The Pulpit Commentary — 1 Corinthians — Section 429

no sudden, still less an enrly, acqnirement. It is a slow growth. Time, as a co-worker with ~race, has much to <lo with its excellence. Years only can give it matnrity an,l )'Cars full of providence. Consider, too, what a co-education of the body is implied here, what a subduing of recreant nerves, ,vhat a check on the blood, what refusals to obey sensations, before one can learn the art of silence as to the faults that annoy and often vex. If it is thus that Christian character is rounded off, we cannot doubt that it ill not attainable except through a tedious and protracted experience. But does this bearing with the faults of others comply with the requirements of social duty? Nay says the apostle, lo,e "believeth all things." It searches for good qualities in men wh~ are disagreeable and even repulsive, and whatever its diligent scrutiny can bring to light amid the mass of infirmities overlaying better traits, yields it genuine phasure. Colour-blindness is not confined to the physical eye. Indiviuuals who are sensitive to the faults of others, and habituated to criticizing them, are generally more affected by nervous annoyance than by conscience, and it commonly happens with such that they seldom look for any redeeming goodness. To estimate the force of circumstances, to study motives, to make charitable allowances, are alien to their tastes and temper. On the contrary, the instinct of love is to believe that others are better, or, at least, may be better, than they seem. So that while love is an heroic believer, it is also a. wise doubter, and gives the unhappy idios:rncrasies of men the benefit of its doubts. Because of this, it" hopeth all things." Right believing is an expansive force in the intellect. It is a quickener of imagination. It finds reasons for confidence unknown to him who has the conceit of scepticism, and cherishes it for its own sake, and prides himself on it as a sign of intellectual acumen. l<'aith acts on the emotions. These two, imagination and sensibility, stimulate hope, that in turn rises above the senses and comprehends, to some extent, the mighty forces engaged on the side of goodness. The power of God in Christianity makes its way slowly to the heart, while Satanic influence is demonstrative to the eye. Hope is not left to itself, but is taught of Christ, who, in the days of his flesh, looked beyond humiliation, obloquy, death, to the glory waiting to invest him. So, then, we may say that large views and large hopes go together, and the grace that "believeth all things" also "hopctb. all things." But is a great hope immediately gratified? Never; if it were it would lose its greatness. Hope is a beautiful education, and it is this by holding back its fulfilment and thereby expanding the soul's capacity for the fullest gratification. Hope must have time and opportunity to develop the sense of enjoyability in us before it bestows the reality. Each clay of postponement goes onward to the day of realization, which is thousau<ls of days in one. But it educates us in other forms. The delay of hope to meet our anticipations tests our strength and patience. Hus the hope a. firm hold on our souls? If so, its possessor "endureth all things." Through doubt and darkness, amidst adversity, despite opposing circumstances, love is persistent, and itR persistency is the measure of its power. When we reach this ability to endure, waiting in serene patience, submissive to God's will, content with to-day for what it is in itself, antici- pating a coming joy, but leaving its birth-hour to him who keeps the times and seasons for himsel/~-when we attain this point of experience, we are near the boundary of earthly [!J"Owth. Passi·ve excellence, such as that pointed out by the word '' enduretb," seems to"'be the final work of the Holy Ghost in the human heart. Fitly, therefore, St. Paul finds the climax of expressions (ver. 7) in "endureth all things." True, "beareth," "believeth," "hopeth," are alike related to "all thiugs" with" endureth,'' and yet this is obviously the consummation of the idea pervading the apostle's mind. Fitly so, we have said, since men are accustomed to regard endurance as the ~a_rk of the hiahest power. It is a. traineu and balanced power. Budy, soul, and spmt are present in the fulness of its stren"th. There is no disquiet in those sensibilities that are ever creatin" ripples on the s~rface of life. There is no agitation in those great depths that one; heaved under the fury of the storm. Enduring love has entered into rest, and the repose is God-like.-L. Vers. 8-13.-Permanrnce of love. Why is it that the numerous objects around us are transient? On every side they appeal to us, connect themselves with hope and fear enter into our business, awaken enterprise and ambition, and even inspire ardent lov;; yet they are ever passing away. Now, there must boa discipline in all this, en. xm. 1-13.] 'l'HE FIRST EPISTLE TO 'l'HE CORI::-iTIIIAXS. 43i