1 Corinthians 13:4

1Co_13:4-8

Charity suffereth long, and is kind.

Christian love

I. Suffers long. The Greek denotes having the power to hold the mind long, i.e., it is the opposite to rash anger. There are persons who, when they are afflicted by Providence, or provoked by man, are unable to hold their minds. Like the water which has mastered the dam, so do some mens unhappy feelings rise and overspread their families and neighbourhood. But when one has failed in his duty towards the charitable man it may grieve him, but he seeks for grace to bear the trial. He holds his mind long; and while not forgetful of the demands of justice, is influenced by the spirit of forgiveness.

II. Is not easily provoked. If a mans spirit be fully imbued with an affectionate complacency towards God and man, he is not thrown into bitter resentments by unjust usage. He is slow to wrath. Provocations must and will arise. The state of the health, mind, temperature, circumstances, will make a man more disposed to fretfulness or reserve, one day than another. Behold how great a matter a little fire kindleth! A family pique has overthrown an empire, and a bodily sensation directed the course and given the feeling to a mans life! But the spirit of the charitable man does not soon become acid. His injured feelings do not ferment into vinegar.

III. Beareth all things, or covereth all things. Hatred stirreth up strife, but love covereth all sins. As you would conceal a defect in your person, or cover up what was offensive on your grounds, so does the spirit of the gospel lead us to hide a brothers infirmities from the animadversion of others. The spirit of envy and revenge would lead you to speak of the misconduct of others with exasperated feelings. But here an objection has arisen. How unmanly is this charity which you commend! Are we then to be trampled upon? Not so: love can feel injured, and seek redress, but not recklessly and bitterly; and when in pursuit of her rights she is all the while calm and kind and universally benevolent.

IV. Endureth all things. Christian love remains under its burdens. Bad usage from man and affliction from God it teaches us to sustain. Let the conduct of Christ illustrate the spirit of His own religion. He was not impatient with the ignorant, or revengeful upon His persecutors. (Isaac Taylor.)

Features of love

These features are--

I. Manifold. There are some landscapes that are almost tame; some faces not featureless, but not marked and vivid. Not so with love. It is the landscape of Devonshire rather than Lincolnshire; of Switzerland rather than Holland. Read this description--there is no monotony, eye bright, brow clear, lips strong and definite.

II. Harmonious.

1. There is the presence of all that could complete character. Patience, kindness, joy, fortitude. Strength and beauty are in the sanctuary; the full diapason of the music of morals.

2. There is the absence of any element that could be disfigurement or discord. Envieth not, is not puffed up, etc.

III. Beautiful. There is not one virtue in this description that is not like a splendid Corinthian column. Nothing deforms the landscape, nothing disfigures the face. Rather every element heightens the loveliness. There is not only a wealth, but a wealth of the beauties of love.

IV. Permanent. The grass withers, the flowers fade; even the human face Divine grows old, the brow wrinkled, the eye dim, the mouth weak. The beauty of love is imperishable. Love never faileth. The word faileth pictures either a flower whose petals never fall off, or an actor who is never hissed off the stage, has its part to play on the stage of eternity. (U. R. Thomas.)

Christian love

Why has the Church assigned this chapter to Quinquagesima Sunday, the Sunday immediately preceding the season of Lent? We shall be able to answer that question if we consider what the season of Lent means, and why it has been set apart as a season of special humiliation, self-mortification, and prayer. Lent is the introduction to Good Friday and Easter Day. It is meant to prepare us better to realise and understand the great mystery of godliness, the unsearchable riches of Gods truth, so beautifully summed up in the words of Jesus (Luk_18:31-33). We cannot take one step forward into the knowledge of Gods truth without love. Love is the very first condition without which it is impossible to see even the outside of the great mystery of godliness. Let a man look at the Cross of Christ, and without the light of love it will be foolishness to him, Or let him look at the power of God manifested in the resurrection of Christ, and without the light of love: it will be a riddle to him. Love is the microscope which reveals the hidden and deep things which the careless eye scans without any sense of their inexpressible beauty and value. You have noticed, have you not, on a calm and sunny day, how softly and how beautifully the clear bright sky above us is reflected in the still surface of some deep pool of water? The sky, you know, is, as it were, received into the bosom of the water. Now, Gods truth is just like the sky above; and the heart that is full of love--love to God and love to man--the heart that is steeped in love is just like the still surface of the deep and steady pool. It can receive the truth into itself and reflect it. If we suffer the gusts of passion, of hatred, and envy, and malice, and uncharitableness, and ill-will to sweep over our hearts and ruffle them, we shall become quite incapable of receiving and discerning the truth. We shall be no longer like the steady lake which receives the glorious sky so beautifully into its bosom, and mirrors it back so faithfully. Surely, then, we have great need to pray for love; we have great need to pray that God will send His Holy Spirit, and pour into our hearts that most excellent gift of charity. Where shall we find anything fairer, anything pleasanter to behold or more joyful to possess than charity? Is selfishness, or ill-will, or pride, or vanity, or any other thing that is not of God, either more beautiful to look upon, or more delightful to hold, than charity? Oh, then, let us, as the apostle bids in the first words of the next chapter, follow after charity. So doing, we shall be laying hold of that which is imperishable. (Canon D. J. Vaughan.)

Love as a regulator

1. Every great engine is brought to precision of movement, to the quiet and steady exertion of power, by means of a governor or regulator. The world is full of jarrings and disturbances, and man finds a strange warfare going on in his own breast. Such was the state of things when Christ came. He saw the need of some Divine principle of life to act as a regulator both in the individual and in society. This regulator is love: the life of the soul; the all-pervasive and all-controlling energy of our spiritual being.

2. The apostle, in his vivid analysis of this Divine principle, looks upon it as embodied in character. He tells how this lovely personage will think, speak, and act in the midst of unloveliness and sin. He views love as a person in her attitude--

I. Towards self.

1. She is modest and unassuming. She vaunteth not herself. While she maintains a true self-respect and a wise estimate of her own worthiness she never displays arrogance or self-conceit.

2. She seeketh not her own. The belittling limitations of selfishness are not permitted to dwarf the outgoings of her generous heart.

II. Towards the truth.

1. This is one of affectionate desire and rejoicing. Here truth is also personified. Both experience profound satisfaction in the enlightenment and ennobling of man.

2. In reference to truth and its ultimate triumph love is also trustful and hopeful. She believeth all things. This does not signify credulity, for there is nothing so wise and discerning as love. Discerning but not doubtful, she rejoices to accept every revelation or manifestation of God.

3. Her temperament, or, better, her faith is buoyant and cheerful. She hopeth all things. Expects good instead of evil; is not foreboding and gloomy; trusts a kind Providence; believes in the possibilities of men.

III. Towards others.

1. Love suffereth long. In the face of provocation where others would be vehement with passion, she maintains her own serene dignity. This is almost identical with not easily provoked, beareth all things, endureth all things. These manifold expressions reveal love as a personage of great moral strength, as well as of unrivalled loveliness. She maintains constant equipoise of spirit.

2. Is kind. Her self-forgetful love makes her gracious, benignant, generous, and forgiving under all circumstances.

3. Envieth not. Competition is the most conspicuous trait of men in their relations one with another. To live without envy is a miracle of grace.

4. Does not behave itself unseemly. She has a delicate discernment of what is appropriate at all times and places; is never indecorous or unrefined.

5. Thinketh, or taketh not account of evil. Not suspicious or self-seeking by nature, she does not impute evil to others.

6. Rejoices not in unrighteousness. The world seems to take delight in the downfall of others. Yet love grieves and blushes at anothers immorality. (D. W. Pratt, M.A.)

Love suffereth

I. What? Unkindness, opposition, injury, etc.

II. How?

1. Long.

2. Patiently.

3. Without resentment.

III. Why?

1. For Christs sake.

2. For mans sake.

3. In hope. (J. Lyth, D.D.)

Love suffereth long

I once undertook a duty the like of which I would never attempt again. A widow lady had a son--a poor prodigal. He had spent his all, and was fast making inroads upon his mothers little competence. Some friends had suggested that I should call upon her, and offer a gentle expostulation. I did so. I fancy that I can see her now--her white hair and her widows cap. She patiently heard my message, but she turned to me in tears, and said, Yes, Mr. Garrett, you are very kind, you mean well, and all you say is true; but still, after all, he is my son! (C. Garrett.)

The long-suffering of chastity

is not feebleness, cowardice, indifference, nor imbecility; but a principle perfectly consonant with the largest mental endowments, the loftiest aims and the noblest endeavours, with freedom of speech, firmness of purpose, and unwearied perseverance in well-doing; while it is totally opposed to all temporising expedients, vacillating policies, and inconstant endeavours. Christ is our example of long-suffering charity; yet witness how He clears His Fathers temple of the sacrilegious throng, and rebukes the wickedness of the Scribes and Pharisees. It is the depth of the river, not its shallowness, that makes it so smooth and gentle in its flow; and the mountain stream, which in the drought of summer went brawling from rock to rock and from pool to pool, with a thousand disturbances of its surface and misdirections of its course, now, when the autumn rains have fallen, or the winter snows have melted, and tributary torrents have swollen it to full flood, guides with an evenness and beauty between its green banks, with a placidity of strength and a unity of might which, while pleasant to behold, is terrible to withstand. Even so charity, subordinating all the feelings and faculties of the soul to one Divine impulse, and consecrating all to one holy and benevolent purpose, flows on with a mild and gentle majesty, undisturbed by rude speeches and unkind actions, and never diverted from its aim by the annoying accidents of society, straight forward to the vast ocean of blessed being, its destined union with God in Christ, and all that is great and good and happy in the universe. The tranquil meekness of charity, therefore, is perfectly consistent with true grandeur of soul, and of all true grandeur of soul is itself an essential element; even as the most perfect harmony consists with the mightiest tones in music, and the nicest cultivation of plants contributes to their most stately forms and most luxuriant fruitfulness, and the careful discipline of domestic animals results in the development of superior stature, with more strength of muscle, and greater fleetness of course, and whatever else belongs to the utmost perfection of their nature. (J. Cross, D.D.)

Charity disposes us meekly to bear injuries

Meekness is a great part of the Christian spirit (Mat_11:1-30). And meekness, as it respects injuries received from men, is called long-suffering, the fruit of the true Christian spirit (Gal_5:22; Eph_4:1-2; Col_3:12). Note--

I. Some of the kinds of injuries that we may receive from others. Some injure others--

1. In their estates by unfairness and dishonesty in their dealings.

2. In their good name, by reproaching or speaking evil of them behind their backs.

3. In their thoughts, by unjustly entertaining a low esteem of them (Job_5:21; Psa_140:3).

4. In their injurious treatment.

II. How such injuries ought meekly to be borne.

1. The nature of the duty enjoined. It implies that injuries should be borne--

(1) Without doing anything to revenge them.

(2) With the continuance of love in the heart, and without those passions that tend to interrupt and destroy it.

(3) Without our losing the quietness and repose of our own minds and hearts (Luk_21:19).

(4) With willingness to suffer much in our interests and feelings for the sake of peace, rather than do what we have opportunity, and perhaps the right, to do in defending ourselves (1Co_6:7).

2. Why it is called long-suffering.

(1) Because we ought meekly to bear not only a small injury, but also a good deal of injurious treatment from others.

(2) Because in some cases we should be willing to suffer a great while in our interests, before we improve opportunities of righting ourselves.

III. How that love, which is the sum of the Christian spirit, will dispose us meekly to bear such injuries.

1. Love to God and Christ has a tendency to dispose us to this; for it--

(1) Disposes us to imitate Him, and therefore disposes us to such long-suffering as He manifests (Exo_34:6; Rom_2:4; 1Ti_1:12-16).

(2) Disposes us thus to express our gratitude for His long-suffering exercised toward us.

(3) Tends to humility, which is one main root of a meek and long-suffering spirit (Eph_4:2).

(4) Disposes men to have regard to the hand of God in the injuries they suffer, and not only to the hand of man, and meekly to submit to His will therein (2Sa_16:5; 2Sa_16:10).

(5) Sets us very much above the injuries of men.

(a) Because nothing can ever really hurt those that are the true friends of God (Rom_8:28; 1Pe_3:13).

(b) Because the more we love God, the more we shall place all our happiness in Him.

2. Love to our neighbour will dispose us to the same. Long-suffering and forbearance are always the fruit of love (Eph_4:1-2; Pro_10:12).

Conclusion: The subject--

1. Exhorts us all to the duty of meekly bearing the injuries that may be received from others. Consider--

(1) The example that Christ has set us (2Co_10:1). He meekly bore innumerable and very great injuries from men.

(2) If we are not disposed meekly to bear injuries, we are not fitted to live in the world, for in it we must expect to meet with many injuries from men (Mat_10:16).

(3) In this way we shall be most above injuries. He that has established such a spirit that the injuries received from others do not disturb the calmness of his mind, lives, as it were, out of their reach.

(4) The spirit of Christian long-suffering, and of meekness in bearing injuries, is a mark of true greatness of soul (Pro_16:32; Pro_14:29; Jam_3:13).

(5) The spirit of Christian long-suffering and meekness is commended to us by the example of the saints.

(6) This is the way to be rewarded with the exercise of the Divine long-suffering toward us (Psa_18:25-26; Mat_7:2; Mat_7:14-15).

2. But some, in their hearts, may object--

(1) That the injuries they receive from men are intolerable.

(a) Do you think the injuries you have received from your fellow-man are more than you have offered to God?

(b) Do you not hope that as God hitherto has, so He will still bear with you in all this, and that notwithstanding all, He will exercise toward you His infinite love and favour?

(c) When you think of such long-suffering on Gods part, do you not approve of it, and think well of it, and that it is not only worthy and excellent, but exceeding glorious?

(d) If such a course be excellent and worthy to be approved of in God, why is it not so in yourself?

(e) Would you be willing, for all the future, that God should no longer bear with the injuries you may offer Him, and the offences you commit against Him?

(f) Did Christ turn again upon those who injured and insulted and trod on Him, when He was here below; and was He not injured far more grievously than ever you have been?

(2) That those who have injured you, persist in it, and do not at all repent, but go on doing it still. But what opportunity could there be for long-suffering, if injury were not persisted in long?

(3) That your enemies will be encouraged to go on with their injuries. But you do not know this, for you have not an insight into the future, nor into the hearts of men. And, beside, God will undertake for you if you obey His commands; and He is more able to put a stop to the wrath of man than you are (Rom_12:19). (Jon. Edwards.)

The patience of love

I. Its manifestations. There may be a world where love is not strained and taxed as it is here. Here there is certainly scope for the manifestation of patience in--

1. The relationships of life.

2. The antagonisms of life.

3. The philanthropy of life.

And in all these it is claimed and will be manifested in--

(1) Gentleness,

(2) Unsuspiciousness,

(3) Tolerance,

(4) Forgivingness,

(5) Continuance.

II. Its beauty. Love is--

1. Sensitive, yet patient. Not hard and servile.

2. Anxious, yet patient. Eager, not apathetic.

III. The explanation. Because love cares for the beloved rather than for self. Self is thrown away in the interests of others, the welfare of others, This patience and all the powers of love are in its self-sacrifice. (U. R. Thomas.)

The patience of Christs love

God suffereth Himself to be conceived in the womb of a mother, and abideth the time: and being born, waiteth to grow up: and being grown up, is not eager to be acknowledged, but putteth a further slight upon Himself, and is baptized by His own servant, and repelleth the attacks of the tempter by words only. When from the Lord He became the Master, teaching man to escape death, having well learned, for salvations sake, the forgiving spirit of offended patience: He strove not: He cried not: the shattered reed He did not break, the smoking flax He did not quench--God did put His own Spirit in His Son with perfection of patience. None that desired to cleave to Him did He not receive: no mans table or house did He despise. Yea, Himself ministered to the washing of His disciples feet (even of him who betrayed Him). He scorned not the sinners nor the publicans. He was not angry with that city which would not receive Him. He healed the unthankful. He gave place to those who laid snares for Him. He, at whose side, if He had desired it, legions of angels from heaven would at one word have been present, approved not the avenging sword of even a single disciple. In Malchus the patience of the Lord was wounded. Wherefore also He cursed the works of the sword for ever after, and by the restoration of soundness to him whom He had not Himself hurt, He made satisfaction through patience, the mother of mercy and charity. The Lord Jesus is long-suffering and kind: is patient and gentle. I pass in silence the Crucifixion, for it was for that that He came in the world: yet, was there need of insult, alas! that He might undergo death? But being about to leave the world, He desired to be filled to the full with the pleasure of patience. He is spit upon, is beaten, is mocked, is foully clothed, and still more foully crowned. Wondrous constancy in long-suffering and patience! (Tertullian.)

Charity is considerate

Louis XIV in a gay party at Versailles thought he perceived an opportunity of relating a facetious story. He commenced but ended abruptly and insipidly. One of the company soon after leaving the room, the king said, I am sure you must all have observed how uninteresting my anecdote was. I did not recollect till I began that the turn of the narrative reflected very severely on the immediate ancestor of the Prince Armigue, who has just quitted us; and on this as on every occasion, I think it far better to spoil a good story than to distress a worthy man. (W. Baxendale.)

Love is kind

1. In spirit.

2. In action.

3. To all.

4. At all times.

5. Without selfish ends. (J. Lyth, D.D.)

The kindness of love

Like the last word, this is one in frequent use by our apostle. He employs it--

1. As an avowal of his own attitude to men.

2. As an injunction to others.

3. As a description of God.

The thing he here indicates is rather the fragrance of the whole flower of love than any one of its petals, the lustre of the entire diamond rather than any one of its facets. Kindness is--

I. A charm of the Christian life. The word is a beautiful word, and is the expression of a beautiful grace; sometimes being rendered gentleness, goodness--in the Rheims version-benignity. It is not simply a manner, but a moral loveliness that shines through all manner.

II. An obligation of the Christian life. It is not an ornament to be worn at option, but the constant garb of our life, not a work of supererogation, but a necessary, essential, and elemental duty. (U. R. Thomas.)

The kindness of Christian charity

It is like the teeming cloud, emptying its copious blessing upon the thirsty soil. It is like the swelling stream, overflowing its banks to enrich the plantations of the valley. It is like the fruitful field, pouring its golden harvest into the exhausted granary. It is like the generous oak, shaking the genial dew from its branches upon the humbler herbage at its roots. Nay, it is like Gods incarnate love, walking the sinful world, chasing sorrow from the abodes of men, shedding the light of immortality into the valley of the shadow of death, and amidst the dissonances of human selfishness singing a melody which charms the angels down from heaven! (J. Cross, D.D.)

Charity benignant

In things lawful and things indifferent it bends to the partialities and predilections of others, studying to please all for their good to edification. It would not needlessly crush the wing of an insect, much less inflict upon a rational and immortal being an evil remediless and everlasting. It is eminently pacific and conciliatory; as far as possible without any compromise of the Christian law, endeavouring to live peaceably with all men, and labouring in many ways to promote the harmony of human society. As the sea is composed of drops, and the earth is compacted of atoms, and the daylight is only a profusion of inappreciable rays, and forest and field are refreshed and beautified by millions of imperceptible particles of dew, so it is the aggregate of little things that makes the happiness or unhappiness of domestic and social life; and charity is attentive to the minutest circumstance that can affect the comfort and welfare of mankind, planting here a lily and there a rose where she cannot convert the whole desert into a paradise, pouring in a thousand tiny rivulets to swell the great ocean of human blessedness, and thus impressing the universal conviction of her kindness. (J. Angell James.)

Longsuffering and kindness

Dr. MCrie, in his life of the late Sir Andrew Agnew, M.P., says; We were speaking one day of the difficulty of confessing Christ before the world. It was affecting to hear Sir Andrew acknowledge this difficulty, who had borne Christs reproach so manfully in all places. He told me, that when he first began to take up the cause of the Sabbath, there were many worldly men who disliked him so much that they seemed anxious to stare him out of their company, and that he had felt this particularly at the New Club. One honourable baronet, not satisfied with this species of annoyance, when he saw that Sir Andrew had courage enough to despise it, and to frequent the club regularly every day notwithstanding, began speaking at him, and acting as rudely as he could towards him. One morning Sir Andrew was waiting for his breakfast at the club, when the baronet to whom I allude came in, apparently in great agitation. Sir Andrew, perceiving this, asked him if anything was wrong; to which he replied that his lady had last night had an attack of paralysis, and that she was dangerously ill. Sir Andrew said he felt for him sincerily, and expressed his sympathy warmly. Next morning he met him again with his two sons, who had come to see their mother, and he asked for Lady--with much interest. The answer was that he had been sitting up with her all night, and that she was no better. Ultimately, however, she did recover; and on one occasion afterwards, the baronet referred to came up to Sir Andrew, and with feeling that did him great honour, said, Sir Andrew, there are many people who like to laugh at you and abuse you, because of your Sabbath principles, and I confess that I have been among the number, but I trust I shall never so far forget myself again.

Charity disposes us to do good

I. The nature of the duty of doing good to others. And here three things are to be considered, viz.

1. The act. Persons may do good--

(1) To the souls of others, which is the most excellent way of doing good.

(2) In outward things, and for this world (Mat_25:35-36). in three ways Christianity requires us to do good to others.

(a) To give to others (Luk_6:38).

(b) To do for others (1Th_2:9; Heb_6:10).

(c) To suffer for others (Gal_6:2; 1Jn_3:16).

2. The objects of this act are often spoken of in the Scriptures by the expression, our neighbour (Luk_10:29, etc.). We are to do good--

(1) Both to the good and to the bad (Mat_5:43).

(2) To friends and enemies (Mat_5:44).

(3) To the thankful and the unthankful (Luk_6:35).

3. The manner in which we should do good to others. This is expressed in the single word freely. This seems implied in the words of the text; for to be kind is to have a disposition freely to do good. And this doing good freely implies--

(1) That our doing good be not in a mercenary spirit (Luk_6:35; Luk_14:12-14).

(2) That we do it cheerfully or heartily, and with real good-will to the one we would benefit (1Pe_4:9; 2Co_9:7; Rom_12:8; Deu_15:10).

(3) That we do it liberally and bountifully (2Co_9:8; 2Co_9:11; Deu_15:8; Pro_11:25; 2Co_9:6).

II. That a Christian spirit will dispose us thus to do good to others. And this appears from two considerations.

1. The main thing in that love which is the sum of the Christian spirit is benevolence, or good-will to others (Luk_2:14).

2. The most proper and conclusive evidence that such a principle is real and sincere is its being effectual. The proper and conclusive evidence of our wishing or willing to do good to another is to do it. The Scriptures therefore speak of doing good as the proper and full evidence of love (1Jn_3:18-19; Jam_2:15-16).

Conclusion:

1. What a great honour it is to be made an instrument of good in the world (Gen_12:2). Eastern kings and governors used to assume to themselves the title of benefactors, that is, doers of good, as the most honourable that could think of (Luk_22:25).

2. Thus freely to do good to others, is but to do to them as we would have them do to us.

3. How kind God and Christ have been to us (2Co_8:9; 1Pe_1:4).

4. What great rewards are promised to those that freely do good to others (Psa_18:25; Act_20:35; Mat_25:34-40). (Jon. Edwards.)

Charity envieth not.--

Charity not envious

To see that envy is utterly incompatible with charity, we need but glance at some of its characteristic qualities and fruits.

I. Charity is disinterested goodness; envy is unmingled selfishness. It would grasp all riches, absorb all enjoyment, engross all admiration and esteem. Every superior and every rival would it destroy, and live alone in an impoverished or depopulated universe. The envious man, like Gideons fleece, would absorb every particle of moisture that falls from heaven, and leave all around him dewless as the desert.

II. Charity is the brotherhood of the heart; envy is as malicious as it is selfish. Joseph was hated by his brethren because he was beloved by his father, and because his dream made him their superior. And Haman was full of indignation against Mordecai because he held a high place in the favour of the king. And the same evil spirit inflamed the wrath of Saul against David. The envious man resents the good of others, as if it were an injury to himself. Envy is like the ocean, which because it cannot shine as the firmament does, would shroud the starry lustre of the latter with its vapoury exhalations. Nay, in order to enjoy the glimmer of its own rushlight, it would extinguish the sun and leave the world in darkness.

III. Charity is a meek and gentle spirit; envy is as outrageous as it is malicious. It is cruel as death and insatiable as the grave. There is in its hate an inhuman fierceness, in its action a diabolical fury, which respect no dignity, reverence no sanctity, pause abashed at no splendid array of virtue. What slew Caesar, and banished Cicero and put out the eyes of Belisarius, but a merit too great for wealth to reward or envy to endure? Envy murdered Abel at his altar, and nailed the Son of God upon the Cross. Envy first blighted the bloom of paradise, and ever since it has raged through the scene of its ruin, filling the earth with dire confusion, and every evil work; and well saith the wisest of ancient monarchs, Wrath is cruel, and anger is outrageous, but who can stand before envy?

IV. Charity is ready unto every good work; envy is mischievous. There is no injury it would not inflict upon its happier neighbour. It would poison your peace and blacken your fame. Who shall set bounds to its wickedness, or limit its baleful power? Has it not rifled the richest treasuries, thwarted the shrewdest policies, conquered the mightiest warriors, and subverted the proudest thrones? If there is any exemption from the inflictions of envy, it is only in the case of those who have nothing for which they can be envied, whose obscurity is their fortress, whose poverty is their panoply. The tornado may spare the willows, but woe to the oaks! Never pitying, never relenting, envy follows its victim to the very grave, and tramples upon his ashes, and desecrates his memory, and persecutes his posterity.

V. Charity is free from deceit; envy is hypocritical. Pride, anger, gluttony, drunkenness, etc., are ordinarily frank and open. But envy, conscious that it is an unnatural disposition, having more the rancour of a fiend than the temper of a man, and branded by common consent with a stigma deep and foul, conceals its real nature. As Bishop Ball says, It is indeed a most reputable and orthodox vice, a regular church-going sin, dressing like virtue and talking like piety. It has a great zeal for religion, a keen sense of public justice, and is much shocked at the inconsistencies of good people. It exults when the hypocrite is unmasked and exclaims--Ah! I told you so; I always suspected him. It is also most benevolent; and when adversity overtakes a brother, prays devoutly that it may be the means of promoting his humility and other Christian graces.

VI. Charity is fraught with Divine peace and contentment; envy is miserable. Hating and hated, can it know anything of a good conscience and a cheerful mind? Deceitful and treacherous, must it not be like the troubled sea that cannot rest? Baffled and chagrined, will it not become desperate, and turn its fangs upon itself, and devour its own vitals? Conclusion: Charity and envy are as much opposed as light and darkness. Charity is from above; envy is from beneath. Charity is the fruit of the Spirit; envy is the work of the flesh. Charity is the outgrowth of the new heart; envy is the product of the carnal mind. Charity is as pure as the mountain stream; envy is as foul as the city sewer. Charity is as harmless as the gentle dove; envy is as deadly as the vipers fang. Charity is as tranquil as the summer evening; envy is as restless as the troubled sea. Charity is as tender and pitiful as an angel; envy is as heartless and cruel as a demon. Charity is the spirit of Christ and the temper of heaven, envy is the rankling selfishness which makes the immitigable woe of the lost, the wormwood and gall transfused through all the faculties and feelings of a reprobate immortality. No two principles could be more antagonistic and irreconcilable. (J. Cross, D.D.)

Charity inconsistent with an envious spirit

I. The nature of envy.

1. A spirit of dissatisfaction with, and opposition to, the prosperity and happiness of others as compared with our own (Est_5:13; Num_11:29; Gen_37:11).

2. A dislike of their persons for it (Est_5:9; Gen_37:4-5).

II. Wherein a Christian spirit is the opposite of such a spirit. A Christian spirit--

1. Disallows of the exercise and expressions of such a spirit.

2. Tends to mortify its principle and disposition in the heart (Php_4:11).

3. Disposes us to rejoice in the prosperity of others (Rom_12:15).

III. Why it is that a Christian spirit is thus the opposite of a spirit of envy.

1. A spirit and practice entirely contrary to an envious spirit is much insisted on in the precepts of Christ and His apostles (Rom_13:13; 1Co_3:3; 2Co_12:20; Gal_5:21, etc.).

2. These precepts are strongly enforced--

(1) By the Christian scheme of doctrine. For there we are told how God has not begrudged us His well-beloved Son, nor the highest honour and blessedness in and through Him. How far Christ was from begruding us anything that He could do for or give us!

(2) By its history. And particularly is this true of the history of the life of Christ, and the example He has set us.

3. The true spirit of Christian love will dispose us to yield to the authority of these precepts, and to the influence of the motives enforcing them.

(1) By its own immediate tendency; for love does not grudge, but rejoices at the good of those who are loved.

(2) By inclining us to humility. It is pride that is the great root and source of envy.

Conclusion: The subject--

1. Should lead us to examine ourselves, whether we are in any degree under the influence of an envious spirit.

2. Exhorts us to disallow and put away everything approaching to it. (J. Edwards.)

On envy

Envy is a sensation of uneasiness arising from the advantages which others are supposed to possess above us, accompanied with malignity towards those who possess them. The character of an envious man is universally odious. All disclaim it; and they who feel themselves under the influence of this passion carefully conceal it. But it is proper to consider that among all our passions, both good and bad, there are many different gradations. Sometimes they swim on the surface of the mind, without producing any internal agitation. They proceed no farther than the beginnings of passion. Allayed by our constitution, or tempered by the mixture of other dispositions, they exert no considerable influence on the temper. Though the character in which envy forms the ruling passion be one too odious to be common, yet some tincture of this evil disposition mixes with most characters in the world. The chief grounds of envy may be reduced to three.

I. Accomplishments, or endowments of the mind. The chief endowment for which man deserves to be valued is virtue. This forms the most estimable distinction among mankind. Yet this, which may appear surprising, never forms any ground of envy. No man is envied for being more just, more generous, more patient, or forgiving than others. This may, in part, be owing to virtue producing in every one who beholds it that high degree of respect which extinguishes envy. But probably it is more owing to the good opinion which every one entertains of his own moral qualities. Some virtues, or at least the seeds of them, he finds within his breast. Others he vainly attributes to himself. Those in which he is plainly deficient he undervalues; on the whole he is as worthy as his neighbour. The case is different with regard to those mental abilities and powers which are ascribed to others. As long as these are exerted in a sphere of action remote from ours, and not brought into competition with talents of the same kind, to which we have pretensions, they create no jealousy. They are viewed as distant objects, in which we have not any concern. Even then, envy is, properly speaking, not grounded on the talents of others. For here, too, our self-complacency brings us relief; from the persuasion that, were we thoroughly known, and full justice done to us, our abilities would be found not inferior to those of our rivals. What properly occasions envy, is the fruit of the accomplishments of others; the pre-eminence which the opinion of the world bestows, or which we dread it will bestow, on their talents above ours. Mere rivality, inspired by emulation, would carry no reproach; were not that rivality joined with obliquity, and a malignant spirit; did it not lead to secret detraction, and unfair methods of diminishing the reputation of others. Let such as are addicted to this infirmity consider how much they degrade themselves. Superior merit of any kind always rests on itself. Conscious of what it deserves, it disdains low competitions and jealousies. They who are stung with envy, especially when they allow its malignity to appear, confess a sense of their own inferiority; and, in effect, pay homage to that merit from which they endeavour to detract. But in order to eradicate the passion, and to cure the disquiet which it creates, let such persons further consider how inconsiderable the advantage is which their rivals have gained by any superiority over them. They whom you envy are themselves inferior to others who follow the same pursuits. Public applause is the most fluctuating and uncertain of all rewards. Within what narrow bounds is their fame confined? With what a number of humiliations is it mixed? To how many are they absolutely unknown? Among those who know them, how many censure and decry them?

II. Advantages of fortune, superiority in birth, rank, and riches, even qualifications of body and form, become grounds of envy. Among external advantages those which relate to the body ought certainly to hold the lowest place, as in the acquisition of them we can claim no merit, but must ascribe them entirely to the gift of nature. Yet envy has often showed itself here in full malignity. It would have proved a blessing to multitudes to have wanted those advantages for which they are envied. How frequently has beauty betrayed the possessors of it into many a snare, and brought upon them many a disaster? Short-lived at the best, and trifling at any rate, in comparison with the higher and more lasting beauties of the mind. But of all the grounds of envy among men superiority in rank and fortune is the most general. Hence the malignity which the poor commonly bear to the rich, as ingrossing to themselves all the comforts of life. Alas! all this envious disquietude which agitates the world, arises from a deceitful figure which imposes upon the public view. False colours are hung out: the real state of men is not what it seems to be. The order of society requires a distinction of ranks to take place; but, in point of happiness, all men come much nearer to equality than is commonly imagined. The poor man possesses not, it is true, some of the conveniences and pleasures of the rich; but, in return, he is free from many embarrassments to which they are subject. When you think of the enjoyments you want, think also of the troubles from which you are free. Often, did you know the whole, you would be inclined to pity the state of those whom you now envy.

III. Superior success in the course of worldly pursuits is a frequent ground of envy. Among all ranks of men competitions arise. Wherever any favourite object is pursued in common, jealousies seldom fail to take place among those who are equally desirous of attaining it. I could easily bear, says one, that some others should be more famous, should be richer than I. It is but just that this man should enjoy the distinction to which his splendid abilities have raised him. It is natural for that man to command the respect to which he is entitled by his birth or his rank. But when I and another have started in the race of life, upon equal terms, and in the same rank, that he, without any pretension to uncommon merit, should have suddenly so far outstripped me; should have engrossed all that public favour to which I am no less entitled than he;--this is what I cannot bear; my spirit swells with indignation at this undeserved treatment I have suffered from the world. Complaints of this nature are often made by them who seek to justify the envy which they bear to their more prosperous neighbours. But if such persons wish not to be thought unjust, let me desire them to inquire whether they have been altogether fair in the comparison they have made of their own merit with that of their rivals? and whether they have not themselves to blame more than the world for being left behind in the career of fortune? The world is not always blind or unjust in conferring its favours. Supposing, however, the world to have been unjust with regard to you, this will not vindicate malignity and envy towards a more prosperous competitor. You may accuse the world, but what reason have you to bear ill-will to him? You, perhaps, preferred the enjoyment of your ease to the stirs of a busy or to the cares of a thoughtful life. Ought you then to complain if the more laborious have acquired what you were negligent to gain? Consider that if you have obtained less preferment you have possessed more indulgence and ease. The causes that nourish envy are principally two, and two which, very frequently, operate in conjunction: these are pride and indolence. The connection of pride with envy is obvious and direct. The high value which the proud set on their own merit, the unreasonable claims which they form on the world are perpetual sources, first of discontent, and next of envy. When indolence is joined to pride the disease of the mind becomes more inveterate and incurable. Pride leads men to claim more than they deserve. Indolence prevents them from obtaining what they might justly claim. Disappointments follow; and spleen, malignity, and envy rage within them. As, therefore, we value our virtue or our peace, let us guard against these two evil dispositions of mind. Let us be modest in our esteem, and by diligence study to acquire the esteem of others. So shall we shut up the avenues that lead to many a bad passion, and shall learn, in whatsoever state we are, therewith to be content. Finally, in order to subdue envy, let us bring often into view those religious considerations which regard us particularly as Christians. Let us remember how unworthy we are in the sight of God; and how much the blessings which each of us enjoy are beyond what we deserve. Let us nourish reverence and submission to that Divine government which has appointed to every one such a condition in the world as is fittest for them to possess. (H. Blair, D.D.)

Charity not envious

Envy is one of the most malignant and, if we except vanity alone, the most empty of all human passions. Other affections have some good thing in view either real or apprehended; but envy has nothing for its object except an ill-natured pleasure in the hurt of our neighbour. Charity is quite inconsistent with envy, and, whenever it prevails, expels that malicious passion from the heart. Has God bestowed on others larger measures of knowledge and understanding, of honour and respect, of riches, of power and authority, of any blessing, spiritual or temporal? The charitable man, though eclipsed in these respects, does not look up to those who eclipse him with an envious eye. He takes not an ill-natured pleasure in the disappointments and misfortunes, in the decline and fall of those above him He does not attempt, by malicious detraction, to depreciate the merits of those who excel; and, though unable to rise to their standard, he does not enviously endeavour to bring them down to his own, and to keep all mankind on a level with himself He considers worldly blessings as the gifts of God, who may bestow them on what persons and in what degrees He pleases; and, satisfied with his own condition, he rejoices to see the glory of the giver advanced and the ends of the gift answered, who ever may be chosen by Providence for the accomplishment of these ends. (A. Donnan.)

Charity vaunteth not itself, is not puffed up.--

Love vaunteth not itself, is not puffed up

I. The evils indicated.

1. Assumption.

2. Vanity.

II. Their offensiveness. They imply--

1. Contempt for.

2. Disregard of the feelings and claims of others.

III. Their consequent inconsistency with love. Love--

1. Is humble in spirit and deportment.

2. Willingly offends none. (J. Lyth, D.D.)

Charity vaunteth not itself

It was my custom in my youth, says a celebrated Persian writer, to rise from my sleep, to watch, pray, and read the Koran. One night as I was thus engaged, my father, a man of practised virtues, awoke. Behold! said I to him, thy other children are lost in irreligious slumbers, while I alone wake to praise God. Son of my soul, said he, it is better to sleep than to wake to remark the faults of thy brethren. (Family Circle.)

Vaunting inconsistent with love

We think we need not love God less, nor our neighbourless, by a little harmless talking of ourselves. But we do. We rob God, because in vaunting we forget that it all comes from Him, and we cannot possibly have anything whatever to vaunt or to boast of. We rob our neighbour because, unconsciously perhaps, we put him in a lower position than ourselves, and look down upon him, or we may make him envious of us. And we rob ourselves, because we deprive ourselves of the reward of any good we may have done. The grace of charity is deprived of its bloom, or indeed of its fruit, by vaunting or boasting. (J. B. Wilkinson, M.A.)

Diffidence of love

Of all feelings, there is none of which men need be so little ashamed of as true love, and none which so much puts on all the appearance of shame. For love is born behind blushing defences. And after it has won its victories and subdued to itself the whole of life, it then more than ever has in it the necessity of hiding itself. For love, like the blood in the human body, though it be the cause of all the life that appears, is itself hidden within the veins and never seen. (H. W. Beecher.)

Charity not proud

To vaunt is to boast, to make an ostentatious display of our own qualities or achievements, it is the language of pride.

I. the nature of pride.

1. It is not to be confounded with that courtly demeanour which is so natural to some people, and so suitable to certain ranks in society. This is the use of our dignity, not the abuse of it.

2. It is an over-valuing of self. Was there ever a time when this hateful vice was more prevalent than it is at present? Does not the age vaunt its enlightenment and its progress? Do not persons of all classes vaunt their superiority in one respect or another? There is a pride of birth, of wealth, of power, of knowledge, of morality, and even of humility.

II. The repugnance of such a spirit to charity. Charity is unselfish; pride is one of the many forms of selfishness. Charity yields to its neighbour due honour; pride claims all respect and honour for its own dignity. Charity accords to every man his proper place and merit; pride aims to impress its brother with a mortifying sense of his inferiority. Charity tenderly regards your sensibilities, and carefully avoids giving you offence; pride tramples upon all courtesy, and cares not whom nor how deeply it wounds. Charity sheds a benign influence over the heart, expanding it to all that is noble and magnanimous; pride folds the soul in upon itself, freezing up the genial springs of sympathy and affection. Charity is the spirit of those who veil their faces before the throne of God, and the temper of Him who for our sake humbled Himself to the death of the Cross; pride is the spirit of rebellion which of old, seeking to exalt itself against the God of love, plunged headlong into hell. Charity knows something of angelic blessedness; pride shares the misery of Satan. (J. Cross, D.D.)

The spirit of charity an humble spirit

As, on the one hand, it prevents us from envying others what they possess, so, on the other, it keeps us from glorying in what we possess ourselves.

I. What humility is.

1. A sense of our own comparative meanness.

(1) As regards God (Gen_18:27).

(2) As regards our fellow-creatures. Man is very mean as compared with multitudes of a superior rank in the universe, and most men are mean in comparison with many of their fellow men. He that has a right sense and estimate of himself in comparison with God, will be likely to have his eyes open to see himself aright in all respects. All this would apply to men considered as unfallen beings. But humility in fallen men implies a sense of a tenfold meanness.

(a) Mans natural meanness consists in his being infinitely below God in natural perfection, and in Gods being infinitely above him in greatness, power, wisdom, majesty, etc.

(b) The truly humble man, since the fall, is also sensible of his moral meanness and vileness (Isa_6:5; Job_42:5-6; Psa_51:17; Isa_57:15; Mat_5:3).

2. A disposition to a corresponding behaviour and conduct. Without this there is no true humility. The devils and damned spirits see much of their comparative littleness before God in some respects. Note--

(1) Some things in our behaviour toward God to which humility will dispose us.

(a) To acknowledge our meanness or littleness before God.

(b) To be distrustful of ourselves and to depend only on God.

(c) To renounce all the glory of the good we have or do, and to give it all to God (Psa_115:1).

(d) Wholly to subject ourselves to God.

(2) It disposes to a behaviour toward men answerable to our comparative meanness. It tends--

(a) To prevent an aspiring and ambitious behaviour amongst men (Jer_45:5; Rom_12:16).

(b) An ostentatious behaviour (Mat_23:5).

(c) An arrogant and assuming behaviour (Php_2:3; Eph_3:8).

(d) A scornful behaviour (Rom_12:16).

(e) A wilful and stubborn behaviour (Rom_12:19; 1Co_6:7; Mat_5:40-41).

(f) A levelling behaviour (Rom_13:7; Tit_3:1).

(g) A self-justifying behaviour (Jam_5:16; Psa_141:5).

II. The spirit of charity is an humble spirit.

1. It implies and tends to humility.

(1) It implies humility. And this appears plain from two considerations: because a sense of the loveliness of God is peculiarly that discovery of God that works humility; and because, when God is truly loved, He is loved as an infinite superior.

(2) It also tends to humility.

(a) Love inclines the heart to that spirit and behaviour that are becoming the distance from the beloved. The devils know their distance from God, but they are not reconciled to it. And so love to man, arising from love to God, disposes to an humble behaviour toward them, inclining us to give them all the honour and respect that are their due.

(b) Love to God tends to an abhorrence of sin against God, and so to our being humbled before Him for it.

2. It tends to draw forth such exercises of love as do especially imply and tend to it. The gospel leads us--

(1) To love God as an infinitely condescending God

(2) To love Christ as an humble person (Php_2:6-8; Mat_10:24; Mat_01:25; Mat_20:25-28; Joh_13:13-16).

(3) To love Christ as a crucified Saviour.

(4) To humble exercises of love, because it leads us to love Christ as one that was crucified for our sakes.

Conclusion:

1. Note the excellency of a Christian spirit (Pro_12:26; 1Pe_3:4).

2. Examine yourselves, and see if you are indeed of an humble spirit (Hab_2:4; Jam_4:6).

3. Let strangers to the grace of God seek that grace, that they may thus attain to this spirit of humility (Pro_16:5; Pro_6:16; Pro_29:23; 2Sa_22:28; Isa_23:9).

4. Let all be exhorted earnestly to seek much of an humble spirit, and to endeavour to be humble in all their behaviour toward God and men. (Jon. Edwards.)

Charity not vain

Charity endeavours to conceal its good works as the sea conceals its pearls and the earth its gold. It is not the ambitious sunflower that lifts its gaudy head on high, and expands its inodorous petals to the broad light of the noon; but the unobtrusive violet that hides its delicate beauty in the bank of a shady brook, and from its green seclusion perfumes the dewy twilight. Intent only on doing good, it cares nothing for the applause of the world, and seeks to build no temple to its own fame. Aming only at blessing others, it is comparatively a small matter whether it win anothers blessing or incur anothers curse. It sends no herald to announce its advent, blows no trumpet to proclaim its purpose, unfurls no banner to catch the eye of the world, saith to no son of Rechab, Come with me and see my zeal for the Lord; but, like its Divine example, goes about doing good, without causing its voice to be heard in the street, or letting the left hand know what the right hand doeth; and like those holy and blessed creatures who minister to the heirs of salvation and shed a thousand blessings from wings unseen, it conceals its beneficent agency even from its beneficiaries. King Hezekiah lost his royal treasures by an ostentatious display of them to the Assyrian embassy; and Chrysostom tells us that virtues, like precious stones, must be concealed to be kept; for if we display them publicly, we lose them, and vain-glory is the one thief that has robbed many of their treasure laid up in heaven. But this celestial visitant in the abodes of men carries her jewels in a safe casket--hides them in her own heart, while she herself lies hidden in the secret place of the Most High, and abides secure under the shadow of the Almighty. (J. Cross, D.D.)

Charity opposed to vanity and pride

The Siamese Twins seem to have been two perfect human beings, each possessing all the functions of life complete, though so bound together that the sundering of the ligament would probably have been fatal to both.

I. Thus pride and vanity are two vices so closely related that they are seldom found apart, yet so distinct that we ordinarily have no difficulty in their identification and discrimination. Like two plants springing from the same root, they are both the products of selfishness, alike partaking of its qualities, but differing in form and aspect. Pride is an undue estimate of self; vanity is an inordinate desire of the esteem of others. The former makes a man odious; the latter renders him ridiculous.

II. Charity is equally opposed to both. Humble, it is opposed to pride; modest, it is opposed to vanity. Humility and modesty, though as intimately related to each other, are as perfectly distinct as pride and vanity. Humility is opposed to pride, modesty is opposed to vanity. The former is the inward feeling of lowliness, the latter is its outward expression. The one makes a man sensible that he merits but little, the other renders him moderate in his demands and expectations. Both, therefore, are essential attributes of charity. Notwithstanding their distinction, it is difficult to separate them; for they run into each other, like the blending of two shades in painting, or two tones in music. (J. Cross, D.D.)

Charity not boastful

Charity does not boast of its connections, and talk of the dignity of its family, the lustre of its ancestors, the fortune and rank of its relations, and its intercourse with the great; as little does it magnify itself on account of its external possessions, and set forth in lofty terms its own riches, its credit and interest among men, its power and authority over others. Neither does it vaunt of its personal accomplishments and exalt itself above those whom it seems to excel in point of learning and knowledge, of wit and courage, of dexterity and address, or of beauty and strength. It does not even boast of its own good deeds, and take undue praise to itself from the things it has done and the actions it has performed. In every ease charity forbids us to seek our own gratification in the diminution of that of our neighbour whom we should love as ourselves. It modestly declines to talk concerning itself, and avoids every subject in conversation which tends to elevate its own merit, and to place that of another in an inferior point of view. (A. Donnan.)

Doth not behave itself unseemly.--

Love doth not behave itself, unseemly

I. The conduct it avoids.

1. Ill mannered.

2. Reproachful.

3. Unbecoming age, station, and place.

II. The conduct it observes.

1. It honours all men.

2. Seeks to please all.

3. Specially regarding the civilities of life; treating superiors with respect and inferiors with consideration. (J. Lyth, D.D.)

Unseemliness

is acting contrary to a scheme to form which is becoming, or due, or right. It is, in fact, to be deformed; for there is a deformity of mind as well as a deformity of body: and just as deformity may affect various members of the body, so also may it affect various qualities of the mind or soul. Hence we get an enormous range for this word unseemliness. Beauty is the very-type or attribute of Gods creation. All things, as they originally left the Creators hand, were beautiful, being very good. All things were seemly and comely. Sin alone marred their fair proportion, and their seemliness and comeliness. Sin alone introduced deformity and undue proportion. Man was created seemly in the image of God. The impress of Gods love was upon the soul of man. God is love--charity. So love is not, and cannot, and doth not, behave itself unseemly, unlike the image upon which it was formed or fashioned. (J. B. Wilkinson, M.A.)

The seemliness of the charity of Christ

What dignity and yet what condescension! what perfect self-possession and yet what abandonment of self! what purity, what modesty, what retiredness! what humility in the King of heaven, without any loss of dignity, making fishermen His companions and intimate friends! He eats with the Pharisee, and yet is a guest of publicans and sinners! He is left alone with the woman taken in adultery and pardons her. He welcomes the Magdalen and forgives her. He converses with the woman of Samaria, to the astonishment of His disciples. He despises none. He hides not His face from shame and spitting. He gives His back to the smiters in the flagellation or scourging. He dies the shameful death of the Cross! and in all that unseemliness Divine charity is most seemly, most dignified, most attractive, most loving, most charitable. Yes, in His person, the person of very charity herself. (J. B. Wilkinson, M.A.)

Pleasant behaviour

Accurate fitting of the parts of a machine is not all that is needed. Oil is required. Our life functions bring us together. Something is needed to make all work smoothly. Good manners, courtesy, pleasant behaviour is this oil which is needed. Some say: What have we to do with good manners between master and workmen? Every creaking bearing in the social machine means loss of power. All heating and friction must be avoided. Fair words butter no parsnips, is an old adage. But they do much in a shop where the assistants are attentive and obliging. Customers will he more likely to come. So in all things. The faculty of mastership is largely behaviour. The man on a committee who is courteous is worth two who are not. Courteous manners and fair words, if they do not put money in the pocket, sweeten life and make it more endurable. (Brooke Herford.)

Charity not uncourteous

Of unseemliness there are many varieties, alike the fruit of selfishness, and equally alien to charity, which is the most effectual conservator of good manners. There is--

I. A forward and officious behaviour. But charity is never meddlesome. It is pride and vanity that makes men busybodies in other mens matters.

II. An uncivil and disrespectful behaviour. Who has not met with those who affect what they call honest bluntness, who feel above all conventional forms, and care not how many they disgust by their brusquery? Charity, however, considers the tastes and customs of society, and restrains from all that is offensive to the best culture? Christian love produces the most genuine politeness, and the best Christian is the most perfect gentleman or lady.

III. An invidious emulation and ambition. But charity, content with her own position, caring little for the honours of the world, practically heeds the words of her Divine Master--Whosoever will be great among you, let him be your minister, etc.

IV. A noisy and blustering ostentation. Nothing is farther from charity than display. If gifted, she exhibits no anxiety to impress the world with the superiority of her endowment. If she achieves anything for the improvement of humanity, she is influenced by no desire to be applauded of men. If she has cast her spiritual sounding-line into the deep things of God, she still owns with him who was not a whit behind the very chiefest of the apostles, I am less than the least of all saints.

V. An arrogant and supercilious deportment. But charity, minding not high things, condescends to men of low estate. The disciple of the lowly Man of Nazareth, without desiring to destroy the just distinctions of social life, conceals his rank so far as duty will permit, and unites his advantages with such affability and gentleness as shall render them attractive to all.

VI. An obstinate and imperious will. Some people are always setting up their own judgment as the standard, and their own decision as the law. On the contrary, he who is under the influence of charity yields gracefully to the opinions and preferences of his brethren, except where such compliance involves some dereliction of truth and duty.

VII. An unseemly self-confidence and self-reliance. Charity looks to a higher wisdom for guidance and a higher power for strength; and feels itself, in the presence of God, as less than nothing and vanity.

VIII. An unseemly haste and impetuosity of spirit, which it is the tendency of charity to moderate, and one of its chief offices to control. How often, from this very infirmity, did St. Peter subject himself to mortifying rebuke and bitter sorrow!

IX. An unseemly inconsistency and incongruity of deportment, a want of harmony between the manners and the profession of the Christian. Charity in the heart is the temper of Christ. Charity in the action is the imitation of Christ. Charity in the character is Christs unmistakable image. Now what ought that man to be who professes to furnish to the world a miniature likeness of the Incarnate Perfection? Verily, he should be harmless and blameless, holy in all manner of conversation. (J. Cross, D.D.)

Charity doth not behave itself unseemly

It inspires a disposition to please, and leads to that propriety of conduct which is so beautiful in itself and so acceptable to mankind. It is always unwilling to give offence, and leads us studiously to avoid, both in conduct and speech, whatever may seem unbecoming in ourselves and offensive to others. It introduces civility into conversation, and guards against that harshness and indelicacy of expression which are inconsistent with good manners, and hurt the feelings of mankind. It restrains a petulant disposition of mind, and permits not men to take freedoms which are impertinent and disrespectful to those around them. It checks that spirit of arrogance and ambition which breaks in upon the peace of society and the happiness of mankind. Charity does not arrogate to itself more honour and respect than is justly due to its rank, and necessary to the order of society. It avoids giving offence by standing on little points of honour, and insisting on precedency from a conceit of superior station or distinguished ability, nor does it thrust itself into offices above its ability and beyond its sphere, to the subversion of order and the hurt of society. In every situation and under all circumstances of life, charity guards against improper behaviour, and allows not men to act in a manner unbecoming the station they hold, the abilities they possess, or the period of life they are in. (A. Donnan.)

Seeketh not her own.--

Love seeketh not her own

I. Love is unselfish.

1. Seeketh not her own honour, pleasure, advantage.

2. Inordinately, injuriously, mainly.

II. Is, on the contrary, self-sacrificing.

1. In its endeavours to benefit others.

2. Which is the very essence of love, as exemplified by Christ. (J. Lyth, D.D.)

Love; seeketh not her own

Paul showeth the temper of mind, on account of which Charity doth not behave herself unseemly. She seeketh not her own, for the beloved she esteems to be all: and to benefit her beloved she doth not so much as count the thing unseemliness. This is friendship, that the lover and the beloved should no longer be two persons divided, but, in a manner, one single person, a thing which nohow takes place except from love. Seek not, therefore, thine own, that thou mayest find thine own: for he that seeks his own, finds not his own. Wherefore also the same St. Paul says, Let no man seek his own, but every man anothers wealth. (S. Chrysostom.)

Love seeketh not her own

Like seeks like. Charity seeks charity, or God, who is Love. It cares little or nothing for aught else. It knows that all the rest will come in time. It remembers how it is written, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you. How deadly opposed this true charity is to that cruel, cold, worldly maxim, that Charity begins at home. Ah! yes, it forgets that Charity was once homeless, and had not where to lay His head, in order to procure for us an eternal home in the heavenly Fathers mansions. (J. B. Wilkinson, M.A.)

Christ sought not His own

The life of Divine charity, which is the life of Jesus Christ, was a life summed up in one word as a, life of search, a seeking for souls. So ever He sought them, by day and by night, in the crowded streets of the city and in the desert places, on the mountain-side and on the sea-shore, in the house of the Pharisee, as equally as in that of the publican; amongst Gentile kings as amongst Jewish peasants, amongst the rich as amongst the poor, amongst the learned doctors as amongst the ignorant common people, in Bethlehem as at Calvary, in the cradle as on the Cross, at the beginning of His earthly life as at the end of it, at the beginning of His passion as at the end of it, from the nailing on the bitter tree to the last sigh, or the loud cry of His departing spirit. He seeks not His own, He sought no relief for Himself, He prays for His enemies, He prays for His mother, He prays for the beloved disciple, He prays for the thief on the cross; for in seeking them He, by that very fact, interceded for them. And even when He prays for Himself, it is such a prayer as can only be understood by including all. He is forsaken, derelict, left, as it were, the hull of that which had once been a gallant ship, left at the mercy of the waves, and all only that we should not be forsaken. When He thirsts, He thirsts only to be thirsted for. In commending His Spirit to the eternal Father, He commends our spirits and souls to the keeping of that Fathers love. He descends to the lower parts of the earth to proclaim, not His own victory, or He only proclaims it that the good news of the redemption should be proclaimed to the spirits in prison. He rises, as a pledge of our resurrection. He ascends, that we may now in heart and mind ascend, and when the time comes, also our body ascend with Him, be glorified with Him, and with Him continually dwell. (J. B. Wilkinson, M.A.)

Unselfish people

Who are the best loved people in the community? I answer unhesitatingly they are the unselfish. They are those who have drunk deepest of the spirit of Christ. They are those who have the most effectually cut that cursed cancer of self out of their hearts, and filled its place with that love that seeketh not its own. This beautiful grace sometimes blooms out in most unexpected places. It was illustrated by the poor lad in the coal-mine when a fatal accident occurred, and a man came down to relieve the sufferers, and the brave boy said to him, Dont mind me; Joe Brown is a little lower down, and hes amost gone, save him first! There are enough Joe Browns who are lower down in poverty, and ignorance, in weakness and in want than we are, and Christianitys first duty is to save them. It was to save sinners that Jesus died on Calvary. He who stoops the lowest to rescue lost souls will have the highest place in heaven. Will it not be these unselfish spirits who will have Johns place up there on the Saviours bosom and will be the disciples whom Jesus loves? (T. L. Cuyler.)

Disinterestedness

Here is a little story which tells better than a dictionary can the meaning of the word disinterestedness. The late Archdeacon Hare was once, when tutor of Trinity College, Cambridge, giving a lecture, when a cry of fire was raised. Away, rushed his pupils, and forming themselves into a line between the building, which was close at hand, and the river, passed buckets from one to another. The tutor, quickly following, found them thus engaged. At the end of the line one youth was standing up to his waist in the river. He was delicate and looked consumptive. What, cried Mr. Hare; you in the water, Sterling; you so liable to take cold! Somebody must be in it, the youth answered; why not I as well as another? The spirit of this answer is that of all great and generous doing. Cowardice and coldness, too, say: Oh, somebody will do it, and the speaker sits still. He is not the one to do what needs doing. But nobility of character, looking at necessary things, says: Somebody must do it; why not I! And the deed is done.

Unselfishness makes happiness

James Freeman Clarke describes in his fragment of autobiography a journey from Massachusetts to Kentucky in the days before the railroad. He noticed, he says, that the tone of a stage coach party often depended upon the temper of a single individual. A cross, ill-natured, complaining fellow would make all the other passengers cross, ill-natured, and complaining. Once, he says, when going through the Cattaraugus woods, where the road was mostly deep mire and there was every temptation to be cross or uncomfortable, one man so enlivened and entertained our party, and was so accommodating and good-natured that we seemed to be having a pleasant picnic, and the other inmates of the coach took the same tone. I, therefore, found it best for my own sake, as soon as we took our places in the coach for a long journey, to manifest an interest in my fellow passengers, and their comforts; offering, for example, to change places with them if they preferred my seat to their own, and paying them such little attentions as are always agreeable. It happened almost always that the other passengers would follow this lead, and take pains to be civil and accommodating.

Charity the opposite of a selfish spirit

I. The nature of that selfishness of which charity is the opposite. Observe--

1. That charity is not contrary to all self-love. If Christianity tended to destroy a mans love to himself and his own happiness, it would tend to destroy the very spirit of humanity. The saints and the angels love their own happiness; otherwise they would not be happy; far what one does not love he cannot enjoy. Nor is it unlawful, for Gods law makes self-love a rule by which our love to others should be regulated (Mat_19:19). And the same appears also from the fact that the Scriptures are full of motives which work on self-love.

2. That the selfishness which charity is contrary to, is only an inordinate self-love. This consists--

(1) In its being too great comparatively; either by love to God and to man being too small, as it is in many Christians, or by its being none at all, as is the case with the unregenerate. In some respects, of course, wicked men do not love themselves enough; for they do not love the way of their own happiness; and in this sense it is said of them that they hate themselves, though, in another sense, they love self too much.

(2) In placing that happiness in things that are confined to himself. And when it is said that charity seeketh not her own, we are to understand it of her own private good--good limited to herself (Php_2:21; 2Ti_3:2).

II. How charity is contrary to such a spirit.

1. It leads those who possess it to seek not only their own things, but the things of others.

(1) It seeks to please and glorify God (Eph_6:6; 1Co_10:31).

(2) It seeks the good of our fellow-creatures (Php_2:4; 1Co_10:24; 1Co_10:33; Rom_14:2) for--

(a) It is a sympathising and merciful spirit (Col_3:12; Jam_3:17; Psa_37:26). It is--

(b) A liberal spirit (Heb_13:16; Gal_6:10).

(c) It disposes a person to be public-spirited. A man of a right spirit is not a man of narrow and private views, but is greatly interested and concerned for the good of the place in which he resides, and the society of which he is a member (Jer_29:7; Luk_7:5; Est_4:16; Rom_9:1-3). Especially will the spirit of Christian love dispose those that stand in a public capacity, such as that of ministers, and magistrates, and all public officers, to seek the public good.

2. It disposes us, in many cases, to forego and part with our own things, for the sake of others (Act_21:13; 1Jn_3:16).

III. Some of the evidence sustaining the doctrine. This appears from--

1. The nature of love in general. It is of a diffusive nature, and espouses the interests of others.

2. The peculiar nature of Christian or Divine love. Though all real love seeks the good of those who are beloved, yet all other love, excepting this, has its foundation, in one sense, in the selfish principle. So it is with the natural affection which parents feel for their children, and with the love which friends have one to another. But as self-love is the offspring of natural principles, so Divine love is the offspring of supernatural principles, for it embraces enemies as well as friends.

3. The nature of this love to God and to man in particular.

(1) From the nature of this love to God. The Scriptures teach that those who truly love God, love Him so as wholly to devote themselves to Him and His service (Mar_12:30).

(2) From the nature of this love to man.

(a) We are required to love our neighbour as ourselves (Lev_19:18; Mat_22:39).

(b) We are to love others as Christ hath loved us (Joh_13:34). In Joh_15:12 Christ calls it His commandment.

(i) Christ has set His love on His enemies (Rom_5:8; Rom_5:10).

(ii) Such was Christs love to us, that He was pleased, in some respects, to look on us as Himself (Mat_25:40).

(iii) Such was the love of Christ to us, that He spent Himself for our sakes.

(iv) Christ thus loved us, without any expectation of ever being requited by us for His love.

Conclusion: Let me dissuade all from a selfish spirit and practice, and exhort all to seek that which shall be contrary to it. In addition to the motives already presented, consider--

1. That you are not your own (1Co_6:19-20; 1Pe_1:19).

2. That by your very profession as a Christian, you are united to Christ and to your fellow-Christians (Rom_12:5; 1Co_12:13).

3. That, in seeking the glory of God and the good of your fellow-creatures, you take the surest way to have God seek your interests and promote your welfare. (Jon. Edwards.)

Christian self-sacrifice

I. Love seeketh not her own.

1. To the injury of others.

2. Regardless of the welfare of others. We are to love our neighbour as ourselves, even blessing those who curse us.

3. Self-sacrifice is involved. A mother shows it, for her childrens sake. Paul for his kinsmen. Christ, for our sakes, became poor.

4. In efforts for the good of others. Love seeketh not her own, as the great end of life and action. This is not the central mainspring--self-worship or the credit which may be gained of men.

II. What does love seek?

1. The glory of God. This is a privilege, a gratification, and not a dreaded task.

2. The welfare of others Charity begins, but does not end, at home.

3. The welfare of Christs cause.

III. What does love gain?

1. Her own true honour. Christ, who emptied Himself, receives now the adoration of earth and heaven. The unselfish shall hear at last, Come, ye blessed.

2. Her own highest blessedness. It is more blessed to give than to receive.

3. Her highest usefulness. Unselfish love is the mightiest of moral forces. Example is powerful, but behind that is the subtle power of character. This is the highest power of the preacher. The same mind which is in Jesus should be in us. (W. W. Woodworth.)

Charity seeketh not her own

Love seeks the happiness of its object, and not mere self-interest. I do not say that all religion is employed about the interest of others. Love for character is a love for that which regards our own interest as well as that of others. Some of the exercises of religion transact with God directly about our own interest, and contemplate God as standing related to our own interest, and consist in those feelings of gratitude, trust, hope, and dependence which have immediate reference to our own interest. I will endeavour to set before you some of the leading attributes of true religion. Its vital principle consists in that love which seeketh not her own. Although it has more to do with personal concerns than with the concerns of any other individual, yet so far as the interest of others comes into view, it does, when perfect, love a neighbour as ones self. It respects all beings that are clearly seen, according to their moral excellence. Of course it delights in the character of God more than in that of all created beings, and it regards his happiness more than theirs. Here, then, you have the picture of a real Christian. His care is more for the honour of God and the interest of His kingdom than for his own happiness. He really loves God better than himself. What a noble and lovely temper is this! How vast the difference between such a man and the sordid wretch who cares not what becomes of God or His kingdom provided he is safe! This will let you into a view of the character of God. Such love fills his heart. His whole heart is fixed on the public good. His own happiness consists in promoting that and in enjoying that. His benevolence therefore hates sin and takes the form of holiness. It was benevolence which founded a moral government, to secure the holy order and happiness of the creation. From this view of the character of God we may discover the different motives which excite the Christian and the hypocrite to love him. The Christian loves him because he is love, and has set his heart on the happiness of the universe. He delights in Gods wisdom and power because it is their nature to contrive and execute glorious purposes for the general happiness. But the selfish man loves God only as a personal friend--because he has done him good, and as he hopes, intends to save him. He loves to meditate on Gods milder attributes, because he regards them as pledges of his salvation. And now he is full of joy and praise and love, and is melted into tears by a sense of Gods mercies to him, and is willing to do many things for his heavenly Friend. But his love is worthless because it is selfish. We may also see from what different motives the Christian and the hypocrite rejoice that God reigns. The Christian rejoices that all things are under the Divine direction, because in this he sees a security that all things will be conducted for the glory of God and the good of His kingdom. The hypocrite rejoices that God reigns, because if his friend has the management of affairs, he trusts it will fare well with him. The view we have taken of the nature of charity will help us to discover the excellent nature of the Divine law. Look again at that amiable man who loves the interest of Gods kingdom better than his own, who pities and relieves the hungry and the naked; whose heart is under this dominion of justice and universal benevolence. Well, this is the model which the law of God has formed. Were the law universally obeyed, it would fill the world with just such characters. It enjoins nothing but love and its fruits. And what does it forbid? Here is a selfish wretch who would burn a house and send a whole family to perdition for the sake of robbing it of a few shillings. Here is another who would demolish the throne of God and bury the universe under its ruins, for the sake of being independent. What a satanical temper is this! Well, this, and nothing but such as this, the Divine law forbids. How clear it is that this law is the friend of the universe! Here again the true character of God comes out to view. This spirit must be in Him or it could not flow forth in His law. We now see how certain it is that a good man will love the Divine law. He has the very temper of the law in his heart, and he sees that the happiness of the universe rests on the principles which the law contains. We may now see from what different motives the Christian and the hypocrite oppose sin. The good man abhors sin as being a transgression of the Divine law, an enemy of God and His kingdom; but the selfish man, having connected together the ideas of sin and misery, resists sin merely as an enemy to himself. We are now prepared to discover how charity will regard the atonement and mediation of Christ. Had it proclaimed that the penalty should never be exeuted, it would have ruined the law, and the Sufferer might better have remained in heaven. But it pronounced exactly the opposite truth. The obedience of Christ likewise honoured the law. Let us now examine the general grounds on which a benevolent man will approve of this way of salvation. He wishes well to the universe, and is prepared to approve of any measure which is conducive to the public happiness. These are some of the ways in which that charity which seeketh not her own will act towards God, His government, His law, and towards sin and the gospel. I pray you to bring your religion to this test. If it does not agree with this, cast it from you as a viper that will sting you to death. (E. D. Griffin, D.D.)

Charity the opposite of an angry spirit

I. What is that spirit to which Christian love is the opposite of a wrathful disposition? It is not all anger that Christianity is opposite to (Eph_4:26). Anger may be undue and unsuitable in respect to--

1. Its nature, i.e., when it contains ill-will, or a desire of revenge. We are required by Christ to pray for the prosperity even of our enemies (Mat_5:44; Rom_12:14). And so revenge is forbidden (Lev_19:18; Rom_12:19; Eph_4:31; Col_3:8).

2. Its occasion, i.e., when it is without any just cause (Mat_5:22). And this may be the case--

(1) When there is no fault in its object. Many are of such a proud and peevish disposition, that they will be angry at anything that is troublesome, whether anybody be to blame for it or not. And it is a common thing for persons to be angry with others for their doing well, and that which is only their duty.

(2) When persons are angry upon small and trivial occasions. Some are of such a fretful spirit, that they are put out of humour by every little thing in the family, society, or business, that are no greater faults than they themselves are guilty of every day.

(3) When our spirits are stirred at the faults of others chiefly as they affect ourselves, and not as they are against God. We should never be angry but at sin.

3. Its end. When we are angry--

(1) Without considerately proposing any end to be gained by it.

(2) For any wrong end.

4. Its measure. When it is immoderate--

(1) In degree. Sometimes mens passions rise so high that they act as if beside themselves.

(2) In its continuance (Ecc_7:9; Eph_4:26). If a person allows himself long to hold anger towards another, he will quickly come to hate him.

II. How charity is contrary to it.

1. It is directly, and in itself, contrary to all undue anger, for its nature is good-will.

2. All its fruits, as mentioned in the context, are contrary to it. It is contrary to--

(1) Pride, which is one chief cause of undue anger.

(2) To selfishness. Love, or charity, is contrary to anger. It is because men seek their own that they are malicious and revengeful.

Conclusion: Consider how undue anger--

1. Destroys the comfort of him that indulges it.

2. Unfits persons for the duties of religion (Mat_5:24).

3. The angry men are spoken of in the Bible as unfit for human society (Pro_22:24-25; Pro_29:22). (Jon. Edwards.)

Is not easily provoked.--

Love is not easily provoked

I. The self-command of love. Under passion it is--

1. Cool, not passionate.

2. Calm, not stolid.

3. Patient, not peevish.

4. Serious, not sarcastic.

5. Forgiving, not resentful.

II. The secret of its power--humility, enlightenment, pity for the offender, steadfast reliance on God. (J. Lyth, D.D.)

Charity not easily provoked

After an intimate acquaintance with Archbishop Leighton for many years, and having been with him by night and by day, at home and abroad, in public and private, I must say I never saw him in any temper in which I myself would not wish to be found at death. (Bp. Burnet.)

Charity not easily provoked

St. Remigius, Archbishop of Rheims, foreseeing that a year of famine was approaching, stored up a quantity of grain for the poor of his flock. Some drunkards set fire to his granaries, and the Saint hearing of it, mounted his horse and rode to the spot to save the corn. Finding, however, that the fire had gained too great power, he quietly dismounted, and approaching the fire, stretched out his hands as if to warm himself, observing: To an old man a fireplace is always acceptable.

On the government of the temper

To be not easily provoked, to be slow in taking offence, and moderate in the expression of resentment--in one word, a good temper seems to be generally reckoned rather among the gifts of nature, the privileges of a happy constitution, than among the possible results of careful self-discipline. We speak of our unhappy temper as if it were something that entirely removed the blame from us, and threw it all upon the peculiar sensitiveness of our frame. The excuse is as absurd as it is mischievous. It is to say, I have great need of self-control; therefore I will take no care about controlling myself; I have much to acquire of a truly Christian spirit; therefore I need take no pains in studying it. It is granted that there may be great differences of natural constitution, just as there are great differences of outward situation. A sickly frame may, in itself, be more disposed, than one which has always been healthy, to a fretful and irritable temper. Particular circumstances, also, may expose some to greater vexations than others. But, after all this is granted, the only reasonable conclusion appears to be, that the attempt to govern the temper is more difficult in some cases than in others, not that it is, in any case, impossible. I now proceed to lay down some rules for its government. The first I derive not only from the opinion that a bad temper is nothing else than the strength and waywardness of selfish feelings habitually indulged, but from the connection in which I find the apostles description of that good temper which is one characteristic of charity--Charity seeketh not her own. Now it appears to me that the reverse of this is pre-eminently true of a bad temper. It is continually seeking its own--its own convenience, ease, comfort, pleasure; and therefore it cannot bear that these things should be forgotten or interrupted.

1. The first rule, therefore, which I would mention for the government of the temper is, guard against the indulgence of a selfish feeling even in your best purposes; beware, even when you think you are entirely occupied with the welfare of others, lest there be some lurking self-will which is seeking to be gratified.

2. Another caution which will frequently be found of use, and particularly in our intercourse with those to whom it is of most consequence that our temper should be gentle and forbearing, is this: avoid raising into undue importance in your own minds the little failings which you may perceive in others, or the trifling disappointments which they may occasion you. How much uneasiness and provocation do we seek, both for ourselves and our friends, if we fret ourselves into anger on an occasion which requires, perhaps, only a gentle word; or if we think it necessary to wear a frown, when every purpose of correction might as well, if not better, be effected by a good-tempered smile.

3. Again, if you wish to follow after that charity which is not easily provoked, do not forget, in the opposition or disappointment of which you may feel inclined to complain, to make due allowance for the situation, feelings, or judgments of others; do not forget that these cannot always be expected to be in unison with your own.

4. Another rule for the government of the temper, closely connected with the last, if indeed it can be separated from it, is, always put the best construction on the motives of others, when you do not understand their conduct. Do not let it be your immediate conclusion, that they must have intended to neglect or offend you, that they cannot possibly have a good reason for their behaviour.

5. It will further be a great help to our efforts, as well as our desires, for the government of the temper, if we consider seriously the natural consequences of hasty resentments, angry replies, rebukes impatiently given or impatiently received, muttered discontents, sullen looks, and harsh words. It may safely be asserted that the consequences of these and other varieties in which ill-temper can show itself, are entirely evil. The feelings which accompany them in ourselves, and those which they excite in others, are unprofitable as well as painful. They lessen our own comfort, and tend rather to prevent than to promote the improvement of others. After considering the effects of a bad temper, even when connected with good intentions, we shall be the more disposed to practise another method which may be mentioned, for correcting or guarding against it in ourselves. I have already advised a restraint to be placed upon hasty feelings of anger or dissatisfaction; but we should check the expression of those feelings. If our thoughts are not always in our power, our words and actions and looks may be brought under our command; and, if I mistake not, a command over these will be found no mean help towards obtaining an increase of power over our thoughts and feelings themselves. There are not wanting either reasons or rules for the government of the temper, even when we have serious cause for complaint or censure. Let it be that the language or conduct of another has done us real and great injustice. Is this more than we ought to expect, or to be prepared for bearing, in a world where, among other purposes, we are placed to be exercised by trials of Christian patience? A good temper is the natural and constant homage of a truly religious man to that God whom he believes to be love, and to dwell in those who dwell in love. To confirm us in the resolution of making our religion effectual as a help and a rule in the government of our tempers, we shall do well to consider, frequently, the proofs of its efficacy for such a purpose which we may find in the examples of those who have been remarkable for their meekness and patience. These examples will familiarise us with the fact, that such things have been borne; they will accustom us to consider a patient endurance of them a regular part of our religious duties; they will accustom us to think it the business of a Christian to watch over every weakness to which be knows himself subject. Cherish in your minds a spirit of prayer. The help of religion is best sought in connection with supplication to Him who is the source and end of religion. The calmness and seriousness of reflection are best secured by making the pause allowed for communion with our own wisest thoughts, a pause also for communion with Him who is the giver of wisdom. (A. R. Beard.)

Irritability

1. Provocation is but the calling forth in us, and from us, some emotion, by some external circumstance which in some way or other affects us. It is perhaps the evil from within us, answering to, and going forth to meet the evil from without us. There is probably some dangerous, tender spot in the character or temperament of every one of us which is peculiarly susceptible to provocation. It may vary from time to time. It may shift from one point to another, just as pain sometimes shifts from one member to another. We know also that certain conditions of the atmosphere, or postures of the body, or certain things which affect our senses, affect each of us according to the sensitiveness of any particular sense. So it is with the mind. One thing which one person will bear without the least annoyance will entirely disturb another; or again, certain people will have the peculiar gift of saying, or looking, or having a manner which almost, in spite of ourselves, seems so easily to provoke us, and cause us to be wanting in kindly feeling. There are persons who somehow always contrive to say the right things at the wrong times, or are out of tune with us altogether. When we are in great trouble, they talk trivially; or they console us with just the very things that do not afford us the very least consolation; or when our minds are full of some important business, they detain us with some imaginary trouble of their own, or some story about their neighbour. Our charily, our courtesy, is chafing under it, and at last we are fairly easily provoked, and, indeed, if we knew where to draw the line--justly.

2. Much depends, however, by what is meant by the word provoked here. The word is such an everyday word, that we can be at no loss to attach a meaning to it in its ordinary sense. When we hear such expressions as I was provoked beyond endurance, or even of things which fall out in the order of providence, that favourite expression, It is so provoking, when we come to sound, means really neither more nor less than that our mind has, for the time being, lost its equilibrium, and therefore we are so far forth out of charity with God and our neighbour. Of course the range of such an expression is enormous. It may go from a hasty passing phrase to the deadly sin of anger, malice, and all uncharitableness. At any rate, it is the beginning of sin; and, says the wise man, the beginning of strife is as when one letteth out water; that is to say, no one knows when or where it will stop.

3. No doubt one common form that this sin takes with us is irritability of temper. We call it sometimes constitutional irritability. We may excuse it in others, but we must not excuse it in ourselves. It can be overcome. It must be overcome, though it cost us twenty-two years work, as it is said to have cost a great saint. Charity is not irritable, nor easily irritated, we may translate the text.

4. To show its great danger, and how it may take any one of us at unawares, remember that one hasty word, spoken under provocation, deprived Moses of the possession of the promised land. (J. B. Wilkinson, M.A.)

Irritable temper: unrestrained, and restrained by grace

A quick and fiery temper, easily excited and irritable under small provocations, ought to be regarded as a misfortune and a disadvantage. By such a temper, ungoverned and unchecked, a man may be driven to acts of violence, and even to deeds of blood; partially restrained, it will hurry him into acts of indiscretion, and involve him in controversies and disputes; but let such a temper be brought under the dominion of grace, and it is precisely the temper which creates zeal, which rouses the soul to the gracious self-denyings of noble doing for the sake of God and His truth, to a bold resistance of what is wrong, and an enthusiastic pursuit of what is good. (Dean Hook.)

Thinketh no evil.--

Charity thinketh no evil

I. Suspects no evil.

II. Imputes no evil.

III. Entertains no thought of resentment.

IV. Devises no evil. (J. Lyth, D.D.)

Charity thinketh no evil

As self-love makes us think well of ourselves, so charity makes us think well of our brethren. Judge unkindly it cannot; condemn officiously it never will. Upon everything said or done, it puts the best construction possible in the case. No evil report will it believe without evidence; no test of character will it accept but that which God hath ordained; no follower of Christ will it discard because his views and feelings do not quadrate in all respects with its own. To mere surmise and rumour it will not listen for a moment; and from the malicious whispers of the tale-bearer it averts its ear with a holy disgust. When forced to believe evil of another, it accepts the fact with manifest reluctance, takes no pleasure in reporting it, finds many a palliation for the offence, and spreads its broad mantle over the multitude of sins. To talk of the good of its neighbours is its special delight, to set forth their virtues and commend their worthy deeds. In every opportunity of communicating pleasure it rejoices with unfeigned joy, and with instinctive horror shinks from inflicting needless pain. The counsels of avarice and ambition it opposes with all its might; and by every mild and gracious means at its command counteracts the deadly influence of pride, envy, anger, malice, and revenge. Stemming the torrents of vice and error, it seeks to rescue the perishing and edify the faithful--to make the miserable happy, and the happy happier still. In the closet it originates schemes for blessing humanity, and goes forth into society for their execution. At night it devises deeds of mercy upon its bed, and in the morning rises radiant as the dawn to perform the benevolent purposes with which it sank to rest. (J. A. James.)

Love thinketh no evil

No one is perhaps half as bad as he is represented, and many of the faults and failings of our neighbours exist only in our own disordered minds. If you have a flaw in your window glass, the loveliest view seen through it will be ugly and distorted. So if you have a flaw in your mind, if you look uncharitably, unlovingly at others, you will see nothing but evil in them. So much depends upon our way of looking at things. I have heard of a man who, coming home late one night, complained that he had been followed by an ill-looking person. It turned out that this was his own shadow. (H. J. W. Buxton.)

Thinketh no evil

That was a well-deserved rebuke given by a gentleman, whose wife said of a neighbour, He is very kind to the poor, but it may be more for the sake of praise than doing good. To which the husband replied, Look here, Mary, when you see the hands of our clock always right, you may be sure that there is not much wrong with the inside works. The tendency to sit in judgment upon each others motives is a very common fault, especially among young people. It crops up more frequently n the freedom of home intercourse than anywhere else, consequently that is just in the place where its first manifestations should be nipped in the bud. The charity that thinketh no evil is a rare but most desirable possession. (The Brooklet.)

Detraction

1. Each mans thoughts are a world to himself. We all of us have an interior world to govern, and he is the only king who knows how to rule his thoughts. We are very much influenced by external things, but our true character is found within. It is manufactured in the world of our thoughts, and there we must go to influence it. He whose energy covers his thoughts, covers the whole extent of self.

2. In some degree our thoughts are a more true measure of ourselves than even our actions. Our thoughts are not under the control of human respect. No one knows anything about them. There are thousands of things which we are ashamed to say, or to do, which we are not ashamed to think. It is not easy for our thoughts to be ashamed of themselves. They have no witnesses but God. Religious motives can alone have a jurisdiction over them.

3. If a man habitually has kind thoughts of others, not because he happens to be of an easy-going disposition, but on supernatural motives, that is, as a result of grace, he is not far from being a saint.

4. Kind thoughts imply a great deal of thinking about others. This, in itself, is rare. But they imply also a great deal of thinking about others without the thoughts being judgments of their conduct, or criticisms. This is rarer still. Active-minded people are naturally the most prone to find fault, and such must, therefore, make kind thoughts a defence against self. By sweetening the fountain of their thoughts they will destroy the bitterness of their judgments. But kind thoughts imply a great nearness to, and a close contact with God. Kind thinking is an especial attribute of God, because He is not extreme to mark what is done amiss: God was in Christ reconciling the world unto Himself, not imputing their trespasses.

5. Nobody can judge men but God, and we can hardly obtain a higher or more reverent view of God than that which represents Him to us, as judging men with boundless charity.

6. The habit of judging others, that is, of thinking evil, requires a long process to eradicate it. We must concentrate ourselves upon it to keep it in check, and this check is to be found in kind interpretations in suspecting, not evil, but good motives. We must come to esteem very lightly our sharp eye for evil on which we perhaps prided ourselves as cleverness in detecting, or, as we called it, unmasking it. We forget that all this may be, that there is a terrible possibility, or even a probability of its being, a huge uncharitableness. No doubt knowledge of character may be a talent, but it is the hardest talent of all to manage. We are sure to continue to say clever or sharp things as long as we are by way of judging others. Sight is a great blessing, but there are times and places in which it is far more blessed not to see. Of course we are not to grow blind to evil, but we must grow to something higher and something truer than a quickness in detecting or suspecting evil, if we would have anything of that blessed charity, that love which thinketh no evil.

7. Have we not always found that, on the whole, our kind interpretations were truer than our harsh ones? What mistakes have we not made in judging others? But have they not almost always been on the side of harshness? We have roused, and perhaps given vent to our righteous indignation. All at once the whole matter is explained in some most simple way, and we are lost in astonishment that we should never have thought of it ourselves. On the other hand, how many times in life have we been wrong, when we put a kind construction on the conduct of others?

8. The practice of kind thoughts tells most decidedly on our spiritual life. It leads to great self-denial about our talents and influence.

9. Thinking no evil, that is, thinking kind thoughts, endows us with great facility in spiritual things. It opens and widens the paths of prayers. It enables us to find God easily, because God is Love.

10. Above all, it is one of the main helps to the complete government of the tongue. (J. B. Wilkinson, M.A.)

Charity opposed to censoriousness

I. The nature of censoriousness. It consists of a disposition to think evil with respect to--

1. The state of others. It often shows itself in a disposition to think the worst of those about us, whether they are worldly men or Christians.

2. The qualities of others. It appears in a disposition to overlook their good qualities, or to make very little of them; or to make more of their ill qualities than is just; or to charge them with those ill qualities which they have not.

3. The actions or speech of others. This spirit discovers itself--

(1) In judging them to be guilty of evil actions without any evidence that constrains them to such a judgment (1Ti_6:4; Psa_15:1-3; Pro_17:4).

(2) In a disposition to put the worst constructions on their actions. But here it may be inquired, Wherein lies the evil of judging ill of others, since it is not true that all judging ill of others is unlawful? And where are the lines to be drawn? To this I reply, that there are persons appointed on purpose to be judges, in civil societies, and in Churches, and that particular persons, in their private judgments of others, are not obliged to divest themselves of reason, that they may thus judge well of all. And therefore we are not forbidden to judge all persons where there is plain and clear evidence that they are justly chargeable with evil. But the evil of that judging wherein censoriousness consists, lies--

(a) In judging evil of others when evidence does not oblige to it, or in thinking ill of them when the case very well allows of thinking well of them (Pro_18:13).

(b) In a well-pleasedness in judging ill of others.

II. How a censorious spirit is contrary to charity.

1. It is contrary to love to our neighbour.

(1) We see that persons are very backward to judge evil of themselves. And, therefore, if they loved their neighbour as themselves, love would have the same tendency with respect to him.

(2) We see that persons are very backward to judge evil of those they love.

(3) We see, also, universally that where hatred and ill-will towards others most prevail, there a censorious spirit most prevails.

2. A censorious spirit manifests a proud spirit. And this, the context declares, is contrary to the spirit of charity.

Conclusion: This subject--

1. Sternly reproves those who commonly take to themselves the liberty of speaking evil of others. How often does the Scripture condemn backbiting and evil-speaking! (Psa_50:19-20; Tit_3:1-2; 1Pe_2:1; Psa_15:3).

2. Warns all against censoriousness, either by thinking or speaking evil of others, as they would be worthy of the name of Christians.

(1) How often, when the truth comes fully out, do things appear far better concerning others than at first we were ready to judge.

(2) How little occasion is there for us to pass our sentence on others. Our great concern is with ourselves (1Co_4:5).

(3) God has threatened, that if we are found censoriously judging and condemning others, we shall be condemned ourselves (Rom_2:3). (Jon. Edwards.)

Censoriousness

The character of Aunt Henderson in Kitty Trevylyan is a very suggestive and instructive one. Her conversation consisted chiefly in compassionate animadversions upon the infirmities of her neighbours. In this, of course, she was perfectly conscientious, thinking it a matter of much importance that we should observe the follies and errors of others, in order to learn wisdom and prudence from them. Now Aunt Henderson is scarcely an imaginative personage. The world is full of just such people who seem to regard the rest of mankind as a set of defective specimens expressly designed to teach them moral perfection, just as children at school have ungrammatical sentences placed before them to teach them grammar. But I cannot help thinking, with Kitty, that the children may learn more from the correct sentences than from the incorrect, and that it is far more pleasant to have the beautiful right thing before one than the failure; nor can I believe, any more than she, that others are sent into the world to be a sort of example of error and imperfection, even to make Aunt Henderson and other conscientious people of the same kind quite perfect by the contrast. Aunt Henderson and her followers seem to be the very opposite of St. Pauls charity in this chapter; for they enjoy a sort of selfish gratification in the mistakes and misdoings of their neighbours, and dwell upon them with a malicious self-complacency of which they are scarcely conscious; while it is among the most conspicuous qualities of charity, and by no means the least beautiful of the portraiture, that she taketh not account of evil (R.V.). (J. Cross, D.D.)

Censorious judgment

Who is not acquainted with people who are expressing unfavourable opinions of others and, without any apparent concern about the consequences, look upon everybody with suspicion? and a very small circumstance is to them a sufficient indication of insincerity or wickedness. The soundness of your faith they question because you happen to differ with them in some unimportant matter of opinion. Your worship may be as hearty and as spiritual as their own; yet, because you do not conform perfectly to their ritual, you are denounced as a Romaniser or a schismatic. They judge all by their own standard, measure all by their own iron bedstead, and make no account of the modifying influences of education and society. Even the fatherly chastisements of Divine Providence they misinterpret; and, like Jobs miserable comforters, pronounce the metal spurious because it has been submitted to the furnace. If the motive of an act is not perfectly obvious, they are apt to give it a bad construction, though a good one were quite as easy. A general remark is made in company, and some one present thinks it applicable to himself, and forthwith angrily appropriates it, though the speaker had no more thought of him than of Julius Caesar. Absorbed in meditation or conversation, you unconsciously pass an acquaintance in the street without speaking to him, and the casual oversight is set down against you as an intentional incivility. I recollect once to have given lasting offence by failing to recognise on the instant an old friend whom I had not met for many years, though I was never in my life more innocent of unfriendly intention. On another occasion I incurred the displeasure of a lady by my inability to identify her behind a veil, which rendered her face as invisible as the moon in a total eclipse, and the crime I believe was never forgiven. Censorious people commonly see motes in others eyes through beams in their own, and none are more to be suspected than those who are always suspecting their neighbours. Their knowledge of human nature is obtained at home, and their fears of you are only the reflected images of their own, evil hearts. They resemble the surly mastiff, that sidles growling toward the mirror, mistaking his own likeness for a foe. Full of evil surmisings, they cannot afford to suspend their judgment and wait for explanation or evidence; blot, impelled by the bad spirit within them, they rush blindly to the bench and thunder forth their anathema against the supposed delinquent. How eagerly they take up an evil report, and how industriously they circulate it! Hearing a vague rumour, than which nothing is more uncertain in such a world as this, they believe without a particle of evidence, and never take the trouble to inquire into the grounds of the suspicion; but roll the delicious slander as a sweet morsel under their tongues, and feed on the imaginary imperfection of their neighbours with the zest of a vulture upon the slain. (J. Cross, D.D.)

Charity thinketh no evil

This is not to say that love is blind to iniquity or slow, on occasion, to reprove it. The most scathing denunciation that ever was heard, Woe unto you, scribes and Pharisees, hypocrites, how shall ye escape the damnation of hell! fell from the lips of Incarnate Love. But love has nothing in common with a censorious spirit. Love puts the best construction on everything it sees. It thinketh no evil. Let us note some of the reasons why we should, as far as possible, speak well of our fellow-men.

I. It is Christ like. How sympathetic and gracious and helpful He ever was! He had a kind word for the magdalen, a pitying glance for the dying thief.

II. Consider our ignorance. Who are we that we should assume to know what passes in a human breast? How little we understand the conditions, the environment, the sore temptations, of those who fall into sin!

1. Of justice we know little or nothing. Let us leave that to an omniscient God. Our function is with mercy. That falls measurably within our sphere of knowledge, and we are safe to administer it.

III. We work incalculable injury by our uncharitable treatment of others. There are people who would not prick their neighbours with a bodkin, yet do not hesitate, as Swift says, to--

Convey a libel with a frown,

And wink a reputation down.

They would not steal a farthing, but rob their neighbours without scruple of that which is better than life. It is related that when the martyr Taylor was dying at the stake one of the bystanders cast a flaming torch which struck his eyes and blinded them and brake his face that the blood ran down his visage. This was base, cowardly, brutal beyond words. But it was not more base, more brutal, or more cowardly than to injure a man in his reputation, to put him to an open shame by blackening his honour.

IV. We live in glass houses. We are none of us any better than the law requires, none of us any better than we ought to be. We have all sinned and come short of the Divine glory; and, strange to tell, the faults which we are most prone to criticise in others are those which are most deeply seated in ourselves. Tell me the general drift of a mans aspersions and I will show you his darling sin. It would be prudent in us all to take advantage of that provision which in courts of justice excuses a witness from testifying against a culprit when to do so would incriminate himself. It takes a rogue to catch a rogue. All captious criticism is in the nature of States evidence.

V. We are on our way to judgment. And here we are making the rule which will apply to ourselves at that great day. Judge not, said the Master, that ye be not judged. For with what judgment, etc. The Moslems say that two spirits are set to guard the actions of every man. At night they fly up to heaven and report to the recording angel. The one says, He bath wrought this good, O angel! Write it ten times! The other says, He hath wrought this evil; but forbear, O angel, yet seven hours, in order that he may repent! It is true that God delighteth in mercy. But it we want it we must here accord it.

VI. In dealing ungraciously with others we lose the blessed opportunity of kindness. There is no telling what good may he done by a word of sympathy and helpfulness, one of those words in due season which are like apples of gold in pictures of silver. In the prison at New Bedford there is a man serving out a life sentence who some years ago had a strange experience. He had previously been regarded as one of the most desperate and dangerous inmates. He had planned outbreaks and mutinies, and been repeatedly punished in vain. His heart was full of bitterness. But one day in June a party of strangers came to visit the institution, an old man with several ladies and one little girl. It happened that this prisoner had just been assigned for some misdemeanour to the menial task of scrubbing the corridor. The warden, leading the visitors about, saw him, sulky and morose, at the top of the stairway. Jim, he called, come and carry this little girl up. The convict scowled and hesitated. The little girl at the foot of the stairway held out her arms and said, If you will, Ill kiss you. He looked at her seriously a moment, then slowly came down, and lifting her upon his shoulders as tenderly as any father could have done, carried her to the upper corridor. She raised her face. He gravely stooped and kissed it, then returned to his task. And they say at the New Bedford jail that he has never been the same man since that day. The kindness of that child in some way transformed his life. (D. J. Burrell, D.D.)

On candour

Religion and government are the two great foundations of order and comfort among mankind. Government restrains the crimes which would be subversive of society, secures the property, and defends the lives of its subjects. But the defect of government is, that human laws can extend no farther than to the actions of men. Religion supplies the insufficiency of law by striking at the root of those disorders which occasion so much misery in the world. Its professed scope is to regulate, not actions alone, but the temper and inclinations. By this means it ascends to the sources of conduct. We are led to this reflection by the description given in the context of charity, that great principle in the Christian system. He justly supposes, that, if the temper be duly regulated, propriety of action will follow, and good order take place in external behaviour.

I. Let us consider what this description of charity imports. You will easily perceive that the expression in the text is not to be understood in a sense altogether unlimited; as if there were no occasion on which we are to think unfavourably of others. To view all the actions of men with the same degree of complacency would be contrary both to common understanding and to many express precepts of religion. Religion renders it our duty to abhor that which is evil. The virtue inculcated is that which is known by the name of candour. It is necessary to observe that the true candour is altogether different from that guarded, inoffensive language and that studied openness of behaviour which we so frequently meet with among men of the world. Smiling, very often, is the aspect, and smooth are the words, of those who inwardly are the most ready to think evil of others. That candour which is a Christian virtue consists not in fairness of speech, but in fairness of heart. It may want the blandishment of external courtesy, but supplies its place with generous liberality of sentiment. Its manners are unaffected, and its professions cordial. It is perfectly consistent with extensive knowledge of the world, and with due attention to our own safety. In that various intercourse which we are obliged to carry on with persons of every different character, suspicion, to a certain degree, is a necessary guard. It is only when it exceeds the bounds of prudent caution that it degenerates into vice He makes allowance for the mixture of evil with good, which is to be found in every human character. He expects none to be faultless; and he is unwilling to believe that there is any without some commendable quality. In the midst of many defects he can discover a virtue. Under the influence of personal resentment he can be just to the merit of an enemy. He is not hasty to judge, and he requires full evidence before he will condemn. As long as an action can be ascribed to different motives, he holds it as no mark of sagacity to impute it always to the worst. Where there is just ground for doubt, he keeps his judgment undecided. When he must condemn, he condemns with regret. He listens calmly to the apology of the offender. From one wrong opinion he does not infer the subversion of all sound principles; nor from one bad action conclude that all regard to conscience is overthrown. He commiserates human frailty; and judges of others according to the principles by which he would think it reasonable that they should judge of him. In a word, he views men and actions in the clear sunshine of charity and good-nature, and not in that dark and sullen shade which jealousy and party-spirit throw over all characters.

II. To recommend, by various arguments, this important branch of Christian virtue.

1. Let us begin with observing what a necessary requisite it is to the proper discharge of all the social duties. Accordingly, love, gentleness, meekness, and long-suffering are enumerated as distinguishing fruits of the Spirit of Christ. But it is impossible for such virtues to find place in a breast where the propensity to think evil of others is predominant. Charitable and candid thoughts of men are the necessary introduction to all good-will and kindness. They form, if we may speak so, the only climate in which love can grow up and flourish. A suspicious temper checks in the bud every kind affection. It hardens the heart, and estranges man from man. It connects humanity with piety. For he who is not given to think evil of his fellow-creatures, will not be ready to censure the dispensations of his Creator. Whereas the same turn of mind which renders one jealous and unjust towards men, will incline him to be querulous and impious towards God.

2. In the second place, as a suspicious uncharitable spirit is inconsistent with all social virtue and happiness, so, in itself, it is unreasonable and unjust. In order to form sound opinions concerning characters and actions, two things are especially requisite, information and impartiality. But such as are most forward to decide unfavourably are destitute of both. Instead of possessing, or even requiring, full information, the grounds on which they proceed are frequently the most slight and frivolous. Nothing can be more contrary both to equity and to sound reason than such precipitate judgments. The motives of the actor may have been entirely different from those which you ascribe to him; and, where you suppose him impelled by bad design, he may have been prompted by conscience and mistaken principle. Admitting the action to have been in every view criminal, he may have been hurried into it through inadvertency and surprise. He may have sincerely repented; and the virtuous principle may have now regained its full vigour. No error is more palpable than to look for uniformity from human nature, though it is commonly on the supposition of it that our general conclusions concerning character are formed. Mankind are consistent neither in good nor in evil. In the present state of frailty all is mixed and blended. The strongest contrarieties of piety and hypocrisy, of generosity and avarice, of truth and duplicity, often meet in one character. There are few cases in which we have ground to conclude that all goodness is lost. Placed, then, in a situation of so much uncertainty and darkness, where our knowledge of the hearts and characters of men is so limited, and our judgments concerning them are so apt to err, what a continual call do we receive for candour!

3. In the third place, what the sources are of those severe and uncharitable opinions which we are so ready to form. Were the mind altogether free from prepossession and bias, it might avail itself to more advantage of the scanty knowledge which it possesses. It is one of the misfortunes of our present situation that some of the good dispositions of human nature are apt to betray us into frailties and vices. Thus it often happens that the laudable attachment which we contract to the country or the church to which we belong, or to some political denomination under which we class ourselves, both confines our affections within too narrow a sphere, and gives rise to violent prejudices against such as come under an opposite description. Not contented with being in the right ourselves, we must find all others in the wrong. They rashly extend to every individual the severe opinion which they have unwarrantably conceived of a whole body. Was there ever any great community so corrupt as not to include within it individuals of real worth? Besides prepossessions of this nature, which sometimes mislead the honest mind, there are other, and much more culpable, causes of uncharitable judgment. Pride is hurt and wounded by every excellence in which it can claim no share; and, from eagerness to discover a blemish, rests upon the slightest appearance of one, as a satisfying proof. When rivalry and competition concur with pride, our desire to espy defects increases, and, by consequence, the grounds of censure multiply. Where no opposition of interests takes place, envy has too much influence in warping the judgment of many. A person of low and base mind naturally imputes to others the sentiments which he finds congenial to himself.

4. In the fourth place, that suitable to the sources whence a jealous and suspicious temper proceeds, are the effects which it produces in the world, the crimes and mischiefs with which it fills society. It possesses this unhappy distinction beyond the other failings of the human heart, that while it impels men to violent deeds, it justifies to their own apprehension the excesses which they commit. Amidst the uproar of other bad passions, conscience acts as a restraining power. As soon as the tumult subsides, remorse exerts its influence, and renders the sinner sensible of the evil which he has done. But the uncharitable man is unfortunately set loose from any such check or control. Through the infatuation of prejudice, his judgment is perverted; conscience is misled. The first-fruits of an evilthinking spirit are calumny and detraction, by which society is so often embroiled, and men are set at variance with one another. But, did it proceed no farther than censorious speech, the mischief would be less. Much greater and more serious evils frequently ensue. What direful effects, for instance, have often flowed from rash and ill-founded jealousy in private life! In public life, how often have kingdoms been shaken with all the violence of war and rebellion, from the unjust suspicions which subjects had conceived of their rulers; or the rash jealousy which princes had entertained of their people! But it is in religious dissensions chiefly that the mischievous power of uncharitable prejudice has displayed its full atrocity. Let us attend particularly to one awful instance of the guilt which men may contract, and of the ruin which they may bring upon themselves, through the want of fairness and candour. The nation of the Jews were almost noted for a narrow and uncharitable spirit. When John the Baptist and our blessed Lord appeared among them, because the former was austere in his temper, and retired in his life, they pronounced of him that he had an evil spirit; and because the latter was open and sociable in His manners, they held Him to be destitute of that sanctity which became a prophet. Their prejudice against our Lord took its first rise from a most frivolous and contemptible cause. Is not this the son of the carpenter? Can any good thing come out of Nazareth?

5. In the fifth place, as a suspicious spirit is the source of so many crimes and calamities in the world, so it is the spring of certain misery to the person who indulges it. His friends will be few; and small will be his comfort in those whom he possesses. Believing others to be his enemies, he will of course make them such. So numerous and great are the evils arising from a suspicious disposition, that of the two extremes it is more eligible to expose ourselves to occasional disadvantage from thinking too well of others, than to suffer continual misery by thinking always ill of them. It is better to be sometimes imposed upon than never to trust. Safety is purchased at too dear a rate when, in order to secure it, we are obliged to be always clad in armour, and to live in perpetual hostility with our fellows. This is, for the sake of living, to deprive ourselves of the comfort of life. The man of candour enjoys his situation, whatever it is, with cheerfulness and peace.

6. In the sixth place, that there is nothing which exposes men in a more marked and direct manner to the displeasure of the Almighty than a malignant and censorious spirit. I insist not now on the general denunciations of Divine wrath against malice and hatred. Let us only consider under what particular description the Spirit of God brings this crime of uncharitable judgment. It is declared to be an impious invasion of the prerogative of God, to whom alone it belongs to search all hearts, and to determine concerning all characters. On the whole, it clearly appears that no part of the government of temper deserves attention more than to keep our minds pure from uncharitable prejudices, and open to candour and humanity in judging of others. The worst consequences, both to ourselves and to society, follow from the opposite spirit. Let us beware of encouraging a habit of suspicions, by forming too severe and harsh opinions concerning human nature in general. Darkened as the Divine image now is among mankind, it is not wholly effaced. Much piety and goodness may lie hidden in hearts that are unknown to us. Vice is glaring and loud. The crimes of the wicked make a noise in the world, and alarm society. True worth is retired and modest, and requires particular situations to bring it forth to public notice. The aged and the unfortunate, who have toiled through an unsuccessful life with long experience of the falsehood and fraud of evil men, are apt to he the most severe in the opinions which they entertain of others. For such, their circumstances may be allowed to form some degree of apology. (H. Blair, D.D.)

Censorious judgments--their evil effects

As the magicians of Egypt, it is said, imitated Moses and Aaron in turning their rods into serpents, but were not able to turn the serpents again into rods, so a censorious spirit can make an evil thing out of a good, but cannot recover the good again out of the evil. It can make an honest man look like a villain, a sober man like a drunkard, a modest man like a libertine, a devout man like a hypocrite; but what power has it to revive the fair fame it has blasted, and undo the terrible mischief it has done? The poison once poured upon the mind can never be recalled. Your evil surmise is readily received by others as censorious as yourself; your whispered suspicion is taken up by a hundred willing tongues, and confirmed and magnified by a thousand more, till it becomes a common report which no one dares to doubt; but when, convinced of your error and sorry for your imprudence, you wish to retract or modify your statement, you speak to averted ears and minds already prejudiced. The remedy comes too late; the poison has done its work. You have made the serpent; you cannot remake the rod. (H. Blair, D.D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Co 13:4-5. Love suffereth long — Here the apostle attributes to love the qualities and actions of a person, in order to render his account of that divine grace the more lively and affecting. The love of God, and of our neighbour for God’s sake, is patient toward all men. It suffers all the weakness, ignorance, errors, and infirmities of the children of God; and all the malice and wickedness of the children of the world; and all this not only for a time, but to the end; and in every step toward overcoming evil with good, it is kind — Mild, gentle, benign; inspiring the sufferer at once with the most amiable sweetness, and the most fervent and tender affection. Love envieth not — The advantages, gifts, or graces, which others possess, but rather takes pleasure in them, and by friendly participation makes them its own. Love vaunteth not itself — Greek, ου περπερευεται, acteth not rashly, as the expression is translated by many critics, following Phavorinus. Indeed, to render it as our translators do, is to make it signify the same thing with the next clause. The lover of God and mankind does not hastily condemn any one; never passes a severe sentence on a slight or sudden view of things. Nor does he act or behave in a violent, headstrong, or precipitate manner. Is not puffed up — With pride or self-conceit on account of any endowments or qualifications, mental or corporal, natural or acquired, civil or religious. On the contrary, love to God, whereby we esteem him as the greatest and best of beings, desire him as our chief good, delight in him as our portion and treasure in time and in eternity, cannot but humble us in the dust before him, while we contrast our various weaknesses, imperfections, and sins, with his infinite excellences and matchless glories, and compare his superlative goodness with our great unworthiness. And the love of our neighbour, naturally leading us to dwell on his virtues, and overlook his defects, must also, though in a lower degree, produce the same effect, and cause us to prefer others to ourselves in a variety of respects. Doth not behave itself unseemly — Or indecently, as ουκ ασχημονει properly signifies; that is, it is not rude or willingly offensive to any one, but renders to all their dues, suitable to time, place, person, and all other circumstances. Seeketh not her own — Ease, pleasure, honour, or temporal advantage. Nay, sometimes the lover of God and of mankind seeketh not, in some sense, even his own spiritual advantage; does not think of himself, so long as a zeal for the glory of God and the souls of men swallows him up. But though he is all on fire for these ends, yet he is not provoked, (the word easily is not in the original,) to sharpness or unkindness toward any one. Outward provocations indeed will frequently occur, but he triumphs over them. Thinketh no evil — The loving man indeed cannot but see and hear evil things, and know that they are so; but he does not willingly think evil of any, neither infer evil where none appears. The love in his heart prevents his imagining that of which he has no proof, and casts out all jealousies, evil surmises, readiness to believe evil, and induces him to put the kindest constructions upon the actions of others, and on the principles from whence they proceed, which the nature of circumstances will by any means allow.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

b. Picture of Love in daily life, 1Co_13:4-7.

The hyperboles of the apostle in the last paragraph rush like a cataract; the descriptions of this paragraph flow like a gentle and limpid stream. He does not describe love in its heroic moods, dying for its loved objects, but in the aspects of ordinary life, and particularly in references to those vain glories and bickers among his Corinthians, of which love would be the corrective. He gives fifteen traits of love. The first three touch the patient kindness of love; the next eight are negatives, describing qualities which love does not exhibit, but which, unfortunately, the tempers of the Corinthians did; then four traits which our apostle’s conduct was exhibiting towards them. The passage is no fancy piece, but aims at practical life.

4. Charity—The love of the apostle is not merely an emotion, but also a principle and purpose. It is, indeed, more or less grounded in the moral and sentimental feeling, but it often exists in full action in unemotional persons. It is a strong wish, desire, and purpose for the happiness of another or others, and a happiness in seeing that other’s happiness accomplished. It is verified by the blessed Spirit; it co-exists with the love of God. The two great commandments are, supreme love to God, and love to our fellow as to ourself. It is the primal virtue, of which all other virtues are but varying forms. This love, though unknown to heathendom, was taught in the Old Testament, and appears in full glory in the New, incarnated in Christ and registered in his evangelic law.

Suffereth long—The stronger that love the greater the suffering it will endure, both for and from its object, and still remain kind in feeling and manner. Love is the parent of patience, forbearance, and firmness.

Envieth not—In the eight negatives now following Paul reprehends the various forms of selfishness which lovelessness assumes, namely: envy, braggartism, ostentation, offensiveness, self-interest, irritability, suspicion, injuriousness.

This selfishness is not identical with, but is the exaggeration of, that self-love or desire of happiness which is the right and duty of every intelligent being. The primal law does not forbid us to love ourself, nor require us to love our neighbour more than ourself. Indeed, duty to ourself, the obligation of self-love, stands first. We owe and must perform duties to ourselves which we cannot perform for others, nor others for us. This the law of love, the golden rule, presupposes. If we love our neighbour as ourself we will not require him to do for us what we should do for ourself; and we should concede to him the right to perform to himself solely the duties each one owes solely to himself. There is thus an equal circle of right and duty drawn around every individual self. But selfishness undertakes to secure one’s own advantage in disregard, or at the expense of, the rights of others. It violates the law of equal love for every one.

Vaunteth not itself—Brags not of personal superiorities, false or real.

Not puffed up— Imaginary assumption of personal importance.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

charity

That is, love; and so in (1Co 13:2); (1Co 13:3); (1Co 13:4); (1Co 13:8); (1Co 13:13).

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

13:4-7 This description of Christian love emphasizes the willingness to give up one’s own desires for the good of others (see also 8:1–10:33; Rom 5:6-8; 15:3; 2 Cor 8:9; Phil 2:4-8).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 13:4. Ἡ ἀγάπη, love) He points out the nature of love. He does not say, love speaks with tongues, prophesies, gives to the poor: but it is long-suffering. This is a metonymy for the man, who has love. But Paul chiefly mentions those fruits of love, necessary in the use of the gifts, which he requires from the Corinthians, and without which there may be prophecies, but there can be no profit. If we take 1Co 8:1, we may advantageously compare together the delineation of love which Paul adapted to the Corinthians, and the delineation of wisdom, which James in like manner adapted to [portrayed for] those to whom he wrote, Jas 3:17.—μακροθυμεῖ, suffers long) The twelve praises of love are enumerated by three classes, 1Co 13:4-7—(if we reckon together one pair at the beginning, and two pairs at the end, as we show in the following notes). The first consists of two members, (1.) it suffers long, is kind: (2.) envies not. We have the same synthesis and antithesis, Gal 5:22; Gal 5:20. Long-suffering has respect to evil proceeding from others: kind has respect to the extending of good to others; on the other hand, it does not grieve at another’s good, nor rejoice at another’s calamity. The conjunction is wanting to is kind [Asyndeton].

1Co 13:4-5. Οὐ περπερεύεται, οὐ φυσιοῦται· οὐκ ἀσχημονεῖ, οὐ ζητεῖ τὰ ἑαυτῆς, vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not its own) The second class consists of four members: in the first and second, two things in excess, which are generally united, are taken away; in the third and fourth two things in defect, which are likewise united, are also taken away: for ἀσχημονεῖν means the want of attention to that decency, and that civility, which propriety required to be observed: and ζητεῖν τὰ ἑαυτοῦ is connected with the neglect of others, when a man looks merely to himself and leaves others to themselves. Love avoids these two defects, and the third corresponds to the first, for both refer to the desire of approving one’s self to others: the fourth is opposed to the second, for both refer to the necessity of avoiding party feeling. Οὐ περπερεύεται, it does not act insolently, with pride and ostentation; again, οὐκ ἀσχημονεῖ, it is not uncourteous, unpolite, rude:[117] see what I have remarked on the verb περπετεύεται ad Gregorii Paneg., p. 141, etc.; Οὐ ΦΥΣΙΟῦΤΑΙ, is not puffed up, with too strong party-zeal for another; comp. 1Co 4:6: again οὐ ζητεῖ τὰ ἑαυτῆς [seeks not its own], does not show favour to itself, and does not ask others to show it favour. In a way not dissimilar, twice two members have likewise respect to each other mutually (though they are occasionally placed in a different order by chiasmus direct or inverse) at 1Co 13:7, and especially at 1Co 14:6.

[117] Where love flourishes, there also true modesty prevails, which is termed civility among people of the world (nor yet should familiarity be blamed as insolent): on the other hand, every degree of elegance of manners, even in its highest perfection, shows in men of the world something of an insolent character in it, on account of self-love. Let the world cease to boast of virtues; they apply only to true Christianity.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_13:4. Love is personified; the living concrete portrait of her character, in which power to edify (1Co_8:1) reflects itself, is presented as if in sharply drawn outline, with nothing but short, definite, isolated traits, positively, negatively, and then positively again, according to her inexhaustible nature.

μακροθυμεῖ] she is long-suffering; in face of provocations controlling her anger, repressing it, giving it up, and maintaining her own proper character. The general frame of mind for this is χρηστεύεται: she is gracious (comp Tittmann, Synon. p. 140 ff.), Clem. Cor. i. 14. The verb is found, besides, only in the Fathers.

Observe here and in what follows the asyndetic enumeration, and in this incitatior orationis cursus ardorem et affectum (Dissen, a[2064] Pind. Exc. II. p. 275). But to write, with Hofmann, following Lachmann, Ἡ ἈΓΆΠΗ ΜΑΚΡΟΘΥΜΕῖ. ΧΡΗΣΤΕΎΕΤΑΙ Ἡ ἈΓΆΠΗ, is less, suitable, for this reason, that, according to the traditional division, the long list of negative predicates which follows is very appropriately headed again by the subject.

Οὐ ΖΗΛΟῖ] negation of all passionate, selfish feelings towards others (envy, jealousy, and such like).

Οὐ ΠΕΡΠΕΡΕΎΕΤΑΙ] she boasts not, practises no vaunting. See Cicero, a[2065] Att. i. 14; Antonin. v. 5, and Gatak. in loc[2066]; also Winer, Beitr. zur Verbess. d. neutest. Lexicogr. p. 5 ff. Comp ΠΈΡΠΕΡΟς in Polyb. xxxii. 6. 5, xl. 6. 2; Arrian. Epict. iii. 2. 14.

[2064] d refers to the note of the commentator or editor named on the particular passage.

[2065] d refers to the note of the commentator or editor named on the particular passage.

[2066] n loc. refers to the note of the commentator or editor named on the particular passage.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 13:4-13 . § 43. THE QUALITIES OF CHRISTIAN LOVE. The previous vv. have justified the καθʼ ὑπερβολὴν of 1Co 12:31 . The loftiest human faculties of man are seen to be frustrate without love; by its aid alone are they brought to their proper excellence and just use. But this “way” of Christian attainment has still to be “described,” and the promise of 1Co 12:31 b fulfilled. So while 1Co 13:1-3 have proved the necessity , the rest of the chap. shows the nature and working of the indispensable ἀγάπη . The Cor [1981] may see in this description the mirror of what they ought to be and are not; they will learn how childish are the superiorities on which they plume themselves. ( a ) The behaviour of Love is delineated in fifteen exquisite aphorisms (1Co 13:4-7 ); ( b ) its permanence , in contrast with the transitory and partial character of the prized χαρίσματα (1Co 13:8-13 ).

[1981] Corinth, Corinthian or Corinthians.

1Co 13:4-7 . In 1Co 13:1-3 Paul’s utterance began to rise with the elevation of his theme into the Hebraic rhythm (observe the recurrent ἀγάπην δὲ μὴ ἔχω , and the repeated οὐδέν ) which marks his more impassioned passages (see e.g ., Rom 8:31 ff., Eph 1:8 ff.; on a smaller scale, 1Co 3:22 f. above). Here this rhythm dominates the structure of his sentences: they run in seven couplets, arranged as one (affirm.), four (neg.), and two (aff.) verse-lines, with the subject ( ἡ ἀγάπη ) repeated at the head of the 2nd line. The ver. which closes the middle, longer movement becomes a triplet, making a pause in the chant by the antithetical repetition of the second clause. The par. then reads as follows:

“Love suffers long, shows kindness.

Love envies not, makes no self-display;

Is not puffed up, behaves not unseemly;

Seeks not her advantage, is not embittered;

Imputes not evil, rejoices not at wrong.

but shares in the joy of the truth.

All things she tolerates, all things she believes;

All things she hopes for, all things she endures.”

The first line supples the general theme, defining the two fundamental excellencies of Love her patience towards evil, and kindly activity in good. In the negative movement, the first half-lines set forth Love’s attitude free from jealousy, arrogance ( cf. 1Co 4:6 b ), avarice, grudge-bearing; while the second member in each case sets forth her temper modest, refined in feeling, placable, having her joy in goodness. The third movement reverts to the opening note, on which it descants. For the individual words: μακροθυμέω is to be long-tempered ( longanimis est , Er [1982] ) a characteristic of God (Rom 2:4 , etc.) patient towards injurious or provoking persons ; this includes οὐ παροξύνεται , οὐ λογίζεται τὸ κακόν , πάντα στέγει ; whereas ὑπομένει , closing the list, signifies patience in respect of adverse and afflictive circumstances ; the two unite in Col 1:11 : see Trench, Syn ., § liii. χρηστεύεται a vb [1983] perhaps of Paul’s coining plays the part of a χρηστός ( benignus ), one who renders gracious, well-disposed service to others (Trench, Syn ., § lxiii): P. associates μακροθυμία and χρηστότης repeatedly (see parls.). οὐ ζηλοῖ qualifies the ζηλοῦτε of 1Co 12:31 : directed towards right objects , ζῆλος is laudable ambition; directed towards persons , it is base envy; desire for excellencies manifest in others should stimulate not ill-will but admiring love. The vb [1984] περπερεύεται (parl [1985] in form to χρηστεύεται ) occurs only in Marc. Anton., v., 5 besides, where it is rendered ostentare se (the Vg [1986] perperam se agit rests on mistaken resemblance) to show oneself off : πέρπερος , used by Polybius and Epictetus, signifies braggart, boastful (see Gm [1987] , s.v .), its sense here. He who is envious ( ζηλ .) of superiority in others is commonly ostentatious ( περπ .) of superiority assumed in himself, and arrogant ( φυσ .) towards inferiors. Such φυσιοῦσθαι is a mark of bad taste a moral indecency , from which Love is clear ( οὐκ ἀσχημονεῖ : see parls.); she has the instinct for the seemly; Love imparts a delicacy of feeling beyond the rules of politeness. The absence of pride is the burden of the two former of the negative couplets, the absence of greed of the two latter. For οὐ ζητεῖ κ . τ . λ ., cf. parls.; 2Co 12:13 ff. supplies a fine illustration in the writer. Selfishness generates the irritability denied concerning Love in οὐ παροξύνεται ; intent on one’s own advantage, one is incessantly angered to find the world at cross purposes with him. Except Heb 10:24 , the only other N.T. parls. (Act 15:39 ; Act 17:16 ) ascribe to P. himself the παροξυσμὸς which he now condemns; as in the case of ζῆλος (see 1Co 3:3 ), there is a bad and a good exasperation ; anger may be holy, though commonly a sin. To “rejoice at iniquity,” when seeing it in others, is a sign of deep debasement (Rom 1:32 ); Love, on the contrary, finds her joy in the joy of “the Truth” (personified: cf. Rom 7:22 , Psa 85:10 f., 3Jn 1:8 ; 3Jn 1:12 ) she rejoices in the progress and vindication of the Gospel, which is “the truth” of God ( cf. Phi 1:7 , Col 1:3-6 ; 3Jn 1:4 ): ἀδικία and ἀλήθεια are similarly contrasted in 2Th 2:10 ; 2Th 2:12 . The four πάντα clauses form a chiasmus: the first and fourth relating to the bearing of ill, the second and third to expectation of good in others; the first pair belong to the present, the last to the future. For στέγει , see parls.; Bz [1988] and a few others render the clause “omnia tegit ,” in accordance with the radical sense of the vb [1989] ; but suffert (Vg [1990] ) is its Pauline, and also prevalent cl [1991] sense. Πίστις appears to bear in Gal 5:22 the meaning of faith in men belonging to πιστεύει here. Hope animates and is nourished by endurance : ὑπομένει ( sustinet , not patitur ), the active patience of the stout-hearted soldier; see Trench, Syn ., § liii., and N.T. parls.

[1982] Erasmus’ In N.T. Annotationes .

[1983] verb

[1984] verb

[1985] parallel.

[1986] Latin Vulgate Translation.

[1987] Grimm-Thayer’s Greek-English Lexicon of the N.T.

[1988] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).

[1989] verb

[1990] Latin Vulgate Translation.

[1991] classical.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co_13:4

Charity suffereth long, (and) is kind; charity envieth not; charity vaunteth not itself, is not puffed up,

Almost all the instructions of the New Testament are suggested by some occasion, and are adapted to it. We have not in this chapter a methodical dissertation on Christian love, but an exhibition of that grace as contrasted with extraordinary gifts which the Corinthians inordinately valued. Those traits of love are therefore adduced which stood opposed to the temper which they exhibited in the use of their gifts. They were impatient, discontented, envious, inflated, selfish, indecorous, unmindful of the feelings or interests of others., suspicious, resentful, censorious. The apostle personifies love, and places her before them and enumerates her graces, not in logical order, but as they occurred to him in contrast to the deformities of character which they exhibited.

Love suffereth long, i.e. is long-minded, or slow to be roused to resentment. It patiently bears with provocation, and is not quick to assert its rights or resent an injury. It is kind, i.e. is inclined to perform good offices; is good-natured. The root of the verb (χρηστός, from χράομαι) means useful, and hence its primary sense is, disposed to be useful. The excellence here indicated is the positive side of that already mentioned. Love is not quick to resent evil, but is disposed to do good. It envieth not. The word (ζηλόω) here used may express any wrong feeling excited in view of the good of others; not only envy, but hatred, emulation, and the like. It vaunteth not itself (περπερεύεται), this includes all forms of the desire to gain the applause of others. Love does not seek to win admiration and applause. Is not puffed up, i.e. conceited. This is the root of the preceding. The man who has a high conceit of himself is apt to be boastful and desirous of praise. Love, on the other hand, is modest and humble; modest because humble.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Word for word deferreth wrath.

He describeth the force and nature of charity, partly by a comparison of contraries, and partly by the effects of itself: whereby the Corinthians may understand, both how profitable it is in the Church, and how necessary and also how far they are from it: and therefore how vainly and without cause they are proud.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

The apostle gives us in these verses some of the properties and effects of charity, both to describe and commend it, that we may know whether we have this grace and that if we have not we may fall in love with what is so exceedingly amiable, and not rest till we have obtained it. It is an excellent grace, and has a world of good properties belonging to it. As,

I. It is long suffering - makrothumei. It can endure evil, injury, and provocation, without being filled with resentment, indignation, or revenge. It makes the mind firm, gives it power over the angry passions, and furnishes it with a persevering patience, that shall rather wait and wish for the reformation of a brother than fly out in resentment of his conduct. It will put up with many slights and neglects from the person it loves, and wait long to see the kindly effects of such patience on him.

II. It is kind - chrēsteuetai. It is benign, bountiful; it is courteous and obliging. The law of kindness is in her lips; her heart is large, and her hand open. She is ready to show favours and to do good. She seeks to be useful; and not only seizes on opportunities of doing good, but searches for them. This is her general character. She is patient under injuries, and apt and inclined to do all the good offices in her power. And under these two generals all the particulars of the character may be reduced.

III. Charity suppresses envy: It envieth not; it is not grieved at the good of others; neither at their gifts nor at their good qualities, their honours not their estates. If we love our neighbour we shall be so far from envying his welfare, or being displeased with it, that we shall share in it and rejoice at it. His bliss and sanctification will be an addition to ours, instead of impairing or lessening it. This is the proper effect of kindness and benevolence: envy is the effect of ill-will. The prosperity of those to whom we wish well can never grieve us; and the mind which is bent on doing good to all can never with ill to any.

IV. Charity subdues pride and vain-glory; It vaunteth not itself, is not puffed up, is not bloated with self-conceit, does not swell upon its acquisitions, nor arrogate to itself that honour, or power, or respect, which does not belong to it. It is not insolent, apt to despise others, or trample on them, or treat them with contempt and scorn. Those who are animated with a principle of true brotherly love will in honour prefer one another, Rom 12:10. They will do nothing out of a spirit of contention or vain-glory, but in lowliness of mind will esteem others better than themselves, Phi 2:3. True love will give us an esteem of our brethren, and raise our value for them; and this will limit our esteem of ourselves, and prevent the tumours of self-conceit and arrogance. These ill qualities can never grow out of tender affection for the brethren, nor a diffusive benevolence. The word rendered in our translation vaunteth itself bears other significations; nor is the proper meaning, as I can find, settled; but in every sense and meaning true charity stands in opposition to it. The Syriac renders it, non tumultuatur - does not raise tumults and disturbances. Charity calms the angry passions, instead of raising them. Others render it, Non perper et pervers agit - It does not act insidiously with any, seek to ensnare them, nor tease them with needless importunities and addresses. It is not froward, nor stubborn and untractable, nor apt to be cross and contradictory. Some understand it of dissembling and flattery, when a fair face is put on, and fine words are said, without any regard to truth, or intention of good. Charity abhors such falsehood and flattery. Nothing is commonly more pernicious, nor more apt to cross the purposes of true love and good will.

V. Charity is careful not to pass the bounds of decency; ouk aschēmonei - it behaveth not unseemly; it does nothing indecorous, nothing that in the common account of men is base or vile. It does nothing out of place or time; but behaves towards all men as becomes their rank and ours, with reverence and respect to superiors, with kindness and condescension to inferiors, with courtesy and good-will towards all men. It is not for breaking order, confounding ranks bringing all men on a level; but for keeping up the distinction God has made between men, and acting decently in its own station, and minding its own business, without taking upon it to mend, or censure, or despise, the conduct of others. Charity will do nothing that misbecomes it.

VI. Charity is an utter enemy to selfishness: Seeketh not its own, does not inordinately desire nor seek its own praise, or honour, or profit, or pleasure. Indeed self-love, in some degree, is natural to all men, enters into their very constitution. And a reasonable love of self is by our Saviour made the measure of our love to others, that charity which is here described, Thou shalt love thy neighbour as thyself. The apostle does not mean that charity destroys all regard to self; he does not mean that the charitable man should never challenge what is his own, but utterly neglect himself and all his interests. Charity must then root up that principle which is wrought into our nature. But charity never seeks its own to the hurt of others, or with the neglect of others. It often neglects its own for the sake of others; prefers their welfare, and satisfaction, and advantage, to its own; and it ever prefers the weal of the public, of the community, whether civil or ecclesiastical, to its private advantage. It would not advance, nor aggrandize, nor enrich, nor gratify itself, at the cost and damage of the public.

VII. It tempers and restrains the passions. Ou paroxunetai - is not exasperated. It corrects a sharpness of temper, sweetens and softens the mind, so that it does not suddenly conceive, nor long continue, a vehement passion. Where the fire of love is kept in, the flames of wrath will not easily kindle, nor long keep burning. Charity will never be angry without a cause, and will endeavour to confine the passions within proper limits, that they may not exceed the measure that is just, either in degree or duration. Anger cannot rest in the bosom where love reigns. It is hard to be angry with those we love, but very easy to drop our resentments and be reconciled.

VIII. Charity thinks no evil. It cherishes no malice, nor gives way to revenge: so some understand it. It is not soon, nor long, angry; it is never mischievous, nor inclined to revenge; it does not suspect evil of others, ou logizetai to kakon - it does not reason out evil, charge guilt upon them by inference and innuendo, when nothing of this sort appears open. True love is not apt to be jealous and suspicious; it will hide faults that appear, and draw a veil over them, instead of hunting and raking out those that lie covered and concealed: it will never indulge suspicion without proofs, but will rather incline to darken and disbelieve evidence against the person it affects. It will hardly give into an ill opinion of another, and it will do it with regret and reluctance when the evidence cannot be resisted; hence it will never be forward to suspect ill, and reason itself into a bad opinion upon mere appearances, nor give way to suspicion without any. It will not make the worst construction of things, but put the best face that it can on circumstances that have no good appearance.

IX. The matter of its joy and pleasure is here suggested: 1. Negatively: It rejoiceth not in iniquity. It takes no pleasure in doing injury or hurt to any. It thinks not evil of any, without very clear proof. It wishes ill to none, much less will it hurt or wrong any, and least of all make this matter of its delight, rejoice in doing harm and mischief. Nor will it rejoice at the faults and failings of others, and triumph over them, either out of pride or ill-will, because it will set off its own excellences or gratify its spite. The sins of others are rather the grief of a charitable spirit than its sport or delight; they will touch it to the quick, and stir all its compassion, but give it no entertainment. It is the very height of malice to take pleasure in the misery of a fellow-creature. And is not falling into sin the greatest calamity that can befall one? How inconsistent is it with Christian charity, to rejoice at such fall! 2. Affirmatively: It rejoiceth in the truth, is glad of the success of the gospel, commonly called the truth, by way of emphasis, in the New Testament; and rejoices to see men moulded into an evangelical temper by it, and made good. It takes no pleasure in their sins, but is highly delighted to see them do well, to approve themselves men of probity and integrity. It gives it much satisfaction to see truth and justice prevail among men, innocency cleared, and mutual faith and trust established, and to see piety and true religion flourish.

X. It beareth all things, it endureth all things, panta stegei, panta hupomenei. Some read the first, covers all things. So the original also signifies. Charity will cover a multitude of sins, Pe1 4:8. It will draw a veil over them, as far as it can consistently with duty. It is not for blazing nor publishing the faults of a brother, till duty manifestly demands it. Necessity only can extort this from the charitable mind. Though such a man be free to tell his brother his faults in private, he is very unwilling to expose him by making them public. Thus we do by our own faults, and thus charity would teach us to do by the faults of others; not publish them to their shame and reproach, but cover them from public notice as long as we can, and be faithful to God and to others. Or, it beareth all things, - will pass by and put up with injuries, without indulging anger or cherishing revenge, will be patient upon provocation, and long patient, panta hupomenei - holds firm, though it be much shocked, and borne hard upon; sustains all manner of injury and ill usage, and bears up under it, such as curses, contumacies, slanders, prison, exile, bonds, torments, and death itself, for the sake of the injurious, and of others; and perseveres in this firmness. Note, What a fortitude and firmness fervent love will give the mind! What cannot a lover endure for the beloved and for his sake! How many slights and injuries will he put up with! How many hazards will he run and how many difficulties encounter!

XI. Charity believes and hopes well of others: Believeth all things; hopeth all things. Indeed charity does by no means destroy prudence, and, out of mere simplicity and silliness, believe every word, Pro 14:15. Wisdom may dwell with love, and charity be cautious. But it is apt to believe well of all, to entertain a good opinion of them when there is no appearance to the contrary; nay, to believe well when there may be some dark appearances, if the evidence of ill be not clear. All charity is full of candour, apt to make the best of every thing, and put on it the best face and appearance? it will judge well, and believe well, as far as it can with any reason, and will rather stretch its faith beyond appearances for the support of a kind opinion; but it will go into a bad one with the upmost reluctance, and fence against it as much as it fairly and honestly can. And when, in spite of inclination, it cannot believe well of others, it will yet hope well, and continue to hope as long as there is any ground for it. It will not presently conclude a case desperate, but wishes the amendment of the worst of men, and is very apt to hope for what it wishes. How well-natured and amiable a thing is Christian charity? How lovely a mind is that which is tinctured throughout with such benevolence, and has it diffused over its whole frame! Happy the man who has this heavenly fire glowing in his heart, flowing out of his mouth, and diffusing its warmth over all with whom he has to do! How lovely a thing would Christianity appear to the world, if those who profess it were more actuated and animated by this divine principle, and paid a due regard to a command on which its blessed author laid a chief stress! A new commandment give I to you, that you love one another, as I have loved you, that you also love one another, Joh 13:34. By this shall all men know that you are my disciples, Joh 13:35. Blessed Jesus! how few of thy professed disciples are to be distinguished and marked out by this characteristic!

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

suffereth long--under provocations of evil from others. The negative side of love.

is kind--the positive side. Extending good to others. Compare with love's features here those of the "wisdom from above" (Jam 3:17).

envieth--The Greek includes also jealousy.

vaunteth not--in words, even of gifts which it really possesses; an indirect rebuke of those at Corinth who used the gift of tongues for mere display.

not puffed up--with party zeal, as some at Corinth were (Co1 4:6).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4.

(1.) Charity suffereth long] μακροθυμει, Has a long mind; to the end of which neither trials, adversities, persecutions, nor provocations, can reach. The love of God, and of our neighbour for God's sake, is patient towards all men: it suffers all the weakness, ignorance, errors, and infirmities of the children of God; and all the malice and wickedness of the children of this world; and all this, not merely for a time, but long, without end; for it is still a mind or disposition, to the end of which trials, difficulties, c., can never reach. It also waits God's time of accomplishing his gracious or providential purposes, without murmuring or repining and bears its own infirmities, as well as those of others, with humble submission to the will of God.

(2.) Is kind] χρηστευεται. It is tender and compassionate in itself, and kind and obliging to others; it is mild, gentle, and benign; and, if called to suffer, inspires the sufferer with the most amiable sweetness, and the most tender affection. It is also submissive to all the dispensations of God; and creates trouble to no one.

(3.) Charity envieth not] ου ζηλοι. Is not grieved because another possesses a greater portion of earthly, intellectual, or spiritual blessings. Those who have this pure love rejoice as much at the happiness, the honour, and comfort of others, as they can do in their own. They are ever willing that others should be preferred before them.

(4.) Charity vaunteth not itself] ου περπερευεται. This word is variously translated; acteth not rashly, insolently; is not inconstant, c. It is not agreed by learned men whether it be Greek, Latin, or Arabic. Bishop Pearce derived it from the latter language and translates it, is not inconstant. There is a phrase in our own language that expresses what I think to be the meaning of the original, does not set itself forward-does not desire to be noticed or applauded; but wishes that God may be all in all.

(5.) Is not puffed up] ου φυσιουται. Is not inflated with a sense of its own importance; for it knows it has nothing but what it has received; and that it deserves nothing that it has got. Every man, whose heart is full of the love of God, is full of humility; for there is no man so humble as he whose heart is cleansed from all sin. It has been said that indwelling sin humbles us; never was there a greater falsity: PRIDE is the very essence of sin; he who has sin has pride, and pride too in proportion to his sin: this is a mere popish doctrine; and, strange to tell, the doctrine in which their doctrine of merit is founded! They say God leaves concupiscence in the heart of every Christian, that, in striving with and overcoming it from time to time, he may have an accumulation of meritorious acts: Certain Protestants say, it is a true sign of a very gracious state when a man feels and deplores his inbred corruptions. How near do these come to the Papists, whose doctrine they profess to detest and abhor! The truth is, it is no sign of grace whatever; it only argues, as they use it, that the man has got light to show him his corruptions; but he has not yet got grace to destroy them. He is convinced that he should have the mind of Christ, but he feels that he has the mind of Satan; he deplores it, and, if his bad doctrine do not prevent him, he will not rest till he feels the blood of Christ cleansing him from all sin.

True humility arises from a sense of the fulness of God in the soul; abasement from a sense of corruption is a widely different thing; but this has been put in the place of humility, and even called grace; many, very many, verify the saying of the poet: -

"Proud I am my wants to see;

Proud of my humility."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

4. Love is patient. He now commends love from its effects or fruits, though at the same time these eulogiums are not intended merely for its commendation, but to make the Corinthians understand what are its offices, and what is its nature. The object, however, mainly in view, is to show how necessary it is for preserving the unity of the Church. I have also no doubt that he designed indirectly to reprove the Corinthians, by setting before them a contrast, in which they might recognize, by way of contraries, their own vices.

The first commendation of love is this — that, by patient endurance of many things, it promotes peace and harmony in the Church. Near akin to this is the second excellence — gentleness and lenity, for such is the meaning of the verb χρηστεύεσθαι A third excellence is — that it counteracts emulation, the seed of all contentions. Under emulation he comprehends envy, which is a vice near akin to it, or rather, he means that emulation, which is connected with envy, and frequently springs from it. Hence where envy reigns — where every one is desirous to be the first, or appear so, love there has no place.

What I have rendered — does not act insolently — is in the Greek χρηστεύεσθαι Erasmus has rendered it, is not froward. It is certain that the word has different significations; but, as it is sometimes taken to mean — being fierce, or insolent, through presumption, this meaning seemed to be more suitable to the passage before us. Paul, therefore, ascribes to love moderation, and declares that it is a bridle to restrain men, that they may not break forth into ferocity, but may live together in a peaceable and orderly manner. He adds, farther, that it has nothing of the nature of pride. That man, then, who is governed by love, is not puffed up with pride, so as to despise others and feel satisfied with himself.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) Charity suffereth long.—Better, Love is long-suffering. Here follows a description of love. Descriptions of positive characteristics and negations of evil qualities are now employed by the Apostle in what he would have us believe to be his impossible task of adequately describing true love.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. Charity suffereth long, and is kind] The first the passive, the second the active, exercise of love; the one endurance, the other beneficence.

vaunteth not itself] The word here used is derived from the Latin perperus, vicious, boastful. Both this and the next sentence have reference to the manner in which excellencies he actually possesses are regarded by one imbued with the spirit of love. Cf. Rom_12:3.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Charity suffereth long,.... The apostle, in this and some following verses, enumerates the several properties and characters of the grace of love; and all along represents it as if it was a person, and no doubt designs one who is possessed of it, and in whose heart it is implanted and reigns; such an one is said to "suffer long", or be "patient", as the Vulgate Latin and Ethiopic versions read; not only under afflictions by the hand of God, which such an one considers as arising from love; but under the reproaches and persecutions of men, for the sake of Christ and his Gospel, and in imitation of him; such a person is slow to anger when abused, not quick of resentment, nor hasty to revenge when affronted; but exercises forbearance, suffers long, and bears much, and is ready to forgive:

and is kind; liberal, and bountiful, does good to all men, even to enemies, and especially to the household of faith; he is gentle to all men, affable and courteous to his brethren, and not morose, churlish, and ill natured; he is easy and yielding to the tempers and humours of men; accommodates himself to their infirmities, capacities, manners, and circumstances, in everything he can, that is not contrary to the glory of God, the interest of Christ, the honour of religion, his own con science, and the good of men;

charity envieth not; or he that has the grace of love to God, Christ, and the saints, does not envy the temporal happiness of others, though it is what he has not, or is greater than he enjoys; as Rachel envied her sister, because she had children when she herself had none; as Joseph's brethren envied him because he had a greater share in his father's affections than they had; or as good men may be tempted to envy the prosperity of the wicked, when they themselves are in adversity; but this grace, when in exercise, will not suffer a person to do: nor will such an one envy the superior measures of grace, the more excellent spiritual gifts, or the greater degree of usefulness, and of success in any spiritual undertaking, and so of greater honour and respect, in any of the saints and servants of Christ to themselves, of which Moses and John the Baptist are remarkable instances, Num 11:28,

charity vaunteth not itself, is not ostentatious, a proud boaster; either of what he has, the things of nature, as wisdom, riches, honour, strength, &c. or spiritual gifts; or of what he does, since what such an one does, he does from a principle of love, and with a view to the glory of God, and not to be seen of men, or to gain their esteem and applause: or is not rash, and precipitant; does not run headlong into measures, to promote his own honour and interest, without considering what will be the consequence of things; nor is he rash with his mouth, or hasty with his lips, to utter anything unbecoming before God or men. The Arabic version renders it, "does not speak deceitfully"; or hypocritically, for nothing is more contrary to true genuine love than this; the Syriac version renders it, "is not tumultuous"; noisy and seditious: such an one is not troublesome in a commonwealth, nor does he go into parties and factions in churches, but is all the reverse:

is not puffed up swelled with pride, and elated with a vain conceit of himself, of his parts and abilities, of his learning, eloquence, wisdom, and knowledge, as the false teachers in this church were; knowledge without grace, unsanctified knowledge, mere notional speculative knowledge, puffeth up; but charity, or the grace of love, does not; that edifies and preserves persons from being puffed up with themselves, or one against another.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,

Ver. 4. And is kind] χρηστευεται, or, is easy to be made use of, ready to any good office. Charity is no churl.

Vaunteth not itself] With the scorn of others. Arrianus saith, that he is περπερος, that blameth others and is restless in himself. Such a one was Timon of old and Laurentius Valla of late.

Is not puffed up] Hence charity is portrayed as a naked child with a merry countenance, covered in a cloud, with a bloody heart in the right hand, giving honey to a bee without wings.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Charity....dealeth not perversely.[1] The Greek word here seems taken from the Latin. St. John Chrysostom expounds it, is not rash, but acteth prudently and considerately. Others, it is not light or inconstant. Others, it braggeth, or vaunteth not, as in the Protestant translation. (Witham)

===============================

[BIBLIOGRAPHY]

Non agit perperam, Greek: ou perpereuetai. St. John Chrysostom says, Greek: toutesti ou propeteuetai, non est præceps, aut temeraria.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Lest the Corinthians should say to the apostle: What is this love you discourse of? Or how shall we know if we have it? The apostle here gives thirteen notes of a charitable person.

Charity suffereth long: by love or charity he either meaneth a charitable person, a soul possessed of that love, which he had been commending; or if we take the term plainly, to signify the habit itself, the meaning is, it is a habit or power in the soul, enabling and inclining it to do these things: to suffer long, not to be too quick and tetchy with brethren that may offend or displease us; the charitable man will withhold and restrain his wrath, not be rash in the expressions of it, and hasty to revenge.

And is kind; it disposeth a man to desire to deserve well of all, and to do good to all, as he hath occasion and opportunity; so as it is impossible there should be in a man any thing more opposite to this grace, than a currish, churlish temper, with a study and desire to do others mischief.

Charity envieth not; though a charitable person seeth others in a higher and more prosperous condition than himself, yet it doth not trouble him, but he is glad at the preferment, good, and prosperity of other men, however it fareth with himself. Every envious man, that is displeased and angry at another’s faring well, is an uncharitable man, there is no true root of love to God or to his neighbour in his heart.

Vaunteth not itself; he doth not prefer himself before others, ambitiously glorytug or boasting, and acting rashly to promote his own glory, and satisfy his own intemperate desires or lusts. He

is not puffed up, proudly lifting up himself above others, and swelling with high conceits of himself.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 4-7. The attributes of love.

Suffereth long, and is kind. Passively it endures; actively it does good. It endures evils; it confers blessings. Envieth not. Its negative characteristics are part of its positive perfection. Envy shape of many names includes malice, grudge, jealousy, pique, an evil eye, etc., with all their base and numerous manifestations. Vaunteth not itself. The meaning would probably be most nearly expressed by the colloquialism, does not show off. It does not, for instance, "do its alms before men to be seen of them". (Mat_6:1) The Latin perperus, which is from the same root as this word, means "a braggart," or "swaggerer." Cicero, speaking of a grand oratorical display of his own before Pompey, says to Atticus, "Good heavens! how I showed myself off (ejneperpereusamhn) before my new hearer, Pompeius!" ("Ad. Art.," 1:14). Is not puffed up. Has no purse proud or inflated arrogance." Love, therefore, is free from the characteristic vice of the Corinthian Church. (1Co_4:6, 1Co_4:18, 19 5:2 8:1)

Vers. 4-8.

The immortality of love.

never faileth," etc. Amongst the many things which Paul predicates in this chapter concerning "charity," or love, is its permanence.

I It will "never fail" as an ELEMENT OF MORAL POWER. Love is the strongest force in the soul.

1. It is the strongest sustaining power. Our present state is one of trial and sorrow. Burdens press on all, in all grades of society. Godly love is the best sustaining power under all. All Divine promises are made to the loving.

2. It is the strongest resisting power. We have not only burdens to oppress, but enemies to conquer and destroy. If love preoccupies the soul, temptations are powerless.

3. It is the strongest aggressive power. We have not only to bear up with fortitude under trials, and to resist with success temptations, but we have battles to fight and victories to win. Love is at once the inspiration and the qualification for the warfare. There is nothing so aggressive in the moral world as love. Man can stand before anything sooner than love. As a sustaining, resisting, aggressive power, love will "never fail.

II It will "never fail" as a PRINCIPLE OF SOCIAL UNITY. Deep in the heart of man is the desire for union with his fellow. He wishes to flow with the race as waters with the stream. His ingenuity has been taxed for ages in the invention of schemes for union. Love alone can secure this; love only is the unifying force. We are only one with those we love with the moral affections of our nature. But we can only love the lovable. Love in the moral empire is what attraction is in the material. Love "never faileth" as a principle of social unity.

III It will "never fail" as a SOURCE OF SPIRITUAL HAPPINESS. Love is joy.

1. It expels from the mind all elements unfavourable to happiness.

2. It generates in the mind all the dements of spiritual joy.

Vers. 4-7.

The nature and operation of love.

The negative view having been presented, the apostle considers the mature and operations of this love, And one characteristic of it, he puts in the foreground of its excellences. It can suffer. A virtue that cannot suffer is hardly a virtue at all. Certainly it is not a virtue that can lay the least claim to divineness. Wedded love, parental love, philanthropic and patriotic love, have to undergo a discipline of pain and sorrow even to symbolize the higher affection of Divine love. This holy love, of which this chapter is so laudatory, derives its very essence from the "Man of sorrows." Short of realizing, in its measure, the agony in the lonely garden and the yet lonelier cross, it dare not, it cannot stop, since only there is its test found. A beautiful aestheticism, moral, perchance semi-spiritual, may follow the lowly Jesus of Nazareth through the windings of his Galilean and Judaean journeys, cling reverently to his person, spread the palm branches in his pathway, and shout its glad hosannas to his Name, and, after all, "forsook him and fled" may be the final record of its weakness. Only when he rises to the sacrificial height of his anointing as the Christ of God"s Law and the Christ of God"s love, and bears our sins in his own body on the tree only here, where Jehovah "lets the lifted thunder drop," can the human soul be reconciled first to its own disciplinary sufferings, and learn afterwards, by many conflicts with self, to glory in the cross. But love not only suffers, it suffereth long. It is patient patient towards others, and, what is quite as important, patient with itself. And under all its sufferings, instead of being irritable, it is kind. Unsanctified suffering is usually morbid. It broods over its ills; it magnifies its afflictions; often, indeed, it makes us misanthropic. Sweetness of temper and tender outgoings of sympathy are not the common results of painful experiences, but the fruits of the Holy Spirit in them. Fortitude may be shown, and it may be naught but homage at the shrine of self. This love is of God. It takes to its heart God s thought of suffering as chastening, as correction, as the supreme moral necessity of a probationary life, through which we must pass to get any deep knowledge of ourselves. For it is never pleasure, but pain, that holds the key to the secret chambers, where the latent man awaits the voice of God bidding him arise and gird himself with immortal strength. Now, what effect on this love would ensue from suffering that had become habitual and wrought patience and silent enduringness into character? By suppressing a morbid regard for self and quickening the sympathies that give width to the inner life, what would be the specific result on the relations sustained to others? These Corinthians, as we have frequently noticed, were pulling down one and putting up another, were thoroughgoing partisans, were censorious and depreciatory towards those with whom they were disinclined to affiliate. What change for the better would love bring about? St. Paul answers, Love envieth not." Observe how quickly he turns again to the negative aspects of this "supremely excellent way," and what vigour is imparted to the argument. At every step, contrast aids him by suggesting what love excludes, while its true qualities are set in bolder relief. Envy is pain at the sight of superior excellence in another, and is always a mark of blinding selfishness. According to one s temperament, it is displeasure or something worse, and usually contains an element of hatred.

Men, that make Envy and crooked malice nourishment, Dare bite the best.

Of course it leads to strife. It is a fruitful cause of schism, and as schism was a terrible evil in the apostle"s view, he could not fail to show its utter inconsistency with this cardinal virtue. Along with this he says, Love vaunteth not a similar idea to the foregoing as to its bad temper, but unlike as to its mood of exhibition. Reference is here made to the foolish display of self importance after the manner of a swaggerer or braggart. Next comes the statement, "Is not puffed up, not inflated or swollen by self conceit; this is followed by, "Doth not behave itself unseemly is not uncourteous, but studies propriety of manner, and shows the instinct of a right demeanour, from which all good breeding proceeds. The art of behaviour is manifold. It is amenable to circumstances and classes, variable as to outward manifestations, suiting language and other demonstrations to the claims of occasion, and, in all this, its root principle is the same if it be truthful and sincere, since it loses sight of self and ministers to the happiness of others. Christian manners are the offspring of a Christian manner; the manners are external, the manner is internal; so that here, as in all else, form is created by spirit. The tones of the voice, the look of the eye, the muscular play of the countenance, are not physical facts only, but expressions and languages that have modulation, accent, emphasis, direct from the soul. Thus attended, our words take on other, fuller, more inspiriting meanings than those drawn from the dictionary; so that a man"s face, figure, gesture, attitude, give a personal import to what emanates from his heart. If one compares the spiritual expression in the face of a Madonna by Raphael with the mere sensuous beauty of the face as depicted by antique art, he sees at once that Christianity has affected art to such an extent as to modify the laws of representation. "Expression is the vivid image of the passion that affects the mind; its language, and the portrait of its situation" (Fuseli). It is not extravagant to claim that Christianity has so far changed physiological expression as to spiritualize, and thereby to heighten, its quality and force. But why limit the change to art? The fact is that Christianity has had its effect a very distinctive and appreciable effect on what may be termed the physiology of manner, in the intercourse of society. We seldom think of it. We rarely number this among the myriad advantages Christianity has brought to man. Yet the fact is indisputable that Christianity has given to the human voice tones of strength and tenderness never before known, and to the human eye a depth of power, of stillness, of pathos, that, without its grace, had been impossible. Nor can we doubt that this is one of the numerous ways it has adopted to establish a closer relation between mind and matter, and educate the body for the glory of the resurrection. Passing from decorum while yet retaining the general idea in his grasp, St. Pant now mentions the unselfishness of love: Seeketh not her own. If its deportment is never obtrusive, but always becoming; if it never uses its gifts to remind others of their inferiority, but orders its manners so as to avoid everything which might tend to inflame envy; it goes still further, and manifests its disinterestedness as the soul of the "supremely excellent way." To pursue its own honour and aggrandizement, as if it had a sole proprietary interest in itself and could only exist by existing for its own reputation, influence, happiness, is forestalled by its nature and operations. The "all things" are not its, but "yours," and "ye," one and all, "are Christ"s." So he had argued in the third chapter. The echo of the great truth comes back again and again, and once more it is heard in this verse. What St. Paul has just said of love as suffering long, and as kind, as not envying and vaunting, nor conceited and indecorous, are as so many stepping stones to "seeketh not its own." Would it have anything in the universe for itself alone? If so, the very thing itself, the universe itself, would be changed into another thing and another universe, and be no more a joy and a blessedness, but a restraint and an evil and a curse. Instead of a palace, a prison; instead of sublime disinterestedness, sordidness and ceaseless descent in degradation; instead of an ideal in Christ, the idea of virtues as bare commercial utilities, and of the soul as a commodity valued by the market place. Have anything alone? This were loneliness indeed. It were grievous, it were misery, to be isolated even by goodness and greatness from the heart of humanity. It is painful to a true man to be reminded of his superiority at the expense of others, and whenever one welcomes this sort of homage and glorifies himself, he loses truth of manhood. To thank God that we are "not as other men are" is sheer Pharisaism, and all such thanksgiving is worship of self. Love has not a wish, a desire, an aim, an aspiration, bounded by the limits of itself; and as Jesus prayed, "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us, so is the prayer of the soul in all its greatest moments, and when the cross is nearest by, that it may be one with others, as it longs to be one with Christ and the Father. Every inch that a majestic oak goes upward or spreads laterally, down go its roots; further and wider they spread themselves out, tree above and tree below, preserving, each in its way, proportion and symmetry. And so with love. Reaching that high development indicated by capacity to suffer and yet be kind, by victory over envy and ostentation, and the transformation of daily manners into spiritual grace and beauty, it has so enlarged itself as to afford ample room even for the most generous and magnanimous emotions. It wants to be good and to be better, but where is the best? And as the years move on and the soul grows, this thought comes to be uppermost, "There is a better world;" and not alone in a better nature, and as a better being, but in a better world, it looks for its perfection. A world of love is its demand. The negative idea is still further unfolded in the words, "Is not easily provoked, or, "Is not provoked" (Revised Version). Much of peevishness, of anger, of resentment, springs from wounding the imaginary being whom we call by our name, fondle with our caresses, and idolize in our vanity. This deformed self, though apparelled in gaudy drapery and lifted to an exalted pedestal, is but too conscious of its blemishes and flaws, to be tolerant of criticism or amiable under exposure of its imperfections. It is quick to take umbrage. It is full of suspicion and keenly alive to neglect, real or supposed. A chronic ailment, this self conceit feels any fluctuation of circumstances and is acutely sensitive to wind and weather. On the other hand, love is not provoked; its temper is not quick, nor are its words hasty. How can it be otherwise, when it "thinketh no evil"? By governing its thoughts, it obtains that rare virtue of intellect which consists in no small degree of a mastery over associations and suggestions, and that is probably the most signal triumph of mind over its physical connections. "Imputeth not the evil" (Dr. Kling); "Taketh not account of evil" (Revised Version); and whereas the "evil" is real and palpable, it refuses to bear it in mind, and, by fixing attention and keeping it fixed on the wrong, to aggravate the impression. Here, as everywhere, mark the unity in our constitution. One cannot have a sore finger, or toothache, or painful limb, that the affection is not enhanced by directing thought to it. The blood is inflamed the more, and the nervous susceptibility augmented. So it is with the mind. Can we wonder, then, that St. Paul"s insight detected the relation between thinking of injury or injustice, and the moral effect on character? And, finally, as to these repeated negatives, love rejoiceth not in ininquity, or, "in unrighteousness," but "rejoiceth in or, "with the truth." It exults not at the overthrow and prostration of others. The downfall of another, even if that other made himself a rival, is no gratification. A human soul, a redeemed spirit, sank in that fall, and love cannot rejoice in such a calamity. Rejoiceth in or, "with the truth. Love has been personified all along; truth is here personified. Love approaches moral truth, offers its congratulations, enters into its success, shares its joy. So, then, St. Paul approaches the close of this paragraph by the beautiful picture of love and truth side by side, and happy in the purity and glory of their fellowship. Looking back on the course of the argument, we see love as a meek and gentle sufferer, the traces of pain on its face, yet a sweet and holy reconciliation to the pangs long borne. We see kindness imprinted on the countenance. We discover no sign of envy, of pride and vanity, of overweening self regard, and, wherever the figure moves, its grace and charms are not blurred by unseemly demeanour. Most of all, its eye has an outward look, as if offering its heart to the service of others. And while unpleasant things occur, and wrongs are perpetrated, it is not made ahoy, nor does it nurse malice and resentment, nor rejoice at the retributions that overtake iniquity. Joy, indeed, it has, but its gladdest hours are those when love clasps hands with truth, and when seeketh not its own finds its highest realization in fellowship with truth. But the positive side of love must now be presented. It beareth all things, that is, "hides to itself and to others" (Bengel), conceals or covers up the infirmities of others, which envy, pride, malice, would not expose, but delight in the exposure. A virtue is most glorious when it courts silence and prizes it as a beatitude. Unwitnessed patience and heroism are grandest when the soul asks no recognition, but abides with its consciousness alone in God. In his four statements in ver. 7 this quiet bearing of the imperfections of other people is first mentioned. And. with what expressiveness of diction! "Beareth all things." That passive strength which bears life"s burden is no sudden, still less an early, acquirement. It is a slow growth. Time, as a coworker with grace, has much to do with its excellence. Years only can give it maturity and years full of providence. Consider, too, what a co-education of the body is implied here, what a subduing of recreant nerves, what a check on the blood, what refusals to obey sensations, before one can learn the art of silence as to the faults that annoy and often vex. If it is thus that Christian character is rounded off, we cannot doubt that it is not attainable except through a tedious and protracted experience. But does this bearing with the faults of others comply with the requirements of social duty? Nay, says the apostle, love believeth all things. It searches for good qualities in men who are disagreeable and even repulsive, and whatever its diligent scrutiny can bring to light amid the mass of infirmities overlaying better traits, yields it genuine pleasure. Colour blindness is not confined to the physical eye. Individuals who are sensitive to the faults of others, and habituated to criticizing them, are generally more affected by nervous annoyance than by conscience, and it commonly happens with such that they seldom look for any redeeming goodness. To estimate the force of circumstances, to study motives, to make charitable allowances, are alien to their tastes and temper. On the contrary, the instinct of love is to believe that others are better, or, at least, may be better, than they seem. So that while love is a heroic believer, it is also a wise doubter, and gives the unhappy idiosyncrasies of men the benefit of its doubts. Because of this, it "hopeth all things. Right believing is an expansive force in the intellect. It is a quickener of imagination. It finds reasons for confidence unknown to him who has the conceit of scepticism, and cherishes it for its own sake, and prides himself on it as a sign of intellectual acumen. Faith acts on the emotions. These two, imagination and sensibility, stimulate hope, that in turn rises above the senses and comprehends, to some extent, the mighty forces engaged on the side of goodness. The power of God in Christianity makes its way slowly to the heart, while Satanic influence is demonstrative to the eye. Hope is not left to itself, but is taught of Christ, who, in the days of his flesh, looked beyond humiliation, obloquy, death, to the glory waiting to invest him. So, then, we may say that large views and large hopes go together, and the grace that "believeth all things" also "hopeth all things." But is a great hope immediately gratified? Never; if it were it would lose its greatness. Hope is a beautiful education, and it is this by holding back its fulfilment and thereby expanding the soul"s capacity for the fullest gratification. Hope must have time and opportunity to develop the sense of enjoyability in us before it bestows the reality. Each day of postponement goes onward to the day of realization, which is thousands of days in one. But it educates us in other forms. The delay of hope to meet our anticipations tests our strength and patience. Has the hope a firm hold on our souls? If so, its possessor "endureth all things. Through doubt and darkness, amidst adversity, despite opposing circumstances, love is persistent, and its persistency is the measure of its power. When we reach this ability to endure, waiting in serene patience, submissive to God"s will, content with today for what it is in itself, anticipating a coming Joy, but leaving its birth hour to him who keeps the times and seasons for himself, when we attain this point of experience, we are near the boundary ofearthly growth. Passive excellence, such as that pointed out by the word "endureth," seems to be the final work of the Holy Ghost in the human heart. Fitly, therefore, St. Paul finds the climax of expressions (ver. 7) in "endureth all things." True, "beareth," "believeth," "hopeth," are alike related to "all things" with "endureth," and yet this is obviously the consummation of the idea pervading the apostle"s mind. Fitly so, we have said, since men are accustomed to regard endurance as the mark of the highest power. It is a trained and balanced power. Body, soul, and spirit are present in the fulness of its strength. There is no disquiet in those sensibilities that are ever creating ripples on the surface of life. There is no agitation in those great depths that once heaved under the fury of the storm. Enduring love has entered into rest, and the repose is God like. L.

Vers. 4, 5.

Love and our fellow men.

In this panegyric of charity, we find,

(1) in vers. 1-3, a statement concerning the indispensableness of charity to the Christian character,

(2) in vers. 3-7, a list of the fruits of charity; and

(3) in the remainder of the chapter, a declaration of the eternity of charity. The second and third of these divisions contain a very pictorial personification of this delightful grace; the lovely features and beaming smile of charity shine upon us, and win our hearts. Several of these clauses exhibit the effects of the indwelling of Christian love upon the intercourse of social life.

I LOVE IS LONG SUFFERING AS OPPOSED TO IMPATIENCE. There is no possibility of mixing with human society without encountering many occasions of irritation. Human nature is such that conflicts of disposition and of habits will and must occur. It is so in the family, in civil life, and even in the Church. Hence impatience and irritability are among the most common of infirmities. And there is no more sure sign of a disciplined and morally cultured mind than a habit of forbearance, tolerance, and patience. But Christianity supplies a motive and power of long suffering which can act in the case of persons of every variety of temperament and of every position of life. "Love suffereth long.

II LOVE IS GRACIOUS AND KIND AS OPPOSED TO MALICE AND ILL WILL. There is no disposition known to human nature which is a more awful proof of the enormity of sin than malevolence. And the religion of the Lord Christ in nothing more signally proves its divinity than in its power to expel this demoniacal spirit from the breast of humanity. In fact, benevolence is the admitted "note" of this religion. The sterner virtues, as fortitude and justice, were admired and practised among the heathen, and celebrated by the moralists of antiquity. These and others were assumed by Christianity, which added to them the softer grace of love love which justifies itself in deeds of benignity and loving kindness.

III LOVE IS OPPOSED TO ENVY AID JEALOUSY. These are vices which arise from discontent with one"s own condition as compared with that of others, and are justly deemed among the meanest and basest of which man is capable. Christianity proves its power of spiritual transformation by suppressing, and indeed in many cases by extirpating, these evil passions from the heart, and by teaching and enabling men to rejoice in their neighbours" prosperity.

IV LOVE, AS OPPOSED TO ANGER, IS NOT PROVOKED WITH THE CONDUCT OF OTHERS. This must not be pressed too far, as though anger in itself were an evil, as though there were no such thing as righteous indignation. Christ himself was angry with hypocrites and deceivers; his indignation and wrath were aroused again and again. But the moral distinction lies here: to be provoked with those who injure us or pass a slight upon our dignity and self importance, is unchristian, but it is not so to cherish indignation with the conduct of God"s wilful enemies.

V LOVE KEEPS NO ACCOUNT OF EVIL RENDERED. This trait in the character of the Christian is very beautiful. It is customary with sinful men to cherish the memory of wrongs done to them, against a day of retribution. Love wipes out the record of wrong doing from the memory, and knows nothing of vindictiveness or ill will. T.

Love and self abnegation.

Where there is sincere Christian love, that grace will not only affect for good the intercourse of human society, it will exercise a most powerful and beneficial influence over the nature of which it takes possession; changing pride into humility, and selfishness into self denial. And this is not to be wondered at by him who considers that for the Christian the spiritual centre of gravity is changed is no longer self, but Christ.

I LOVE DESTROYS BOASTFULNESS. It "vaunteth not itself." In some characters more than in others there is observable a disposition towards display. There may be real ability, and yet there may be the vanity which obtrudes the proofs of that ability; or there may, on the other hand, be an absence of ability, and yet the fool may not be able to conceal his folly, but must needs make himself the laughing stock of all. Love delights not in the display of real power or the assumption of what does not exist. How can it? When love seeks the good of others, how can it seek their admiration?

II LOVE IS OPPOSED TO PRIDE. It "is not puffed up." The expression is a strong one; it has been rendered, "does not swell and swagger," "is not inflated with vanity." The explanation of this is clear enough. The pretentious and arrogant man has a mind full of himself, of thoughts of his own greatness and importance, Now, love is the outflowing of the heart"s affection in kindliness and benevolence towards others. He who is always thinking of the welfare of his fellow men has no time and no inclination for thoughts of self exaltation, aggrandizement, and ambition. It is plain, then, how wholesome, purifying, and sweetening an influence Christianity introduces into human society; and how much it tends to the happiness of individuals, cooling the fever of restless rivalry and ambition.

III LOVE IS INCONSISTENT WITH ALL UNSEEMLINESS OF DEPORTMENT. There is an indefiniteness about the language: "Doth not behave itself unseemly." Possibly there is a special reference to the discreditable scenes which were to be witnessed in the Corinthian congregation, in consequence of their party spirit, rivalry, and discord. But there is always in every community room for the inculcation of considerateness, courtesy, self restraint, and dignity. And the apostle points out, with evident justice, that what no rules or custom can produce is the spontaneous and natural result of the operation of Christian love.

IV LOVE IS, IN A WORD, UNSELFISH; i.e. "seeketh not her own." Here is the broadest basis of the new life of humanity. Love gives, and does not grasp; has an eye for others" wants and sorrows, but turns not her glance towards herself; moves among men with gracious mien and open hands. T.

Vers. 4-7.

Some characteristics of love.

The apostle gives a very beautiful description of some of the qualities of love. True love is

I PATIENT AND UNCOMPLAINING. It:

1. "Suffereth long," under provocation and injury.

2. "Is not easily provoked." Is not irritable not allied to anger.

3. "Beareth all things." Is willing to bear burdens that others may be free. Rather hides than advertises injuries received. Does not revenge.

4. "Endureth all things." Neglect and persecution in a calm and Christian spirit.

II KIND. Willing to perform good offices for others. Desires to be useful, obliging, helpful. Is kind after much suffering and ill usage. Is kind when showing mercy. Some show mercy unkindly, and utterly spoil the beauty of the deed.

III HUMBLE. (Ver. 4.) Does not lead to vaunting, as the possession of supernatural gifts did amongst the Corinthians. Is not puffed up with pride, which is closely related to party zeal, as in those at Corinth who cried "I am of Paul, and I of Apollos," etc. Does not seek to win praise or applause.

IV UNSELFISH. "Seeketh not her own." Loses sight largely of self. The Corinthians cried, "I... I... I," because they had little love. Love is not filled with thoughts of her own rights; she thinks rather of the rights of others. "Envieth not." Is not jealous of the endowments of others; recognizes that "God hath set the members every one of them in the body, as it hath pleased him". (1Co_12:18)

V DECOROUS. (Ver. 5.) Keeps within the bounds of propriety; is courteous. Absence of love leads to gross disorders, as at the Lord"s table at Corinth. (1Co_11:21, 1Co_11:22)

VI CHARITABLE IN JUDGMENT, "Thinketh no evil." Does not delight to impute motives. Does not make the worst, but the best of things. Does not gloat over the evil done.

VII PURE. "Rejoiceth not in iniquity or, "unrighteousness, but rejoiceth with the truth" (ver. 6). Is not in sympathy with evil. Is not pleased to see it, but pained. When the truth triumphs, love rejoices.

VIII TRUSTFUL. "Believeth all things" (ver. 7). Is not suspicious. Does not esteem doubt and distrust the chief virtues. Believes all that can with a good conscience be believed to the credit of others.

IX HOPEFUL. "Hopeth all things" (ver. 7). Hopes when others without love have ceased to hope; is loth to regard any as hopeless. Hopes for good rather than for bad from men. Is not allied to despondency and despair. Is anchored in God and hopes on. Thus sweetly does the apostle chant the praises of true Christian love. H.

Vers. 4-8.

The grace of charity.

When we speak of charity (ajgaph) it is in the sense attached to the word in the New Testament. We do not speak of promiscuous and impulsive almsgiving, in which there is often but the veriest morsel of charity, and which, in our condition of society, is almost an unmitigated evil, tending as it does to the maintenance of an indigent and pauperized class. We do not speak of that kind of natural affection (e]rov) which binds men together with the ties of family and friendship. Charity, as a grace of the gospel, is altogether larger and more comprehensive than these things. It is first the love of the whole human race, as being the objects of the love of God, our common Father, and the redeemed of his mercy. Then it is this spirit of love, ever seeking for us, and ever finding expression in, acts of generous kindness, thoughtfulness, and good will. In its larger, nobler meaning, charity is something peculiarly Christian; something that springs up only in that soul which has felt the love of God in its own redemption.

I CHARITY IS THE GREATEST OF GRACES IN THE WIDTH OF ITS SPHERE, Other graces have particular things with which they are more intimately concerned; special parts of our life on which they throw the light of their charm; special times in which they operate. But charity covers the whole life and relationships of the Christian; his inner thoughts, his uttered feelings, his conduct and intercourse, the associations of the family and society, and also his relations with the dependent, the poor, and the suffering., Look at some of the spheres thus irradiated with the golden light of charity.

1. The sphere of a brother"s opinions. "Believeth all things." Many find it easy to be charitable towards their brethren in almost everything except their opinions. Think of the bitternesses, separations, and conflicts arising from differences of political opinion, from differences of denominational opinion, from differences of theological opinion. In these matters what a sad worldful of uncharity we have to mourn over. We cannot, indeed, with the utmost stretch of charity, receive all opinions; it is impossible to delude ourselves into the acceptance of all forms of doctrine, as though all may be true. Not in that sense does charity enable us to "believe all things." Charity is a grace exercised concerning persons holding opinions, not concerning opinions separated from the persons holding them. The religious questionings which agitate the hearts of our fellow men are altogether too solemn, the yearnings of the human heart everywhere after the standard of righteousness, the pardon of sin, the peace of God, and light beyond the grave, are altogether too serious and anxious, to permit us to speak of any one of the Catholic, or the Unitarian, or the Hindoo, or the Mohammedan, or the island savage save in terms of deepest and most sincere sympathy.

2. The sphere of a brother"s failings. "Beareth all things." How ready we are to push right down a brother who has begun to slip! What strong things we say about the faintings and errors of others! How loudly we talk about the imperfections in the character and conduct of others! How easily we forget our own "beams," and, with malicious delight, swell out the "motes" in our brothers" eyes! Charity teaches us to say nothing at all about our brother if we cannot say something good.

1. The sphere of a brother"s sorrows. "Seeketh not her own." Perhaps we may call this the principal sphere of charity, as it is certainly the easiest. There is so much of natural feeling to help us in this case, while in other cases our natural feelings may be opposed to our charities. What a

2. peculiarly earthly and human sphere of charity this is! There are no sufferers lying on sick beds for us to tend in heaven; no hungry ones for us to feed; no imprisoned ones for us to visit; no naked ones for us to clothe. Perhaps the exercises of charity in the midst of worldly sorrows are intended to prepare us for the yet higher charities of the eternal world. Charity finds so extensive a sphere for its present operations because so little of human sorrow is simple, so often it is complicated complicated by peculiarly distressing circumstances, complicated by poverty, by mental anguish, etc. For sorrows pure and simple there may be no more needed than sympathy; for sorrow complicated with other kinds of trouble there is needed charity, which takes up sympathy into itself, and goes on to express itself in generous gifts and kindly deeds.

3. The sphere of a brother"s sins. "Rejoiceth not in iniquity." If charity towards a suffering brother is the easiest effort, charity towards a sinning brother is the hardest. It is very hard to be charitable towards one who has sinned, when the sin touches others rather than ourselves. It is the Divine triumph to be charitable when the wrong is done to ourselves.

II CHARITY IS THE GREATEST OF THE GRACES BECAUSE OF THE DIFFICULTY WITH WHICH IT IS ATTAINED. It is so difficult because of the separating influence of sin. Sin broke up the fellowship of the human family, and filled the world with opposing interests. Charity has to heal up these great wounds, and temper these opposing relations, and make the human family one again. Charity cannot be won by any of us save as the issue of a constant, earnest struggle. Charity is only the final result of a day by day endeavour to think charitably of others, and act charitably towards them in their opinions, their failings, their sorrows, and their sins. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The love of God, and of our neighbour for God's sake, is patient toward, all men. It, suffers all the weakness, ignorance, errors, and infirmities of the children of God; all the malice and wickedness of the children of the world: and all this, not only for a time, but to the end. And in every step toward overcoming evil with good, it is kind, soft, mild, benign. It inspires the sufferer at once with the most amiable sweetness, and the most fervent and tender affection. Love acteth not rashly - Does not hastily condemn any one; never passes a severe sentence on a slight or sudden view of things. Nor does it ever act or behave in a violent, headstrong, or precipitate manner. Is not puffed up - Yea, humbles the soul to the dust.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

A description of true love:

v. 4. Charity suffereth long and is kind; charity envies not; charity vaunts not itself, is not puffed up,

v. 5. doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;

v. 6. rejoiceth not in iniquity, but rejoiceth in the truth;

v. 7. beareth all things, believeth all thing’s, hopes all things, endureth all things.

The apostle here pictures brotherly love, in personifying it, from both the negative and the positive side; he gives no abstract definition, but describes love in its substance, conduct, and actions. In the midst of the sins, evils, and trials of the fallen world, love suffers long, is long-tempered, patient toward injurious and provoking persons. As Luther writes: "In the first place, love is long-suffering, that is, patient, is not hasty and quick to wrath, revenge, impatience, and to insist upon its own rights: but is patient and suffers the unrighteous and weak until they finally come. " Love is kind, benignant; it renders gracious, well-disposed service to others, is full of good will toward everybody in deeds, words, and conduct. Just as the Lord has patience with sinners, with the weaknesses of His elect, 2Pe 3:9; Luk 18:7; just as He is good and kind, 1Pe 2:3, and has shown His kindness in Christ to all men, Tit 3:4, even so all Christians should be found engaged in the virtues of the Lord.

The next sentences show that love will abstain from all forms of conduct that may hurt or harm one’s neighbor. Love envies not, is not filled with selfish zeal, with passionate impetuousness; if there is need of striving in the interest of truth, it will never be done in passionate outbursts; if others have excellencies of person or of fortune, love is stimulated only to rejoicing admiration. Love makes no self-display, carefully avoids vaunting, boasting, magnifying its own real or supposed advantages; ostentation of superiority, especially of supposed superiority, is the very opposite of love. Love is not puffed up, is not guilty of moral indecency, of bad taste, is not proud in its own conceit, looking down upon others as inferior. Love does not act in an indecorous manner; it has the proper instinct for that which is seemly toward one’s neighbor; it always exhibits a dignified, noble conduct; it is never guilty of a tactlessness that forgets its own proper place and duty, failing to give to others the respect, honor, or consideration due them. Conduct of this kind is opposed to the essence of love, which demands a quiet, meek, and humble behavior, seeking to excel, in the interest of one’s neighbor, in that which is virtuous, honorable, intended to win the heart of one’s fellow-Christian.

The apostle now continues his description of love in bringing out its manner of thinking, its inner character. Love does not seek its own advantage, its own pleasure, profit, honor; it is willing to give up its own gain if one’s neighbor will but be profited. And therefore love is not embittered; it refuses to be irritated by the show of ingratitude which men return for the kindness shown them. On the contrary, under those very conditions love takes no account of evil, does not charge it against any one, does not keep it in mind, but forgives it gladly and freely. And in general, love rejoices not at wrong, is never gratified at the evil that comes upon one’s evil neighbor, nor at the fact that he persists in his evil ways. Love rather rejoices with the truth, with those that are on the side of right and truth; when God’s truth wins its way over the powers of darkness and makes men free from all unrighteousness and wrong, that is a cause of great joy to all true Christians. And particularly when a Christian brother receives that which is his in justice, then love feels the pleasure of fellow-feeling.

The apostle now reaches the climax in his characterization of love in four positive statements. All things love tolerates; not in the sense of covering and protecting wrong, but in the sense of suffering that which may be inflicted from outside. The emphasis is upon "all. " No matter how grievous the insult on the part of those whom love has enfolded, love will continue with unabated strength. All things love believes; it simply refuses to yield to the suspicions of doubt and of consequent discouragement; it always finds an excuse for the beloved, always defends him, speaks well of him, puts the best construction on everything. Though its simplicity and trustfulness be abused again and again, it still believes that things will come out as they should. That does not mean that love is blind to the faults of the beloved, or that it would not rebuke the sins of one’s brother. But in doing so, all things love hopes for; always love looks to the future with the certainty that the beloved will yield to the persuasions of good; it takes all the disagreeable features, all the difficulties of the situation upon itself, always with the hope that the labor of love cannot be forever in vain. And so love endures all things, it never gives up in defeat. "Here we see the inner power of love: her head held high, her eyes bright and shining, her hand steady and true, her heart strong with strength from above. " Thus Paul describes brotherly love, which is at the same time the model of that love which we owe all men, even our enemies. If we will at all times but keep this characteristic in mind, then it cannot fail that the picture will stimulate in our hearts the desire to possess true love in this highest and best form, and to avoid all that which does not agree with the glorious picture here sketched.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Here the apostle enters upon the description and commendation of the grace and duty of charity, and declares several excellent effects and properties of it; namely, It suffereth long, and is kind; that is, the charitable man is kind to all, patient towards all; he can bear injuries and reproaches very long, without either desiring or endeavouring to revenge them.

It envieth not; that is, he envieth neither the power, nor profit, nor preferment, nor applause, nor precedency, of any man; but is well pleased with the happiness of every man, and laments their misfortunes.

Charity vaunteth not itself, is not puffed up; that is, it suppresses all self-applauding and admiring thoughts, all arrogancy in assuming to ourselves, and undervaluing of others.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

4. “Divine love suffereth long, Divine love is kind.” When John Wesley was attacked by the mob, which knocked out the lights and stampeded his congregation, and, seizing him, dragged him away into a back alley, and beat him till they thought he was dead, lying there in his blood till day, he composed that beautiful hymn in the Methodist collection, “Shall Simon bear the cross alone, and all the world go free?” thus beautifully exhibiting this grace of long-suffering accompanied by the beautiful and amiable grace of disinterested kindness. A relative of my dear wife in Kentucky, in her innocent maidenhood captured by an unworthy young man who made a fine show, presenting a noble exterior, but clandestinely loved whisky, entered into wedlock with this man, who proved an awful scourge. Becoming a besotted drunkard, he, instead of providing for his family, was a dead expense on them. Years roll away, and the well-to-do Methodist father loses his patience, saying: “Nanny, I am willing to feed you and your children, but I am done feeding that drunkard! You must come away to my house and leave him forever.” Poverty and hardship had already been signally blessed in the sanctification of the innocent girl, brought up in a religious home amid peace and plenty. Though unconscious of the fact, she had actually received from the Holy Ghost the gift of faith for the salvation of her husband. Therefore she said, “No, father, I love George and feel that the Lord is going to save him, so I can not leave him.” The old man stuck to his vow and let them take chances on the starvation line. They are crowded out of town and occupy a cabin in the country which had been built for colored people in slavery time. Wintry winds swept through and the summer heat was unrelieved by a shade-tree. Years roll on, and pinching poverty is walking roughshod over Nanny and her little ones. Brother Rushing, a sanctified circuit-rider, whom I well know, is sent into that country, and begins diligently to hunt up everybody. Having made an appointment for night preaching at the school-house, he calls on them in the afternoon, finding nothing but rags, poverty and misery. He talks to them kindly, inviting them to go to meeting that night. George bluntly drawls out in drunken dialect, “I never goes to meeting,” while Nanny observes that they have no clothes to wear away from home, and can not go. The preacher has actually come after them, and he holds a tight grip on them, turning a deaf ear to every excuse. He had come after them, so he took them with him to the school-house, having already prevailed in prayer for them. He preaches with the Holy Ghost sent down from heaven, every moment clinging to Jesus for the poor drunkard. The lightning strikes his heart and he comes to the altar. The people, having no confidence in the poor, hopeless drunkard, go away in disgust. Nanny and the preacher linger on the dirty floor, praying for him till the morning hours supersede the midnight, when the poor victim of the whisky devil lays hold on the Omnipotent hand of the sinner’s Friend with the grip of a drowning man, thus passing triumphantly into life. Going home, instead of going to bed, he whets his ax by day dawn, and the neighbors are astonished to hear the roar of his ax and the crash of trees all day long, and see his brush burning all night; he clears up the rich valley, first leasing and then purchasing, turns it into a grand meadow, and covers the hills with the waving wheat fields and gigantic corn, giving to everything the aspect of teeming prosperity. He builds a comfortable mansion, the delightful retreat of the Lord’s weary pilgrims, who there find Christian hospitality. Five years roll away, and he has proven the best steward the Methodist church ever had. Now he says to the quarterly conference: “The night the Lord converted me in the school-house He called me to preach, but I said, ‘I am too old and illiterate; excuse me, I will make the best steward I possibly can. ‘Brethren, you know I have done it, but God will not excuse me any longer, I have to preach.” So they gave him license, and from that day he has been a powerful local Holiness evangelist, working hard and making a good living, and at the same time preaching the gospel and bringing many to God. All this was because Nanny suffered long and was kind. “Love has neither envy, jealousy nor prejudice.” I so translate because the Greek word here used by Paul has all of these meanings. This Divine love is free from all malevolent affection, such as envy, jealousy and revenge. You delight in your neighbor’s prosperity, glad to see him move on ahead of you, as you can climb Jacob’s ladder more successfully amid the inspiration of your predecessors. While you are free from all envy, yet you are determined to do your best, and, if possible, outstrip all your comrades. Prejudice is a compound of two Latin words, pre, beforehand, and judis, judgment. Hence it means giving your decision before you hear the evidence. I heard of a judge from the Emerald Isle who always made it a rule to give his verdict when he had heard one side of the evidence, observing that if he waited to hear the other he would not know how to decide. “Love is also happily free from all retaliatory feelings;” like Jesus, who prayed for his murderers. “Does not display itself.” This statement sweeps away all needless ornamentation, such as finery and jewelry, pomp and parade for the sake of show. It also knocks off the costly church spires, Gothic domes, frescoed ceilings, and memorial windows, which cost bushels of the Lord’s money, so much needed to save the poor, perishing heathens. “It is not puffed up.” Carnality is easily miffed, ready to swell up like a toad if you touch it. When I was a little boy, never cruel enough to hurt anything, but I would touch the toad with a stick to see him swell. He seemed like he would burst. You must have Satan’s toad sanctified out of you so you will not be fastidious, ready to swell up when you think you are slighted. “Does not behave itself unseemly.” i. e., indecorously. This Divine love makes you a gentleman or a lady; you need not the devil’s dancing-master nor the devil’s fandangoes to teach your children politeness. Get them genuinely converted to God and sweetly sanctified by His grace, and you will find them paragons of urbanity and adepts in courtesy. “Seeketh not her own.” This Divine love is the very antithesis of carnal pleasure in all its forms and phases. So you are very likely to become oblivious to your own interest watching that of another, much preferring any little mistake that happens to be made to be against you, as self-denial is the safe side of every doubtful case. “It is not provoked.” It is said that King James’ translators added the word “easily” which occurs in the E.V., through deference to their king, who was known to have a high temper. Suffice it to say, “easily” is an interpolation, having been added by a human hand without Divine authority. So accept the truth, and rest assured that Divine love does not get angry. When the outbreak of anger comes, love is no longer holding the fort, which has been stormed and captured by the enemy. First, love conquers all malevolent affection and keep it down by the grace of God, so it does not come to the front and put forth overt action. always condemnatory; while it is the glorious province of perfect love to eradicate all the malevolent affections, so they rise no more to disturb the perfect peace which reigns within. It you have not this Divine love, you are no Christian. If you have it, you are not provoked, i. e., you do not give away to evil temper, in any of its forms or phases. “Thinketh no evil;” i. e., if you are in possession of this Divine love, which is the very nature of God, you think no evil, i. e., evil thoughts do not originate in your mind or rise from your heart. It does not mean that you do not think of evil. The world is full of it, crowding on you from every point of the compass. John Wesley beautifully said: “You can not keep birds from flying over your head, but you can keep them from lighting down and making nests in your hair.” This illustration is easily appropriated. You can not keep evil thoughts from coming to you, and knocking for admission at the door of your heart, but you can keep from opening the door and letting them in. Sam Jones says: “The devil is too polite to stay where he is not welcome.” Turn over the key of your heart to Jesus, and He will lock it against all evil. Then give Him the key to keep, and rest assured He will never open the door to the ingress of an evil spirit. When Bunyan’s pilgrim was on his way to the Celestial City, on one occasion he was attacked by a cohort of devils who tormented him exceedingly. Among other devices, one of them slipped up behind him, whispering awful blasphemous obscenities in his ear, till he almost went into bewilderment thinking they were from his own heart and panic-stricken with the idea that such hideous corruption was there; but gloriously relieved to find out that it was not there at all, but it came from the filthy demon. The intrusion of evil thoughts upon your mind involve you in no more responsibility than hearing profanity which you can not help, as you are in no way responsible for the coming of these evil thoughts, but only for their admission and encouragement.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Love suffereth long, and is kind [In this catalogue the first and last negative qualities are coupled with their corresponding positives, suggesting a like coupling throughout. Love suffers evil and confers blessing, and seeks to thus overcome evil with good-- Rom_12:21 ; Mat_23:37 ; Luk_22:48 ; Luk_22:50-51 ]; love envieth not [Is not jealous of the gifts, goods or fortune of another, nor of his spiritual prosperity, as was Cain ( Gen_4:3-8 ). Love excludes this feeling; the parent does not envy the child ( Rev_3:21 ). Moses was free from envy ( Num_11:26-29 ), and so also was John the Baptist-- Joh_3:26-30 ]; love vaunteth not itself [does not parade itself-- Mat_6:1 ; Act_8:9 ; Mat_11:29 ; Mat_12:19 ; Mat_12:38-39 ; Mat_21:5 ], is not puffed up [is not inflated with pride or arrogance, because of wealth, knowledge, power, etc.-- Act_12:20-23 ; Joh_13:1-5 ],

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

4–7. The action of love is now described. Love suffereth long. Endures slights and wrongs patiently and long, and returns a kindly spirit. It is “slow to anger” (Psalm 103:8). Christ, “when he was reviled, reviled not again” (1 Peter 2:23). “The fruit of the Spirit is long-suffering” (Gal. 5:22). See also Rom. 2:4, and 2 Cor. 6:6. Love envieth not. How miserable is that envy which is made unhappy by the good fortune of another. Cain is an example. Love excludes it. A mother does not envy her child. Vaunteth not itself. Does not ostentatiously boast of superiority, nor is it inflated.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Love is patient and kind ... endures all things

Here Paul speaks about love as if it were a person. (See: Personification)

It is not easily angered

This can be stated in active form. AT: "No one will be able to make it angry quickly" (See: Active or Passive)

It does not rejoice in unrighteousness. Instead, it rejoices in the truth

This can be stated in positive form. AT: "It rejoices only in righteousness and truth" (See: Double Negatives)

translationWords

love

patient

envy

boast

arrogant

anger

joy

righteous

true

believe

endure

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

4. ἡ ἀγάπη μακροθυμεῖ, χρηστεύεται ἡ ἀγάπη. The first the passive, the second the active, exercise of love; the one endurance, the other beneficence. The punctuation of this verse is different from that of the rec. text.

οὐ ζηλοῖ. The word is here used in a bad sense. See note on ch. 1Co 12:31.

οὐ περπερεύεται. See Marc. Aur. Med. 1Co 13:5. He classes the temper of mind here implied with γογγύζειν, κολακεύειν, τὸ σωμάτιον καταιτιᾶσθαι as things which a man can overcome if he will.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4-7.] The blessed attributes of love.

4.] μακροθυμεῖ is the negative side, χρηστεύεται the positive, of a loving temper: the former, the withholding of anger; the latter, the exercise of kindness.

οὐ ζηλοῖ, ‘knows neither envy nor jealousy:’ both are included under the more general sense of ζῆλος.

περπερεύεται] The word occurs in Cicero ad Attic. i. 14: ‘Di boni! quomodo ἐπερπερευσάμην novo auditori Pompeio!’ and Antonin. v. 5: ἀρεσκεύεσθαι, καὶ περπερεύεσθαι, κ. τοσαῦτα ῥιπτάζεσθαι τῇ ψυχῇ. Among the examples in Wetst. of πέρπερος and περπέρεια, is a good definition from Basil: τί ἐστι τὸ περπερεύεσθαι; πᾶν ὃ μὴ διὰ χρείαν, ἀλλὰ διὰ καλλωπισμὸν περιλαμβάνεται περπερείας ἔχει κατηγορίαν. And the Etymol. Mag.,—ἀντὶ τοῦ, ματαιοῦται, ἀτακτεῖ, κατεπαίρεται μετὰ βλακείας ἐπαιρόμενος. The nearest English expression would perhaps be displays not itself. See Wetst.

φυσ., see, for a contrast, ch. 8:1.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4-7. The Apostle, having shown the moral worthlessness and unproductiveness of the man who has many supernatural gifts and performs seemingly heroic acts without love, now depicts in rapturous praise the character that consists of just this one indispensable virtue. Every one of the moral excellences which he enumerates tells, for they are no mere abstractions, but are based on experience, and are aimed at the special faults exhibited by the Corinthians. And just as he personifies Sin, Death, and the Law in Romans, so here he personifies Love. The rhythm becomes lyrical.

We have fourteen descriptive statements in pairs. The first pair of characteristics has both members positive. Four pairs of negative characteristics follow, the last member being stated both negatively and positively (v. 6); and then we have two more pairs of positive characteristics (v. 7).

Ἡ ἀγάπη μακροθυμεῖ, χρηστεύεται·

Ἡ ἀλάπη οὐ ζηλοῖ, οὐ περπερεύεται,

οὐ φυσιοῦται, οὐκ ἀσχημονεῖ,

οὐ ζητεῖ τὰ ὲαυτῆς, οὐ παροξύνεται,

οὐ λογίζεται τὸ κακόν, οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ,

συνχαίρει δὲ τῇ ἀληθείᾳ·

πάντα στέγει, πάντα πιστεύει,

πάντα ὲλπίζει, πάντα ὐπομένει.

4. μακροθυμεῖ. ‘Is long-suffering, long-tempered,’ longanimis (Erasm.): it is slow to anger, slow to take offence or to inflict punishment.* While ὑπομονή (2Co 1:6, 2Co 1:6:4, 2Co 1:12:12; Luke only in the Gospels, etc.) is endurance of suffering without giving way, μακροθυμία (2Co 6:6; Rom 2:4, Rom 9:22, etc.; not in the Gospels) is patience of injuries without paying back.It is the opposite of ὀξυθυμία, ‘quick’ or ‘short temper’: comp. Jas 1:19, and the adaptation of these verses in Clem. Rom. Cor. 49.

χρηστεύεται. ‘Is kind in demeanour,’ ‘plays the gentle part.’ While μακροθ. gives the passive side in reference to injuries received, χρηστ. gives the active side in reference to benefits bestowed. Nowhere else in the Bible is χρηστεύεσθαι found, but χρηστότης and χρηστός are frequent in both the LXX and N.T. See Clem. Rom. Cor. 18.

ἡ ἀγάπη οὐ ζηλοῖ. Ἡ ἀγάπη is repeated at the beginning of the negative characteristics; it is to be taken with οὐ ζηλοῖ, not with χρηστεύεται. ‘Love knows neither jealousy nor envy.’ The verb covers both vices, and perhaps others; ‘boil (ζέω) with hatred or jealousy’ is apparently the original meaning (Act 7:9, Act 7:17:5; Jas 4:2). Contrast 12:31, 14:1, 39; 2Co 11:2. To covet good gifts is right, to envy gifted persons is wrong; for envy and jealousy lead to division and strife (3:1).

οὐ περπερεύεται. ‘Does not play the braggart’ (πέρπερος); late Greek, and not elsewhere in the Bible. Marcus Aurelius couples it with γλισχρεύεσθαι, καὶ κολακεύειν, καὶ ἀρεσκεύεσθαι (v. 5). Ostentation is the chief idea. Clem. Alex. (Paed. 3:1. p. 251) says; Περπερεία γὰρ ὁ καλλωπισμός, περιττότητος καὶ ἀχρειότητος ἔχων ἔμφασιν. Origen applies it especially to intellectual pride; Cicero (Epp. ad Attic. 1.xiv.4) uses it of rhetorical display. Tert. (De Pat. 12) translates; non protervum sapit, which is not so very different from Chrys. (ad loc.) οὐ προπετεύεται. Hesychius says that the πέρπερος is μετὰ βλακείας ἐπαιρόμενος. Evidently the word had various shades of meaning: see Wetstein and Suicer. But the idea of ostentatious boasting leads easily to the next point.

οὐ φυσιοῦται. ‘Does not puff itself out’ (4:6, 18, 19, 5:2, 8:1; Col 2:18; and not elsewhere in the N.T.). “He who subjects himself to his neighbour in love can never be humiliated” (Basil to Atarbius, Ep. 65).

A third ἡ ἀγάπη between οὐ ζηλοῖ and οὐ περπερ. (א A C D E F G K L, Syrr. Goth.) is probably not genuine (om. B 17 and other cursives, Vulg. Copt. Arm. Grk. and Lat. Fathers). Ἡ ἀγάπη at the beginning of the positive and of the negative characteristic is in place; a third is superfluous. If it be inserted, it belongs, like the other two, to what follows. The punctuation, ἡ ἀγάπη μακροθυμεῖ, χρηστεύεται ἡ ἀγάπη, οὐ ζηλοῖ ἡ ἀγάπη, is clumsy.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Suffereth long [μακροθυμει] . See on Jas 5:7.

Is kind [χρηστευεται] . Only here in the New Testament. See on crhstov, A. V., easy, Mt 11:30, and crhstothv good, Rom 3:12. "The high charity which makes us servants Prompt to the counsel which controls the world." DANTE, "Paradiso," 21, 70, 71.

Vaunteth [περπερευεται] . From perperov a braggart. Used of one who sounds his own praises. Cicero introduces a compound of the word in one of his letters to Atticus, describing his speech in the presence of Pompey, who had just addressed the senate on his return from the Mithridatic war. He says : "Heavens! How I showed off [ενεπερπερευσαμην] before my new auditor Pompey," and describes the various rhetorical tricks which he employed.

Puffed up [φυσιουται] . See on ch. 1Co 4:6, and compare ch. 8 1. Of inward disposition, as the previous word denotes outward display. The opposite is put by Dante :

"That swells with love the spirit well - disposed." " Paradiso, " 10, 144.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vers. 4-7.

The following picture is not drawn at random, and, so to speak, at the good pleasure of the author. It is as closely connected with the state of his readers as the foregoing passage. It is a mirror in which the Church is called to contemplate the humiliating image of what it has become, while it beholds the state which it is called to endeavour to attain. While tracing it, the apostle has two things constantly before his eyes: on the one hand, the figure of Him who realized on earth the ideal of a life of charity; on the other, the remembered sins against charity to which the Corinthians had given way in the exercise of the fair gifts bestowed on their Church, because the use of them had not been subordinated to this cardinal virtue.

The apostle begins with the two essential features which characterize this disposition, the one negative, the other positive.

Vv. 4a. “Charity suffereth long, it is kind.”

Suffereth long, in regard to wrongs, even repeated, from our neighbour; here is the victory over a just resentment. The term μακροθυμεῖν denotes the long waiting time during which the man refuses to give way to his θυμός.

Kind, full of goodness, animated by the constant need to make oneself useful; it is the victory over idle selfishness and comfortable self-pleasing. The verb χρηστεύεσθαι, from χρηστός (χράομαι), strictly denotes the disposition to put oneself at the service of others.

In tolerandis malis, says Calvin, in regard to the former of these terms; in conferendis bonis, in relation to the latter.

There follow eight negative qualities, which unfold the contents of the former of these two terms, the μακροθυμεῖ.

Vers. 4b-6a. “Charity envieth not; charity vaunteth not itself, charity is not puffed up, 5. doth not behave itself unseemly, seeketh not its own, is not easily provoked, taketh not account of evil; 6a. rejoiceth not in unrighteousness.” — The connection between the first four dispositions is obvious. With envy, which bears on the advantages of others, there is naturally connected boasting in regard to one’s own. The word περπερεύεσθαι is of unknown origin. Perhaps it is an onomatopoeia, the reduplication of the first syllable expressing vain boasting, or perhaps it is connected with πέρα, beyond, and denotes the act of transgressing the just measure. It has also been derived from the Latin perperam (praeter operam). The ancient commentators sometimes take it for the vice of precipitancy, sometimes for that of boastfulness. Others, affectation, petulance, or frivolity (see Edwards). The most probable meaning is that of ostentation. It is easy to understand from the passages 1Co 12:14-17; 1Co 12:21-26, the application of these first two terms to the state of the Church of Corinth. The inconsiderate use of the dictum: “All things are lawful for me” (1Co 6:12, 1Co 10:23), serves also to explain the second. Hence the transition to inflation, as the inward source of the two preceding evils. The word φυσιοῦσθαι was used, 1Co 4:6, to denote the presumptuous self-satisfaction with which certain Corinthians were filled; comp. in general chaps. 1-4.

Vers. 5, 6a. Finally the want of propriety, ἀσχημοσύνη; forgetfulness of seemliness, respect, politeness; this term points back to the rebukes 1Co 11:5 (the demeanour of women) and 21, 22 (the conduct in the Holy Supper). We shall see in chap. 14, from the limits which the apostle sees himself forced to put to the use of certain gifts, how those who possess them set themselves above the respect due to the Church and to those who possess different and still more useful gifts.

These four terms relate rather to the abuse of gifts; the following four bear on the Christian life in general.

It is impossible on reading the phrase: seeketh not its own, to avoid recalling what was said, chaps. 8-10, of the use which many members of the Church without charity made of their spiritual liberty, showing not the least concern for the salvation of the weak, provided they might enjoy pleasures in which they thought they had a right to indulge. The term to be provoked no doubt alludes to the dissensions and lawsuits (chap. 6).

The phrase λογίζεσθαι τὸ κακόν, to reckon the evil, has been explained in the sense of suspecting evil or meditating it with a view to injuring others; but the article before κακόν seems to indicate that the evil in question is there, realized, rather than an evil to be done; and as to the first meaning, it has been remarked, not without reason (see Edwards), that it would rather require ἐνθυμεῖσθαι (Mat 9:4). It is better, therefore, to understand: “does not rigorously take account of the wrongs it has to bear from its neighbour;” comp. 2Co 5:19; Rom 4:6. Charity, instead of entering evil as a debt in its account-book, voluntarily passes the sponge over what it endures.

Finally, it feels no criminal joy on seeing the faults which may be committed by men of an opposite party. Rather than eagerly turn to account the wrong which an adversary thus does to himself, it mourns on account of it. This last proposition is the transition to the first of the five positive qualities which are afterwards mentioned.

Vers. 6b, 7. “But it rejoiceth with the truth; 7. covereth all things, believeth all things, hopeth all things, endureth all things.”

It is impossible to leave out of account the σύν, with, which enters into the composition of the verb συνχαίρειν (to rejoice with), and to translate simply: rejoiceth in the truth. Truth is here personified as charity itself is. They are two sisters; when truth triumphs, charity rejoices with it. We might understand by truth the preaching of salvation; but it seems more natural here to give it a general meaning, corresponding to the word unrighteousness, in the preceding proposition; the subject in question is truth in opposition to falsehood. Love chooses to see the truth coming to light and triumphing, even if it should be contrary to the opinion cherished by it, rather than to see error which might be most useful to it holding its ground.

Vv. 7 continues to develop the positive good done by charity. Here properly begins the development of the second fundamental feature of charity, the χρηστεύεται, it is kind. In four master-strokes the apostle draws in a complete and indelible manner the portrait of this angel of goodness come down from heaven. The verb στέγω (tego), to cover, might here signify, as usually in Paul’s style (1Co 9:12), to bear; but it would be difficult to avoid a tautology with the fourth term, ὑπομένειν, to endure. It is better therefore to understand the word in the sense of to excuse. Charity seeks to excuse others, to throw a mantle over their faults, charging itself, if need be, with all the painful results which may follow. This conduct is explained by the following term: it believeth all things. The term believe usually refers to God; here it denotes apparently confidence in man; but in reality this confidence has for its object the Divine in man, all that remains in him of God’s image. For it is this which leads charity to interpret the conduct of fellowmen rather in a good sense.

Of course this faith goes only to the point where sight arrests it by discovering distinctly the opposite of the good which it loved to suppose. But, even then, the task of charity is not at an end: where it must cease to believe, it still hopes. While recognising with pain the present triumph of sin, it cherishes the hope of the future victory of good.

And in this generous hope it does not weary; it holds on, ὑπομένει. Taking part with the Divine long-suffering, it endures with perseverance; ὑπομένειν, literally: to hold on under (a burden). Here the matter in question is not evil in general, as in the στέγει, but personal wrongs. By this last word, the apostle returns to that with which he had started: love is long-suffering, and thus he finds the transition to the third idea of the chapter: the objective permanence of charity.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.