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From Churchmanship, which was discussed by the apostle in the preceding verses, we now pass to the Christian in society; and our endeavour will be to appreciate the Christian socialism which Paul here inculcates. The great error of the Christless socialism which prevails, alas! in many lands, is that it tries to do from without and by mere material manipulation what can only come from within through the Christian spirit. Into the various forms which socialism has assumed it would be improper here to enter; but any who wish to get some idea of the subject will do well to get the late Dr. Roswell D. Hitchcock's powerful and compendious treatise on 'Socialism,' where, after treating of "Socialism in General," "Communistic Socialism," and "Anti-Communistic Socialism," he reaches his climax in expounding the meaning of "Christian Socialism." Our duty just now is to appreciate the spirit of love which Christianity infuses into society, thereby securing all that socialism could possibly reach by its coarse materialistic methods, and infinitely more.

I. CONSIDER THE CHARACTER OF LOVE. (Vers. 9, 10.) For this is the one thing needful (1 Corinthians 13.). Well, the apostle tells us it is not to be hypocritical (ἀνυπόκριτος); not to be a profession, but the reality of love. It is from this loving spirit that Christianity proceeds to the regeneration of society. If, then, we start with a genuine spirit of love, we shall not be found rejoicing at evil, but always abhorring it; while to good at all costs we shall ever cleave. Thus "pure Christian love manifests itself in two phases - the ethical recoil from moral evil, and the cleaving to moral good. The former, full as much as the latter, evinces the sincerity of the affection. Indifference towards sin, and especially an indulgent temper towards it, proves that there is no real love of holiness. The true measurement of a man's love of God is the intensity with which he hates evil (cf. Psalm 97:10). The ethics produced by the sentimental idea of God and of moral evil, is 'easy virtue'" (so Shedd, in loc.). Such love, then, will bloom into the intense "brotherly love" (φιλαδελφίᾳ), which is the great evidence of the Christian spirit (John 13:35). And when brotherly love is entertained, instead of a selfish race for honours, there will be a pushing of worthy brethren forwards - a contest not for the first rank, but for worthier men than we are to put therein. How striking a Christian spirit becomes in presence of the severe competition going on around it, when it is seen exerting itself to honour others rather than to honour itself! It is this self-effacement which the world cannot understand.

II. LIFE IN EARNEST. (Vers. 11-13.) Now, when a Christian declines honour, and seeks to put the better man thereinto, it is not that he may shirk work. For, as a matter of fact, hard work and honour are not inseparably associated in this world. Hence the Christian can show his "zeal for the Lord" while setting no store by honour for it. The next element, therefore, in the Christian life and spirit is earnestness. As Luther puts it, "In regard to zeal, be not lazy." The Christian will show a zealous spirit in all legitimate lines of effort. His life will be intense. And to maintain it in intensity, it will require to be "fervent in spirit," and in all "serving the Lord." The serving of the opportunity, as in some ancient manuscripts, is not so likely, nor so emphatic, as "serving the Lord;" for the Christian is one who has learned to serve God in everything - to "do everything as unto the Lord, and not unto men, knowing that of the Lord he shall receive the reward of the inheritance as he serves the Lord Christ" (Colossians 3:23, 24). Moreover, with this fervent, faithful spirit there will come a buoyancy and hopefulness which is most important in all Christian work; a patience too in tribulation; a prayerfulness at all times; a liberality towards the saints; a hospitality towards all men. The Christian keeps "open house" because he is open-hearted. Now, if such an earnestness were infused into all Christian living, society would soon be regenerated.

III. LIFE MAGNANIMOUS AND SYMPATHETIC. (Vers. 14-16.) Jesus set the great example of magnanimity. He blessed his persecutors; he prayed for his murderers; he converted some of them at Pentecost. Hence, if we would carry out his spirit, we must bless them that persecute us; we must meet the weak spirit which descends to intolerance and persecution with the one weapon of blessing. The Christian martyrs have crushed the opposition to the gospel by blessing their persecutors. But we must show sympathy as well as magnanimity, prepared to congratulate those in joy, to weep along with those in tears. Sympathy adds largely to the experience and benefit of life. And this sympathy is to be genuine all round; we are to be "of the same mind one towards another." We are not to be selecting for our sympathy those in good positions, but we are to "condescend to men of low estate." This is, indeed, the luxury of the Christian spirit to be able to take men up in a low condition, and treat them as God has treated us. We are also to avoid being "wise in our own conceits." In this way the Christian will exhibit large-heartedness; there will be nothing small or petty about his movements; he will be the noble brother-man in his little sphere that Christ has been and is in the wide sphere of the Church.

IV. LIFE LOVINGLY AGGRESSIVE. (Vers. 17-21.) We pass, lastly, to love encountering opposition, yet triumphing over it. And first we are not to take the law into our own hand and recompense evil for evil Now, the world cannot well understand this Christian spirit. It can appreciate better "the blow for blow" which characterized the early ages. "Thomas Paine, in reference to our Lord's injunction to turn the other cheek to the smiter, charges Christianity with the 'spirit of a spaniel,' asserting that it destroys proper self-respect, and renders man indifferent to insult and affront" (see Shedd, in loc.). But when the Christian is charged to "provide things honest in the sight of all men," the meaning being "things honourable" (Revised Version), then it couples with forbearance true Christian dignity. In strict accordance with this Christian dignity is to be our living peaceably with all men, if possible. It may be necessary by Christian testimony sometimes to provoke and exasperate worldling; but, at the same time, pugnacity will be seen not to belong to the Christian spirit. And as for vengeance, let us leave all that with God. He will do justly at last. Meanwhile it is our prerogative to feed and give drink to an enemy; and by every means in our power to heap coals of fire on his head. The only vengeance allowed in the code of love is to kill our enemy with kindness. As the king was directed by Elisha to feed the Syrian soldiers and send them home in peace, and as they came not in that generation into Palestine again, so we are to avenge ourselves by kindness. The apostle leaves us here in the last verse with the great principle in the aggressive Christian life. Evil can only be overcome by good. We are not to be exasperated by the enemy; we are to turn the tables on him by love. And has not this been God's own plan? Is not his government and administration to overcome evil by good? Even "everlasting punishment will be covered by the principle of good. May we entertain and practise the Christian spirit in all our intercourse with men! - R.M.E.

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KJV: Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

WEB: Let love be without hypocrisy. Abhor that which is evil. Cling to that which is good.