The Pulpit Commentary — 1 Corinthians — Section 428

moments, and when the cross is nearest by, that it may be one with others, as it Ion"s to be one with Christ and the Father, Every inch that a majestic oak goes upwa~d or spreads laterally, down go its roots; further and wider they spread themselves out, tree above and tree below, preserving, each in its way, proportion and symmetry. And so with love. Reaching that high development indicated by capacity to suffer and yet be kind, by victory over envy and ostentation, and the transformation of daily manners into spiritual grace and beauty, it has so enlarged itself as to afford ample room even for the most generous and magnanimous emotions. It wants to be good and to be better, but where is the best, And as the years move on and the soul grows, this thought comes to be uppermost, "There is a better world;" and not alone in a better nature, and as a better being, but in a better world, it looks for its perfection. A world of love is its demand. The negative idea is still further unfolded in the words, "Is not easily provoked," or," Is not provoked" (Revised Version). Much of peevish- ness, of anger, of resentment, springs from wounding the imaginary being whom we call by our name, fondle with our caresses, and idolize in our vanity. This deformed ~elf, though apparelled in gaudy drapery and lifted to an exalted pedestal, is but too conscious of its blemishes and flaws, to be tolerant of criticism or amiable under exposure of its impe1fections. It is quick to take umbrage. It is full of suspicion and keenly alive to neglect, real or supposed. A chronic ailment, this self-conceit feels any fluctuation of circumstances and is acutely sensitive to wind and weather. On the other hand, love is not provoked; its temper is not quick, nor are its words hasty. How can it be otherwise, when it "thinketh no evil" 1 By governing its thoughts, it obtains that rare virtue of intellect which consists in no small degree of a mastery over associations and suggestions, and that is probably the most signal triumph of mind ovr,: its physical connections. "lmputeth 'not the evil" (Dr. Kling); "Taketh not account of evil" (Revised Version); and whereas the "evil" is real and palpable, it refuses to bear it in mind, and, by fixing attention and keeping it fixed on the wrong, to aggravate the impression. Here, as everywhere, mark the unity in our constitution. One cannot have a sore finger, or toothache, or painful Jim b, that the affection is not enhanced by directing thought to it. The blood is inflamed the more, and the nervous suscl'ptibility augmented. So it is with the mind. Can we wonder, then, that St. Paul's insight detected the relation between thinking of injury or injustice, and the moral effect on character? And, finally, as to these repeated negatives, love "rejoiceth not in iniquity," or," in unrighteousness," but" rejoiceth in [or, 'with'] the truth." It exults not at the overthrow and prostration of others. The downfall of another, even if that other made himself a rival, is no gratification. A human soul, a redeemed spirit, sank in that fall, and love cannot rejoice in such a calamity. "Rejoiceth in [or, •with'] the truth." Love has been personified all along; truth is here personified. Love approaches moral truth, offers its congratulations, enters into its success, shares its joy. So, then, St. Paul approaches the close of this paragraph by the beautiful picture of love and truth side by side, and hnppy in the purity and glory of their fellowship. Looking back on the course of the argument, we see love as a meek and gentle sufferer, the traces of pain on its face, yet a sweet and holy reconciliation to the pangs long borne. We see kindness imprinted on the countenance. ,ve discover no sign of envy, of pride and vanity, of overweening self-regard, and, wherever the figure moves, its grace and charm~ are not blurred by unseemly demeanour. Most of all, its eye has an outward look, as if offering its heart to the service of others. And while unpleasant things occur, and wrongs are perpetrated, it is not made angry, nor docs it nurse malics and resentment, nor rejoice at the retributions that overtake iniquity. Joy, indeed, it has, but its gladdest hours are those when love clasps hands with truth, and when "seeketh not its own" finds its highest realization in fellowship with truth. But the positive side of love must now be presented. It" beareth all things," that is, "hi~es to itself and to others" (Bengel), conceals or covers up the infirmities of others, winch envy, pride, malice, would not expose, but delight in the exposure. A. virtue is :most crJorious when it courts silence and prizes it as a beatitude. Unwitnessed patience ~nd heroism are grandest when the soul asks no recognition, but abides with its con- sciousness alone in God. In his four statements in vcr. 7 this quiet bearing of tho imperfections of other people is first mentioned. And with what expressiveness of diction! "Bearcth all things." That passive strength which bears life's burc.cn is 436 THE FIRST EPISTLE TO THE COnI~TI-IIANS. [en. xm. 1-13.