Love is patient, love is kind, and is not jealous; love does not brag and is not arrogant, does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away. For we know in part, and we prophesy in part; but when the perfect comes, the partial will be done away. When I was a child, I used to speak as a child, think as a child, reason as a child; when I became a man, I did away with childish things. For now we see in a mirror dimly, but then face to face; now I know in part, but then I shall know fully just as I also have been fully known. But now abide faith, hope, love, these three; but the greatest of these is love. (1 Cor. 13:4-14:1 NAS)
Love, will never be done away with or cease to be a Moral Attribute of God. And love is manifest in it’s intent and expression.
Since God is eternal, and He is not caused by blind impulse to act, it therefore follows that He choses love, based on some coherent reason.
We, being made in the image and likeness of God, intuit that “the highest good of being” consists in the experience of blessedness and happiness. It should be a first truth of reason therefore to know that God choses to regulate His actions to promote and preserve the blessedness and happiness of being among the Godhead. The eternal nature of His ontological essence being granted then the obligation to chose self regulation to promote the happiness and blessedness of the plurality of Being is as eternal as Himself.
His moral nature being what it is, and the value of the blessedness and happiness of being an eternal good, it follows that the “moral law” or rule that has guided God’s will, is love. He wills love or benevolence because no other rule of action promotes the blessedness and happiness of being. His will is predicated on His perfect knowledge of His own nature and that rule of action that will promote and preserve the highest good being.
So the foundation of what it is right or wrong does not reside in the will of any being.
“Who is a God like Thee, who pardons iniquity And passes over the rebellious act of the remnant of His possession? He does not retain His anger forever, Because He delights in unchanging love.” (Mic. 7:18 NAS)
If God *delights* in unchanging love (lovingkindness) then He has always delighted in lovingkindness. He is not a cosmic ameba endlessly propelled forward by the action of a flagella. That is not moral action; it is blind causality. Therefore God must delight in lovingkindness because of the value of it to the universal good of being.
We ourselves, even though tainted by sin, know how to give good gifts to our children for the shear pleasure of promoting their good of being. We delight in it.
Jesus commends the greater love of our Father in heaven on that basis. We are to trust that the same experience exists in and actualizes the Father.
The person who seems to delight in spiteful and cruel behavior, we know instinctively that they are either brain damaged or have done unspeakable damage to their moral nature.
“Thou hast loved righteousness, and hated wickedness; Therefore God, Thy God, has anointed Thee With the oil of joy above Thy fellows.” (Ps. 45:7 NAS)
If God sanctions the love of righteousness and hatred of wickedness he has always sanctioned the love of righteousness and hatred of wickedness.
This is of course a Messianic reference, so the connection to David’s *Lord* catapults this ethos into the very Godhead, as if there was any doubt.
The ground of “right and wrong” is founded in the high order of the Trinitarian Relationship where the highest good of being is chosen for its own sake. God’s will can never change that.
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Various Notes on 1 Cor. 13:7
7. Beareth all things—without speaking of what it has to bear. The same Greek verb as in 1 Co 9:12. It endures without divulging to the world personal distress. Literally said of holding fast like a watertight vessel; so the charitable man contains himself in silence from giving vent to what selfishness would prompt under personal hardship.
believeth all things—unsuspiciously believes all that is not palpably false, all that it can with a good conscience believe to the credit of another. Compare Jam 3:17, “easy to be entreated”; Greek, “easily persuaded.”
hopeth—what is good of another, even when others have ceased to hope.
Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, pp. 288–289). Oak Harbor, WA: Logos Research Systems, Inc.
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—believeth all things,—i.e., shows a trustful disposition which instead of suspiciously and malignantly surmising and exposing faults, is ever inclined to suppose the existence of a good not seen, and in failures to presume the existence of a right intention.—To this then is added,
—hopeth all things.—This denotes the disposition to hope for all good by looking unto God (comp. Phil. 1:7); confidently to expect the future victory of good in others, whatever may be the faults and imperfections which for the present bar such hope. [Many commentators are disposed to widen the acceptation of these two last qualities, and to give them a religious significance. So Jon. Edwards who regards the Apostle as here connecting love with faith and hope, thus showing how all the graces of Christianity are connected together in mutual dependence; and DE WETTE says: “ the religious ideas, faith, hope, patience, are too well known not to be supposed to come into play here. A proper confidence in our neighbor passes over in many respects into the faith we have in the wisdom and goodness of God; the hope, by virtue of which we anticipate good in relation to our fellow-men, mounts up into the hope we have in the final victory of the kingdom of God; and the patience with which we endure opposition for our neighbors’ sake, partakes of our steadfastness in doing battle for the kingdom of God. The true way therefore will be to interpret these statements both morally in relation to our neighbor, and religiously, in relation to God.” But, however true in itself, this expansion of thought may be, it is questionable whether the Apostle intended to give his language this scope].—From this there follows the ability for that which is expressed in the next clause,
Lange, J. P., Schaff, P., Kling, C. F., & Poor, D. W. (2008). A commentary on the Holy Scriptures: 1 Corinthians (p. 270). Bellingham, WA: Logos Bible Software.