Albert Barnes Commentary 1 Corinthians 13

1 Corinthians Chapter 13

This chapter is a continuation of the subject begun in chapter 12. In that chapter, Paul had introduced the subject of the various endowments which the Holy Spirit confers on Christians and had shown that these endowments, however various they were, were conferred in such a manner as best to promote the edification and welfare of the church. In the close of that chapter (1 Corinthians 12:31), he had said that it was permissible for them to desire the most eminent of the gifts conferred by the Spirit; and yet he says that there was one endowment that was more valuable than all others, that might be obtained by all, and that he proposed to recommend to them. That was Love; and to illustrate its nature, excellence, and power is the design of this exquisitely beautiful and tender chapter. In doing this, he dwells particularly on three points or views of the excellence of love, and the chapter may be regarded as consisting of three portions.

1. The excellence of love above the power of speaking the languages of men and of angels; above the power of understanding all mysteries; above all faith, even of the highest kind; and above the virtue of giving all one's goods to feed the poor, or one's body to be burned. All these endowments would be valueless without love (1 Corinthians 13:1–3).

2. A statement of the characteristics of love, or its happy influences on the mind and heart (1 Corinthians 13:4–7).

3. A comparison of love with the gift of prophecy, and with the power of speaking foreign languages, and with knowledge (1 Corinthians 13:8–13). In this portion of the chapter, Paul shows that love is superior to them all. It will live in heaven and will constitute the chief glory of that world of bliss.

Though I speak with the tongues of men. Though I should be able to speak all the languages which are spoken by men. To speak foreign languages was regarded then, as it is now, as a rare and valuable endowment. (Compare to Virgil, Aeneid 6:625 and following). The word I, here, is used in a popular sense; and the apostle intends to illustrate, as he often does, his idea by a reference to himself, which, it is evident, he wishes to be understood as applying to those whom he addressed.

It is evident that among the Corinthians the power of speaking a foreign language was regarded as a remarkably valuable endowment; and there can be no doubt that some of the leaders in that church especially prided themselves on it. (See chapter 14). To correct this, and to show them that all this would be vain without love, and to induce them, therefore, to seek for love as a more valuable endowment, was the apostle's design in this passage. Of this verse Dr. Bloomfield, than whom perhaps no living man is better qualified to give such an opinion, remarks, that "it would be difficult to find a finer passage than this in the writings of Demosthenes himself."

And of angels. The language of angels; such as they speak. If I were endowed with the faculty of eloquence and persuasion which we attribute to them, and with the power they possess to speak to any member of the human family. The language of angels here seems to be used to denote the highest power of using language, or the most elevated faculty of eloquence and speech.

It is evidently derived from the idea that the angels are superior, in all respects, to men; that they must have endowments in advance of all which man can have. It may possibly have reference to the idea that they must have some mode of communicating their ideas to one another, and that this dialect or mode must be far superior to that which is employed by man.

Man is imperfect. All his modes of communication are defective. We attribute to the angels the idea of perfection; so the idea here is, that even though a man had a far higher faculty of speaking languages than would be included in the endowment of speaking all the languages of men, as men speak them, and even had the higher and more perfect mode of utterance which the angels have, and yet were destitute of love, all would be nothing.

It is possible that Paul may have some allusion here to what he refers to in 2 Corinthians 12:4, where he says that when he was caught up into Paradise, he heard unspeakable words, which it was not possible for a man to utter. To this higher, purer language of heaven he may refer here by the language of the angels.

It was not with him mere conjecture of what that language might be; it was language which he himself had been permitted to hear. Of that scene he would retain a most deep and tender recollection; and to that language he now refers, by saying that even that elevated language would be valueless to a creature if there were not love.

And have not charity. agaphn de mh ecw. And have not LOVE. This is the proper and usual meaning of the Greek word. The English word charity is used in a great variety of senses, and some of them cannot be included in the meaning of the word here. It means:

1. In a general sense, love, benevolence, good-will;

2. In theology, it includes supreme love to God, and universal good-will to men;

3. In a more particular sense, it denotes the love and kindness which springs from natural relationships, as the charities of father, son, brother;

4. Liberality to the poor, to the needy, and to objects of beneficence, as we speak commonly of charity, meaning almsgiving, and of charitable societies;

5. Candor, liberality in judging people's actions; indulgence to their opinions; attributing to them good motives and intentions; a disposition to judge them favorably, and to put the best construction on their words and actions. This is a very common meaning of the word in our language today; and this is one modification of the word love, as all such charity is supposed to stem from love for our neighbor, and a desire that he should have a right to his opinions, just as we have to ours. The Greek word agaph means, properly, love, affection, regard, good-will, benevolence. It is applied:

   • To love in general;

   • To the love of God and of Christ;

   • The love which God or Christ exercises toward Christians (Romans 5:5; Ephesians 2:4; 2 Thessalonians 3:5);

   • The effect or proof of beneficence, favor conferred (Ephesians 1:15; 2 Thessalonians 2:10; 1 John 3:1).

—Rob. Lex. In the English word charity, therefore, there are today some ideas which are not found in the Greek word, and especially the idea of almsgiving, and the common use of the word among us in the sense of candor, or liberality in judging. Neither of these ideas, perhaps, is to be found in the present chapter; and the more proper translation would have been, in accordance with the usual mode of translation in the New Testament, LOVE.

Tindal, in his translation, renders it by the word love. The love which is referred to in this chapter, and illustrated, is mainly love toward man (1 Corinthians 13:4–7), though there is no reason to doubt that the apostle also meant to include in the general term love to God, or love in general.

His illustrations, however, are chiefly drawn from the effects of love toward men. It properly means love to the whole church, love to the whole world, love for all creatures, which arises from true piety and ultimately centers in God.—Doddridge. It is this love whose importance Paul, in this beautiful chapter, illustrates as being more valuable than the highest possible endowments without it.

It is not necessary to suppose that anyone had these endowments, or had the power of speaking with the tongues of men and angels, or had the gift of prophecy, or had the highest degree of faith, who had no love. The apostle supposes a case and says that if this were so, if all these were possessed without love, they would be comparatively valueless, or that love was a more valuable endowment than all the others would be without it.

I am become. I am. I shall be.

As sounding brass. Probably a trumpet. The word properly means brass; then that which is made of brass: a trumpet, or wind instrument of any kind, made of brass or copper. The sense is that of a sounding or resounding instrument, making a great noise, apparently of great importance, and yet without vitality; a mere instrument; a base metal that merely makes a sound. Thus noisy, valueless, empty, and without vitality would be the power of speaking all languages without love.

Or a tinkling cymbal. A cymbal giving a clanging, clattering sound. The word rendered "tinkling" (alalazon, from alalh or alala, a war-cry) properly denotes a loud cry, or shout, such as is used in battle; and then also a loud cry or mourning, cries of lamentation or grief; the loud shriek of sorrow (Mark 5:38, Them that wept, and wailed greatly). It then means a clanging or clattering sound, such as was made on a cymbal.

The cymbal is a well-known instrument, made of two pieces of brass or other metal, which, being struck together, gives a tinkling or clattering sound. Cymbals are commonly used in connection with other music. They make a tinkling, or clanging, with very little variety of sound. The music is little adapted to produce emotion or to excite feeling.

There is no melody and no harmony. They were therefore well adapted to express the idea which the apostle wished to convey. The sense is, "If I could speak all languages, yet if I had not love, the faculty would be like the clattering, clanging sound of the cymbal, that contributes nothing to the welfare of others. It would all be hollow, vain, useless. It could neither save me nor others, any more than the notes of the trumpet, or the jingling of the cymbal, would promote salvation. Love is the vital principle; it is that without which all other endowments are useless and vain."

{*} "tongues": "In the languages." {a} "angels": (2 Corinthians 12:4). {+} "charity": "Love." {b} "I am become": (1 Peter 4:8).

And though I have the gift of prophecy. (See Barnes on 1 Corinthians 12:10; 1 Corinthians 14:1).

And understand all mysteries. Regarding the meaning of the word "mystery," see Barnes on 1 Corinthians 2:7.

This passage proves that it was one part of the prophetic office, as referred to here, to be able to understand and explain the mysteries of religion—that is, the things that were previously unknown or unrevealed. It does not refer to the prediction of future events, but to the great and deep truths connected with religion: the things that were unexplained in the old economy, the meaning of types and emblems, and the obscure portions of the plan of redemption. All these might be plain enough if they were revealed, but there were many things connected with religion which God had not chosen to reveal to people.

And all knowledge. (See Barnes on 1 Corinthians 12:8).

Though I knew everything; though I were fully acquainted with all the doctrines of religion, and with all sciences and arts.

And though I have all faith, so that I could remove mountains. Though I should have the highest kind of faith. This is referred to by the Savior (Matthew 17:20) as the highest kind of faith, and Paul here doubtless had this fact in view.

I am nothing. All would be of no value. It would not save me. I should still be an unredeemed, unpardoned sinner.

I should do good to no one; I should answer none of the great purposes which God has designed; I should not by all this secure my salvation. All would be in vain regarding the great purpose of my existence. None of these things could be placed before God as a ground of acceptance in the day of judgment. Unless I should have love, I should still be lost.

A somewhat similar idea is expressed by the Savior regarding the day of judgment, in Matthew 7:22-23: Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils, and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

And though I bestow. The Greek word used here (qwmizw, from qaw, to break off) meant, properly, to break off and distribute in small portions, to feed by morsels, and may be applicable here to distributing one's property in small portions. Charity, or alms to the poor, was usually distributed at one's gate (Luke 16:20) or in some public place. Of course, if property was distributed in this manner, many more would be benefited than if all were given to one person. There would be many more to be thankful and to celebrate one's praises. This was regarded as a great virtue; and was often performed in a most ostentatious manner.

It was a gratification to wealthy men who desired the praise of being benevolent that many of the poor flocked daily to their houses to be fed; and against this desire of distinction the Saviour directed some of his severest reproofs. See Matthew 6:1-4. To make the case as strong as possible, Paul says that if ALL that a man had were dealt out in this way, in small portions, so as to benefit as many as possible, and yet were not attended with true love towards God and towards man, it would be all false, hollow, hypocritical, and really of no value in regard to his own salvation.

It would profit nothing. It would not be such an act as God would approve; it would be no evidence that the soul would be saved. Though good might be done to others, yet where the motive was wrong, it could not meet with the Divine approbation or be connected with his favour.

And though I give my body to be burned. Evidently as a martyr, or a witness to the truth of religion. Though I should be willing to lay down my life in the most painful manner, and have not charity, it would profit me nothing. Many of the ancient prophets were called to suffer martyrdom, though there is no evidence that any of them were burned to death as martyrs. Shadrach, Meshach, and Abednego were indeed thrown into a fiery furnace because they were worshippers of the true God, but they were not consumed in the flame (Daniel 3:19–26). Compare Hebrews 11:34. Though Christians were early persecuted, yet there is no evidence that they were burned as martyrs as early as this epistle was written.

Nero is the first who is believed to have committed this horrible act; and under his reign, and during the persecution which he excited, Christians were covered with pitch and set on fire to illuminate his gardens. It is possible that some Christians had been put to death in this manner when Paul wrote this epistle, but it is more probable that he refers to this as the most awful kind of death, rather than as anything which had really happened. Subsequently, however, as all know, this was often done; and thousands, and perhaps tens of thousands, of Christians have been called to evince their attachment to religion in the flames.

And have not charity. Have no love to God or to men; have no true piety. If I do it from any selfish or sinister motive, if I do it from fanaticism, obstinacy, or vainglory, if I am deceived in regard to my character and have never been born again.

It is not necessary to an explanation of this passage to suppose that this ever had been done, for the apostle only puts a supposable case. There is reason, however, to think that it has been done frequently, and that when the desire of martyrdom became the popular passion and was believed to be connected infallibly with heaven, not a few have been willing to give themselves to the flames who never knew anything of love to God or true piety.

Grotius mentions the instance of Calanus and of Peregrinus the philosopher, who did it. Although this was not the common mode of martyrdom in the time of Paul, and although it was then perhaps unknown, it is remarkable that he should have referred to that which in subsequent times became the common mode of death on account of religion.

In his time, and before, the common mode was by stoning, by the sword, or by crucifixion. Subsequently, however, all these were laid aside, and burning became the common way in which martyrs suffered. So it was, extensively, under Nero; so it was, exclusively, under the Inquisition; and so it was in the persecutions in England in the time of Mary.

Paul seems to have been directed to specify this rather than stoning, the sword, or crucifixion, in order that in subsequent times martyrs might be led to examine themselves and to see whether they were actuated by true love to God in being willing to be consumed in the flames.

It profiteth me nothing. If there is no true piety, there can be no benefit in this to my soul. It will not save me. If I have no true love to God, I must perish, after all. Love, therefore, is more valuable and precious than all these endowments. Nothing can supply its place; nothing can be connected with salvation without it.

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 towards others, or our interaction with them. The reason why he made use of this illustration, rather than its nature as demonstrated towards God, was probably because it was especially necessary for them to understand in what way it should be manifested towards each other.

There were contentions and strife among them; there were of course suspicions, jealousies, and resentments; there would be unkind judging, the imputation of improper motives, and selfishness; there were envy, pride, and boasting, all of which were inconsistent with love. 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 here used (makrothymei) denotes longanimity, slowness to anger or passion, long-suffering, patient endurance, and 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. (Romans 9:22; 2 Corinthians 6:6; Galatians 5:22; Ephesians 4:2; Colossians 3:12; 1 Timothy 1:16; 2 Timothy 3:10; 2 Timothy 4:2; 1 Peter 3:20; 2 Peter 3:15).

And is kind. The word here used denotes to be good-natured, gentle, tender, and affectionate. Love is benignant. It wishes well. It is not harsh, sour, morose, or 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 for 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 1 Peter 3:8). If all men 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. (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 (1 Corinthians 12:31; see also the notes on 1 Corinthians 14:1, 1 Corinthians 14:39, and 2 Corinthians 11:2); but it may be used in a bad sense—to be zealous against a person; to be jealous of; to envy (Acts 7:9; Acts 17:5; James 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. 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 murmur or repine that they themselves are not SO highly favoured. 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 favoured than we are. It may be excited by superior wealth, beauty, learning, accomplishment, reputation, or 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; honoured with office while we are overlooked. He may be envied because he has a better farm than we have, or is a more skilful 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, another lawyer; the clergyman, 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; 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 be thankful that He has made others happy. If they are the fruit of their own industry, virtue, skill, and application, we should esteem them the more, and value them 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 man 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 who is under the influence of Christian love is happier 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 honour, in a palace, or on a throne.

Alexander the Great wept on the throne of the world. Happiness is in the heart; and contentment, the love of God, and the hope of heaven produce happiness which rank, wealth, fashion, and earthly honour cannot purchase. And could the sad and heavy hearts of those in elevated ranks of life always be 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!
Your sanctuary taught me so;
On slippery rocks I see them stand,
And fiery billows roll below.
Now let them boast how tall they rise,
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 you are mine,
My life, my portion, and my God.

Vaunteth not itself. (perpereuetai, from perperos, a boaster, braggart. —Robinson.) The idea is that of boasting, bragging, or vaunting. The word occurs nowhere else in the New Testament. Bloomfield supposes that it has the idea of acting precipitously, inconsiderately, or 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 excellences 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 for 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. (physioutai). This word means to blow, to puff, to pant; then to inflate with pride, vanity, and self-esteem. (See the word explained in the notes on 1 Corinthians 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 vainglorious of his own.

Besides, it is not the nature of love to fill the mind in this manner. Pride, vanity, and even knowledge (1 Corinthians 8:1) may swell the mind with the conviction of self-importance; but love is humble, meek, modest, and unobtrusive. A brother who loves a sister is not filled with pride or vanity on account of it; a man who loves the whole world and desires its salvation is not filled with pride or vanity on account of it. Hence the Savior, who had most love for the human race, was at the farthest possible remove from pride and vanity.

• The term "Charity" used here is equivalent to "Love."
• The phrase "suffereth long" is related to Proverbs 10:12.
• The phrase "envieth" is related to James 3:16.
• The phrase "puffed up" is related to Colossians 2:18.
• An alternative understanding of "vaunteth" is "is not rash."

Doth not behave itself unseemly, ouk aschmonei. This word occurs in 1 Corinthians 7:36. (See Barnes' commentary on 1 Corinthians 7:36).

It means to conduct oneself improperly or disgracefully, or in a manner deserving reproach. Love seeks what is proper or becoming in the circumstances and relations of life in which we are placed. It prompts due respect for superiors, producing veneration and respect for their opinions. It also prompts a proper regard for inferiors, not despising their rank, poverty, dress, dwellings, pleasures, or views of happiness. It prompts the due observance of all the relations of life—such as those of a husband, wife, parent, child, brother, sister, son, daughter—and produces 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. The word may also include 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 defying all the usual ideas of decency; indeed, this was and is commonly done in the temples of idolatry and pollution everywhere. Love would prevent this because it teaches us to promote the happiness of all and, consequently, to avoid everything that would offend purity of taste and spoil enjoyment.

In the same way, it prompts the fit discharge of all relative duties because it leads to the desire to promote the happiness of all. And in the same manner, it would lead a person to avoid profane and indecent language, improper allusions, double meanings and innuendoes, and 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 were said or done in the various relations of life except what would be seemly, fit, and decent! And what a happy influence the prevalence of this love would have on the intercourse of humankind!

Seeketh not her own. There is perhaps not a more striking or important expression in the New Testament than this, nor one that more beautifully sets forth the nature and power of the love produced by true religion. Its evident meaning is that it is not selfish. It does not seek its own happiness exclusively or mainly, nor does it 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 person should not regard their own welfare at all, or have no respect for their health, property, happiness, or salvation. Everyone is bound to pursue a course of life that will ultimately secure their own salvation.

But it is not simply or mainly so that they may be happy that they are to seek it; rather, it is so that they may thus glorify God their Savior and accomplish the great design their Maker has had in view in their creation and redemption. If their happiness is the main or leading thing, it proves that they are supremely selfish, and selfishness is not religion.

The expression used here is comparative and denotes that this is not the main, chief, or only thing that one who is under the influence of love or true religion will seek. True religion, or love for others, will prompt us to seek their welfare with self-denial, personal sacrifice, and toil.

Similar expressions denoting comparison occur frequently in the sacred Scriptures. For example, where it is said (Hosea 6:6; Micah 6:8; Matthew 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, therefore, is that a person under the influence of true love or religion does not make their own happiness or salvation the main or leading thing. They do not make all other things subservient to this; they seek the welfare of others and desire to promote their happiness and salvation, even at great personal sacrifice and self-denial.

It is the characteristic of such a person not that they promote their own worth, health, happiness, or salvation, but that they live to do good to others. Love for 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 (Acts 10:38). It follows from this statement:

1. That no one is a Christian who lives for themself alone, or who makes it their main business to promote their own happiness and salvation.

2. No one is a Christian who does not deny themself, or who is not willing to sacrifice their own comfort, time, wealth, and ease to advance the welfare of humankind.

3. It is this principle that is yet to convert the world. Long ago, 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 good, but the good of others; when true charity occupies its appropriate place in the heart of every professed child of God, then this world will be speedily converted to the Savior.

   Then there will be 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 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.

   Oh, may the time soon come when all selfishness in the human heart will be dissolved, and when the whole world will be embraced in the benevolence of Christians, and the time, talent, and wealth of the whole church will be regarded as consecrated to God and employed and expended under the influence of Christian love! (See Barnes' commentary on 1 Corinthians 10:24).

Is not easily provoked, paroxunetai. This word occurs in the New Testament in only one other place, Acts 17:16: His spirit was stirred within him when he saw the city wholly given to idolatry. (See Barnes' commentary on Acts 17:16).

The word properly means to sharpen by, with, or on anything (from oxuv, sharp) and may be applied to the act of sharpening a knife or sword. Then it means to sharpen the mind, temper, or courage of anyone; to excite, impel, etc. Here it evidently means to rouse to anger or 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 inserted it to convey the idea that one who is under the influence of love, though they may be provoked—that is, injured—or though there might be incitements to anger, yet they would not be roused or readily give way to it.

The meaning of the phrase in the Greek is that a person who is under the influence of love or religion is not prone to violent anger or exasperation; it is not their character to be hasty, excited, or passionate. They are calm, serious, and patient. They look soberly at things; and though they may be injured, they govern their passions, restrain their temper, and subdue their feelings.

This, Paul says, would be produced by love, and this is apparent. If we are under the influence of benevolence or love for anyone, we shall not give way to sudden bursts of feeling. We shall look kindly on their actions, put the best construction on their motives, deem it possible that we have mistaken the nature or reasons of their conduct, seek or desire explanation (Matthew 5:23–24), wait until we can look at the case in all its bearings, and suppose it possible that they may be influenced by good motives and that their 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 nowhere else more striking and apparent than in changing a temper naturally quick, excitable, and irritable to one that is calm, 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 soon be angry with none.

Thinketh no evil. That is, it puts the best possible construction on the motives and conduct of others. This expression also is comparative. It means that love, or 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 that 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 consistent with honesty, truth, friendship, and love.

The Greek word (logizetai) is that which is commonly rendered impute and is correctly rendered here thinketh. It means one does not reckon, charge, or impute to a person any evil intention or design. We desire to think well of the person whom we love, nor will we think ill of their motives, opinions, or conduct until we are compelled to do so by the most irrefutable evidence. True religion, therefore, will prompt 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 anyone.