1 Corinthians 13:5

13:5 It does not demand its own way: Love is not self-centered, not concerned simply with its own interests (see Phil 2:4-8).

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

1Co 13:5. Οὐ παροξύνεται—πάντα ὑπομένει, is not provoked—beareth all things) The third class, consisting of six members; of which the third and fourth, and so the second and fifth, the first and sixth agree with one another. For there is a chiasmus, and that too retrograde, and quite agreeing with the double climax by steps negative and affirmative. And of all these our neighbour is the personal object;—the real[118] object, as regards the future, is, love is not provoked, it hopeth all things, it endureth all things; as regards the past, the object of the thing is, it thinketh no evil, it covereth [Engl. Vers., beareth] all things, believeth all things: as regards the present, it rejoiceth not at iniquity, but rejoiceth together with others in the truth; now by thus transposing the members, the elegance of the order, which Paul has adopted, is the more clearly seen; which the following scheme thus represents, and its evident plan shows the thread and connection:

[118] The object of the thing, as contrasted with the object of the person. “reale objectum”—“objectum personale.”—ED.

Thus the order is mutually consistent with itself; and the reason appears, why these last, hopeth, endureth, are put at the end, because in fact they are to be referred to the future.—οὐ παροξύνεται, is not provoked) although love glows with an eager desire for the Divine glory, yet it is not provoked; comp. Act 15:39.—οὐ λογίζεται τὸ κακὸν, [Engl. Vers. thinketh no evil]) doth not meditate upon evil inflicted by another, with a desire to avenge it. So the LXX. for חשב רעה often. [It does not think thus, This or that man inflicts upon me this or that wrong; he has either done, or deserved this or that.—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_13:5. Οὐκ ἀσχημονεῖ] she acts not in an unseemly way. See on 1Co_7:36. To hold that Paul was thereby alluding to unsuitable attire in the assemblies (Flatt), involves an inappropriate petty limitation, as does also the reference to unseemly conduct on the part of those speaking with tongues (de Wette). He means generally everything that offends against moral seemliness.

τὰ ἑαυτῆς] comp 1Co_10:33.

Οὐ ΠΑΡΟΞΎΝΕΤΑΙ] does not become embittered, does not get into a rage, as selfishness does when offended. This is the continuance of the μακροθυμία.

οὐ λογίζεται τὸ κακόν] she does not bring the evil, which is done to her, into reckoning (2Co_5:19; Rom_4:6, al[2069]; Sir_29:6; Dem. 658. 20, 572. 1, al[2070]). Comp 1Pe_4:8. Theodoret puts it happily: ΣΥΓΓΙΝΏΣΚΕΙ ΤΟῖς ἘΠΤΑΙΣΜΈΝΟΙς, ΟὐΚ ἘΠῚ ΚΑΚῷ ΣΚΟΠῷ ΤΑῦΤΑ ΓΕΓΕΝῆΣΘΑΙ ΛΑΜΒΆΝΩΝ. Others render: she thinks not evil (Ewald; Vulgate: non cogitat malum). This thought, as being too general in itself, has been more precisely defined, either as: she seeks not after mischief (Luther, Flatt, and several others; comp Jer_26:3; Nah_1:9), which, however, serves so little to describe the character of love, that it may, on the contrary, be said to be a thing self-evident; or as: she suspects nothing evil (Chrysostom, Melanchthon, Grotius, Heydenreich, and others; comp also Neander), which special conception, again, would be much too vaguely expressed by ΛΟΓΊΖΕΤΑΙ.

[2069] l. and others; and other passages; and other editions.

[2070] l. and others; and other passages; and other editions.

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_13:5

Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;

Doth not behave itself unseemly, i.e. does nothing of which one ought to be ashamed. Its whole deportment is decorous and becoming. Seeketh not her own; is disinterested, 1Co_10:33. Is not easily provoked, i.e. is not quick tempered; or, does not suffer itself to be roused to resentment. And, therefore, it thinketh no evil, or rather, it does not think evil. This may mean,

1. It does not plan or devise evil. But the expression is (τὸ κακόν) the evil, and not (κακά) evil. Comp. Mat_9:4.

2. It does not impute evil, i.e. attribute evil motives to others, or is not suspicious. The sense is good in itself, but not so suitable to the connection as,

3. It does not lay the evil which it suffers to the charge of the wrong-doer. Instead of being resentful, it is forgiving.

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

It is not contumelious.

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

not . . . unseemly--is not uncourteous, or inattentive to civility and propriety.

thinketh no evil--imputeth not evil [ALFORD]; literally, "the evil" which actually is there (Pro 10:12; Pe1 4:8). Love makes allowances for the falls of others, and is ready to put on them a charitable construction. Love, so far from devising evil against another, excuses "the evil" which another inflicts on her [ESTIUS]; doth not meditate upon evil inflicted by another [BENGEL]; and in doubtful cases, takes the more charitable view [GROTIUS].

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 5.

(6.) Doth not behave itself unseemly] ουκ ασχημονει, from α, negative, and σχημα, figure, mein; love never acts out of its place or character; observes due decorum and good manners; is never rude, bearish, or brutish; and is ever willing to become all things to all men, that it may please them for their good to edification. No ill-bred man, or what is termed rude or unmannerly, is a Christian. A man may have a natural bluntness, or be a clown, and yet there be nothing boorish or hoggish in his manner. I must apologize for using such words; they best express the evil against which I wish both powerfully and successfully to declaim. I never wish to meet with those who affect to be called "blunt, honest men;" who feel themselves above all the forms of respect and civility, and care not how many they put to pain, or how many they displease. But let me not be misunderstood; I do not contend for ridiculous ceremonies, and hollow compliments; there is surely a medium: and a sensible Christian man will not be long at a loss to find it out. Even that people who profess to be above all worldly forms, and are generally stiff enough, yet are rarely found to be rude, uncivil, or ill-bred.

(7.) Seeketh not her own] ου ζητει τα εαυτης. Is not desirous of her own spiritual welfare only, but of her neighbour's also: for the writers of the Old and New Testament do, almost every where, agreeably to their Hebrew idiom, express a preference given to one thing before another by an affirmation of that which is preferred, and a negative of that which is contrary to it. See Bishop Pearce, and see the notes on 1Co 1:17; 1Co 10:24; 1Co 10:33. Love is never satisfied but in the welfare, comfort, and salvation of all. That man is no Christian who is solicitous for his own happiness alone; and cares not how the world goes, so that himself be comfortable.

(8.) Is not easily provoked] ου παροξυνεται. Is not provoked, is not irritated, is not made sour or bitter. How the word easily got into our translation it is hard to say; but, however it got in, it is utterly improper, and has nothing in the original to countenance it. By the transcript from my old MS., which certainly contains the first translation ever made in English, we find that the word did not exist there, the conscientious translator rendering it thus:-It is not stirid to wrath.

The New Testament, printed in 1547, 4to., the first year of Edward VI., in English and Latin, has simply, is not provokeed to angre. The edition published in English in the following year, 1548, has the same rendering, but the orthography better: is not provoked to anger. The Bible in folio, with notes, published the next year, 1549, by Edmund Becke, preserves nearly the same reading, is not provoketh to anger. The large folio printed by Richard Cardmarden, at Rouen, 1566, has the same reading. The translation made and printed by the command of King James I., fol., 1611, c. departs from all these, and improperly inserts the word easily, which might have been his majesty's own and yet this translation was not followed by some subsequent editions; for the 4to. Bible printed at London four years after, 1615, not only retains this original and correct reading, it is not provoked to anger, but has the word love every where in this chapter instead of charity, in which all the preceding versions and editions agree. In short, this is the reading of Coverdale, Matthews, Cranmer, the Geneva, and others; and our own authorized version is the only one which I have seen where this false reading appears.

As to the ancient versions, they all, Vulgate, Syriac, Arabic, AEthiopic, Coptic, and Itala, strictly follow the Greek text; and supply no word that tends to abate the signification of the apostle's ουπαροξυνεται, is not provoked; nor is there a various reading here in all the numerous MSS. It is of importance to make these observations, because the common version of this place destroys the meaning of the apostle, and makes him speak very improperly. If love is provoked at all; it then ceases to be love; and if it be not easily provoked, this grants, as almost all the commentators say, that in special cases it may be provoked; and this they instance in the case of Paul and Barnabas, Ac 15:39; but I have sufficiently vindicated this passage in my note on that place, and given at large the meaning of the word παροξυνω; and to that place I beg leave to refer the reader. The apostle's own words in 1Co 13:7, are a sufficient proof that the love of which he speaks can never be provoked. When the man who possesses this love gives way to provocation, he loses the balance of his soul, and grieves the Spirit of God. In that instant he ceases from loving God with all his soul, mind, and strength; and surely if he get embittered against his neighbour, he does not love him as himself. It is generally said that, though a man may feel himself highly irritated against the sin, he may feel tender concern for the sinner. Irritation of any kind is inconsistent with self-government, and consequently with internal peace and communion with God. However favourably we may think of our own state, and however industrious we may be to find out excuses for sallies of passion, c., still the testimony of God is, Love is not provoked and if I have not such a love, whatever else I may possess, it profiteth me nothing.

(9.) Thinketh no evil] ουλογιζεται το κακον. "Believes no evil where no evil seems." Never supposes that a good action may have a bad motive; gives every man credit for his profession of religion, uprightness, godly zeal, c., while nothing is seen in his conduct or in his spirit inconsistent with this profession. His heart is so governed and influenced by the love of God, that he cannot think of evil but where it appears. The original implies that he does not invent or devise any evil or, does not reason on any particular act or word so as to infer evil from it; for this would destroy his love to his brother; it would be ruinous to charity and benevolence.

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

5. Doth not behave itself unseemly Erasmus renders it “Is not disdainful;” but as he quotes no author in support of this interpretation, I have preferred to retain its proper and usual signification. I explain it, however, in this way — that love does not exult in a foolish ostentation, or does not bluster, but observes moderation and propriety. And in this manner, he again reproves the Corinthians indirectly, because they shamefully set at naught all propriety by an unseemly haughtiness.

Seeketh not its own. From this we may infer, how very far we are from having love implanted in us by nature; for we are naturally prone to have love and care for ourselves, and aim at our own advantage. Nay, to speak more correctly, we rush headlong into it. For so perverse an inclination the remedy is love, which leads us to leave off caring for ourselves, and feel concerned for our neighbors, so as to love them and be concerned for their welfare. Farther, to seek one’s own things, is to be devoted to self, and to be wholly taken up with concern for one’s own advantage. This definition solves the question, whether it is lawful for a Christian to be concerned for his own advantage? for Paul does not here reprove every kind of care or concern for ourselves, but the excess of it, which proceeds from an immoderate and blind attachment to ourselves. Now the excess lies in this — if we think of ourselves so as to neglect others, or if the desire of our own advantage calls us off from that concern, which God commands us to have as to our neighbors. He adds, that love is also a bridle to repress quarrels, and this follows from the first two statements. For where there is gentleness and forbearance, persons in that case do not, on a sudden, become angry, and are not easily stirred up to disputes and contests.

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.

(5) Thinketh no evil.—That is, does not dwell upon the evil done to her.

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

5. doth not behave itself unseemly] The Vulgate renders unseemly by ambitiosa; Erasmus by fastidiosa; Wiclif by coveitous; doth not frawardly, Tyndale. But see note on ch. 1Co_12:23, where a word of similar derivation occurs. Also ch. 1Co_7:36; and cf. Rom_1:27; Rev_16:15. Here it means ‘is not betrayed by a sense of superiority into forgetfulness of what is due to others.’

seeketh not her own] See ch. 1Co_10:24; 1Co_10:33.

is not easily provoked] οὐ παροξύνεται. The ‘contention’ between Paul and Barnabas is, according to the Greek, a παροξυσμός. Act_15:39.

thinketh no evil] So the Vulgate and other versions. Rather, imputeth not the evil, i.e. bears no malice. St Chrysostom explains it by “is not suspicious.” See Romans 4, where the word is translated indifferently ‘reckoned’ and ‘imputed.’

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.

Doth not behave itself unseemly,.... By using either unbecoming words, or doing indecent actions; for a man unprincipled with this grace will be careful that no filthy and corrupt communication proceed out of his mouth, which may offend pious ears; and that he uses no ridiculous and ludicrous gestures, which may expose himself and grieve the saints; accordingly the Syriac version renders it, "neither does it commit that which is shameful": such an one will not do a little mean despicable action, in reproaching one, or flattering another, in order to gain a point, to procure some worldly advantage, or an interest in the friendship and affection of another. Some understand it in this sense, that one endued with this grace thinks nothing unseemly and unbecoming him, however mean it may appear, in which he can be serviceable to men, and promote the honour of religion and interest of Christ; though it be by making coats and garments for the poor, as Dorcas did; or by washing the feet of the saints, in imitation of his Lord and master: or "is not ambitious", as the Vulgate Latin version reads; of honour and applause, and of being in the highest form, but is lowly, meek and humble:

seeketh not her own things: even those which are "lawful", as the Arabic version renders it; but seeks the things of God, and what will make most for his honour and glory; and the things of Christ, and what relate to the spread of his Gospel, and the enlargement of his kingdom; and also the things of other men, the temporal and spiritual welfare of the saints: such look not only on their own things, and are concerned for them, but also upon the things of others, which they likewise care for:

is not easily provoked: to wrath, but gives place to it: such an one is provoked at sin, at immorality and idolatry, as Paul's spirit was stirred up or provoked, when he saw the superstition of the city of Athens; and is easily provoked to love and good works, which are entirely agreeable to the nature of charity:

thinketh no evil; not but that evil thoughts are in such a man's heart, for none are without them; though they are hateful, abominable, and grieving to such as are partakers of the grace of God, who long to be delivered from them: but the meaning is, either that one possessed of this grace of love does not think of the evil that is done him by another; he forgives, as God has forgiven him, so as to forget the injury done him, and remembers it no more; and so the Arabic version reads it, "and remembers not evil"; having once forgiven it, he thinks of it no more; or he does not meditate revenge, or devise mischief, and contrive evil against man that has done evil to him, as Esau did against his brother Jacob; so the Ethiopic version, by way of explanation, adds, "neither thinks evil, nor consults evil"; or as the word here used will bear to be rendered, "does not impute evil"; reckon or place it to the account of him that has committed it against him, but freely and fully forgives, as God, when he forgives sin, is said not to impute it; or such an one is not suspicious of evil in others, he does not indulge evil surmises, and groundless jealousies; which to do is very contrary to this grace of love.

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

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

Ver. 5. Behave itself unseemly] οισχημονει, or, doth not disgrace any one.

Is not easily provoked] παροξυνεται, falls not into any sharp fit, as they did, Act 15:39, so as that her teeth are set on edge, or that she should show her anger by the trembling of the body.

Thinketh no evil] Is not suspicious, or doth not meditate revenge.

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.

Doth not behave itself unseemly - (οὐκ ἀσχημονεῖ ouk aschēmonei). This word occurs in 1Co 7:36. See the note on that verse. It means to conduct improperly, or disgracefully, or in a manner to deserve reproach. Love seeks that which is proper or becoming in the circumstances and relations of life in which we are placed. It prompts to the due respect for superiors, producing veneration and respect for their opinions; and it prompts to a proper regard for inferiors, not despising their rank, their poverty, their dress, their dwellings, their pleasures, their views of happiness; it prompts to the due observance of all the “relations” of life, as those of a husband, wife, parent, child, brother, sister, son, daughter, and produces a proper conduct and deportment in all these relations. The proper idea of the phrase is, that it prompts to all that is fit and becoming in life; and would save from all that is unfit and unbecoming.

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

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

If his happiness is the main or leading thing, it proves that he is supremely selfish; and selfishness is not religion. The expression used here is “comparative,” and denotes that this is not the main, the chief, the only thing which one who is under the influence of love or true religion will seek. True religion, or love to others, will prompt us to seek their welfare with self-denial, and personal sacrifice and toil. Similar expressions, to denote comparison, occur frequently in the sacred Scriptures. Thus, where it is said (Hos 7:6; compare Mic 6:8; Mat 9:13), “I desired mercy, and not sacrifice;” it is meant, “I desired mercy more than I desired sacrifice; I did not wish that mercy should be forgotten or excluded in the attention to the mere ceremonies of religion.” The sense here is, therefore, that a man under the influence of true love or religion does not make his own happiness or salvation the main or leading thing; he does not make all other things subservient to this; he seeks the welfare of others, and desires to promote their happiness and salvation, even at great personal sacrifice and self-denial.

It is the “characteristic” of the man, not that he promotes his own worth, health, happiness, or salvation, but that he lives to do good to others. Love to others will prompt to that, and that alone. There is not a particle of selfishness in true love. It seeks the welfare of others, and of all others. That true religion will produce this, is evident everywhere in the New Testament; and especially in the life of the Lord Jesus, whose whole biography is comprehended in one expressive declaration, “who went about doinG good;” Act 10:38. It follows from this statement:

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

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

(3) It is this principle which is yet to convert the world. Long since the whole world would have been converted, had all Christians been under its influence. And when all Christians make it their grand object “not” to seek their own, but the good of others; when true charity shall occupy its appropriate place in the heart of every professed child of God, then this world will be speedily converted to the Saviour. Then there will he no lack of funds to spread Bibles and tracts; to sustain missionaries, or to establish colleges and schools; then there will be no lack of people who shall be willing to go to any part of the earth to preach the gospel; and then there will be no lack of prayer to implore the divine mercy on a ruined and perishing world. O may the time soon come when all the selfishness in the human heart shall be dissolved, and when the whole world shall be embraced in the benevolence of Christians, and the time, and talent, and wealth of the whole church shall be regarded as consecrated to God, and employed and expended under the influence of Christian love! Compare the note at 1Co 10:24.

Is not easily provoked - (παροξύνεται paroxunetai). This word occurs in the New Testament only in one other place. Act 17:16, “his spirit was stirred within him when he saw the city wholly given to idolatry.” See the note on that place. The word properly means to sharpen by, or with, or on anything (from ὀξύς oxus, sharp), and may be applied to the act of sharpening a knife or sword; then it means to sharpen the mind, temper, courage of anyone; to excite, impel, etc. Here it means evidently to rouse to anger; to excite to indignation or wrath. Tyndale renders it, “is not provoked to anger.” Our translation does not exactly convey the sense. The word “easily” is not expressed in the original. The translators have inserted it to convey the idea that he who is under the influence of love, though he may he provoked, that is, injured, or though there might be incitements to anger, yet that he would not be roused, or readily give way to it.

The meaning of the phrase in the Greek is, that a man who is under the influence of love or religion is not “prone” to violent anger or exasperation; it is not his character to be hasty, excited, or passionate. He is calm, serious, patient. He looks soberly at things; and though he may be injured, yet he governs his passions, restrains his temper, subdues his feelings. This, Paul says, would be produced by love. And this is apparent. If we are under the influence of benevolence, or love to anyone, we shall not give way to sudden bursts of feeling. We shall look kindly on his actions; put the best construction on his motives; deem it possible that we have mistaken the nature or the reasons of his conduct; seek or desire explanation Mat 5:23-24; wait till we can look at the case in all its bearings; and suppose it possible that he may be influenced by good motives, and that his conduct will admit a satisfactory explanation. That true religion is designed to produce this, is apparent everywhere in the New Testament, and especially from the example of the Lord Jesus; that it actually does produce it, is apparent from all who come under its influence in any proper manner. The effect of religion is no where else more striking and apparent than in changing a temper naturally quick, excitable, and irritable, to one that is calm, and gentle, and subdued. A consciousness of the presence of God will do much to produce this state of mind; and if we truly loved all people, we should be soon angry with none.

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

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

Is not ambitious;[2] which is also the sense of some Greek copies, but in others, and in St. John Chrysostom, it signifies, it is not ashamed of any one. (Witham)

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[BIBLIOGRAPHY]

Non est ambitiosa. Some Greek copies, Greek: philotimei. In the ordinary Greek, and in St. John Chrysostom, Greek: ouk achemonei. It is not ashamed to undergo any disgrace for God, or our neighbour’s sake.

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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).

Doth not behave itself unseemly; he doth not behave himself towards any in an uncomely or unbeseeming manner, and will do nothing towards his brother, which in the opinion of men shall be a filthy or indecent action.

Seeketh not her own; he doth not seek what is his own, that is, what is for his own profit or advantage only; he hath an eye to the good and advantage of his brother, as well as his own profit and advantage. Such a man

is not easily provoked; he is not without his passions, but he is not governed by his passions, and overruled by them to fly out extravagantly against his brother upon every light and trivial occasion; he knows how to bear injuries, and is willing rather to bear lesser wrongs, losses, and injuries, than to do any thing in revenge of himself, or to the more remarkable prejudice of his neighbour. He

thinketh no evil, that is, no mischief, nothing that may be hurtful and prejudicial to his neighbour. Or else, he doth not rashly suspect his neighbour for doing evil (which possibly may be the better interpretation); and so it teacheth us, that lightly to take up evil reports of our neighbours, is a violation of charity; for the man that hath a true love to his brother, though he may believe evil of his brother, and charge him with evil, when it evidently appears to him that he is guilty; yet before that be evident to him, he will not suspect, nor think any such things of him.

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

5. Behave… unseemly—Lovelessness cares not how offensive its demeanour towards others. It cares not how much mortification it creates in other breasts by its coarse, offensive, or haughty style. Even religious people often clothe their religion in a hard, stiff, legal aspect, rendering it unattractive, and producing rejection by those whom it should win. On the contrary, true love, brought to the surface, seeks to please, and thereby sheds a winsomeness over the manners and character. And it is wonderful how this quality does win its way; not by fighting a fierce battle, but by disarming beforehand, and rendering, the battle unnecessary. Worldly self-interest, policy, diplomacy, and courtliness often put on this manner. The gentleman is a gentle man. It is one of the benefits, indeed, of a common interest that it creates a common desire to please, and thus promotes more or less courtesy and cordiality of temper. It is thus that trade and commerce are, as intended by Providence, wonderful promoters of peace, civilization, and humanity. There is a contest between commerce and war, in which the former is gaining a gradual and most humane victory.

Not… provoked—Not exasperated. For just so far as the exasperation extends love is neutralized. Hence the easily, inserted by the translators, without Greek, is unnecessary. But the not being exasperated now and then requires a permanent and perfected love. That is very necessary, indeed, to soothe by anticipation the irritability and prevent the exasperation. This irritability is often a sin of the disordered and sensitive nerves. It is a physiological sin. It requires an immense deal of love to neutralize the sharp sensations that sting the irritable nerves of some persons to fretfulness and exasperated words. This is the trial of some temperaments. And such persons should be careful how they excuse themselves for their sin on the ground of temperament. The moment they do this they are in great danger of giving themselves the privilege of the sin, and so making the sin of the nerves the sin of the will and the consent. We should, like a skilful general, rather concentrate our strongest force at our weakest spot.

Seeketh not her own—Love may arise from common interest, and even from self-interest. It is provided by God that these should be productive of this good result. But love, just so far as it is pure love, thinks not of itself. It is happy in the happiness of others, having no regard for any happiness of its own, excepting this very delight in the others’ well-being. Its very excellence is, that it places its own happiness in the happiness of others.

Thinketh no evil—An unfortunate translation. Literally, imputeth not the evil. Not, as Alford, “the evil which is, but love does not impute it;” but rather the evil imputation when the good one was equally probable. For love, as will soon be said, rejoices in the truth. Even love prefers the truth above the friend. But love imputeth not the evil construction where truth will permit the good.

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

Doth not behave itself unseemly. (see 1Co_12:23 1Co_14:40) Vulgar indecorum is alien from love, as having its root in selfishness and want of sympathy. "Noble manners" are ever the fruit of "noble minds." "Be courteous". (1Pe_3:8) Seeketh not her own. Self seeking is the root of All evil (1Co_10:24, 1Co_10:33; Php_2:4; Rom_15:1, Rom_15:2) Is not easily provoked. The word "easily" is here a gloss. The corresponding substantive (paroxusmos, whence our "paroxysm") is used of the sharp contention between Paul and Barnabas. (Act_15:39) Love, when it is perfected, rises superior to all temptations to growing exasperated, although it may often be justly indignant. But, as St. Chrysostom says, "As a spark which falls into the sea hurts not the sea, but is itself extinguished, so an evil thing befalling a loving soul will be extinguished without disquietude." Thinketh no evil; literally, doth not reckon (or, impute) the evil. The phrase seems to be a very comprehensive one, implying that love is neither suspicious, nor implacable, nor retentive in her memory of evil done. Love writes our personal wrongs in ashes or in water.

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

It doth not behave indecently - Is not rude, or willingly offensive, to any. It renders to all their due - Suitable to time, person, and all other circumstances. Seeketh not her own - Ease, pleasure, honour, or temporal advantage. Nay, sometimes the lover 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 to sharpness or unkindness toward any one. Outward provocations indeed will frequently occur; but he triumphs over all. Love thinketh no evil - Indeed it cannot but see and hear evil things, and know that they are so; but it does not willingly think evil of any; neither infer evil where it does not appear. It tears up, root and branch, all imagining of what we have not proof. It casts out all jealousies, all evil surmises, all readiness to believe evil.

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

That is, charity, or true love to our neighbour, will restrain us from all uncomely deportment towards him; it will not suffer us to do an ill or indecent thing to any one; it breaks not forth into violent and ungovernable passions upon any provocations, how just soever, how great soever.

Seeketh not her own; that is, her own praise, profit, or pleasure; it seeketh it not inordinately, it seeketh it not injuriously, either in the neglect of others, or to the hurt of others. Charity is not selfish, but generous.

It is not easily provoked; that is, charity is not provoked readily to think, speak, or act, unduly, by small injuries or occasions; but beareth, forbeareth, and forgiveth.

Thinketh no evil; that is, of any person groundlessly, but construes and interprets every thing in the best sense; for lightly to take up an evil report of our neighbour, to think or suspect, much more to believe and report, any evil of him, without sufficient evidence against him, is a violation of the law of charity.

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

doth not behave itself unseemly [Self-love betrays its lack of sympathy by vulgar indecorum, and cares not how offensive its conduct is towards others. Manners often give the measure of the man ( Luk_7:44-47 ; Luk_23:11 ; Joh_13:14-15 ). Christians should manifest a courteous spirit-- 1Pe_3:8-9 ; Luk_2:51-52 ], seeketh not its own [Love is unselfish and disinterested, and is happy in the happiness of others ( Rom_12:10 ; Rom_15:1-3 ; Phi_2:4 ; Mat_8:20 ; Mat_20:28 ). Self-love is grasping and productive of evil-- 1Co_10:24-33 ; Luk_12:13-21 ], is not provoked [It does not lose its temper; is not easily roused to resentment. The same word is used for the "sharp contention" between Paul and Barnabas ( Act_15:39 ). Love curbs exasperation-- Isa_53:7 ; Mat_26:62-63 ; 1Pe_2:23 ; Heb_12:3 ], taketh not account of evil [Is not suspicious of evil, is not careful to retain the memory of it, and does not keep a record of it for the purpose of returning it. It continues its blessing despite rebuffs-- Joh_10:32 ];

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.

5. Does not behave itself unseemly. Discourteously and in a way to shock good manners or morals. Seeketh not her own. Is unselfish and disinterested. See Rom. 12:10. Is not provoked. Does not fly into a rage, but keeps the temper under control. Thinketh no evil. The idea of the Revision is that love does not keep a record of evil rendered so as to return it.

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.

5. οὐκ ἀσχημονεῖ. The Vulgate renders by ambitiosa; Erasmus by fastidiosa; Wiclif by coveitous; doth not frawardly, Tyndale. See note on ch. 1Co 12:23. Also ch. 1Co 7:36; and cf. Rom 1:27; Rev 16:15. Here it means ‘is not betrayed into forgetfulness of what is due to others.’

ζητεῖ τὰ ἑαυτῆς. See ch. 1Co 10:24; 1Co 10:33.

οὐ παροξύνεται. The ‘contention’ between Paul and Barnabas is called a παροξυσμός, Act 15:39. We can see from this passage that St Paul regretted it.

οὐ λογίζεται τὸ κακόν. Imputeth not the evil, i.e. bears no malice. Chrysostom explains it by ‘is not suspicious.’ See Romans 4, where the word is translated indifferently ‘reckoned’ and ‘imputed.’

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.

5.] οὐκ ἀσχημονεῖ seems to be general, without particular reference to the disorders in public speaking with tongues. τὰ ἑαυτῆς—Love is so personified, as here to he identified with the man possessing the grace, who does not seek τὰ ἑαυτοῦ: see ch. 10:33.

οὐ λογίζ. τὸ κακόν] imputeth not (the) evil: οὐδὲν πονηρὸν οὐ μόνον οὐ κατασκενάζει ἀλλʼ οὐδὲ ὑποπτεύει κατὰ τοῦ φιλουμένου, Chrys. Hom. xxxiii. p. 304: and so Theod., Theophyl., Estius, Rückert, Meyer: and this is better and more accordant with the sense of λογίζεται, than the more general rendering ‘thinketh no evil.’ And we must not overlook the article, which seems here to have the force of implying that the evil actually exists, ‘the evil’ which is,—but Love does not impute it. So Theodoret, συγγινώσκει τοῖς ἐπταισμένοις, οὐκ ἐπὶ κακῷ σκόπῳ ταῦτα γεγενῆσθαι ὑπολαμβάνων.

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

5. οὐκ ἀσχημονεῖ. Comp. 7:36. In both places ‘behave unmannerly,’ rather than ‘suffer shame’ or ‘seem vile’ (Deu 25:3), is the meaning. Love is tactful, and does nothing that would raise a blush: non agit indecenter (Calv.), indecore (Beza), rather than non est ambitiosa (Vulg.), fastidiosa (Erasm.). The verb occurs in LXX, but nowhere else in N.T., excepting 6:36. M. Aurelius (xi. 1) assigns properties to the rational soul (λογικὴ Ψυχή) which remind us of those which the Apostle assigns to ἀγάπη, e.g. τὸ φιλεῖν τοὺς πλησίον, καὶ ἀλήθεια, καὶ αἰδώς.

τὰ ἑαυτῆς. ‘Its own interests’: 10:24, 33. This makes nobler sense than the reading τὸ μὴ ἑαυτῆς (B, Clem-Alex.). That Love does not try to defraud would be bathos here. This statement perhaps looks back to the law-suits in ch. 6.

οὐ παροξύνεται. Not merely ‘does not fly into a rage,’ but ‘does not yield to provocation’: it is not embittered by injuries, whether real or supposed. Elsewhere in N.T. only of St Paul’s spirit being provoked at the numerous idols in Athens (Act 17:16): in LXX frequent of great anger. The ‘contention’ between Paul and Barnabas (Act 15:39) was a παροξυσμός. see Westcott on Heb 10:24.

οὐ λογίζεται τὸ κακόν. When there is no question that it has received an injury, Love ‘doth not register the evil’; it stores up no resentment, and bears no malice. Comp. τὴν κακίαν τοῦ πλησίου μὴ λογίζεσθε ἐν ταῖς καρδίαις ὑμῶν (Zec 8:17). For this sense of ‘reckoning’ see 2Co 5:19; Rom 4:8; cf. Phm 1:18. Neither non cogitat malum (Vulg.) nor non suspicatur malum (Grot.) does justice to either the verb or the article: τὸ κακόν is ‘the evil done to it’.

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

Easily provoked [παροξυνεται] . Easily is superfluous, and gives a wrong coloring to the statement, which is absolute : is not provoked or exasperated. The verb occurs only here and Act 17:16. The kindred noun paroxusmov, in Act 14:39, describes the irritation which arose between Paul and Barnabas. In Heb 10:24, stimulating to good works. It is used of provoking God, Deu 9:8; Psa 105:29; Isa 65:3. Thinketh no evil [ου λογιζεται το κακον] . Lit., reckoneth not the evil. Rev., taketh not account of. The evil; namely, that which is done to love. "Love, instead of entering evil as a debt in its account - book, voluntarily passes the sponge over what it endures" (Godet).

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