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Bible Commentaries

Spurgeon's Verse Expositions of the Bible

1 Corinthians 13

Verse 7

Love's Labours

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A Sermon

(No. 1617)

Delivered on Lord's-Day Morning, September 4th, 1881, by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

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"Charity beareth all things, believeth all things, hopeth all things, endureth all things." 1 Corinthians 13:7 .

THE grace of charity, or love, of which so much is most admirably spoken in this chapter, is absolutely essential to true godliness. So essential is it that, if we have everything beside, but have not charity, it profiteth us nothing. The absence of charity is absolutely fatal to vital godliness; so saith the Holy Ghost in this chapter. When, then, you read the apostle's high encomiums of charity, do not say, "This is a fancy virtue to which certain special saints have attained, and we are bound to admire them for it, but we need not imitate them." Far from it. This charity is the common, everyday livery of the people of God. It is not the prerogative of a few; it must be the possession of all. Do not, therefore, however lofty the model may be, look up to it as though you could not reach it: you must reach it. It is put before you not only as a thing greatly desirable, but as absolutely needful; for if you excelled in every spiritual gift, yet if you had not this all the rest would profit you nothing whatever. One would think that such excellent gifts might benefit us a little, but no, the apostle sums them all up, and saith of the whole, "it profiteth me nothing." I pray that this may be understood of us at the very beginning, lest we should manage to slip away from the truth taught us by the Holy Ghost in this place, and should excuse ourselves from being loving by the notion that we are so inconsiderable that such high virtue cannot be required of us, or so feeble that we cannot be expected to attain to it. You must attain it, or you cannot enter into eternal life, for if any man have not the Spirit of Christ he is none of his, and the Spirit of Christ is sure to beget the charity of our text, which "beareth all things, believeth all things, hopeth all things, endureth all things."

What does this teach us at the outset, but that a salvation which leads to this must be of God, and must be wrought in us by his power? Such a comely grace can never grow out of our fallen nature. Shall such a clean thing as this be brought out of an unclean? This glorious salvation unto pure love must be grasped by faith, and wrought in us by the operation of the Spirit of God. If we consider salvation to be a little thing, we bring it, as it were, within the sphere of human possibility, but if we set it forth in its true proportions as involving the possession of a pure, loving, elevated state of heart, then we perceive that it is a divine wonder. When we estimate the renewed nature aright we cry, "This is the finger of God," and right gladly do we then subscribe to Jonah's creed, "Salvation is of the Lord." If charity be in any man and abound, God must have the glory of it; for assuredly it was never attained by mere natural effort, but must have been bestowed by that same hand which made the heavens. So then, brethren, I shall hope when I conclude to leave upon your minds the impression of your need of the grace of God for the attainment of love. I would not discourage you, but I would have you feel how great a labour lies before you, and how impossible it will be unless you are girt with a strength beyond your own. This shall be your solace that if it cannot be the outcome of your own effort, yet "the fruit of the Spirit is love," and the Spirit is ready and willing to bear fruit in us also.

Notice then, first, the multitude of love's difficulties; it has to bear all things, believe all things, hope all things, and endure all things: secondly, observe the triumph of love's labour; it does all these four things, it "beareth all things, believeth all things, hopeth all things, endureth all things": and then, thirdly, this will bring us back to the point we have started from, the sources of love's energy, and how it is she is able thus to win her fourfold victory over countless difficulties.

I. Consider well THE MULTITUDE OF LOVE'S DIFFICULTIES. When the grace of God comes into a man he is born at once to love. He that loveth is born of God, and he that is born of God loveth. He loveth him that begat, even God, and he loveth him that is begotten of him, even all the saved ones. He commences to obey the great command to love his neighbour as himself. His motto is no longer that of an earthly kingdom, Dieu et mon droit God and my right; but he bears another word on his escutcheon, Dieu et mon frŠre God and my brother.

No sooner is love born than she finds herself at war. Everything is against her, for the world is full of envy, hate, and ill-will. I would warn the most loving-hearted that they have entered upon a war for peace, a strife for love: they are born to hate hatred, and to contend against contention. As the lily among thorns, so is love among the sons of men. As the hind among the dogs, so is charity among the selfish multitude.

Evidently the difficulties of love are many, for the apostle speaks of them as "all things," and as if this were not enough he repeats the words, and sets forth the opposing armies as four times "all things." I do not know whether you can calculate this mighty host. "All things" would seem to comprehend as much as can be, but here in the text you have this amount multiplied by four. For, my brother, you will have to contend with all that is within yourself. Nothing in your original nature will help you. God has put within you a new life, but the old life seeks to smother it. You will find it a severe struggle to master yourself, and if you succeed therein you will be a conqueror indeed. Besides that you will have to contend with "all things" in the persons whom you are called upon to love. You must have fervent charity towards the saints, but you will find very much about the best of them which will try your patience; for, like yourself, they are imperfect, and they will not always turn their best side towards you, but sometimes sadly exhibit their infirmities. Be prepared, therefore, to contend with "all things" in them. As for the ungodly whom you are to love to Christ, you will find everything in them that will oppose the drawings of your love, for they, like yourself, by nature are born in sin, and they are rooted in their iniquities. When you have mastered that kind of "all things" you will have to contend with "all things" in the world, for the world lieth in the wicked one, and all its forces run towards self, and contention, and hate. Every man's hand is against his fellow, and few there be who honour the gentle laws of love; they know not that divine charity which "seeketh not her own." The seed of the serpent is at enmity with all that is kind, and tender, and self-sacrificing, for these are the marks of the woman's seed. Marvel not, my brethren, if the world hate you. And then remember that "all things" in hell are against you. What a seething mass of rebellious life, all venomous with hate, is seen in the regions of darkness. The prince of the power of the air leads the van, and the host of fallen spirits eagerly follow him, like bloodhounds behind their leader. All these evil spirits will endeavour to create dissension, and enmity, and malice, and oppression among men, and the soldier of love must wrestle against all these. See, O my brother, what a battle is yours! Speak of crusades against the Paynim, what a crusade is this against hate and evil. Yet we shrink not from the fray.

Happily, though love has many difficulties, it overcomes them all, and overcomes them four times. There is such vitality in evil that it leaps up from the field whereon it seemed to be slain, and rages with all its former fury. First, we overcome evil by patience, which "beareth all things." Let the injury be inflicted, we will forgive it, and not be provoked: even seventy times seven will we bear in silence. If this suffice not, by God's grace we will overcome by faith: we trust in Jesus Christ, we rely upon our principles, we look for divine succour, and so we "believe all things." We overcome a third time by hope: we rest in expectation that gentleness will win, and that long-suffering will wear out malice, for we look for the ultimate victory of everything that is true and gracious, and so we "hope all things." We finish the battle by perseverance: we abide faithful to our resolve to love, we will not be irritated into unkindness, we will not be perverted from generous, all-forgiving affection, and so we win the battle by steadfast non-resistance. We have set our helm towards the port of love, and towards it we will steer, come what may. Baffled often, love "endureth all things."

Yes, brethren, and love conquers on all four sides. Love does, as it were, make a hollow square, and she sets the face of her warriors towards all quarters of the compass. Does God seem himself to smite love with afflictions? She "beareth all things." Do her fellow Christians misrepresent her, and treat her ill? She believes everything that is good about them, and nothing that is injurious. Do the wicked rise against her? When she tries to convert them, do they return evil for good? She turns her hopefulness to the front in that direction, and hopes that yet the Spirit of God will bring them to a better mind. And does it happen that all her spiritual foes attack her with temptations and desperate insinuations? She lifteth up the banner of patience against them, and by the power of God's grace she putteth the infernal enemy to the rout, for she "endureth all things." What a brave mode of battle is this! Is not love a man-of-war? Is it not invincible? Hear love's heroic cry as she shouts her defiance

"Come one, come all, this rock shall fly,

From its firm base as soon as I."

If once taught in the school of Christ to turn love to every point of the compass, and so to meet every assault against our heart, we have learned the secret of victory.

It seems to me that I might read my text as if it said that love conquers in all stages of her life. She begins in conversion, and straightway those that mark her birth are angry, and the powers of evil are at once aroused to seek her destruction. Then she "beareth all things." Let them mock, love never renders railing for railing: Isaac is not to be provoked by Ishmael's jeers.

She gathers strength and begins to tell out to others what she knows of her Lord and his salvation. She "believeth all things," and so she confesses her faith, and her fellow Christians are confirmed by her witness. It is her time of energy, and so she tries to woo and win others, by teaching them the things which she believes.

She advances a little farther; and, though often disappointed by the unbelief of men and the coldness of her fellow Christians, she nevertheless "hopes all things," and pushes on in the expectation of winning more of them. Her dove's eyes see in the dark, and she advances to victory through ever-growing conflict.

Ay, and when infirmities thicken upon her, and old age comes, and she can do little else but sit still, and bear and believe and hope, she still perseveres, and accepts even the stroke of death itself without complaining, for love "endureth all things."

I do not think I need say more upon the difficulties of love. I am sure that every experienced person knows that these difficulties are supreme, and that we require superlative grace if we are to master them. Love does not ask to have an easy life of it: self-love makes that her aim. Love denies herself, sacrifices herself, that she may win victories for God, and bring blessings on her fellow-men. Hers is no easy pathway, and hers shall be no tinsel crown.

II. Secondly, let us survey THE TRIUMPH OF LOVE'S LABOUR. Her labours are fourfold.

First, in bearing all things. The word here rendered "bear" might as correctly have been translated "cover." You that have the Revised Version will find in the margin, "Love covereth all things." "Covereth" is the meaning of the word in ordinary Greek, but Paul generally uses the word in the sense of "bear." Our translators, therefore, had to choose between the usual meaning and the Pauline usage, and they selected Paul's meaning, and put it down in the first place as "beareth," giving us in the margin the other sense of "covereth." The two ideas may be blended, if we understand it to mean that love bears all things in silence, concealing injuries as much as possible even from herself.

Let us just think of this word "covers" in reference to the brethren. True love refuses to see faults, unless it be that she may kindly help in their removal. Love has no wish to see faults. Noah's younger son discovered and declared the shame of his father, but his other sons took a garment and went backward and covered the nakedness of their father: after this fashion does love deal with the sins of her brethren. She painfully fears that there may be something wrong, but she is loath to be convinced of it: she ignores it as long as she can, and wishes that she could deny it altogether. Love covers; that is, it never proclaims the errors of good men. There are busybodies abroad who never spy out a fault in a brother but they must needs hurry off to their next neighbour with the savoury news, and then they run up and down the street as though they had been elected common criers. It is by no means honourable to men or women to set up to be common informers. Yet I know some who are not half so eager to publish the gospel as to publish slander. Love stands in the presence of a fault, with a finger on her lip. If anyone is to smite a child of God, let it not be a brother. Even if a professor be a hypocrite, love prefers that he should fall by any hand rather than her own. Love covers all injuries by being silent about them, and acting as if they had never been. She sitteth alone, and keepeth silence. To speak and publish her wrong is too painful for her, for she fears to offend against the Lord's people. She would rather suffer than murmur, and so, like a sheep before her shearers, she is dumb under injury.

I would, brothers and sisters, that we could all imitate the pearl oyster. A hurtful particle intrudes itself into its shell, and this vexes and grieves it. It cannot eject the evil, and what does it do but cover it with a precious substance extracted out of its own life, by which it turns the intruder into a pearl. Oh, that we could do so with the provocations we receive from our fellow Christians, so that pearls of patience, gentleness, long-suffering, and forgiveness might be bred within us by that which else had harmed us. I would desire to keep ready for my fellow Christians, a bath of silver, in which I could electroplate all their mistakes into occasions for love. As the dripping well covers with its own deposit all that is placed within its drip, so would love cover all within its range with love, thus turning even curses into blessings. Oh that we had such love that it would cover all, and conceal all, so far as it is right and just that it should be covered and concealed.

As to bearing all, taking the words as they stand in our version, I wish to apply the text mainly to our trials in seeking the conversion of the unconverted. Those who love the souls of men must be prepared to cover much when they deal with them, and to bear much from them in silence. When I begin to seek the conversion of anyone, I must try as much as ever I can to ignore any repulsiveness that there may be in his character. I know that he is a sinner, else I should not seek his salvation; but if he happens to be one who has fallen very low in the esteem of others, I must not treat him as such, but cover his worst points. You cannot possibly bring the Samaritan woman who has had five husbands into a right state of mind by "wondering that he spake with the woman." Thus the disciples acted, but not so their Master, for he sat on the well and talked with her, and made himself her willing companion that he might be her gracious Saviour; he ignored her sin so far as to converse with her for her good.

You will not long have begun this holy work before you will discover in the heart you seek to win much ignorance of the gospel. Bear with it, and bring forward the text which sheds light on that darkness, and teach the truth which will remove that error. Ere long you will have to contend with hardness of heart, for when a man knows the truth he is not always willing to receive it. Bear it, and be not vexed. Did you not expect the heart to be hard? Do not you know what business you are upon? You are sent to turn men from darkness to light and from the power of Satan unto God. Be not astonished if these things should not prove to be child's play. In addition to this perhaps you will have ridicule poured upon you; your attempts to convert will be converted into jests. Bear it; bear all things! Remember how the multitude thrust out the tongue at your Lord and Master when he was dying, and be not you so proud as to think yourself too good to be laughed at. Still speak concerning Christ, and whatever happens, bear all things. I will not attempt to make a catalogue of your provocations, you shall make one yourself after you have tried to convert men to Christ; but all that you can possibly meet with is included in my text, for it says, "beareth all things." If you should meet with some extraordinary sinner who opens his mouth with cruel speeches such as you have never heard before, and if by attempting to do him good you only excite him to ribaldry and blasphemy, do not be astonished; have at him again, for charity "beareth all things," whatever they may be. Push on and say, "Yes, all this proves to me how much you want saving. You are my man; if I get you to Christ there will be all the greater glory to God." O blessed charity, which can thus cover all things and bear all things for Christ's sake.

Do you want an example of it? Would you see the very mirror and perfection of the charity that beareth all things? Behold your divine Lord. Oh, what he has covered! It is a tempting topic, but I will not dwell on it. How his glorious righteousness, his wondrous splendour of love, has covered all our faults and all their consequences, treating us as if he saw no sin in Jacob, neither perversity in Israel. Think what he bore when he came unto his own and his own received him not! What a covering was that when he said, "Father, forgive them, for they know not what they do." What a pitying sight of the fearful misery of man our Lord Jesus had when holy tears bedewed those sacred eyes! What a generous blindness to their infamous cruelty he manifested when he prayed for his bloodthirsty enemies. O beloved, you will never be tempted, and taunted, and tried as he was; yet in your own shorter measure may you possess that love which can silently bear all things for the elect's sake and for Christ's sake, that the multitude of the redeemed may be accomplished, and that Christ through you may see of the travail of his soul.

Now let us look at the second of love's great labours. You have heard of the labours of Hercules, but the fabulous hero is far outdone by the veritable achievements of love. Love works miracles which only grace can enable her to perform. Here is the second of them love "believeth all things." In reference, first, to our fellow Christians, love always believes the best of them. I wish we had more of this faith abroad in all the churches, for a horrid blight falls upon some communities through suspicion and mistrust. Though everything may be pure and right, yet certain weak minds are suddenly fevered with anxiety through the notion that all is wrong and rotten. This unholy mis-trust is in the air, a blight upon all peace: it is a sort of fusty mildew of the soul by which all sweet perfume of confidence is killed. The best man is suspected of being a designing knave, though he is honest as the day, and the smallest fault or error is frightfully exaggerated, till we seem to dwell among criminals and to be all villains together. If I did not believe in my brethren I would not profess to be one of them. I believe that with all their faults they are the best people in the world, and that, although the church of God is not perfect, yet she is the bride of One who is. I have the utmost respect for her, for her Lord's sake. The Roman matron said "Where my husband is Caias I am Caia"; where Christ is King, she who stands at his right hand is "the queen in gold of Ophir." God forbid that I should rail at her of whom her Lord says, "Since thou wast precious in my sight, thou hast been honourable, and I have loved thee." True love believes good of others as long as ever it can, and when it is forced to fear that wrong has been done, love will not readily yield to evidence, but she gives the accused brother the benefit of many a doubt. When the thing is too clear, love says, "Yes, but the friend must have been under very strong temptation, and if I had been there I dare say I should have done worse;" or else love hopes that the erring one may have offended from a good though mistaken motive; she believes that the good man must have been mistaken, or he would not have acted so. Love, as far as she can, believes in her fellows. I know some persons who habitually believe everything that is bad, but they are not the children of love. Only tell them that their minister or their brother has killed his wife, and they would believe it immediately, and send out for a policeman: but if you tell them anything good of their neighbour, they are in no such hurry to believe you. Did you ever hear of gossips tittle-tattling approval of their neighbours? I wish the chatterers would take a turn at exaggerating other people's virtues, and go from house to house trumping up pretty stories of their acquaintances. I do not recommend lying even in kindness, but that side of it would be such a novelty that I could almost bear with its evils for a change. Love, though it will not speak an untruth in praise of another, yet has a quick eye to see the best qualities of others, and it is habitually a little blind to their failings. Her blind eye is to the fault, and her bright is for the excellence. Somewhere or other I met with an old legend I do not suppose it to be literally true, but its spirit is correct. It is said that, once upon a time, in the streets of Jerusalem, there lay a dead dog, and everyone kicked at it and reviled it. One spoke of its currish breed, another of its lean and ugly form, and so forth; but one passed by who paused a moment over the dead dog, and said, "What white teeth it has." Men said, as he went on his way, "That is Jesus of Nazareth." Surely it is ever our Lord's way to see good points wherever he can. Brethren, think as well as you can even of a dead dog. If you should ever be led into disappointments and sorrows by thinking too well of your fellow-men, you need not greatly blame yourself. I met, in Anthony Farrindon's Sermons, a line which struck me. He says the old proverb has it, "Humanum est errare," to err is human, but, saith he, when we err by thinking too kindly of others we may say, "Christianum est errare," it is Christian to err in such a fashion. I would not have you credulous, but I would have you trustful, for suspicion is a cruel evil. Few fall into the blessed error of valuing their fellow Christians at too high a rate.

In reference to the unconverted this is a very important matter. Love "believeth all things" in their case. She does not believe that the unconverted are converted, for, if so, she would not seek their conversion. She believes that they are lost and ruined by the Fall, but she believes that God can save them. Love believes that the precious blood of Christ can redeem the bondslaves of sin and Satan, and break their iron chains; she believes that the power of the Holy Spirit can change a heart of granite into a heart of flesh. Love, therefore, believing this, believes also that God can save this sinner by herself, and she therefore begins to speak to him, expecting that the word she speaks will be God's instrument of salvation. When she finds herself sitting next to a sinner, she believes that there was a necessity for her to be there, even as Christ must needs go through Samaria. She saith to herself, "Now will I tell to this poor soul what Christ hath done, for I believe that even out of my poor lips eternal life may flow, and in such a babe as I am God may perfect praise to his own glory." She does not refrain from preaching Christ through fear of failure, but she believes in the great possibilities which lie in the gospel and in the Spirit of God, and so she deals earnestly with the man next her. She believes in her own principles, she believes in the grace of God, she believes in the power of the Spirit of God, she believes in the force of truth, she believes in the existence of conscience, and so she is moved to set about her saving work. She believeth all things.

Brethren, do you want a model of this? Then I beseech you look to your divine Master once again. See him in the morning when the sheep are counted, missing one of them, and so full of faith is he that he can find the lost one, that he leaves the ninety and nine, and cheerfully enters the pathless wilderness. See how he bounds over the mountains! How he descends the ravines! He is seeking his sheep until he finds it, for he is fully assured that he shall find it. He shall not fail nor be discouraged, for his faith is great in the salvation of men, and he goes forth to it believing that sinners shall be saved. I delight in the deep, calm faith of our Lord Jesus Christ. He had no faith in man's goodness, for "he knew what was in man"; but he had great faith in what could be done in men and what could be wrought for them, and for the joy that was set before him in this he endured the cross, despising the shame. He had faith that grand things would come of his salvation men would be purified, error would be driven out, false-hood would be slain, and love would reign supreme.

Here is the second grand victory of love, she "believeth all things." Herein let us exercise ourselves till we are skilled in it.

Love's third great labour is in "hoping all things." Love never despairs. She believes in good things yet to come in her fellow-men, even if she cannot believe in any present good in them. Hope all things about your brethren. Suppose a friend is a member of the church, and you cannot see any clear signs of grace in him, hope all things about him. Many true believers are weak in faith, and the operations of grace are dim in them; and some are placed in positions where the grace they have is much hindered and hampered: let us take these things into consideration. It is hard to tell how little grace may yet suffice for salvation: it is not ours to judge. Hope all things, and if you should be forced to see sad signs in them, which make you fear that they have no grace, yet, remember that some of the brightest believers have had their faults, and grave ones too. Remember yourself, lest you also be tempted. If you cannot hope that these persons are saved at all, hope that they will be, and do all that you can to promote so blessed an end.

Hope all things. If thy brother has been very angry with thee without a cause, hope that thou wilt win him; and set about the task. If thou hast tried and failed, hope to succeed next time, and try again. Hope that though thou hast failed seven times, and he still speaks bitterly, yet in his heart he is really ashamed, or at least that he will be so very soon. Never despair of your fellow Christians.

As to the unconverted, you will never do anything with them unless you hope great things about them. When the good Samaritan found the poor man half dead, if he had not hoped about him he would never have poured in the oil and the wine, but would have left him there to die. Cultivate great hopefulness about sinners. Always hope of them that they will be saved yet: though no good signs are apparent in them. If you have done your best for them, and have been disappointed and defeated, still hope for them. Sometimes you will find cause for hope in the fact that they begin to attend a place of worship. Grasp at that, and say, "Who can tell? God may bless them." Or if they have long been hearers, and no good has come of it, still hope that the minister will one day have a shot at them, and the arrow shall pierce through the joints of the harness. When you last spoke to them there seemed a little tenderness: be thankful for it, and have hope. If there has been a little amendment in their life, be hopeful about them. Even if you can see nothing at all hopeful in them, yet hope that there may be something which you cannot see, and perhaps an effect has been produced which they are endeavouring to conceal. Hope because you are moved to pray for them. Get other people to pray for them, for as long as they have some one to pray for them their case is not given over. If you get others to pray, there will be another string to your bow. If they are very ill, and you cannot get at them, or they are on their dying beds, still have hope about them, and try to send them a message in some form or other. Pray the Lord to visit and save them; and always keep up your hope about them. Till they are dead let not your hope be dead.

Would you see a model of this? Ah, look at our blessed Lord, and all his hopefulness for US: how, despairing of none, he went after those whom others would have given up. If you ask a proof, remember how he went after you. Will you despair of anybody since Christ did not despair of you? Wonders of grace belong to God, and all those wonders have been displayed in many among us. If you and I had been there when they brought the adulterous woman taken in the very act, I am afraid that we should have said, "This is too bad; put her away, she cannot be borne with." But oh, the hopefulness of the blessed Master when even to her he said, "Woman, where are thine accusers? Neither do I condemn thee. Go, and sin no more." What wonderful patience, and gentleness, and hopefulness our Lord displayed in all his converse with the twelve! It was a noble hopefulness in Christ which led him to trust Peter as he did: after he had denied his Master with oaths, our Lord trusted him to feed his sheep and lambs, and set him in the forefront of apostolic service. He has also had compassion on some of us, putting us into the ministry, and putting us in trust with the gospel, for he knew what love would do for us, and he was certain he could yet make something of us to his own glory.

The last victory of love is in enduring all things, by which I understand a patient perseverance in loving. This is perhaps the hardest work of all, for many people can be affectionate and patient for a time, but the task is to hold on year after year. I have known some men earnestly check their temper under provocation, and bear a great many slights, but at last they have said, "There is an end to everything: I am not going to put up with it any longer. I cannot stand it." Blessed be God, the love that Christ gives us endureth all things. As his love endured to the end, so does the love which the Spirit works in us endure to the end.

In reference first to our fellow Christians, love holds out under all rebuffs. You mean that I shall not love you, my good man, but I shall love you. You give me the rough side of your tongue, and make me see that you are not a very lovable person, but I can love you notwithstanding all. What? Will you do me a further unkindness? I will oppose you by doing you a greater kindness than before. You said a vile thing about me; I will not hear it, but if it be possible I will say a kind thing of you. I will cover you up with hot coals till I melt you; I will war against you with flames of love till your anger is consumed. I will master you by being kinder to you than you have been unkind to me. What hosts of misrepresentations and unkindnesses there are; but if you go on to be a true Christian you must endure all these. If you have to deal with people who will put up with nothing from you, take care to be doubly patient with them. What credit is there in bearing with those who bear with you? If your brethren are angry without a cause, be sorry for them, but do not let them conquer you by driving you into a bad temper. Stand fast in love; endure not some things, but all things, for Christ's sake; so shall you prove yourself to be a Christian indeed.

As to your dealing with the unconverted, if ever you go into the field after souls, be sure to carry your gun with you, and that gun is love. You gentlemen who go out shooting partridges and other birds at this time of the year, no doubt find it a pleasant pastime; but for real excitement, joy, and pleasure, commend me to soul-winning. What did our Lord say, "I will make you fishers of men." If you go out fishing for souls you will have to endure all things, for it will come to pass that some whom you have been seeking for a long time will grow worse instead of better. Endure this among the all things. Those whom you seek to bless may seem to be altogether unteachable, they may shut their ears and refuse to hear you; never mind, endure all things. They may grow sour and sullen, and revile you in their anger, but be not put about by them, let them struggle till they are wearied, and meanwhile do you quietly wait, saying to yourself, "I must save them." A warder who has to take care of insane persons will frequently be attacked by them, and have to suffer hard blows; but what does he do? Strike the patient and make a fight of it? No, he holds him down and pins him fast; but not in anger, for he pities him too much to be angry with him. Does a nurse with a delirious patient take any notice of his cross words, and grumbling, and outcries? Not she. She says, "I must try to save this man's life," and so with great kindness she "endureth all things." If you were a fireman, and found a person in an upper room, and the house was on fire, would you not struggle with him rather than let him remain in the room and burn. You would say, "I will save you in spite of yourself." Perhaps the foolish body would call you names, and say, "Let me alone, why should you intrude into my chamber?" But you would say, "Never mind my intrusion; I will apologize afterwards for my rudeness, but you must be out of the fire first." I pray God give you this blessed unmannerliness, this sweet casting of all things to the wind, if by any means you may save some.

If you desire to see the mirror and the paragon of persevering endurance, look you there! I wish you could see it. I wish these eyes could see the sight as I have sometimes seen it. Behold the cross! See the patient Sufferer and that ribald multitude: they thrust out the tongue, they sneer, they jest, they blaspheme; and there he hangs, triumphant in his patience, conquering the world, and death and hell by enduring "all things." O love, thou didst never sit on a throne so imperial as the cross, when there, in the person of the Son of God, thou didst all things endure. Oh that we might copy in some humble measure that perfect pattern which is here set before us. If you would be saviours, if you would bless your generation, let no unkindness daunt you; let no considerations of your own character, or honour, or peace of mind keep you back, but of you may it be said, even as of your Lord, "He saved others, himself he could not save."

Have not I shown you four grand battles far excelling all the Waterloos, and Trafalgars, and Almas, and Inkermans on record? Heroes are they that fight and win them, and the Lord God of love shall crown them.

III. I close by noting THE SOURCES OF LOVE'S ENERGY. The time is gone, as I thought it would be, but it has brought us round in a circle to where we started from. The Holy Ghost alone can teach men how to love, and give them power to do so. Love's art is learned at no other school but at the feet of Jesus, where the Spirit of love doth rest on those who learn of him. Beloved, the Spirit of God puts love into us, and helps us to maintain it, thus first, love wins these victories, for it is her nature. The nature of love is self-sacrifice. Love is the reverse of seeking her own. Love is intense; love is burning; therefore she burneth her way to victory. Love! Look at it in the mother. Is it any hardship to her to lose rest and peace and comfort for her child? If it costs her pain, she makes it pleasure by the ardour of her affection. It is the nature of love to court difficulties, and to rejoice in suffering for the beloved object. If you have fervent love to the souls of men, you will know how true this is.

Next to this, love has four sweet companions. There are with her tenderness that "beareth all things," faith that "believeth all things," hope that "hopeth all things," and patience which "endureth all things," and he that hath tenderness, and faith, and hope, and patience hath a brave quaternion of graces to guard him, and he need not be afraid. Best of all, love sucks her life from the wounds of Christ. Love can bear, believe, hope, and endure because Christ has borne, believed, and hoped, and endured for her. I have heard of one that had a twist: they say that he saw something that others never saw, and heard a voice that others never heard, and he became such a strange man that others wondered at him. Oh, that I had more and more of that most solemn twist which comes through feeling a pierced hand laid on my shoulder, and hearing in my ear a sorrowful voice, that selfsame voice which cried, "My God, my God, why hast thou forsaken me?" I would see that vision and hear that voice, and then what then? Why, I must love; I must love; I must love. That would be the soul's strange bias and sweet twist. Love makes us love; love bought us, sought us, and brought us to the Saviour's feet, and it shall henceforth constrain us to deeds which else would be impossible. You have heard of men sometimes in a mad fit doing things that ordinary flesh and blood could never have performed. Oh to be distracted from selfishness by the love of Christ, and maddened into self-oblivion by a supreme passion for the Crucified. I know not how otherwise to put my thoughts into words so that they may hint at my burning meaning. May the Lord of love look into your very eyes with those eyes which once were red with weeping over human sin: may he touch your hands with those hands that were nailed to the cross, and impress the blessed nailmarks upon your feet, and then may he pierce your heart till it pour forth a life for love, and flow out in streams of kind desires, and generous deeds, and holy sacrifices for God and for his people. God grant it, for Jesus' sake. Amen.

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PORTION OF SCRIPTURE READ BEFORE SERMON 1 Corinthians 13:1-46.13.13 .

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HYMNS FROM "OUR OWN HYMN BOOK" 797, 264, 439.

Verse 12

Now, and Then

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A Sermon

(No. 1002)

Delivered by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

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"For now we see through a glass, darkly; but then face to face." 1 Corinthians 13:12 .

IN THIS CHAPTER the apostle Paul has spoken in the highest terms of charity or love. He accounts it to be a grace far more excellent than any of the spiritual gifts of which he had just before been speaking. It is easy to see that there were good reasons for the preference he gave to it. Those gifts you will observe, were distributed among godly men, to every man his several portion, so that what one had another might have lacked; but this grace belongs to all who have passed from death unto life. The proof that they are disciples of Christ is found in their love to him and to the brethren. Those gifts, again, were meant to fit them for service, that each member of the body should be profitable to the other members of the body; but this grace is of personal account: it is a light in the heart and a star on the breast of every one who possesses it. Those gifts, moreover, were of temporary use: their value was limited to the sphere in which they were exercised; but this grace thrives at all times and in all places, and it is no less essential to our eternal future state than it is to our present welfare. By all means covet the best gifts, my dear brother, as an artist would wish to be deft with all his limbs and quick with all his senses; but above all, cherish love, as that same artist would cultivate the pure taste which lives and breathes within him the secret spring of all his motions, the faculty that prompts his skill. Learn to esteem this sacred instinct of love beyond all the choicest endowments. However poor you may be in talents, let the love of Christ dwell in you richly. Such an exhortation as this is the more needful, because love has a powerful rival. Paul may have noticed that in the academies of Greece, as indeed in all our modern schools, knowledge was wont to take all the prizes. Who can tell how much of Dr. Arnold's success, as a schoolmaster, was due to the honor in which he held a good boy in preference to a clever boy? Most certainly Paul could discern in the church many jealousies to which the superior abilities of those who could speak foreign tongues, and those who could prophecy or preach well, gave rise. So, then, while he extols the grace of love, he seems rather to disparage knowledge; at least, he uses an illustration which tends to show that the kind of knowledge we pride ourselves in, is not the most reliable thing in the world. Paul remembered that he was once a child. A very good thing for any of us to bear in mind. If we forget it, our sympathies are soon dried up, our temper is apt to get churlish, our opinions may be rather overbearing, and our selfishness very repulsive. The foremost man of his day in the Christian church, and exerting the widest influence among the converts to Christ, Paul thought of the little while ago when he was a young child, and he thought of it very opportunely too. Though he might have hinted at the attainments he had made or the high office he held, and laid claim to some degree of respect, he rather looks back at his humble beginnings. If there is wisdom in his reflection, there is to my mind a vein of pleasantry in his manner of expressing it. "When I was a child I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things." Thus he compares two stages of his natural life, and it serves him for a parable. In spiritual knowledge he felt himself to be then in his infancy. His maturity, his thorough manhood, lay before him in prospect. He could easily imagine a future in which he should look back on his present self as a mere tyro, groping his way amidst the shadows of his own fancy. "For now," he says, "we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known." Here he employs one or two fresh figures. "Through a glass!" What kind of a glass he alluded to, we may not be able exactly to determine. Well; we will leave that question for the critics to disagree about. It is enough for us that the meaning is obvious. There is all the difference between viewing an object through an obscure medium, and closely inspecting it with the naked eye. We must have the power of vision in either case, but in the latter case we can use it to more advantage. "Now we see through a glass, darkly." Darkly in a riddle! So weak are our perceptions of mind, that plain truths often puzzle us. The words that teach us are pictures which need explanation. The thoughts that stir us are visions which coat in our brains and want rectifying. Oh, for clearer vision! Oh, for more perfect knowledge! Mark you, brethren, it is a matter of congratulation that we do see; though we have much cause for diffidence, because we do but "see through a glass, darkly." Thank God we do know; but let it cheek our conceit, We know only in part. Beloved, the objects we look at are distant, and we are near-sighted. The revelation of God is ample and profound, but our understanding is weak and shallow.

There are some things which we count very precious now, which will soon be of no value to us whatever. There are some things that we know or think we know, and we pride ourselves a good deal upon our knowledge; but when we shall become men we shall set no more value upon that knowledge than a child does upon his toys when he grows up to be a man. Our spiritual manhood in heaven will discard many things which we now count precious, as a full grown man discards the treasures of his childhood. And there are many things that we have been accustomed to see that, after this transient life has passed, we shall see no more. Though we delighted in them, and they pleased our eyes while sojourning on earth, they will pass away as a dream when one awaketh; we shall never see them again, and never want to see them; for our eyes in clearer light, anointed with eye-salve, shall see brighter visions, and we shall never regret what we have lost, in the presence of fairer scenes we shall have found. Other things there are that we know now and shall never forget; we shall know them for ever, only in a higher degree, because no longer with a partial knowledge; and there are some things that we see now that we shall see in eternity, only we shall see them there in a clearer light.

So we shall speak upon some things that we do see now, which we are to see more fully and more distinctly hereafter; then enquire how it is we shall see them more clearly; and finish up by considering what this fact teaches us.

I. Among the things that we see now, as many of us as have had our eyes enlightened by the Holy Spirit, is OURSELVES.

To see ourselves is one of the first steps in true religion. The mass of men have never seen themselves. They have seen the flattering image of themselves, and they fancy that to be their own facsimile, but it is not. You and I have been taught of God's Holy Spirit to see our ruin in the fall; we have bemoaned ourselves on account of that fall; we have been made conscious of our own natural depravity; we have been ground to the very dust by the discovery; we have been shown our actual sinfulness and how we have transgressed against the Most High. We have repented for this, and have fled for refuge to the hope set before us in the gospel. Day by day we see a little more of ourselves nothing very pleasing, I grant you but something very profitable, for it is a great thing for us to know our emptiness. It is a step towards receiving his fullness. It is something to discover our weakness; it is a step essential towards our participation of divine strength. I suppose the longer we live the more we shall see ourselves; and we shall probably come to this conclusion: "Vanity of vanities; all is vanity:" and cry out with Job, "I am vile." The more we shall discover of ourselves, the more we shall be sick of ourselves. But in heaven, I doubt not, we shall find out that we never saw even ourselves in the clearest light, but only as "through a glass, darkly," only as an unriddled thing, as a deep enigma; for we shall understand more about ourselves in heaven than we do now. There we shall see, as we have not yet seen, how desperate a mischief was the Fall, into what a horrible pit we fell, and how fast we were stuck in the miry clay. There shall we see the blackness of sin as we have never seen it here, and understand its hell desert as we could not till we shall look down from yonder starry height whither infinite mercy shall bring us. When we shall be singing, "Worthy is the Lamb that was slain," we shall look at the robes that we have washed in his blood, and see how white they are. We shall better understand then than now how much we needed washing how crimson were the stains and how precious was that blood that effaced those scarlet spots. There, too, shall we know ourselves on the bright side better than we do now. We know to-day that we are saved, and there is therefore now no condemnation to them that are in Christ Jesus; but that robe of righteousness which covers us now, as it shall cover us then, will be better seen by us, and we shall discern how lustrous it is, with its needlework and wrought gold how much better than the pearls and gems that have decked the robes of monarchs are the blood and righteousness of Jehovah Jesus, who has given himself for us. Here we know that we are adopted. We feel the spirit of sonship; "we cry, Abba, Father;" but there we shall know better what it is to be the sons of God, for here it doth not yet appear what we shall be; but when we shall be there, and when Christ shall appear, we shall be like him, for we shall see him as he is, and then we shall understand to the full what sonship means. So, too, I know to-day that I am a joint-heir with Christ, but I have a very poor idea of what it is I am heir to; but there shall I see the estates that belong to me; not only see them, but actually enjoy them. A part shall every Christian have in the inheritance undefiled and that fadeth not away, that is reserved in heaven for him, because he is in Christ Jesus; one with Christ by eternal union one. But I am afraid that is very much more a riddle to us than a matter of understanding. We see it as an enigma now, but there our oneness with Christ will be as conspicuous to us and as plain as the letters of the alphabet. There shall we know what it is to be a member of his body, of his flesh, and of his bones; there shall I understand the mystical marriage bond that knits the believer's soul to Christ; there shall I see how, as the branch springs from the stem, my soul stands in union, vital union, with her blessed Lord Jesus Christ. Thus, one thing that we see now which we shall see in a much clearer light hereafter, is "ourselves."

Here, too, we see the CHURCH, but WE SHALL SEE THE CHURCH MUCH MORE CLEARLY BY-AND-BY.

We know there is a church of God. We know that the Lord has a people whom he hath chosen from before the foundation of the world: we believe that these are scattered up and down throughout our land, and many other lands. There are many of them we do not know, many that we should not particularly like, I daresay if we did know them, on account of their outward characteristics; persons of very strange views, and very odd habits perhaps; and yet, for all that, the people of the living God; Now, we know this church, we know its glory, moved with one life, quickened with one Spirit, redeemed with one blood, we believe in this church, and we feel attachment to it for the sake of Jesus Christ, who has married the church as the Bride. But, oh! when we shall get to heaven, how much more we shall know of the church, and how we shall see her face to face, and not "through a glass, darkly." There we shall know something, more of the numbers of the chosen than we do now, it may be to our intense surprise. There we shall find some amongst the company of God's elect, whom we in our bitterness of spirit had condemned, and there we shall miss some who, in our charity, we have conceived to be perfectly secure. We shall know better then who are the Lord's and who are not than we ever can know here. Here all our processes of discernment fail us. Judas comes in with the apostles, and Demas takes his part among the saints, but there we shall know the righteous, for we shall see them; there will be one flock and one Shepherd, and he that on the throne doth reign for evermore shall be glorified. We shall understand then, what the history of the church has been in all the past, and why it has become so strange a history of conflict and conquest. Probably, we shall know more of the history of the church in the future. From that higher elevation and brighter atmosphere we shall understand better what are the Lord's designs concerning his people in the latter day; and what glory shall redound to his own name from his redeemed ones, when he shall have gathered together all that are called and chosen and faithful from among the sons of men. This is one of the joys we are looking for, that we shall come to the general assembly and church of the firstborn whose names are written in heaven; and have fellowship with those who have fellowship with God through Jesus Christ our Lord.

Thirdly. Is it not possible, nay, is it not certain, that in the next state WE SHALL KNOW MORE OF THE PROVIDENCE OF GOD THAN WE DO NOW?

Here we see the providence of God, but it is in a glass, darkly. The apostle says "through" a glass. There was glass in the apostles' days, not a substance such as our windows are now made of, but thick dull coloured glass, not much more transparent than that which is used in the manufacture of common bottles, so that looking through a piece of that glass you would not see much. That is like what we now see of divine providence. We believe all things work together for good to them that love God; we have seen how they work together for good in some cases, and experimentally proved it to be so. But still it is rather a matter of faith than a matter of sight with us. We cannot tell how "every dark and bending line meets in the center of his love." We do not yet perceive how he will make those dark dispensations of trials and afflictions that come upon his people really to subserve his glory and their lasting happiness; but up there we shall see providence, as it were, face to face; and I suppose it will be amongst our greatest surprises, the discovery of how the Lord dealt with us. "Why," we shall some of us say, "we prayed against those very circumstances which were the best that, could have been appointed for us." "Ah!" another will say, "I have fretted and troubled myself over what was, after all, the richest mercy the Lord ever sent." Sometimes I have known persons refuse a letter at the door, and it has happened, in some cases, that there has been something very valuable in it, and the postman has said, afterwards, "You did not know the contents, or else you would not have refused it." And often God has sent us, in the black envelope of trial, such a precious mass of mercy, that if we had known what was in it, we should have taken it in, and been glad to pay for it glad to give it house room, to entertain it; but because it looked black we were prone to shut our door against it. Now, up there we shall know not only more of ourselves, but perceive the reasons of many of God's dealings with us on a larger scale; and we shall there perhaps discover that wars that devasted nations, and pestilences that fill graves, and earthquakes that make cities tremble, are, after all, necessary cogs in the great wheel of the divine machinery; and he who sits upon the throne at this moment, and rules supremely every creature that is either in heaven, or earth, or hell, will there make it manifest to us that his government was right. It is good to think in these times when ever; thing seems loosening, that "the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace." It must come out right in the long run; it must be well; every part and portion must work together with a unity of design to promote God's glory and the saint's good. We shall see it there! and we shall lift up our song with new zest and joy, as fresh displays of the wisdom and goodness of God, whose ways are past finding out, are unfolded to our admiring view.

Fourthly. It is surely no straining of the text to say, that, though here we know something of THE DOCTRINES OF THE GOSPEL, AND THE MYSTERIES OF THE FAITH, by-and-by, in a few months or years at the longest, we shall know a great deal more than we do now. There are some grand doctrines, brethren and sisters, we dearly love, but though we love them, our understanding is too feeble to grasp them fully. We account them to be mysteries; we reverently acknowledge them, yet we dare not attempt to explain them. They are matters of faith to us. It may be that in heaven there shall be counsels of eternal wisdom into which no saints or angels can peer. It is the glory of God to conceal a matter. Surely, no creature will ever be able, even when exalted to heaven, to comprehend all the thoughts of the Creator. We shall never be omniscient we cannot be. God alone knoweth everything, and understandeth everything. But how much more of authentic truth shall we discern when the mists and shadows have dissolved; and how much more shall we understand when raised to that higher sphere and endowed with brighter faculties, none of us can tell. Probably, things that puzzle us here will be as plain as possible there. We shall perhaps smile at our own ignorance. I have fancied sometimes that the elucidations of learned doctors of divinity, if they could be submitted to the very least in the kingdom of heaven, would only cause them to smile at the learned ignorance of the sons of earth. Oh! how little we do know, but how much we shall know! I am sure we shall know, for it is written, "Then shall I know even as also I have known." We now see things in a mist "men as trees, walking" a doctrine here, and a doctrine there. And we are often at a loss to conjecture how one part harmonizes with another part of the same system, or to make out how all these doctrines are consistent. This knot cannot be untied, that gnarl cannot be unravelled, but

"Then shall I see, and hear and know

All I desired or wish'd below;

And every power find sweet employ

In that eternal world of joy."

But, my dear brethren and sisters, having kept you thus far in the outer courts, I would fain lead you into the temple; or, to change the figure, if in the beginning I have set forth good wine, certainly I am not going to bring out that which is worse; rather would I have you say, as the ruler of the feast did to the bridegroom, "thou has kept the good wine until now." HERE WE SEE JESUS CHRIST, BUT WE DO NOT SEE HIM AS WE SHALL SEE HIM SOON. We have seen him by faith in such a way, that we have beheld our burdens laid on him, and our iniquities carried by him into the wilderness, where, if they be sought for, they shall not be found. We have seen enough of Jesus to know that "he is altogether lovely;" we can say of him, he "is all my salvation, and all my desire." Sometimes, when he throws up the lattice, and shows himself through those windows of agate and gates of carbuncle, in the ordinances of his house, at the Lord's Supper especially, the King's beauty has entranced us even to our heart's ravishment; yet all we have ever seen is somewhat like the report which the Queen of Sheba had of Solomon's wisdom. When we once get to the court of the Great King we shall declare that the half has not been told us. We shall say, "mine eyes shall behold, and not another." Brethren, is not this the very cream of heaven? There have been many suggestions of what we shall do in heaven, and what we shall enjoy, but they all seem to me to be wide of the mark compared with this one, that we shall be with Jesus, be like him, and shall behold his glory. Oh, to see the feet that were nailed, and to touch the hand that was pierced, and to look upon the head that wore the thorns, and to bow before him who is ineffable love, unspeakable condescension, infinite tenderness! Oh, to bow before him, and to kiss that blessed face! Jesu, what better do we want than to see thee by shine own light to see thee, and speak with thee, as when a man speaketh with his friend? It is pleasant to talk about this, but what will it be there when the pearl gates open? The streets of gold will have small attraction to us, and the harps of angels will but slightly enchant us, compared with the King in the midst of the throne. He it is who shall rivet our gaze, absorb our thoughts, enchain our affection, and move all our sacred passions to their highest pitch of celestial ardor. We shall see Jesus.

Once again (and here we come into the deep things), beyond a doubt WE SHALL ALSO SEE GOD. It is written that the pure in heart shall see God. God is seen now in his works and in his word. Little indeed could these eyes bear of the beatific vision, yet we have reason to expect that, as far as creatures can bear the sight of the infinite Creator, we shall be permitted to see God. We read that Aaron and certain chosen ones saw the throne of God, and the brightness as it were of sapphire stone light, pure as jasper. In heaven it is the presence of God that is the light thereof. God's more immediately dwelling in the midst of the new Jerusalem is its peerless glory and peculiar bliss. We shall then understand more of God than we do now; we shall come nearer to him, be more familiar with him, be more filled with him. The love of God shall be shed abroad in our hearts; we shall know our Father as we yet know him not; We shall know the Son to a fuller degree than he has yet revealed himself to us, and we shall know the Holy Spirit in his personal love and tenderness towards us, beyond all those influences and operations which have soothed us in our sorrows and guided us in our perplexities here below. I leave your thoughts and your desires to follow the teaching of the Spirit. As for me, I cower before the thought while I revel in it. I, who have strained my eyes while gazing at nature, where the things that are made show the handiwork of God; I, whose conscience has been awe-struck as I listened to the voice of God proclaiming his holy law; I, whose heart has been melted while there broke on my ears the tender accents of his blessed gospel in those snatches of sacred melody that relieve the burden of prophecy; I, who have recognised in the babe of Bethlehem the hope of Israel; in the man of Nazareth, the Messiah that should come; in the victim of Calvary, the one Mediator; in the risen Jesus, the well-beloved Son to me, verily, God incarnate has been so palpably revealed that I have almost seen God, for I have, as it were, seen him in whom all the fullness of the Godhead bodily doth dwell. Still I "see through a glass, darkly." Illumine these dark senses, waken this drowsy conscience, purify my heart, give me fellowship with Christ, end thee bear me up, translate me to the third heavens; so I may, so I can, so I shall see God. But what that means, or what it is, ah me! I cannot tell.

II. We proposed to enquire, in the second place, HOW THIS VERY REMARKABLE CHANGE SHALL BE EFFECTED? WHY IS IT THAT WE SHALL BE MORE CLEARLY THEN THAN NOW? We cannot altogether answer the question, but one or two suggestions may help us. No doubt many of these things will be more clearly revealed in the next state. Here the light is like the dawn: it is dim twilight. In heaven it will be the blaze of noon. God has declared somethings of himself by the mouth of his holy prophets and apostles. He has been pleased, through the lips of his Son, whom he hath appointed heir of all things, to speak to us more plainly, to show us more openly the thoughts of his heart and the counsel of his will. These are the first steps to knowledge. But there the light will be as the light of seven days, and there the manifestation of all the treasures of wisdom shall be brighter and clearer than it is now; for God, the only-wise God, shall unveil to us the mysteries, and exhibit to us the glories of his everlasting kingdom. The revelation we now have suits us as men clad in our poor mortal bodies; the revelation then will suit us as immortal spirits. When we have been raised from the dead, it will be suitable to our immortal spiritual bodies. Here, too, we are at a distance from many of the things we long to know something of, but there we shall be nearer to them. We shall then be on a vantage ground, with the entire horizon spread out before us. Our Lord Jesus is, as to his personal presence, far away from us. We see him through the telescope of faith, but then we shall see him face to face. His literal and bodily presence is in heaven, since he was taken up, and we need to be taken up likewise to be with him where he is that we may literally behold him. Get to the fountain-head, and you understand more; stand in the center, and things seem regular and orderly. If you could stand in the sun and see the orbits in which the planets revolve round that central luminary, it would become clear enough; but for many an age astronomers were unable to discover anything of order, and spoke of the planets as progressive, retrograde, and standing still. Let us get to God, the center, and we shall see how providence in order revolves round his sapphire throne. We, ourselves, too, when we get to heaven, shall be better qualified to see than we are now. It would be an inconvenience for us to know here as much as we shall know in heaven. No doubt we have sometimes thought that if we had better ears it would be a great blessing. We have wished we could hear ten miles off; but probably we should be no better off; we might hear too much, and the sounds might drown each other. Probably our sight is not as good as we wish it were, but a large increase of ocular power might not be of any use to us. Our natural organs are fitted for our present sphere of being; and our mental faculties are, in the case of most of us, properly adapted to our moral requirements. If we knew more of our own sinfulness, we might be driven to despair; if we knew more of God's glory, we might die of terror; if we had more understanding, unless we had equivalent capacity to employ it, we might be filled with conceit and tormented with ambition. But up there we shall have our minds and our systems strengthened to receive more, without the damage that would come to us here from overleaping the boundaries of order, supremely appointed and divinely regulated. We cannot here drink the wine of the kingdom, it is too strong for us; but up there we shall drink it new in our heavenly Father's kingdom, without fear of the intoxications of pride, or the staggerings of passions. We shall know even as we are known. Besides, dear friends, the atmosphere of heaven is so much clearer than this, that I do not wonder we can see better there. Here Here is the smoke of daily care; the constant dust of toil; the mist of trouble perpetually rising. We cannot be expected to see much in such a smoky atmosphere as this; but when we shall pass beyond, we shall find no clouds ever gather round the sun to hide his everlasting brightness. There all is clear. The daylight is serene as the noonday. We shall be in a clearer atmosphere and brighter light.

III. The practical lessons we may learn from this subject demand your attention before I close. Methinks there is an appeal to our gratitude. Let us be very thankful for all we do see. Those, who do not see now ah, not even "through a glass, darkly" shall never see face to face. The eyes that never see Christ by faith shall never see him with joy in heaven. If thou hast never seen thyself a leper, defiled with sin and abashed with penitence, thou shalt never see thyself redeemed from sin, renewed by grace, a white-robed spirit. If thou hast no sense of God's presence here, constraining thee to worship and love him, thou shalt have no sight of his glory hereafter, introducing thee to the fullness of joy and pleasure for evermore. Oh! be glad for the sight you have, dear brother, dear sister. It is God that gave it to thee. Thou art one born blind; and "Since the world began was it not heard that any man opened the eyes of one that was born blind." This miracle has been wrought on thee; thou canst see, and thou canst say: "One thing I know, that whereas I was blind, now I see."

Our text teaches us that this feeble vision is very hopeful. You shall see better by-and-by. Oh, you know not how soon it may be a day or two hence that we shall be in glory! God may so have ordained it, that betwixt us and heaven there may be but a step.

Another lesson is that of forbearance one with another. Let the matters we have spoken of soften the asperity of our debates; let us feel when we are disputing about points of difficulty, that we need not get cross about them, because after all there are limits to our present capacity as well as to our actual knowledge. Our disputes are often childish. We might as well leave some questions in abeyance for a little while. Two persons in the dark have differed about a color, and they are wrangling about it. If we brought candles in and held them to the color, the candles would not show what it was; but if we look at it to-morrow morning, when the sun shines, we shall be able to tell. How many difficulties in the word of God are like this! Not yet can they be justly discriminated; till the day dawn, the apocalyptic symbols will not be all transparent to our own understanding. Besides, we have no time to waste while there is so much work to do. Much time is already spent. Sailing is dangerous; the winds are high; the sea is rough. Trim the ship; keep the sails in good order; manage her and keep her off quicksands. As to certain other matters, we must wait till we get into the fair haven, and are able to talk with some of the bright spirits now before the throne. When some of the things they know shall be opened unto us, we shall confess the mistakes we made, and rejoice in the light we shall receive.

Should not this happy prospect excite our aspiration and make us very desirous to be there? It is natural for us to want to know, but we shall not know as we are known till we are present with the Lord. We are at school now children at school. We shall go to the college soon the great University of Heaven and take our degree there. Yet some of us, instead of being anxious to go, are shuddering at the thought of death the gate of endless joy we dread to enter! There are many persons who die suddenly; some die in their sleep, and many have passed out of time into eternity when it has scarcely been known by those who have been sitting at their bedsides. Depend upon it, there is no pain in dying; the pain is in living. When they leave off living here, they have done with pain. Do not blame death for what it does not deserve; it is life that lingers on in pain: death is the end of it. The man that is afraid of dying ought to be afraid of living. Be content to die whenever the Master's will shall bid thee. Commit thy spirit to his keeping. Who that hath seen but the glimpses of his beaming countenance doth not long to see his face, that is as the sun shining in his strength? O Lord! thy will be done. Let us speedily behold thee, if so it may be only this one word, if so it may be. Do we now see, and do we expect to see better? Let us bless the name of the Lord, who hath chosen us of his mercy and of his infinite lovingkindness. On the other hand, let it cause us great anxiety if we have not believed in Jesus, for he that hath not believed in him, dying as he is, will never see the face of God with joy. Oh! unbeliever, be concerned about your soul, and seek thou after him, repair thou to him. Oh! that God would open thy eyes now in this very house of prayer. Blessed for thee to know in part. Thrice blessed, I say; for as surely as thou knowest in part now, thou shalt fully know hereafter. Be it your happy lot to know him, whom to know is life eternal. God grant it, for Jesus' sake. Amen.

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PORTION OF SCRIPTURE READ BEFORE SERMON 2 Corinthians 5:0 .

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Bibliographical Information
Spurgeon, Charle Haddon. "Commentary on 1 Corinthians 13". "Spurgeon's Verse Expositions of the Bible". https://www.studylight.org/commentaries/eng/spe/1-corinthians-13.html. 2011.