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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 13:4–7. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle gives us in these verses some of the properties and effects of charity, both to describe and commend it, that we may know whether we have this grace and that if we have not we may fall in love with what is so exceedingly amiable, and not rest till we have obtained it. It is an excellent grace, and has a world of good properties belonging to it. As,
I.It is long suffering - makrothumei.
It can endure evil, injury, and provocation, without being filled with resentment, indignation, or revenge. It makes the mind firm, gives it power over the angry passions, and furnishes it with a persevering patience, that shall rather wait and wish for the reformation of a brother than fly out in resentment of his conduct. It will put up with many slights and neglects from the person it loves, and wait long to see the kindly effects of such patience on him.
II.It is kind - chrēsteuetai.
It is benign, bountiful; it is courteous and obliging. The law of kindness is in her lips; her heart is large, and her hand open. She is ready to show favours and to do good. She seeks to be useful; and not only seizes on opportunities of doing good, but searches for them. This is her general character. She is patient under injuries, and apt and inclined to do all the good offices in her power. And under these two generals all the particulars of the character may be reduced.
III.Charity suppresses envy:
It envieth not; it is not grieved at the good of others; neither at their gifts nor at their good qualities, their honours not their estates. If we love our neighbour we shall be so far from envying his welfare, or being displeased with it, that we shall share in it and rejoice at it. His bliss and sanctification will be an addition to ours, instead of impairing or lessening it. This is the proper effect of kindness and benevolence: envy is the effect of ill-will. The prosperity of those to whom we wish well can never grieve us; and the mind which is bent on doing good to all can never with ill to any.
IV.Charity subdues pride and vain-glory; It vaunteth not itself, is not puffed up, is not bloated with self-conceit, does not swell upon its acquisitions, nor arrogate to itself that honour, or power, or respect, which does not belong to it. It is not insolent, apt to despise others, or trample on them, or treat them with contempt and scorn. Those who are animated with a principle of true brotherly love will in honour prefer one another, Rom 12:10. They will do nothing out of a spirit of contention or vain-glory, but in lowliness of mind will esteem others better than themselves, Phi 2:3. True love will give us an esteem of our brethren, and raise our value for them; and this will limit our esteem of ourselves, and prevent the tumours of self-conceit and arrogance. These ill qualities can never grow out of tender affection for the brethren, nor a diffusive benevolence. The word rendered in our translation vaunteth itself bears other significations; nor is the proper meaning, as I can find, settled; but in every sense and meaning true charity stands in opposition to it. The Syriac renders it, non tumultuatur - does not raise tumults and disturbances. Charity calms the angry passions, instead of raising them. Others render it, Non perper et pervers agit - It does not act insidiously with any, seek to ensnare them, nor tease them with needless importunities and addresses. It is not froward, nor stubborn and untractable, nor apt to be cross and contradictory. Some understand it of dissembling and flattery, when a fair face is put on, and fine words are said, without any regard to truth, or intention of good. Charity abhors such falsehood and flattery. Nothing is commonly more pernicious, nor more apt to cross the purposes of true love and good will.
V.Charity is careful not to pass the bounds of decency; ouk aschēmonei - it behaveth not unseemly; it does nothing indecorous, nothing that in the common account of men is base or vile. It does nothing out of place or time; but behaves towards all men as becomes their rank and ours, with reverence and respect to superiors, with kindness and condescension to inferiors, with courtesy and good-will towards all men. It is not for breaking order, confounding ranks bringing all men on a level; but for keeping up the distinction God has made between men, and acting decently in its own station, and minding its own business, without taking upon it to mend, or censure, or despise, the conduct of others. Charity will do nothing that misbecomes it.
VI.Charity is an utter enemy to selfishness:
Seeketh not its own, does not inordinately desire nor seek its own praise, or honour, or profit, or pleasure. Indeed self-love, in some degree, is natural to all men, enters into their very constitution. And a reasonable love of self is by our Saviour made the measure of our love to others, that charity which is here described, Thou shalt love thy neighbour as thyself. The apostle does not mean that charity destroys all regard to self; he does not mean that the charitable man should never challenge what is his own, but utterly neglect himself and all his interests. Charity must then root up that principle which is wrought into our nature. But charity never seeks its own to the hurt of others, or with the neglect of others. It often neglects its own for the sake of others; prefers their welfare, and satisfaction, and advantage, to its own; and it ever prefers the weal of the public, of the community, whether civil or ecclesiastical, to its private advantage. It would not advance, nor aggrandize, nor enrich, nor gratify itself, at the cost and damage of the public.
VII.It tempers and restrains the passions.
Ou paroxunetai - is not exasperated. It corrects a sharpness of temper, sweetens and softens the mind, so that it does not suddenly conceive, nor long continue, a vehement passion. Where the fire of love is kept in, the flames of wrath will not easily kindle, nor long keep burning. Charity will never be angry without a cause, and will endeavour to confine the passions within proper limits, that they may not exceed the measure that is just, either in degree or duration. Anger cannot rest in the bosom where love reigns. It is hard to be angry with those we love, but very easy to drop our resentments and be reconciled.
VIII.Charity thinks no evil.
It cherishes no malice, nor gives way to revenge: so some understand it. It is not soon, nor long, angry; it is never mischievous, nor inclined to revenge; it does not suspect evil of others, ou logizetai to kakon - it does not reason out evil, charge guilt upon them by inference and innuendo, when nothing of this sort appears open. True love is not apt to be jealous and suspicious; it will hide faults that appear, and draw a veil over them, instead of hunting and raking out those that lie covered and concealed: it will never indulge suspicion without proofs, but will rather incline to darken and disbelieve evidence against the person it affects. It will hardly give into an ill opinion of another, and it will do it with regret and reluctance when the evidence cannot be resisted; hence it will never be forward to suspect ill, and reason itself into a bad opinion upon mere appearances, nor give way to suspicion without any. It will not make the worst construction of things, but put the best face that it can on circumstances that have no good appearance.
IX.The matter of its joy and pleasure is here suggested:
1.Negatively: It rejoiceth not in iniquity. It takes no pleasure in doing injury or hurt to any. It thinks not evil of any, without very clear proof. It wishes ill to none, much less will it hurt or wrong any, and least of all make this matter of its delight, rejoice in doing harm and mischief. Nor will it rejoice at the faults and failings of others, and triumph over them, either out of pride or ill-will, because it will set off its own excellences or gratify its spite. The sins of others are rather the grief of a charitable spirit than its sport or delight; they will touch it to the quick, and stir all its compassion, but give it no entertainment. It is the very height of malice to take pleasure in the misery of a fellow-creature. And is not falling into sin the greatest calamity that can befall one? How inconsistent is it with Christian charity, to rejoice at such fall!
2.Affirmatively: It rejoiceth in the truth, is glad of the success of the gospel, commonly called the truth, by way of emphasis, in the New Testament; and rejoices to see men moulded into an evangelical temper by it, and made good. It takes no pleasure in their sins, but is highly delighted to see them do well, to approve themselves men of probity and integrity. It gives it much satisfaction to see truth and justice prevail among men, innocency cleared, and mutual faith and trust established, and to see piety and true religion flourish.
X.It beareth all things, it endureth all things, panta stegei, panta hupomenei.
Some read the first, covers all things. So the original also signifies. Charity will cover a multitude of sins, Pe1 4:8. It will draw a veil over them, as far as it can consistently with duty. It is not for blazing nor publishing the faults of a brother, till duty manifestly demands it. Necessity only can extort this from the charitable mind. Though such a man be free to tell his brother his faults in private, he is very unwilling to expose him by making them public. Thus we do by our own faults, and thus charity would teach us to do by the faults of others; not publish them to their shame and reproach, but cover them from public notice as long as we can, and be faithful to God and to others. Or, it beareth all things, - will pass by and put up with injuries, without indulging anger or cherishing revenge, will be patient upon provocation, and long patient, panta hupomenei - holds firm, though it be much shocked, and borne hard upon; sustains all manner of injury and ill usage, and bears up under it, such as curses, contumacies, slanders, prison, exile, bonds, torments, and death itself, for the sake of the injurious, and of others; and perseveres in this firmness. Note, What a fortitude and firmness fervent love will give the mind! What cannot a lover endure for the beloved and for his sake! How many slights and injuries will he put up with! How many hazards will he run and how many difficulties encounter!
XI.Charity believes and hopes well of others:
Believeth all things; hopeth all things. Indeed charity does by no means destroy prudence, and, out of mere simplicity and silliness, believe every word, Pro 14:15. Wisdom may dwell with love, and charity be cautious. But it is apt to believe well of all, to entertain a good opinion of them when there is no appearance to the contrary; nay, to believe well when there may be some dark appearances, if the evidence of ill be not clear. All charity is full of candour, apt to make the best of every thing, and put on it the best face and appearance? it will judge well, and believe well, as far as it can with any reason, and will rather stretch its faith beyond appearances for the support of a kind opinion; but it will go into a bad one with the upmost reluctance, and fence against it as much as it fairly and honestly can. And when, in spite of inclination, it cannot believe well of others, it will yet hope well, and continue to hope as long as there is any ground for it. It will not presently conclude a case desperate, but wishes the amendment of the worst of men, and is very apt to hope for what it wishes. How well-natured and amiable a thing is Christian charity? How lovely a mind is that which is tinctured throughout with such benevolence, and has it diffused over its whole frame! Happy the man who has this heavenly fire glowing in his heart, flowing out of his mouth, and diffusing its warmth over all with whom he has to do! How lovely a thing would Christianity appear to the world, if those who profess it were more actuated and animated by this divine principle, and paid a due regard to a command on which its blessed author laid a chief stress! A new commandment give I to you, that you love one another, as I have loved you, that you also love one another, Joh 13:34. By this shall all men know that you are my disciples, Joh 13:35. Blessed Jesus! how few of thy professed disciples are to be distinguished and marked out by this characteristic!
Historical interpretation
Three Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Let him who has love in Christ keep the commandments of Christ. Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins. Love bears all things, is long-suffering in all things. There is nothing base, nothing arrogant in love. Love admits of no schisms: love gives rise to no seditions: love does all things in harmony. By love have all the elect of God been made perfect; without love nothing is well-pleasing to God. In love has the Lord taken us to Himself. On account of the love He bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls.
There is, too, another beauty of men-love. "And love," according to the apostle, "suffers long, and is kind; envieth not; vaunteth not itself, is not puffed up." For the decking of one's self out-carrying, as it does, the look of superfluity and uselessness-is vaunting one's self. Wherefore he adds, "doth not behave itself unseemly:" for a figure which is not one's own, and is against nature, is unseemly; but what is artificial is not one's own, as is clearly explained: "seeketh not," it is said, "what is not her own." For truth calls that its own which belongs to it; but the love of finery seeks what is not its own, being apart from God, and the Word, from love.
That charity and brotherly affection are to be religiously and stedfastly practised. In Malachi: "Hath not one God created us? Is there not one Father of us all? Why have ye certainly deserted every one his brother? " Of this same thing according to John: "Peace I leave with you, my peace I give unto you." Also in the same place: "This is my commandment, That ye love one another, even as I have loved you. Greater love than this has no man, than that one should lay down his life for his friends." Also in the same place: "Blessed are the peacemakers, for they shall be called the sons of God." Also in the same place: "Verily I say unto you, That if two of you shall agree on earth concerning everything, whatever you shall ask it shall be given you from my Father which is in heaven. For wherever two or three are gathered together in my name, I am with them." Of this same thing in the first Epistle to the Corinthians: "And I indeed, brethren, could not speak unto you as to spiritual, but as to carnal, as to babes in Christ. I have given you milk for drink, not meat: for while ye were yet little ye were not able to bear it, neither now are ye able. For ye are still carnal: for where there are in you emulation, and strife, and dissensions, are ye not carnal, and walk after man? " Likewise in the same place: "And if I should have all faith, so that I can remove mountains, but have not charity, I am nothing. And if I should distribute all my goods for food, and if I should deliver up my body to be burned, but have not charity, I avail nothing. Charity is great-souled; charity is kind; charity envieth not; charity dealeth not falsely; is not puffed up; is not irritated; thinketh not evil; rejoiceth not in injustice, but rejoiceth in the truth. It loveth all things, believeth all things, hopeth all things, beareth all things. Charity shall never fail." Of this same thing to the Galatians: "Thou shalt love thy neighbour as thyself. But if ye bite and accuse one another, see that ye be not consumed one of another." Of this same thing in the Epistle of John: "In this appear the children of God and the children of the devil. Whosoever is not righteous is not of God, and he who loveth not his brother. For he who hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him." Also in the same place: "If any one shall say that he loves God, and hates his brother, he is a liar: for he who loveth not his brother whom he seeth, how can he love God whom he seeth not? " Of this same thing in the Acts of the Apostles: "But the multitude of them that had believed acted with one soul and mind: nor was there among them any distinction, neither did they esteem as their own anything of the possessions that they had; but all things were common to them." Of this same thing in the Gospel according to Matthew: If thou wouldest offer thy gift at the altar, and there rememberest that thy brother hath ought against thee; leave thou thy gift before the altar, and go; first be reconciled to thy brother, and then come and offer thy gift at the altar." Also in the Epistle of John: "God is love l and he that dwelleth in love dwelleth in God, and God in him." Also in the same place: "He who saith he is in the light, and hateth his brother, is a liar, and walketh in darkness even until now."
Even if such men were slain in confession of the Name, that stain is not even washed away by blood: the inexpiable and grave fault of discord is not even purged by suffering. He cannot be a martyr who is not in the Church; he cannot attain unto the kingdom who forsakes that which shall reign there. Christ gave us peace; He bade us be in agreement, and of one mind. He charged the bonds of love and charity to be kept uncorrupted and inviolate; he cannot show himself a martyr who has not maintained brotherly love. Paul the apostle teaches this, and testifies, saying, "And though I have faith, so that I can remove mountains, and have not charity, I am nothing. And though I give all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity is magnanimous; charity is kind; charity envieth not; charity acteth not vainly, is not puffed up, is not easily provoked, thinketh no evil; loveth all things, believeth all things, hopeth all things, endureth all things Charity never falleth." "Charity," says he, "never faileth." For she will ever be in the kingdom, she will endure for ever in the unity of a brotherhood linked to herself. Discord cannot attain to the kingdom of heaven; to the rewards of Christ, who said, "This is my commandment that ye love one another even as I have loved you: " he cannot attain who has violated the love of Christ b faithless dissension. He who has not charity has not God. The word of the blessed Apostle John is: "God," saith he, "is love; and he that dwelleth in love dwelleth in God, and God dwelleth in him." They cannot dwell with God who would not be of one mind in God's Church. Although they burn, given up to flames and fires, or lay down their lives, thrown to the wild beasts, that will not be the crown of faith, but the punishment of perfidy; nor will it be the glorious ending of religious valour, but the destruction of despair. Such a one may be slain; crowned he cannot be. He professes himself to be a Christian in such a way as the devil often feigns himself to be Christ, as the Lord Himself forewarns us, and says, "Many shall come in my name, saying, I am Christ, and shall deceive many." As he is not Christ, although he deceives in respect of the name; so neither can he appear as a Christian who does not abide in the truth of His Gospel and of faith.
Charity is the bond of brotherhood, the foundation of peace, the holdfast and security of unity, which is greater than both hope and faith, which excels both good works and martyrdoms, which will abide with us always, eternal with God in the kingdom of heaven. Take from it patience; and deprived of it, it does not endure. Take from it the substance of bearing and of enduring, and it continues with no roots nor strength. The apostle, finally, when he would speak of charity, joined to it endurance and patience. "Charity," he says, "is large-souled; charity is kind; charity envieth not, is not puffed up, is not provoked, thinketh not evil; loveth all things, believeth all things, hopeth all things, beareth all things." Thence he shows that it can tenaciously persevere, because it knows how to endure all things. And in another place: "Forbearing one another," he says, "in love, using every effort to keep the unity of the spirit in the bond of peace." He proved that neither unity nor peace could be kept unless brethren should cherish one another with mutual toleration, and should keep the bond of concord by the intervention of patience.
Thus also the Apostle Paul, when he was urging the merits of peace and charity, and when he was strongly asserting and teaching that neither faith nor alms, nor even the passion itself of the confessor and the martyr, would avail him, unless he kept the requirements of charity entire and inviolate, added, and said: "Charity, is magnanimous, charity is kind, charity envieth not; " teaching, doubtless, and showing that whoever is magnanimous, and kind, and averse from jealousy and rancour, such a one can maintain charity. Moreover, in another place, when he was advising that the man who has already become filled with the Holy Spirit, and a son of God by heavenly birth, should observe nothing but spiritual and divine things, he lays it down, and says: "And I indeed, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, not with meat: for ye were not able hitherto; moreover, neither now are ye able. For ye are yet carnal: for whereas there are still among you jealousy, and contention, and strifes, are ye not carnal, and walk as men? "
For how else is it that they seek for that which they have left, when in this present time they can be useful to the brethren? For as long as they remained firm and stable, of that which they had done contrary to reason, of this indulgence was accorded them. But when they lapsed, as having carried themselves with ostentation,
Thus, whereas he had showed, that both faith and knowledge and prophecy and tongues and gifts and healing and a perfect life and martyrdom, if love be absent, are no great advantage; of necessity he next makes an outline of its matchless beauty, adorning its image with the parts of virtue as with a sort of colors, and putting together all its members with exactness. But do not thou hastily pass by, beloved, the things spoken, but examine each one of them with much care, that thou mayest know both the treasure which is in the thing and the art of the painter. Consider, for example, from what point he at once began, and what he set first, as the cause of all its excellence. And what is this? Long-suffering. This is the root of all self-denial. Wherefore also a certain wise man said, "A man that is long-suffering is of great understanding; but he that is hasty of spirit is mightily foolish."
And comparing it too with a strong city, he said that it is more secure than that. For it is both an invincible weapon and a sort of impregnable tower, easily beating off all annoyances. And as a spark falling into the deep doth it no injury, but is itself easily quenched: so upon a long-suffering soul whatever unexpected thing falls, this indeed speedily vanishes, but the soul it disturbs not: for of a truth there is nothing so impenetrable as long-suffering. You may talk of armies, money, horses, walls, arms, or any thing else whatsoever; you will name nothing like long-suffering. For he that is encompassed with those, oftentimes, being overcome by anger, is upset like a worthless child, and fills all with confusion and tempest: but this man, settled as it were in a harbor, enjoys a profound calm. Though thou surround him with loss, thou hast not moved the rock; though thou bring insult upon him, thou hast not shaken the tower: and though thou bruise him with stripes, thou hast not wounded the adamant.
Yea, and therefore is he called long-suffering, because he hath a kind of long and great soul. For that which is long is also called great. But this excellence is born of love, both to them who possess and to them who enjoy it contributing no small advantage. For tell me not of those abandoned wretches, who, doing evil and suffering none, become worse: since here, not from his long-suffering, but from those who abuse it, this result arises. Tell me not therefore of these, but of those gentler persons, who gain great benefit therefrom. For when, having done ill, they suffer none, admiring the meekness of the sufferer, they reap thereby a very great lesson of self command.
But Paul doth not stop here, but adds also the other high achievements of love, saying, "is kind." For since there are some who practise their long-suffering with a view not to their own self-denial, but to the punishment of those who have provoked them, to make them burst with wrath; he saith that neither hath charity this defect. Wherefore also he added, "is kind." For not at all with a view to light up the fire, in those who are inflamed by anger, do they deal more gently with them, but in order to appease and extinguish it: and not only by enduring nobly, but also by soothing and comforting, do they cure the sore and heal the wound of passion.
"Envieth not." For it is possible for one to be both long-suffering and envious, and thereby that excellency is spoiled. But love avoids this also.
"Vaunteth not itself;" i.e., is not rash. For it renders him who loves both considerate, and grave, and steadfast. In truth, one mark of those who love unlawfully is a defect in this point. Whereas he to whom this love is known, is of all men the most entirely freed from these evils. For when there is no anger within, both rashness and insolence are clean taken away. Love, like some excellent husbandman, taking her seat inwardly in the soul and not suffering any of these thorns to spring up.
"Is not puffed up." For so we see many who think highly of themselves on the score of these very excellencies; for example, on not being envious, nor grudging, nor mean-spirited, nor rash: these evils being incidental not to wealth and poverty only, but even to things naturally good. But love perfectly purges out all. And consider: he that is long-suffering is not of course also kind. But if he be not kind, the thing becomes a vice, and he is in danger of falling into malice. Therefore she supplies a medicine, I mean kindness, and preserves the virtue pure. Again, the kind person often becomes over-complaisant; but this also she corrects. For "love," saith he, "vaunteth not itself, is not puffed up:" the kind and long-suffering is often ostentatious; but she takes away this vice also.
And see how he adorns her not only from what she hath, but also from what she hath not. For he saith that she both brings in virtue, and extirpates vice, nay rather she suffers it not to spring up at all. Thus he said not, "She envieth, indeed, but overcometh envy;" nor, "is arrogant, but chastiseth that passion;" but, "envieth not, vaunteth not itself, is not puffed up;" which truly is most to be admired, that even without toil she accomplishes her good things, and without war and battle-array her trophy is set up: she not permitting him that possesseth her to toil and so to attain the crown, but without labor conveying to him her prize. For where there is not passion to contend against sober reason, what labor can there be?
The reason why love does not envy is because it is not puffed up. For where puffing up precedes, envy follows, because pride is the mother of envy.
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Summary
First Corinthians 13:4 initiates a profound exposition on the nature of agape love, detailing its essential characteristics as a foundational virtue for Christian life and community. This verse delineates love not merely as an emotion, but as a disposition and active practice, emphasizing its patience and kindness while simultaneously defining it by what it is not: envious, boastful, or proud. It serves as a crucial counterpoint to the Corinthians' preoccupation with spectacular spiritual gifts, asserting that genuine spiritual maturity is evidenced by the presence and cultivation of this selfless, benevolent love.
Context
Literary Context
This verse is the opening statement in Paul's renowned discourse on love, strategically placed between his discussion of spiritual gifts in 1 Corinthians 12 and his instructions on their proper use in 1 Corinthians 14. Having just concluded his teaching on the diversity of spiritual gifts and the unity of the body of Christ in 1 Corinthians 12:31, Paul introduces "a more excellent way"—the way of love. Chapter 13 functions as the interpretive lens through which all spiritual gifts and Christian conduct must be viewed. Without agape, even the most impressive spiritual manifestations or acts of sacrifice are rendered meaningless, as Paul powerfully argues in 1 Corinthians 13:1-3. Thus, 1 Corinthians 13:4 begins the detailed description of this indispensable quality, setting the stage for the remaining characteristics and its enduring nature.
Historical & Cultural Context
The city of Corinth was a bustling, diverse, and morally complex Roman provincial capital. Its strategic location fostered commercial prosperity but also introduced a myriad of pagan cults and a reputation for sexual immorality. The Corinthian church, though gifted, was plagued by internal divisions (1 Corinthians 1:10-17), pride, spiritual immaturity, and a misguided emphasis on certain spiritual gifts (especially speaking in tongues) over others (1 Corinthians 14:1-5). There was likely a competitive spirit among believers regarding spiritual manifestations, leading to arrogance and a lack of genuine concern for one another. Paul's emphasis on agape directly addresses these issues, challenging the prevailing cultural values of self-promotion and status by presenting a counter-cultural ethic of self-giving, humble love. The Greek word agape itself, while not exclusively Christian, was elevated by the early church to describe a divine, unconditional love distinct from eros (romantic love) or philia (brotherly affection), which were more common in the broader Hellenistic culture.
Key Themes
1 Corinthians 13 is central to several overarching themes in Paul's letter. The most prominent is the supremacy of love over all other spiritual gifts and human achievements, serving as the ultimate measure of spiritual maturity and the "bond of perfection" (Colossians 3:14). This verse also contributes to the theme of unity in the body of Christ, as the absence of envy, boasting, and pride (all antithetical to love) is essential for harmonious fellowship. Furthermore, it highlights humility and selflessness as core Christian virtues, contrasting sharply with the arrogance and self-centeredness that characterized some members of the Corinthian church. Finally, it underscores the practicality of faith, demonstrating that true spirituality is not merely about miraculous displays but about the daily living out of Christ-like character, starting with the qualities described in 1 Corinthians 13:4.
Exposition and Analysis
Key Word Analysis
This is the foundational term for the entire chapter. Unlike eros (passionate, often self-serving love) or philia (affectionate, brotherly love), agápē denotes a selfless, unconditional, and benevolent love that is often a matter of the will and deliberate action rather than mere emotion. It is a love that seeks the highest good of the other, regardless of their merit or response. In the KJV, "charity" reflects the Latin caritas, which conveyed this sense of costly, self-giving love.
Derived from makros (long) and thymos (temper, passion), this word literally means "long-tempered" or "long-spirited." It describes patience in the face of provocation, injury, or injustice, enduring without retaliating or giving up hope. It implies a steadfastness that does not quickly lose heart or become resentful, even when wronged. This is a divine attribute, as God is often described as "longsuffering" (Numbers 14:18).
From physis (nature) in the sense of blowing or inflating, this term literally means "to inflate" or "to puff up." Figuratively, it describes being arrogant, conceited, or haughty. It suggests an exaggerated sense of one's own importance or superiority, often leading to boastfulness and looking down on others. Paul frequently uses this word in 1 Corinthians to address the pride and arrogance prevalent in the church (1 Corinthians 4:6).
Verse Breakdown
"Charity suffereth long"
This clause introduces the first positive characteristic of agape: its enduring patience. True love is not easily provoked or quick to anger. It bears with the faults, weaknesses, and offenses of others, demonstrating forbearance and resilience in difficult relationships and circumstances. This patience is active, not passive resignation, choosing to extend grace and understanding over immediate reaction or retaliation.
"and is kind"
Following patience, kindness is presented as the active expression of love. While patience is about enduring, kindness is about acting benevolently. It describes a disposition that is gentle, gracious, and helpful in practical ways. Love manifests itself through thoughtful deeds, compassionate words, and a genuine desire to serve and benefit others. It is the practical outworking of a loving heart.
"charity envieth not"
Here, Paul begins to define love by what it is not. Love is not jealous or resentful of the success, possessions, gifts, or recognition of others. It does not begrudge another's blessings but rather rejoices in their well-being and achievements. Envy is a destructive emotion that corrodes relationships and fosters division, precisely what agape seeks to overcome.
"charity vaunteth not itself"
This phrase describes love's freedom from boastfulness or self-promotion. Love does not seek to draw attention to itself, nor does it brag about its own accomplishments, qualities, or spiritual gifts. It is humble and modest, not needing to display its superiority or impress others. This directly counters the competitive and self-aggrandizing spirit that was evident among some Corinthians.
"is not puffed up"
This final negative characteristic in the verse reinforces the idea of humility. Love is not arrogant, conceited, or inflated with an exaggerated sense of self-importance. It does not think more highly of itself than it ought, nor does it look down on others. Instead, it maintains a realistic and humble perspective, recognizing that all gifts and abilities come from God. This quality is crucial for fostering genuine unity and mutual respect within the community.
Literary Devices
Paul employs several powerful literary devices in 1 Corinthians 13:4 to vividly portray the essence of agape. Foremost is Personification, where love is treated as a living entity capable of human actions and dispositions ("suffereth long," "is kind," "envieth not," "vaunteth not itself," "is not puffed up"). This technique makes the abstract concept of love tangible and relatable, allowing the reader to visualize its characteristics in action. The repeated use of "charity" (or "love") at the beginning of clauses demonstrates Anaphora, which creates a rhythmic emphasis and continually reinforces the central subject, underscoring that love is the agent of these qualities. Furthermore, Paul uses Juxtaposition and Negative Definition by contrasting what love is (patient, kind) with what it is not (envious, boastful, proud). This method of defining by negation is highly effective, as it directly addresses the specific vices prevalent in the Corinthian church, providing a clear and practical guide for self-examination and behavioral correction.
Theological and Thematic Connections
The characteristics of love described in 1 Corinthians 13:4 are not merely human virtues but reflections of the very nature of God, who is agape (1 John 4:8). God's patience, kindness, and humility are perfectly demonstrated throughout redemptive history, culminating in the person and work of Jesus Christ. For believers, cultivating these qualities is not just a moral imperative but a spiritual transformation, as the Holy Spirit works to produce the "fruit of the Spirit," which begins with love (Galatians 5:22-23). This divine love empowers believers to fulfill the greatest commandments—to love God and to love their neighbor (Matthew 22:37-40), thereby fulfilling the Law itself (Romans 13:10). The absence of envy and pride, as outlined in this verse, is crucial for fostering genuine unity and mutual edification within the church, reflecting the selfless nature of Christ's body.
Reflection and Application
First Corinthians 13:4 provides a mirror for self-examination, challenging us to assess the authenticity and maturity of our own love. It calls us to move beyond mere sentimentality to a robust, active, and counter-cultural expression of agape. Are we truly "longsuffering" with those who annoy or offend us, or do we quickly lose our temper and harbor resentment? Do we actively seek opportunities to be "kind" and benevolent, or are we primarily focused on our own needs and comfort? This verse compels us to confront the insidious presence of envy in our hearts, urging us to genuinely rejoice in the successes of others rather than feeling threatened or diminished. Furthermore, it demands humility, dismantling any tendencies toward boasting or self-inflation, reminding us that true love uplifts others, not ourselves. Applying this verse means making daily, conscious choices to embody these qualities, allowing the Spirit of God to transform our natural inclinations into expressions of divine love that build up the body of Christ and bear witness to a watching world.
Questions for Reflection
FAQ
Why does the KJV use "charity" instead of "love" in this passage?
The King James Version (KJV) was translated in the early 17th century, and at that time, the English word "charity" (derived from the Latin caritas) carried a richer and more specific meaning than "love." While "love" could refer to various types of affection (romantic, familial, friendly), "charity" specifically denoted a selfless, benevolent, and often sacrificial love, particularly in a theological context. It conveyed the meaning of the Greek word agápē more accurately for its time, emphasizing its active, self-giving nature rather than mere emotional attachment. Modern translations often use "love" because the meaning of "charity" has narrowed over time to primarily refer to almsgiving or philanthropic acts, which does not fully capture the biblical concept of agápē.
How is "suffereth long" different from simply being patient?
While "suffereth long" (Greek: makrothyméō) certainly encompasses patience, it implies a deeper and more enduring quality. Simple patience might refer to waiting calmly for something or tolerating a minor inconvenience. Makrothyméō, however, refers to "longsuffering" in the face of significant provocation, injury, or injustice. It describes the capacity to endure mistreatment or persistent annoyance without retaliation, resentment, or losing one's temper. It is a divine attribute, reflecting God's own forbearance towards humanity's sin (Romans 2:4). Thus, it's not just about waiting, but about waiting or enduring with a steadfast and forgiving spirit, refusing to give up on someone or react impulsively.
What does "vaunteth not itself" mean in practical terms?
"Vaunteth not itself" (Greek: perpereúomai) means that love does not boast, brag, or show off. In practical terms, it signifies a humble disposition that avoids self-promotion or drawing undue attention to one's own achievements, talents, or possessions. Someone who "vaunteth not itself" does not seek to impress others with their spiritual gifts, knowledge, or status. They do not exaggerate their own importance or take credit for things that belong to God. Instead, they are content to serve quietly, giving glory to God and uplifting others, rather than seeking personal recognition or applause. It is the opposite of arrogance and self-aggrandizement, fostering an atmosphere of genuine humility and mutual respect within the community.
Christ-Centered Fulfillment
The characteristics of agape love described in 1 Corinthians 13:4 find their perfect and ultimate fulfillment in the person and work of Jesus Christ. He is the embodiment of love that "suffereth long," enduring the stubbornness of His disciples (Mark 9:19) and the hostility of His enemies (Luke 23:34). His entire ministry was a testament to love that "is kind," healing the sick, feeding the hungry, and extending compassion to the marginalized and outcast (Matthew 9:36). Jesus never "envied" the power of earthly rulers or the popularity of religious leaders; rather, He emptied Himself for the sake of others (Philippians 2:7). He certainly did not "vaunt Himself" or "puff Himself up," consistently deferring glory to His Father and living a life of profound humility, even to the point of death on a cross (Philippians 2:8). His perfect agape on the cross, where He laid down His life for His friends (John 15:13) and even for His enemies (Romans 5:8), is the supreme demonstration of this love. As believers, we are called to imitate this Christ-like love, empowered by the Holy Spirit who pours God's love into our hearts (Romans 5:5), enabling us to live out the very qualities described in this foundational verse.