 03, 1 Th 26), all envious comparison of .self with others (Ro 12^ Gal 41"), all personal anger or resentment (2 Co 2^ 12-* Gal'o-'o Eph 4-«-3i 6^ Ph 1", Col 38, 1 Ti 2«); it is not! however, inconsistent with wrath for the sake of Chri.st and God (2 Co 2\ Gal P, 1 Th 4'-'-i« Rev '>-• 15. 19 gio. 16 1410)^ ,,.ith a strong sense of the indepen- dence of men in the service of God (1 Co 9'- 1", Gal 2" 51 ), with the right to glory in the distinction which God's grace has conferred (1 Co l*i 4^ 2 Co 1'* 71* 107 1110 129^ Qai 6i'», Ph 21").
7. Forms of manifestation of brotherly love.— As such the following are conspicuously menticmed. (1) The external expression of the inward unity of love in tlie form of common meals, the d7d7rat'(Ac 2*2, 1 Co lli^-«, 2 P 2'^ Jude 12). (2) The KOiuLla
of benevolence through the altruistic nse of private means (Ac 4^-, Ro 12-" 15-", 2 Co S-'^ Qi^ 12i*- i^ Gal 21" 6'«, He 6i« 131-*). This Koivwvia was not, however, in the early Church a 'community of goods' in the modern sense (cf. Ac 4^- ^= with o*). In the case of enemies, benevol ence becomes the only form in which love can express itself (Ro 122", Gal 6I"). (3) The missionary extension of the blessings of srdvation to others. The duty of missions is distinctly put on the basis of love. Primarily this means love for God and Christ (Ro P, 1 Co 9", 2 Co 41^ o-") : but secondarily it signihes also love towards men (Ro P ; cf. 138 and Eph 5^, 1 Jn liff-)- It is characteristic of apostolic missions that they are not related to the individual but to the organism of the Church, and conceived not as an unconscious influence, nor as a secret propaganda (like the Jewish mission), but as an open proclamation and a deliberate pursuit. In the last analysis this is due to the consciousness that the Church as an organism is the instrument through which God and Christ bring their love to bear upon the world.
Literati-re.— A. Harnack, The Mission mid Expansion of Chrit-tianifi/ in the Fir.H Three Centuries, Enj. tr.-, 1908, i. 147-198 ; W. Liitg-ert, Die Liehe im Xeuen Testament. Leipzig, 1905 ; E. Sartorius, The Ductrine of Dirine Lore, Eng. tr., 1884 ; B. Wilberforce, Sanctijication by the Truth, 1906,
P- ISO. Geerhardus Vos.
BUFFET.— The word 'buffet' is used in AV as the translation of KoXafpi^co (lit. ' to give one blows with the fists, or slaps on the ear'), which means 'to treat with violence and contempt.' The verb is found only in the NT and later ecclesiastical writers, and is probably colloquial. In the ex- hortation to slaves in 1 P 2-" it is used to describe the rough usage to which such persons were sub- jected by lieathen masters as a punishment for their offences. The fact that it is so used, is prob- ably the reason wiiy it is preferred to other terms of similar import in 1 Co 4" ('we are buffeted'), where it is vividly descriptive of the ill usage Miiich St. Paul const.antly experienced in pursuit of his apostolic mission, especially when contrasted with the happier fortune of his Corinthian converts ( ' ye reigned as kings '). 1 Co 9-7 RV gives ' buffet ' as the rendering also of virw-n-id^w (from viro and oil/', ' to hit under the eye,' and then ' to beat black and blue'), a word admirably fitted to express the hardships and sufferings endured by St. Paul in the course of his ministry, and patiently sub- mitted to as a salutary means of spiritual disci- pline. The fact that the Apostle speaks of liim- self as the agent in producing the discipline ('I buffet my body') need not be taken as evidence that ascetic practices, or bodilj' mortifications, are intended. He regarded his body as an antagonist to be subdued by the willing acceptance of adverse circumstances fitted to promote his personal sancti- fication. \Y. S. MONTGOMERY.
BUILDING.--The usual NT word is olKo5ofi-h = olKod6fi7]a-is, a building in course of construction, as distinguished from oiKodofxijiua, a finished structure.
1. 1 Co 39.— 'Ye are God's husbandry (RVm 'tilled land '), God's building.' Without pressing the change of metaphor, it is, however, to be noted, as indicating the intensity of the Apostle's thought, how his mind grasps first one method of increase and then another. The Kingdom grows like the organic development in the vegetable world, where outside substances are incorporated and assimilated into the organism itself. Or it grows as a build- ing from the foundation ; stone is laid upon stone, according to a preconceived plan, till the whole is complete. Under his metaphor St. Paul de- scribes the Church as God's, and the leaders of the Church as His instruments ('the saints buildup the fabric'). In this light the factions of Corinth