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Church Bulletin 04-06-08 "PDF"

 
 
 
 

Sermon Notes For Your Use

 

The Meaning of Marriage

 

WHY MARRIAGE?  Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.  Gen 2:24

 

  • God and creation

  • Companionship & Intimacy

A husband and wife should be best friends as they share the deepest expressions of their love for each other.

 

THE MEANING OF LOVE For God so loved the world, that he gave his only begotten Son, that whosoever believes in him should not perish, but have everlasting life.  Jn 3:16

 

  • Worldly feeling

  • Godly commitment

The love in your marriage must be, not just a feeling, but a commitment - to sacrifice for one another, to forgive one another and to trust in each other.

 

RESPONSIBILITIES AND PROMISES Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she respect her husband.  Eph 5:33

 

  • Sacrificial love

  • Submission and respect

Both husband and wife should delight in each other’s friendship and be determined that what God joins together in marriage no one will separate.

 

RINGS AND VOWS Love suffers long, and is kind; . . . Bears all things, believes all things, hopes all things, endures all things.  Love never fails . . . 1Cor 13:4-8

 

  • Symbol of an enduring relationship

  • Qualities of an enduring relationship: kindness, caring, forgiveness, faithfulness

I give you this ring, as a symbol of my love and faithfulness promised before these family and friends and before Almighty God this day.

PRONOUNCEMENT: The Big Picture

Marriage in the Bible is a picture of the covenant that Jesus has with those trusting in Him.  Scripture teaches that God loved lost men and women and sent His Son to die for their sins.  The husband is to love his wife with this kind of sacrificial love.

Whoever comes to Christ must receive Him as Savior from sin and submit to Him as the Lord of his life.  The wife is to respect and submit to her husband with that kind of attitude in her heart.

 
 
WHY MARRIAGE?  Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.  Gen 2:24

Gen 2:24 ThereforeH5921 H3651 shall a manH376 leaveH5800 (H853) his fatherH1 and his mother,H517 and shall cleaveH1692 unto his wife:H802 and they shall beH1961 oneH259 flesh.H1320 : [leaveH5800 , H5800, עזב, ‛âzab, aw-zab', A primitive root; to loosen, that is, relinquish, permit, etc.: - commit self, fail, forsake, fortify, help, leave (destitute, off), refuse, X surely.] [Cleave: H1692, דּבק, dâbaq, daw-bak', A primitive root; properly to impinge, that is, cling or adhere; figuratively to catch by pursuit: - abide, fast, cleave (fast together), follow close (hard, after), be joined (together), keep (fast), overtake, pursue hard, stick, take. [Wife: H802, נשׁים אשּׁה, 'ishshâh nâshîym, ish-shaw', naw-sheem', The first form is the feminine of H376 or H582; the second form is an irregular plural; a woman (used in the same wide sense as H582).: - [adulter]ess, each, every, female, X many, + none, one, + together, wife, woman. Often unexpressed in English.] [Be: H1961, היה, hâyâh, haw-yaw', A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary): - beacon, X altogether, be (-come, accomplished, committed, like), break, cause, come (to pass), continue, do, faint, fall, + follow, happen, X have, last, pertain, quit (one-) self, require, X use.] [One: H259, אחד, 'echâd, ekh-awd', A numeral from H258; properly united, that is, one; or (as an ordinal) first: - a, alike, alone, altogether, and, any (-thing), apiece, a certain [dai-] ly, each (one), + eleven, every, few, first, + highway, a man, once, one, only, other, some, together.] [Flesh: H1320, בּשׂר, bâśâr, baw-sawr', From H1319; flesh (from its freshness); by extension body, person; also (by euphemism) the pudenda of a man: - body, [fat, lean] flesh [-ed], kin, [man-] kind, + nakedness, self, skin.]

Gen 2:24

Therefore shall a man leave his father and his mother - There shall be, by the order of God, a more intimate connection formed between the man and woman, than can subsist even between parents and children.

And they shall be one flesh - These words may be understood in a twofold sense.

1. These two shall be one flesh, shall be considered as one body, having no separate or independent rights, privileges, cares, concerns, etc., each being equally interested in all things that concern the marriage state.

2. These two shall be for the production of one flesh; from their union a posterity shall spring, as exactly resembling themselves as they do each other.

Our Lord quotes these words, Mat_19:5, with some variation from this text: They Twain shall be one flesh. So in Mar_10:8. St. Paul quotes in the same way, 1Co_6:16, and in Eph_5:31. The Vulgate Latin, the Septuagint, the Syriac, the Arabic, and the Samaritan, all read the word Two. That this is the genuine reading I have no doubt. The word שניהם sheneyhem, they two or both of them, was, I suppose, omitted at first from the Hebrew text, by mistake, because it occurs three words after in the following verse, or more probably it originally occurred in Gen_2:24, and not in Gen_2:25; and a copyist having found that he had written it twice, in correcting his copy, struck out the word in Gen_2:24 instead of Gen_2:25. But of what consequence is it? In the controversy concerning polygamy, it has been made of very great consequence. Without the word, some have contended a man may have as many wives as he chooses, as the terms are indefinite, They shall be, etc., but with the word, marriage is restricted. A man can have in legal wedlock but One wife at the same time.

We have here the first institution of marriage, and we see in it several particulars worthy of our most serious regard.

1. God pronounces the state of celibacy to be a bad state, or, if the reader please, not a good one; and the Lord God said, It is not good for man to be alone. This is God’s judgment. Councils, and fathers, and doctors, and synods, have given a different judgment; but on such a subject they are worthy of no attention. The word of God abideth for ever.

2. God made the woman for the man, and thus he has shown us that every son of Adam should be united to a daughter of Eve to the end of the world. See on 1Co_7:3 (note). God made the woman out of the man, to intimate that the closest union, and the most affectionate attachment, should subsist in the matrimonial connection, so that the man should ever consider and treat the woman as a part of himself: and as no one ever hated his own flesh, but nourishes and supports it, so should a man deal with his wife; and on the other hand the woman should consider that the man was not made for her, but that she was made for the man, and derived, under God, her being from him; therefore the wife should see that she reverence her husband, Eph_5:33.

Gen_2:23, Gen_2:24 contain the very words of the marriage ceremony: This is flesh of my flesh, and bone of my bone, therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they two shall be one flesh. How happy must such a state be where God’s institution is properly regarded, where the parties are married, as the apostle expresses it, in the Lord; where each, by acts of the tenderest kindness, lives only to prevent the wishes and contribute in every possible way to the comfort and happiness of the other! Marriage might still be what it was in its original institution, pure and suitable; and in its first exercise, affectionate and happy; but how few such marriages are there to be found! Passion, turbulent and irregular, not religion; custom, founded by these irregularities, not reason; worldly prospects, originating and ending in selfishness and earthly affections, not in spiritual ends, are the grand producing causes of the great majority of matrimonial alliances. How then can such turbid and bitter fountains send forth pure and sweet waters? See the ancient allegory of Cupid and Psyche, by which marriage is so happily illustrated, explained in the notes on Mat_19:4-6.
 
THE MEANING OF LOVE For God so loved the world, that he gave his only begotten Son, that whosoever believes in him should not perish, but have everlasting life.  Jn 3:16

Joh 3:16 ForG1063 GodG2316 soG3779 lovedG25 theG3588 world,G2889 thatG5620 he gaveG1325 hisG848 only begottenG3439 Son,G5207 thatG2443 whosoeverG3956 believethG4100 inG1519 himG846 should notG3361 perish,G622 butG235 haveG2192 everlastingG166 life.G2222 .

(Loved: G25,ἀγαπάω, agapaō, Thayer Definition: 1) of persons, 1a) to welcome, to entertain, to be fond of, to love dearly

  • 2) of things, 2a) to be well pleased, to be contented at or with a thing, Part of Speech: verb, A Related Word by Thayer’s/Strong’s Number: perhaps from agan (much) [or compare G5368], Citing in TDNT: 1:21, 5

    •

    World: G2889, κόσμος, kosmos, Thayer Definition:1) an apt and harmonious arrangement or constitution, order, government

    2) ornament, decoration, adornment, i.e. the arrangement of the stars, ‘the heavenly hosts’, as the ornament of the heavens. 1Pe_3:3

    3) the world, the universe

    4) the circle of the earth, the earth

    5) the inhabitants of the earth, men, the human family

    6) the ungodly multitude; the whole mass of men alienated from God, and therefore hostile to the cause of Christ

    7) world affairs, the aggregate of things earthly

    7a) the whole circle of earthly goods, endowments riches, advantages, pleasures, etc, which although hollow and frail and fleeting, stir desire, seduce from God and are obstacles to the cause of Christ

    8) any aggregate or general collection of particulars of any sort

    8a) the Gentiles as contrasted to the Jews (Rom_11:12 etc)

    8b) of believers only, Joh_1:29; Joh_3:16; Joh_3:17; Joh_6:33; Joh_12:47 1Co_4:9; 2Co_5:19

    Part of Speech: noun masculine

    A Related Word by Thayer’s/Strong’s Number: probably from the base of G2865

    Citing in TDNT: 3:868, 459
     

    he gave: G1325, δίδωμι, didōmi, Thayer Definition:1) to give

    2) to give something to someone, 2a) of one’s own accord to give one something, to his advantage, 2a1) to bestow a gift, 2b) to grant, give to one asking, let have, 2c) to supply, furnish, necessary things, 2d) to give over, deliver, 2d1) to reach out, extend, present, 2d2) of a writing

    2d3) to give over to one’s care, intrust, commit, 2d3a) something to be administered, 2d3b) to give or commit to some one something to be religiously observed, 2e) to give what is due or obligatory, to pay: wages or reward, 2f) to furnish, endue

    3) to give, 3a) to cause, profuse, give forth from one’s self, 3a1) to give, hand out lots, 3b) to appoint to an office, 3c) to cause to come forth, i.e. as the sea, death and Hell are said to give up the dead who have been engulfed or received by them, 3c) to give one to someone as his own, 3c1) as an object of his saving care, 3c2) to give one to someone, to follow him as a leader and master, 3c3) to give one to someone to care for his interests, 3c4) to give one to someone to whom he already belonged, to return

    4) to grant or permit one, 4a) to commission: Part of Speech: verb; A Related Word by Thayer’s/Strong’s Number: a prolonged form of a primary verb (which is used as an alternative in most of the tenses), Citing in TDNT: 2:166, 166
     
     
     
    His: G848, αὑτοῦ, hautou, Thayer Definition: 1) of himself, themself, them, Part of Speech: pronoun, A Related Word by; Thayer’s/Strong’s Number: contracted for G1438
     

    RESPONSIBILITIES AND PROMISES Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she respect her husband.  Eph 5:33

     Eph 5:33 NeverthelessG4133 let every oneG1538 of youG5210 (G2532) in particularG2596 G1520 soG3779 loveG25 hisG1438 wifeG1135 even asG5613 himself;G1438 andG1161 theG3588 wifeG1135 see thatG2443 she reverenceG5399 her husband.G435

    • Sacrificial love

    • Submission and respect

    Both husband and wife should delight in each other’s friendship and be determined that what God joins together in marriage no one will separate.; One: preceded by kath˒ hena, “by one,” it signifies “each (one) his own.” 

     

    Eph 5:33

    Nevertheless - The apostle here resumes the subject which he had been discussing in Eph_5:21-29, and says that it was the duty of every man to love his wife as he did himself. This was the main topic, from which he had been diverted by the discussion respecting the love which the Redeemer had shown for his church.

    And the wife see that she reverence her husband - The word “see” is supplied by our translators. The meaning is, that it was the special duty of the wife to show respect for her husband as the head of the family, and as set over her in the Lord; see on Eph_5:22, note 28, note. The word rendered “reverence,” is that which usually denotes “fear” - φοβῆται phobētai. She is to fear; i. e., to honor, respect, obey the will of her husband. It is, of course, not implied that it is not also her duty to love her husband, but that there should be no usurping of authority; no disregard of the arrangement which God has made; and that order and peace should be secured in a family by regarding the husband as the source of law.

    From what is here said of the duties of husband and wife we may remark:

    (1) That the happiness of society depends on just views of the marriage relation. It is true the world over, that the views which prevail in regard to this relation, determine everything in reference to all other relations of life, and to all other sources of enjoyment.

    (2) God designed that woman should occupy a subordinate, though an important place in the relations of social life. This arrangement is never disregarded without evils which cannot be corrected until the original intention is secured. No imaginary good that can come out of the violation of the original design; no benefits which females, individual or associated, can confer on mankind by disregarding this arrangement, can be a compensation for the evil that is done, nor can the evil be remedied unless woman occupies the place which God designed she should fill. There nothing else can supply her place; and when she is absent from that situation - no matter what good she may be doing elsewhere - there is a silent evil reigning, which can be removed only by her return. It is not hers to fight battles, or to command armies and navies, or to control kingdoms, or to make laws. Nor is it hers to go forward as a public leader even in enterprises of benevolence, or in associations designed to act on the public mind. Her empire is the domestic circle; her first influence is there; and in connection with that, in such scenes as she can engage in without trenching on the prerogative of man, or neglecting the duty which she owes to her own family.

    (3) it is not best that there should be the open exercise of authority in a family. When “commands” begin in the relation of husband and wife, “happiness” flies; and the moment a husband is “disposed” to command his wife, or is “under a necessity” of doing it, that moment he may bid adieu to domestic peace and joy.

    (4) a wife, therefore, should never give her husband “occasion” to command her to do anything, or forbid anything. His known wish, except in cases of conscience, should be law to her. The moment she can ascertain what his will is, that moment ought to settle her mind as to what is to be done.

    (5) a husband should never “wish” or “expect” anything that it may not be perfectly proper for a wife to render. He, too, should consult “her” wishes; and when he understands what they are, he should regard what she prefers as the very thing which he would command. The known wish and preference of a wife, unless there be something wrong in it, should be allowed to influence his mind, and be that which he directs in the family.

    (6) there is no danger that a husband will love a wife too much, provides his love be subordinate to the love of God. The command is, to love her as Christ loved the church. What love has ever been like that? How can a husband exceed it? What did not Christ endure to redeem the church? So should a husband be willing to deny himself to promote the happiness of his wife; to watch by her in sickness, and, if need be, to peril health and life to promote her welfare. Doing this, he will not go beyond what Christ did for the church. He should remember that she has a special claim of justice on him. For him she has left her father’s home, forsaken the friends of her youth, endowed him with whatever property she may have, sunk her name in his, confided her honor, her character, and her happiness, to his virtue; and the least that he can do for her is to love her, and strive to make her happy. This was what she asked when she consented to become his; and a husband’s love is what she still asks to sustain and cheer her in the trials of life. If she has not this, whither shall she go for comfort?

    (7) we may see, then, the guilt of those husbands who withhold their affections from their wives, and forsake those to whom they had solemnly pledged themselves at the altar; those who neglect to provide for their needs, or to minister to them in sickness; and those who become the victims of intemperance, and leave their wives to tears. There is much, much guilt of this kind on earth. There are many, many broken vows. There are many, many hearts made to bleed. There is many a pure and virtuous woman who was once the object of tender affection, now, by no fault of hers, forsaken, abused, broken-hearted, by the brutal conduct of a husband,

    (8) wives should manifest such a character as to be worthy of love. They owe this to their husbands. They demand the confidence and affection of man; and they should show that they are worthy of that confidence and affection. It is not possible to love that which is unlovely, nor to force affection where it is undeserved; and, as a wife expects that a husband will love her more than he does any other earthly being, it is but right that she should evince such a spirit as shall make that proper. A wife may easily alienate the affections of her partner in life. If she is irritable and fault-finding; if none of his ways please her; if she takes no interest in his plans, and in what he does; if she forsakes her home when she should he there, and seeks happiness abroad; or if, at home, she never greets him with a smile; if she is wasteful of his earnings, and extravagant in her habits, it will be impossible to prevent the effects of such a course of life on his mind. And when a wife perceives the slightest evidence of alienated affection in her husband, she should inquire at once whether she has not given occasion for it, and exhibited such a spirit as tended inevitably to produce such a result.

    (9) to secure mutual love, therefore, it is necessary that there should be mutual kindness, and mutual loveliness of character. Whatever is seen to be offensive or painful, should be at once abandoned. All the little peculiarities of temper and modes of speech that are observed to give pain, should be forsaken; and, while one party should endeavor to tolerate them, and not to be offended, the other should make it a matter of conscience to remove them.

    (10) the great secret of conjugal happiness is in the cultivation of a proper temper. It is not so much in the great and trying scenes of life that the strength of virtue is tested; it is in the events that are constantly occurring; the manifestation of kindness in the things that are happening every moment; the gentleness that flows along every day, like the stream that winds through the meadow and around the farm-house, noiseless but useful, diffusing fertility by day and by night. Great deeds rarely occur. The happiness of life depends little on them, but mainly on the little acts of kindness in life. We need them everywhere; we need them always. And eminently in the marriage relation there is need of gentleness and love, returning each morning, beaming in the eye, and dwelling in the heart through the livelong day.
     
    RINGS AND VOWS Love suffers long, and is kind; . . . Bears all things, believes all things, hopes all things, endures all things.  Love never fails . . . 1Cor 13:4-8
     
    Symbol of an enduring relationship
    Qualities of an enduring relationship: kindness, caring, forgiveness, faithfulness
    I give you this ring, as a symbol of my love and faithfulness promised before these family and friends and before Almighty God this day.
     

    1Co 13:4

    Charity suffereth long - Paul now proceeds to illustrate the “nature” of love, or to show how it is exemplified. His illustrations are all drawn from its effect in regulating our conduct toward others, or our contact with them. The “reason” why he made use of this illustration, rather than its nature as evinced toward “God,” was, probably, because it was especially necessary for them to understand in what way it should be manifested toward each other. There were contentions and strifes among them; there were of course suspicions, and jealousies, and heart-burnings; there would be unkind judging, the imputation of improper motives, and selfishness; there were envy, and pride, and boasting, all of which were inconsistent with love; and Paul therefore evidently designed to correct these evils, and to produce a different state of things by showing them what would be produced by the exercise of love. The word used here μακροθυμεῖ makrothumei denotes “longanimity,” slowness to anger or passion; longsuffering, patient endurance, forbearance. It is opposed to haste; to passionate expressions and thoughts, and to irritability. It denotes the state of mind which can bear long when oppressed, provoked, calumniated, and when one seeks to injure us; compare Rom_2:4; Rom_9:22; 2Co_6:6; Gal_5:22; Eph_4:2; Col_3:12; 1Ti_1:16; 2Ti_3:10; 2Ti_4:2; 1Pe_3:20; 2Pe_3:15.

    And is kind - The word used here denotes to be good-natured, gentle, tender, affectionate. Love is benignant. It wishes well. It is not harsh, sour, morose, ill-natured. Tyndale renders it, “is courteous.” The idea is, that under all provocations and ill-usage it is gentle and mild. “Hatred” prompts to harshness, severity, unkindness of expression, anger, and a desire of revenge. But love is the reverse of all these. A man who truly loves another will be kind to him, desirous of doing him good; will be “gentle,” not severe and harsh; will be “courteous” because he desires his happiness, and would not pain his feelings. And as religion is love, and prompts to love, so it follows that it requires courtesy or true politeness, and will secure it; see 1Pe_3:8. If all people were under the influence of true religion, they would always be truly polite and courteous; for true politeness is nothing more than an expression of benignity, or a desire to promote the happiness of all around us.

    Envieth not - οὐ ζηλόι ou zēloi. This word properly means to be “zealous” for or against any person or thing; that is, to be eager for, or anxious for or against anyone. It is used often in a good sense (1Co_12:31; See the 1Co_14:1, 1Co_14:39 notes; 2Co_11:2 note, etc.); but it may be used in a bad sense - to be zealous “against” a person; to be jealous of; to envy. Act_7:9; Act_17:5; Jam_4:2, “ye kill and envy.” It is in this sense, evidently, that it is used here, - as denoting zeal, or ardent desire “against” any person. The sense is, love does not envy others the happiness which they enjoy; it delights in their welfare; and as their happiness is increased by their endowments, their rank, their reputation, their wealth, their health, their domestic comforts, their learning etc., those who are influenced by love “rejoice” in all this. They would not diminish it; they would not embarrass them in the possession; they would not detract from that happiness; they would not complain or repine that they themselves are not so highly favored - To envy is to feel uneasiness, mortification, or discontent at the sight of superior happiness, excellence or reputation enjoyed by another; to repine at another’s prosperity; and to fret oneself on account of his real or fancied superiority.

    Of course, it may be excited by anything in which another excels, or in which he is more favored than we are. It may be excited by superior wealth, beauty, learning, accomplishment, reputation, success. It may extend to any employment, or any rank in life. A man may be envied because he is happy while we are miserable; well, while we are sick; caressed, while we are neglected or overlooked; successful, while we meet with disappointment; handsome, while we are ill-formed; honored with office, while we are overlooked. He may be envied because he has a better farm than we have, or is a more skillful mechanic, or a more successful physician, lawyer, or clergyman. “Envy commonly lies in the same line of business, occupation, or rank.” We do not, usually envy a monarch, a conqueror, or a nobleman, unless we are “aspiring” to the same rank. The farmer does not usually envy the blacksmith, but another farmer; the blacksmith does not usually envy the schoolmaster, or the lawyer, but another man in the same line of business with himself.

    The physician envies another physician more learned or more successful; the lawyer envies another lawyer; the clergyman is jealous of another clergyman. The fashionable female who seeks admiration or flattery on account of accomplishment or beauty envies another who is more distinguished and more successful in those things. And so the poet envies a rival poet and the orator, a rival orator; and the statesman, a rival statesman. The correction of all these things is “love.” If we loved others; if we rejoiced in their happiness, we should not envy them. “They are not to blame” for these superior endowments; but if those endowments are the direct gift of God, we should he thankful that he has made others happy; if they are the fruit of their own industry, and virtue, and skill and application, we should esteem them the more, and value them the more highly. They have not injured us; and we should not be unhappy, or seek to injure them, because God has blessed them, or because they have been more industrious, virtuous, and successful than we have.

    Every person should have his own level in society, and we should rejoice in the happiness of all - Love will produce another effect. We should not “envy” them, because he that is under the influence of Christian love is more happy than those in the world who are usually the objects of envy. There is often much wretchedness under a clothing “of purple and fine linen.” There is not always happiness in a splendid mansion; in the caresses of the great; in a post of honor; in a palace, or on a throne. Alexander the Great wept on the throne of the world. Happiness is in the heart; and contentment, and the love of God, and the hope of heaven produce happiness which rank, and wealth, and fashion, and earthly honor cannot purchase. And could the sad and heavy hearts of those in elevated ranks of life be always seen; and especially could their end be seen, there would be no occasion or disposition to envy them.

    Lord, what a thoughtless wretch was I,

    To mourn, and murmur, and repine,

    To see the wicked placed on high,

    In pride and robes of honour shine!

    But oh! their end, their dreadful end!

    Thy sanctuary taught me so;

    On slipp’ry rocks I see them stand,

    And fiery billows roll below.

    Now let them boast how tall they are,

    I’ll never envy them again;

    There they may stand with haughty eyes,

    Till they plunge deep in endless pain.

    Their fancied joys how fast they flee,

    Like dreams as fleeting and as vain;

    Their songs of softest harmony.

    Are but a prelude to their pain,

    Now I esteem their mirth and wine.

    Too dear to purchase with my blood;

    Lord, ‘tis enough that thou art mine,

    My life, my portion, and my God.

    Vaunteth not itself - (περπερευεται perpereuetai, from περπερος perperos, a boaster, braggart. Robinson.) The idea is that of boasting, bragging, vaunting. The word occurs no where else in the New Testament. Bloomfield supposes that it has the idea of acting precipitously, inconsiderately, incautiously; and this idea our translators have placed in the margin, “he is not rash.” But most expositors suppose that it has the notion of boasting, or vaunting of one’s own excellencies or endowments. This spirit proceeds from the idea of “superiority” over others; and is connected with a feeling of contempt or disregard for them. Love would correct this, because it would produce a desire that they should be happy - and to treat a man with contempt is not the way to make him happy; love would regard others with esteem - and to boast over them is not to treat them with esteem; it would teach us to treat them with affectionate regard - and no man who has affectionate regard for others is disposed to boast of his own qualities over them. Besides, love produces a state of mind just the opposite of a disposition to boast. It receives its endowments with gratitude; regards them as the gift of God; and is disposed to employ them not in vain boasting, but in purposes of utility, in doing good to all others on as wide a scale as possible. The boaster is not a man who does good. To “boast” of talents is not to employ them to advantage to others. It will be of no account in feeding the hungry, clothing the naked, comforting the sick and afflicted, or in saving the world. Accordingly, the man who does the most good is the least accustomed to boast; the man who boasts may be regarded as doing nothing else.

    Is not puffed up - (φυσιοῦται phusioutai). This word means to blow, to puff, to paint; then to inflate with pride, and vanity, and self-esteem. See the word explained in the note on 1Co_8:1. It perhaps differs from the preceding word, inasmuch as that word denotes the expression of the feelings of pride, vanity, etc., and this word the feeling itself. A man may be very proud and vain, and not express it in the form of boasting. That state is indicated by this word. If he gives expression to this feeling, and boasts of his endowments, that is indicated by the previous word. Love would prevent this, as it would the former. It would destroy the feeling, as well as the expression of it. It would teach a man that others had good qualities as well as he; that they had high endowments as well as he; and would dispose him to concede to them full credit for all that they have, and not to be vain-glorious of his own. Besides, it is not the “nature” of love to fill the mind in this manner. Pride, vanity, and even knowledge 1Co_8:1, may swell the mind with the conviction of self-importance; but love is humble, meek, modest, unobtrusive. A brother that loves a sister is not filled with pride or vanity on account of it; a man that loves the whole world, and desires its salvation, is not filled with pride and vanity on account of it. Hence, the Saviour, who had “most” love for the human race, was at the farthest possible remove from pride and vanity.
     

    1Co 13:5

    Doth not behave itself unseemly - (οὐκ ἀσχημονεῖ ouk aschēmonei). This word occurs in 1Co_7:36. See the note on that verse. It means to conduct improperly, or disgracefully, or in a manner to deserve reproach. Love seeks that which is proper or becoming in the circumstances and relations of life in which we are placed. It prompts to the due respect for superiors, producing veneration and respect for their opinions; and it prompts to a proper regard for inferiors, not despising their rank, their poverty, their dress, their dwellings, their pleasures, their views of happiness; it prompts to the due observance of all the “relations” of life, as those of a husband, wife, parent, child, brother, sister, son, daughter, and produces a proper conduct and deportment in all these relations. The proper idea of the phrase is, that it prompts to all that is fit and becoming in life; and would save from all that is unfit and unbecoming.

    There may be included in the word also the idea that it would prevent anything that would be a violation of decency or delicacy. It is well known that the Cynics were in the habit of setting at defiance all the usual ideas of decency; and indeed this was, and is, commonly done in the temples of idolatry and pollution everywhere. Love would prevent this, because it teaches to promote the “happiness” of all, and of course to avoid everything that would offend purity of taste and mar enjoyment. In the same way it prompts to the fit discharge of all the relative duties, because it leads to the desire to promote the happiness of all. And in the same manner it would lead a man to avoid profane and indecent language, improper allusions, double meanings and inuendoes, coarse and vulgar expressions, because such things pain the ear, and offend the heart of purity and delicacy. There is much that is indecent and unseemly still in society that would be corrected by Christian love. What a change would be produced if, under the influence of that love, nothing should be said or done in the various relations of life but what would be “seemly, fit, and decent!” And what a happy influence would the prevalence of this love have on the contact of mankind!

    Seeketh not her own - There is, perhaps, not a more striking or important expression in the New Testament than this; or one that more beautifully sets forth the nature and power of that love which is produced by true religion. Its evident meaning is, that it is not selfish; it does not seek its own happiness exclusively or mainly; it does not seek its own happiness to the injury of others. This expression is not, however, to be pressed as if Paul meant to teach that a man should not regard his own welfare at all; or have no respect to his health, his property, his happiness, or his salvation. Every man is bound to pursue such a course of life as will ultimately secure his own salvation. But it is not simply or mainly that he may be happy that he is to seek it. It is, that he may thus glorify God his Saviour; and accomplish the great design which his Maker has had in view in his creation and redemption.

    If his happiness is the main or leading thing, it proves that he is supremely selfish; and selfishness is not religion. The expression used here is “comparative,” and denotes that this is not the main, the chief, the only thing which one who is under the influence of love or true religion will seek. True religion, or love to others, will prompt us to seek their welfare with self-denial, and personal sacrifice and toil. Similar expressions, to denote comparison, occur frequently in the sacred Scriptures. Thus, where it is said (Hos_7:6; compare Mic_6:8; Mat_9:13), “I desired mercy, and not sacrifice;” it is meant, “I desired mercy more than I desired sacrifice; I did not wish that mercy should be forgotten or excluded in the attention to the mere ceremonies of religion.” The sense here is, therefore, that a man under the influence of true love or religion does not make his own happiness or salvation the main or leading thing; he does not make all other things subservient to this; he seeks the welfare of others, and desires to promote their happiness and salvation, even at great personal sacrifice and self-denial.

    It is the “characteristic” of the man, not that he promotes his own worth, health, happiness, or salvation, but that he lives to do good to others. Love to others will prompt to that, and that alone. There is not a particle of selfishness in true love. It seeks the welfare of others, and of all others. That true religion will produce this, is evident everywhere in the New Testament; and especially in the life of the Lord Jesus, whose whole biography is comprehended in one expressive declaration, “who went about doinG good;” Act_10:38. It follows from this statement:

    (1) That no man is a Christian who lives for himself alone; or who makes it his main business to promote his own happiness and salvation.

    (2) no man is a Christian who does not deny himself; or no one who is not willing to sacrifice his own comfort, time, wealth, and ease, to advance the welfare of mankind.

    (3) it is this principle which is yet to convert the world. Long since the whole world would have been converted, had all Christians been under its influence. And when all Christians make it their grand object “not” to seek their own, but the good of others; when true charity shall occupy its appropriate place in the heart of every professed child of God, then this world will be speedily converted to the Saviour. Then there will he no lack of funds to spread Bibles and tracts; to sustain missionaries, or to establish colleges and schools; then there will be no lack of people who shall be willing to go to any part of the earth to preach the gospel; and then there will be no lack of prayer to implore the divine mercy on a ruined and perishing world. O may the time soon come when all the selfishness in the human heart shall be dissolved, and when the whole world shall be embraced in the benevolence of Christians, and the time, and talent, and wealth of the whole church shall be regarded as consecrated to God, and employed and expended under the influence of Christian love! Compare the note at 1Co_10:24.

    Is not easily provoked - (παροξύνεται paroxunetai). This word occurs in the New Testament only in one other place. Act_17:16, “his spirit was stirred within him when he saw the city wholly given to idolatry.” See the note on that place. The word properly means to sharpen by, or with, or on anything (from ὀξύς oxus, sharp), and may be applied to the act of sharpening a knife or sword; then it means to sharpen the mind, temper, courage of anyone; to excite, impel, etc. Here it means evidently to rouse to anger; to excite to indignation or wrath. Tyndale renders it, “is not provoked to anger.” Our translation does not exactly convey the sense. The word “easily” is not expressed in the original. The translators have inserted it to convey the idea that he who is under the influence of love, though he may he provoked, that is, injured, or though there might be incitements to anger, yet that he would not be roused, or readily give way to it.

    The meaning of the phrase in the Greek is, that a man who is under the influence of love or religion is not “prone” to violent anger or exasperation; it is not his character to be hasty, excited, or passionate. He is calm, serious, patient. He looks soberly at things; and though he may be injured, yet he governs his passions, restrains his temper, subdues his feelings. This, Paul says, would be produced by love. And this is apparent. If we are under the influence of benevolence, or love to anyone, we shall not give way to sudden bursts of feeling. We shall look kindly on his actions; put the best construction on his motives; deem it possible that we have mistaken the nature or the reasons of his conduct; seek or desire explanation Mat_5:23-24; wait till we can look at the case in all its bearings; and suppose it possible that he may be influenced by good motives, and that his conduct will admit a satisfactory explanation. That true religion is designed to produce this, is apparent everywhere in the New Testament, and especially from the example of the Lord Jesus; that it actually does produce it, is apparent from all who come under its influence in any proper manner. The effect of religion is no where else more striking and apparent than in changing a temper naturally quick, excitable, and irritable, to one that is calm, and gentle, and subdued. A consciousness of the presence of God will do much to produce this state of mind; and if we truly loved all people, we should be soon angry with none.

    Thinketh no evil - That is, puts the best possible construction on the motives and the conduct of others. This expression also is “comparative.” It means that love, or that a person under the influence of love, is not malicious, censorious, disposed to find fault, or to impute improper motives to others. It is not only “not easily provoked,” not soon excited, but it is not disposed to “think” that there was any evil intention even in cases which might tend to irritate or exasperate us. It is not disposed to think that there was any evil in the case; or that what was done was with any improper intention or design; that is, it puts the best possible construction on the conduct of others, and supposes, as far as can be done, that it was in consistency with honesty, truth, friendship, and love. The Greek word (λογίζεται logizetai) is that which is commonly rendered “impute,” and is correctly rendered here “thinketh.” It means, does not reckon, charge, or impute to a man any evil intention or design. We desire to think well of the man whom we love; nor will we think ill of his motives, opinions, or conduct until we are compelled to do so by the most unbreakable evidence. True religion, therefore, will prompt to charitable judging; nor is there a more striking evidence of the destitution of true religion than a disposition to impute the worst motives and opinions to a man.
     

    1Co 13:6

    Rejoiceth not in iniquity - Does not rejoice over the “vices” of other people; does not take delight when they are guilty of crime, or when, in any manner, they fall into sin. It does not find pleasure in hearing others accused of sin, and in having it proved that they committed it. It does not find a malicious pleasure in the “report” that they have done wrong; or in following up that report, and finding it established. Wicked people often find pleasure in this Rom_1:32, and rejoice when others have fallen into sin, and have disgraced and ruined themselves. People of the world often find a malignant pleasure in the report, and in the evidence that a member of the Church has brought dishonor on his profession. A man often rejoices when an enemy, a persecutor, or a slanderer has committed some crime, and when he has shown an improper spirit, uttered a rash expression, or taken some step which shall involve him in ignominy. But love does none of these things. It does not desire that an enemy, a persecutor, or a slanderer should do evil, or should disgrace and ruin himself. It does not rejoice, but grieves, when a professor of religion, or an enemy of religion - when a personal friend or foe has done anything wrong. It neither loves the wrong, nor the fact that it has been done. And perhaps there is no greater triumph of the gospel than in its enabling a man to rejoice that even his enemy and persecutor in any respect does well; or to rejoice that he is in any way honored and respected among people. Human nature, without the gospel, manifests a different feeling; and it is only as the heart is subdued by the gospel, and filled with universal benevolence, that it is brought to rejoice when all people do well.

    Rejoiceth in the truth - The word “truth” here stands opposed to “iniquity,” and means virtue, piety, goodness. It does not rejoice in the “vices,” but in the “virtues” of others. It is pleased, it rejoices when they “do well.” It is pleased when those who differ from us conduct themselves in any manner in such a way as to please God, and to advance their own reputation and happiness. They who are under the influence of that love rejoice that good is done, and the truth defended and advanced, whoever may be the instrument; rejoice that others are successful in their plans of doing good, though they do not act with us; rejoice that other people have a reputation well earned for virtue and purity of life, though they may differ from us in opinion, and may be connected with a different denomination. They do not rejoice when other denominations of Christians fall into error; or when their plans are blasted; or when they are calumniated, and oppressed, and reviled.

    By whomsoever good is done, or wheresoever, it is to them a matter of rejoicing; and by whomsoever evil is done, or wheresoever, it is to them a matter of grief; see –Phi_1:14-18. The “reason” of this is, that all sin, error, and vice will ultimately ruin the happiness of anyone; and as love desires their happiness, it desires that they should walk in the ways of virtue, and is grieved when they do not. What a change would the prevalence of this feeling produce in the conduct and happiness of mankind! How much ill-natured joy would it repress at the faults of others? How much would it do to repress the pains which a man often takes to circulate reports disadvantageous to his adversary; to find out and establish some flaw in his character; to prove that he has said or done something disgraceful and evil! And how much would it do even among Christians, in restraining them from rejoicing at the errors, mistakes, and improprieties of the friends of revivals of religion, and in leading them to mourn over their errors in secret, instead of taking a malicious pleasure in promulgating them to the world! This would be a very different world if there were none to rejoice in iniquity; and the church would be a different church if there were none in its bosom but those who rejoiced in the truth, and in the efforts of humble and self-denying piety.
     

    1Co 13:7

    Beareth all things - Compare the note at 1Co_9:12. Doddridge renders this, “covers all things.” The word used here (στέγει stegei) properly means to “cover” (from στέγη stegē, a covering, roof; Mat_8:8; Luk_7:6); and then to “hide,” “conceal,” not to make known. If this be the sense here, then it means that love is disposed to hide or conceal the faults and imperfections of others; not to promulgate or blazon them abroad, or to give any undue publicity to them. Benevolence to the individual or to the public would require that these faults and errors should be concealed. If this is the sense, then it accords nearly with what is said in the previous verse. The word may also mean, to forbear, bear with, endure. Thus, it is used in 1Th_3:1, 1Th_3:5. And so our translators understand it here, as meaning that love is patient, long-suffering, not soon angry not disposed to revenge. And if this is the sense, it accords with the expression in 1Co_13:4, “love suffers long.” The more usual classic meaning is the former; the usage in the New Testament seems to demand the latter. Rosenmuller renders it, “bears all things;” Bloomfield prefers the other interpretation. Locke and Macknight render it “cover.” The “real” sense of the passage is not materially varied, whichever interpretation is adopted. It means, that in regard to the errors and faults of others, there is a disposition “not” to notice or to revenge them. There is a willingness to conceal, or to bear with them patiently.

    All things - This is evidently to be taken in a popular sense, and to he interpreted in accordance with the connection. All universal expressions of this kind demand to be thus limited. The meaning must be, “as far as it can consistently or lawfully be done.” There are offences which it is not proper or right for a man to conceal, or to suffer to pass unnoticed. Such are those where the laws of the land are violated, and a man is called on to testify, etc. But the phrase here refers to private matters; and indicates a disposition “not” to make public or to avenge the faults committed by others.

    Believeth all things - The whole scope of the connection and the argument here requires us to understand this of the conduct of others. It cannot mean, that the man who is under the influence of love is a man of “universal credulity;” that he makes no discrimination in regard to things to be believed; and is as prone to believe a falsehood as the truth; or that he is at no pains to inquire what is true and what is false, what is right and what is wrong. But it must mean, that in regard to the conduct of others, there is a disposition to put the best construction on it; to believe that they may be actuated by good motives, and that they intend no injury; and that there is a willingness to suppose, as far as can be, that what is done is done consistently with friendship, good feeling, and virtue. Love produces this, because it rejoices in the happiness and virtue of others, and will not believe the contrary except on irrefragable evidence.

    Hopeth all things - Hopes that all will turn out well. This must also refer to the conduct of others; and it means, that however dark may be appearances; how much soever there may be to produce the fear that others are actuated by improper motives or are bad people, yet that there is a “hope” that matters may be explained and made clear; that the difficulties may he made to vanish; and that the conduct of others may be made to “appear” to be fair and pure. Love will “hold on to this hope” until all possibility of such a result has vanished and it is compelled to believe that the conduct is not susceptible of a fair explanation. This hope will extend to “all things” - to words and actions, and plans; to public and to private contact; to what is said and done in our own presence, and to what is said and done in our absence. Love will do this, because it delights in the virtue and happiness of others, and will not credit anything to the contrary unless compelled to do so.

    Endureth all things - Bears up under, sustains, and does not complain. Bears up under all persecutions at the hand of man; all efforts to injure the person, property, or reputation; and hears all that may be laid upon us in the providence and by the direct agency of God; compare Job_13:15. The connection requires us to understand it principally of our treatment at the hands of our fellow-men.
     

    1Co 13:8

    Charity never faileth - Paul here proceeds to illustrate the value of love, from its “permanency” as compared with other valued endowments. It is valuable, and is to be sought because it will always abide; may be always exercised; is adapted to all circumstances, and to all worlds in which we may be placed, or in which we may dwell. The word rendered “faileth” (ἐκπίπτει ekpiptei) denotes properly to fall out of, to fall from or off; and may be applied to the stars of heaven falling Mar_13:25, or to flowers that fall or fade Jam_1:11; 1Pe_1:24, or to chains falling from the hands, etc.; Act_12:7. Here it means to fall away, to fail; to be without effect, to cease to be in existence. The expression may mean that it will be adapted to all the situations of life, and is of a nature to be always exercised; or it may mean that it will continue to all eternity, and he exercised in heaven forever. The connection demands that the latter should be regarded as the true interpretation; see 1Co_13:13. The sense is, that while other endowments of the Holy Spirit must soon cease and he valueless, love would abide, and would always exist. The “argument” is, that we ought to seek that which is of enduring value; and that, therefore, love should be preferred to those endowments of the Spirit on which so high a value had been set by the Corinthians.

    But whether there be prophecies - That is, the “gift” of prophecy, or the power of speaking as a prophet; that is, of delivering the truth of God in an intelligible manner under the influence of inspiration; the gift of being a public speaker, of instructing and edifying the church, and foretelling future events; see the note at 1Co_14:1.

    They shall fail - The gift shall cease to be exercised; shall be abolished, come to nothing. There shall be no further use for this gift in the light and glory of the world above, and it shall cease. God shall be the teacher there. And as there will be no need of confirming the truth of religion by the prediction of future events, and no need of warning against impending dangers there, the gift of foretelling future events will be of course unknown. In heaven, also, there will be no need that the faith of God’s people shall be encouraged, or their devotions excited, by such exhortations and instructions as are needful now; and the endowment of prophecy will be, therefore, unknown.

    There be tongues - The power of speaking foreign languages.

    They shall cease - Macknight supposes this means that they shall cease in the church after the gospel shall have been preached to all nations. But the more natural interpretation is, to refer it to the future life; since the main idea which Paul is urging here is the value of love above all other endowments, from the fact that it would be “abiding,” or permanent - an idea which is more certainly and fully met by a reference to the future world than by a reference to the state of things in the church on earth. If it refers to heaven, it means that the power of communicating thoughts there will not be by the medium of learned and foreign tongues. What will be the mode is unknown. But as the diversity of tongues is one of the fruits of sin Gen. 11, it is evident that in those who are saved there will be deliverance from all the disadvantages which have resulted from the confusion of tongues. Yet love will not cease to be necessary; and love will live forever.

    Whether there be knowledge - See the note at 1Co_14:8. This refers, I think, to knowledge as “we now possess it.” It cannot mean that there will be no knowledge in heaven; for there must be a vast increase of knowledge in that world among all its inhabitants. The idea in the passage here, I think, is, “All the knowledge which we now possess, valuable as it is, will be obscured and lost, and rendered comparatively valueless, in the fuller splendors of the eternal world; as the feeble light of the stars, beautiful and valuable as it is, “vanishes,” or is lost in the splendors of the rising sun. The knowledge which we now have is valuable, as the gift of prophecy and the power of speaking foreign languages is valuable, but it will be lost in the brighter visions of the world above.” That this is the sense is evident from what Paul says in illustration of the sentiment in 1Co_13:9-10. “Now” we know in part. What we deem ourselves acquainted with, we imperfectly understand. There are many obscurities and many difficulties. But in that future world we shall know distinctly and clearly 1Co_13:12; and then the knowledge which we now possess will appear so dim and obscure, that it will seem to have vanished away and disappeared,

    “As a dim candle dies at noon.”

    Macknight and others understand this of the knowledge of the mysteries of the Old Testament, or “the inspired knowledge of the ancient revelations, which should be abolished when the church should have attained its mature state;” a most meagre, jejune, and frigid interpretation. It is true, also, that not only shall our imperfect knowledge seem to have vanished in the superior light and glory of the eternal world but that much of that which here passes for knowledge shall be then unknown. Much of that which is called “science” is “falsely so called;” and much that is connected with literature that has attracted so much attention, will be unknown in the eternal world. It is evident that much that is connected with criticism, and the knowledge of language, with the different systems of mental philosophy which are erroneous; perhaps much that is connected with anatomy, physiology, and geology; and much of the science which now is connected with the arts, and which is of use only as tributary to the arts, will be then unknown. Other subjects may rise into importance which are now unknown; and possibly things connected with science which are now regarded as of the least importance will then become objects of great moment, and ripen and expand into sciences that shall contribute much to the eternal happiness of heaven. The essential idea in this passage is, that all the knowledge which we now possess shall lose its effulgence, be dimmed and lost in the superior light of heaven. But love shall live there; and we should, therefore, seek that which is permanent and eternal.