Albert Barnes Commentary 1 Corinthians 13:5

"doth not behave itself unseemly, seeketh not its own, is not provoked, taketh not account of evil;" — 1 Corinthians 13:5 (ASV)

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.