collapse all  

Text -- 1 Corinthians 13:4 (NET)

Strongs On/Off
Context
13:4 Love is patient, love is kind, it is not envious. Love does not brag, it is not puffed up.
Parallel   Cross Reference (TSK)   ITL  
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
, Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

collapse all
Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Co 13:4 - -- 1Co 13:4-7 picture the character or conduct of love in marvellous rhapsody. @@Suffereth long ( makrothumei ). Late Koiné[28928]š word (Plutarch)...

1Co 13:4-7 picture the character or conduct of love in marvellous rhapsody. @@Suffereth long ( makrothumei ).

Late Koiné[28928]š word (Plutarch) from makros , long, thumos , passion, ardour. Cf. Jam 5:7.

Robertson: 1Co 13:4 - -- Is kind ( chrēsteuetai ). From chrēstos (useful, gracious, kind) and that from chraomai , to use. Not found elsewhere save in Clement of Rome a...

Is kind ( chrēsteuetai ).

From chrēstos (useful, gracious, kind) and that from chraomai , to use. Not found elsewhere save in Clement of Rome and Eusebius. "Perhaps of Paul’ s coining"(Findlay). Perhaps a vernacular word ready for Paul. Gentle in behaviour.

Robertson: 1Co 13:4 - -- Envieth not ( ou zēloi ). Present active indicative of zēloō (contraction oeîoi , same as subjunctive and optative forms). Bad sense of ze...

Envieth not ( ou zēloi ).

Present active indicative of zēloō (contraction oeîoi , same as subjunctive and optative forms). Bad sense of zēlos from zeō , to boil, good sense in 1Co 12:31. Love is neither jealous nor envious (both ideas).

Robertson: 1Co 13:4 - -- Vaunteth not itself ( ou perpereuetai ). From perperos , vainglorious, braggart (Polybius, Epictetus) like Latin perperus . Only here in N.T. and ea...

Vaunteth not itself ( ou perpereuetai ).

From perperos , vainglorious, braggart (Polybius, Epictetus) like Latin perperus . Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. 1Co 13:5 uses it with areskeuomai , to play the toady.

Robertson: 1Co 13:4 - -- Is not puffed up ( ou phusioutai ). Present direct middle indicative of phusioō from phusis (late form for phusaō , phusiaō from phusa ,...

Is not puffed up ( ou phusioutai ).

Present direct middle indicative of phusioō from phusis (late form for phusaō , phusiaō from phusa , bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See note on 1Co 4:6.

Vincent: 1Co 13:4 - -- Suffereth long ( μακροθυμεῖ ) See on Jam 5:7.

Suffereth long ( μακροθυμεῖ )

See on Jam 5:7.

Vincent: 1Co 13:4 - -- Is kind ( χρηστεύεται ) Only here in the New Testament. See on χρηστὸς , A.V., easy , Mat 11:30, and see on χρηστό...

Is kind ( χρηστεύεται )

Only here in the New Testament. See on χρηστὸς , A.V., easy , Mat 11:30, and see on χρηστότης good , Rom 3:12.

" The high charity which makes us servants

Prompt to the counsel which controls the world."

Dante, " Paradiso ," xxi ., 70 , 71 .

Vincent: 1Co 13:4 - -- Vaunteth ( περπερεύεται ) From πέρπερος a braggart . Used of one who sounds his own praises. Cicero introduces a compo...

Vaunteth ( περπερεύεται )

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

Vincent: 1Co 13:4 - -- Puffed up ( φυσιοῦται ) See on 1Co 4:6, and compare 1Co 8:1. Of inward disposition, as the previous word denotes outward display. The ...

Puffed up ( φυσιοῦται )

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

" That swells with love the spirit well-disposed."

" Paradiso ," x ., 144 .

Wesley: 1Co 13:4 - -- The love of God, and of our neighbour for God's sake, is patient toward, all men. It, suffers all the weakness, ignorance, errors, and infirmities of ...

The love of God, and of our neighbour for God's sake, is patient toward, all men. It, suffers all the weakness, ignorance, errors, and infirmities of the children of God; all the malice and wickedness of the children of the world: and all this, not only for a time, but to the end. And in every step toward overcoming evil with good, it is kind, soft, mild, benign. It inspires the sufferer at once with the most amiable sweetness, and the most fervent and tender affection.

Wesley: 1Co 13:4 - -- Does not hastily condemn any one; never passes a severe sentence on a slight or sudden view of things. Nor does it ever act or behave in a violent, he...

Does not hastily condemn any one; never passes a severe sentence on a slight or sudden view of things. Nor does it ever act or behave in a violent, headstrong, or precipitate manner.

Wesley: 1Co 13:4 - -- Yea, humbles the soul to the dust.

Yea, humbles the soul to the dust.

JFB: 1Co 13:4 - -- Under provocations of evil from others. The negative side of love.

Under provocations of evil from others. The negative side of love.

JFB: 1Co 13:4 - -- The positive side. Extending good to others. Compare with love's features here those of the "wisdom from above" (Jam 3:17).

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

JFB: 1Co 13:4 - -- The Greek includes also jealousy.

The Greek includes also jealousy.

JFB: 1Co 13:4 - -- In words, even of gifts which it really possesses; an indirect rebuke of those at Corinth who used the gift of tongues for mere display.

In words, even of gifts which it really possesses; an indirect rebuke of those at Corinth who used the gift of tongues for mere display.

JFB: 1Co 13:4 - -- With party zeal, as some at Corinth were (1Co 4:6).

With party zeal, as some at Corinth were (1Co 4:6).

Clarke: 1Co 13:4 - -- Charity suffereth long - Μακροθυμει, Has a long mind; to the end of which neither trials, adversities, persecutions, nor provocations, can...

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

(2.

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

(3.

Clarke: 1Co 13:4 - -- Charity envieth not - Ου ζηλοι· Is not grieved because another possesses a greater portion of earthly, intellectual, or spiritual blessings...

Charity envieth not - Ου ζηλοι· Is not grieved because another possesses a greater portion of earthly, intellectual, or spiritual blessings

Those who have this pure love rejoice as much at the happiness, the honor, and comfort of others, as they can do in their own. They are ever willing that others should be preferred before them

(4.

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

(5.

Clarke: 1Co 13:4 - -- Is not puffed up - Ου φυσιουται· Is not inflated with a sense of its own importance; for it knows it has nothing but what it has receiv...

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

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

"Proud I am my wants to see

Proud of my humility."

Calvin: 1Co 13:4 - -- 4.Love is patient He now commends love from its effects or fruits, though at the same time these eulogiums are not intended merely for its commenda...

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

The first commendation of love is this — that, by patient endurance of many things, it promotes peace and harmony in the Church. Near akin to this is the second excellence — gentleness and lenity, for such is the meaning of the verb χρηστεύεσθαι 781 A third excellence is — that it counteracts emulation, the seed of all contentions. Under emulation he comprehends envy, which is a vice near akin to it, or rather, he means that emulation, which is connected with envy, and frequently springs from it. Hence where envy reigns — where every one is desirous to be the first, or appear so, love there has no place.

What I have rendered — does not act insolently — is in the Greek χρηστεύεσθαι Erasmus has rendered it, is not froward. 782 It is certain that the word has different significations; but, as it is sometimes taken to mean being fierce, or insolent, through presumption, this meaning seemed to be more suitable to the passage before us. 783 Paul, therefore, ascribes to love moderation, and declares that it is a bridle to restrain men, that they may not break forth into ferocity, but may live together in a peaceable and orderly manner. He adds, farther, that it has nothing of the nature of pride. 784 That man, then, who is governed by love, is not puffed up with pride, so as to despise others and feel satisfied with himself. 785

Defender: 1Co 13:4 - -- Note that "charity" (or agape "love," if preferred) is defined by verbs rather than adjectives - by what it does, instead of what it is."

Note that "charity" (or agape "love," if preferred) is defined by verbs rather than adjectives - by what it does, instead of what it is."

TSK: 1Co 13:4 - -- suffereth : Pro 10:12; 2Co 6:6; Gal 5:22; Eph 4:2; Col 1:11, Col 3:12; 2Ti 2:25, 2Ti 3:10; 2Ti 4:2; Jam 3:17; 1Pe 4:8 is kind : Neh 9:17; Pro 19:22, P...

collapse all
Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Co 13:4 - -- Charity suffereth long - Paul now proceeds to illustrate the "nature"of love, or to show how it is exemplified. His illustrations are all drawn...

Charity suffereth long - Paul now proceeds to illustrate the "nature"of love, or to show how it is exemplified. His illustrations are all drawn from its effect in regulating our conduct toward others, or our contact with them. The "reason"why he made use of this illustration, rather than its nature as evinced toward "God,"was, probably, because it was especially necessary for them to understand in what way it should be manifested toward each other. There were contentions and strifes among them; there were of course suspicions, and jealousies, and heart-burnings; there would be unkind judging, the imputation of improper motives, and selfishness; there were envy, and pride, and boasting, all of which were inconsistent with love; and Paul therefore evidently designed to correct these evils, and to produce a different state of things by showing them what would be produced by the exercise of love. The word used here μακροθυμεῖ makrothumei denotes "longanimity,"slowness to anger or passion; longsuffering, patient endurance, forbearance. It is opposed to haste; to passionate expressions and thoughts, and to irritability. It denotes the state of mind which can bear long when oppressed, provoked, calumniated, and when one seeks to injure us; compare Rom 2:4; Rom 9:22; 2Co 6:6; Gal 5:22; Eph 4:2; Col 3:12; 1Ti 1:16; 2Ti 3:10; 2Ti 4:2; 1Pe 3:20; 2Pe 3:15.

And is kind - The word used here denotes to be good-natured, gentle, tender, affectionate. Love is benignant. It wishes well. It is not harsh, sour, morose, ill-natured. Tyndale renders it, "is courteous."The idea is, that under all provocations and ill-usage it is gentle and mild. "Hatred"prompts to harshness, severity, unkindness of expression, anger, and a desire of revenge. But love is the reverse of all these. A man who truly loves another will be kind to him, desirous of doing him good; will be "gentle,"not severe and harsh; will be "courteous"because he desires his happiness, and would not pain his feelings. And as religion is love, and prompts to love, so it follows that it requires courtesy or true politeness, and will secure it; see 1Pe 3:8. If all people were under the influence of true religion, they would always be truly polite and courteous; for true politeness is nothing more than an expression of benignity, or a desire to promote the happiness of all around us.

Envieth not - οὐ ζηλόι ou zēloi . This word properly means to be "zealous"for or against any person or thing; that is, to be eager for, or anxious for or against anyone. It is used often in a good sense (1Co 12:31; See the 1Co 14:1, 1Co 14:39 notes; 2Co 11:2 note, etc.); but it may be used in a bad sense - to be zealous "against"a person; to be jealous of; to envy. Act 7:9; Act 17:5; Jam 4:2, "ye kill and envy."It is in this sense, evidently, that it is used here, - as denoting zeal, or ardent desire "against"any person. The sense is, love does not envy others the happiness which they enjoy; it delights in their welfare; and as their happiness is increased by their endowments, their rank, their reputation, their wealth, their health, their domestic comforts, their learning etc., those who are influenced by love "rejoice"in all this. They would not diminish it; they would not embarrass them in the possession; they would not detract from that happiness; they would not complain or repine that they themselves are not so highly favored - To envy is to feel uneasiness, mortification, or discontent at the sight of superior happiness, excellence or reputation enjoyed by another; to repine at another’ s prosperity; and to fret oneself on account of his real or fancied superiority.

Of course, it may be excited by anything in which another excels, or in which he is more favored than we are. It may be excited by superior wealth, beauty, learning, accomplishment, reputation, success. It may extend to any employment, or any rank in life. A man may be envied because he is happy while we are miserable; well, while we are sick; caressed, while we are neglected or overlooked; successful, while we meet with disappointment; handsome, while we are ill-formed; honored with office, while we are overlooked. He may be envied because he has a better farm than we have, or is a more skillful mechanic, or a more successful physician, lawyer, or clergyman. "Envy commonly lies in the same line of business, occupation, or rank."We do not, usually envy a monarch, a conqueror, or a nobleman, unless we are "aspiring"to the same rank. The farmer does not usually envy the blacksmith, but another farmer; the blacksmith does not usually envy the schoolmaster, or the lawyer, but another man in the same line of business with himself.

The physician envies another physician more learned or more successful; the lawyer envies another lawyer; the clergyman is jealous of another clergyman. The fashionable female who seeks admiration or flattery on account of accomplishment or beauty envies another who is more distinguished and more successful in those things. And so the poet envies a rival poet and the orator, a rival orator; and the statesman, a rival statesman. The correction of all these things is "love."If we loved others; if we rejoiced in their happiness, we should not envy them. "They are not to blame"for these superior endowments; but if those endowments are the direct gift of God, we should he thankful that he has made others happy; if they are the fruit of their own industry, and virtue, and skill and application, we should esteem them the more, and value them the more highly. They have not injured us; and we should not be unhappy, or seek to injure them, because God has blessed them, or because they have been more industrious, virtuous, and successful than we have.

Every person should have his own level in society, and we should rejoice in the happiness of all - Love will produce another effect. We should not "envy"them, because he that is under the influence of Christian love is more happy than those in the world who are usually the objects of envy. There is often much wretchedness under a clothing "of purple and fine linen."There is not always happiness in a splendid mansion; in the caresses of the great; in a post of honor; in a palace, or on a throne. Alexander the Great wept on the throne of the world. Happiness is in the heart; and contentment, and the love of God, and the hope of heaven produce happiness which rank, and wealth, and fashion, and earthly honor cannot purchase. And could the sad and heavy hearts of those in elevated ranks of life be always seen; and especially could their end be seen, there would be no occasion or disposition to envy them.

Lord, what a thoughtless wretch was I,

To mourn, and murmur, and repine,

To see the wicked placed on high,

In pride and robes of honour shine!

But oh! their end, their dreadful end!

Thy sanctuary taught me so;

On slipp’ ry rocks I see them stand,

And fiery billows roll below.

Now let them boast how tall they are,

I’ ll never envy them again;

There they may stand with haughty eyes,

Till they plunge deep in endless pain.

Their fancied joys how fast they flee,

Like dreams as fleeting and as vain;

Their songs of softest harmony.

Are but a prelude to their pain,

Now I esteem their mirth and wine.

Too dear to purchase with my blood;

Lord, ‘ tis enough that thou art mine,

My life, my portion, and my God.

Vaunteth not itself - ( περπερευεται perpereuetai , from περπερος perperos , a boaster, braggart. Robinson .) The idea is that of boasting, bragging, vaunting. The word occurs no where else in the New Testament. Bloomfield supposes that it has the idea of acting precipitously, inconsiderately, incautiously; and this idea our translators have placed in the margin, "he is not rash."But most expositors suppose that it has the notion of boasting, or vaunting of one’ s own excellencies or endowments. This spirit proceeds from the idea of "superiority"over others; and is connected with a feeling of contempt or disregard for them. Love would correct this, because it would produce a desire that they should be happy - and to treat a man with contempt is not the way to make him happy; love would regard others with esteem - and to boast over them is not to treat them with esteem; it would teach us to treat them with affectionate regard - and no man who has affectionate regard for others is disposed to boast of his own qualities over them. Besides, love produces a state of mind just the opposite of a disposition to boast. It receives its endowments with gratitude; regards them as the gift of God; and is disposed to employ them not in vain boasting, but in purposes of utility, in doing good to all others on as wide a scale as possible. The boaster is not a man who does good. To "boast"of talents is not to employ them to advantage to others. It will be of no account in feeding the hungry, clothing the naked, comforting the sick and afflicted, or in saving the world. Accordingly, the man who does the most good is the least accustomed to boast; the man who boasts may be regarded as doing nothing else.

Is not puffed up - ( φυσιοῦται phusioutai ). This word means to blow, to puff, to paint; then to inflate with pride, and vanity, and self-esteem. See the word explained in the note on 1Co 8:1. It perhaps differs from the preceding word, inasmuch as that word denotes the expression of the feelings of pride, vanity, etc., and this word the feeling itself. A man may be very proud and vain, and not express it in the form of boasting. That state is indicated by this word. If he gives expression to this feeling, and boasts of his endowments, that is indicated by the previous word. Love would prevent this, as it would the former. It would destroy the feeling, as well as the expression of it. It would teach a man that others had good qualities as well as he; that they had high endowments as well as he; and would dispose him to concede to them full credit for all that they have, and not to be vain-glorious of his own. Besides, it is not the "nature"of love to fill the mind in this manner. Pride, vanity, and even knowledge 1Co 8:1, may swell the mind with the conviction of self-importance; but love is humble, meek, modest, unobtrusive. A brother that loves a sister is not filled with pride or vanity on account of it; a man that loves the whole world, and desires its salvation, is not filled with pride and vanity on account of it. Hence, the Saviour, who had "most"love for the human race, was at the farthest possible remove from pride and vanity.

Poole: 1Co 13:4 - -- Lest the Corinthians should say to the apostle: What is this love you discourse of? Or how shall we know if we have it? The apostle here gives thirt...

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

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

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

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

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

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

Haydock: 1Co 13:4 - -- Charity....dealeth not perversely. [1] The Greek word here seems taken from the Latin. St. John Chrysostom expounds it, is not rash, but acteth prud...

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

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

[BIBLIOGRAPHY]

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

Gill: 1Co 13:4 - -- Charity suffereth long,.... The apostle, in this and some following verses, enumerates the several properties and characters of the grace of love; and...

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

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

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

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

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

expand all
Commentary -- Verse Notes / Footnotes

Geneva Bible: 1Co 13:4 ( 2 ) Charity ( d ) suffereth long, [and] is kind; charity envieth not; charity vaunteth not itself, is not puffed up, ( 2 ) He describes the force a...

expand all
Commentary -- Verse Range Notes

TSK Synopsis: 1Co 13:1-13 - --1 All gifts,3 how excellent soever, are nothing worth without charity.4 The praises thereof,13 and prelation before hope and faith.

MHCC: 1Co 13:4-7 - --Some of the effects of charity are stated, that we may know whether we have this grace; and that if we have not, we may not rest till we have it. This...

Matthew Henry: 1Co 13:4-7 - -- 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 hav...

Barclay: 1Co 13:4-7 - --In 1Co 13:4-7Paul lists fifteen characteristics of Christian love. Love is patient. The Greek word (makrothumein, 3114) used in the New Testament al...

Constable: 1Co 7:1--16:13 - --III. Questions asked of Paul 7:1--16:12 The remainder of the body of this epistle deals with questions the Corin...

Constable: 1Co 12:1--14:40 - --E. Spiritual gifts and spiritual people chs. 12-14 Paul had been dealing with matters related to worship...

Constable: 1Co 13:1-13 - --3. The supremacy of love ch. 13 Paul now proceeded to elaborate on the fact that love surpasses ...

Constable: 1Co 13:4-7 - --The character of love 13:4-7 The apostle next pointed out the qualities of love that make it so important. He described these in relationship to a per...

College: 1Co 13:1-13 - --1 CORINTHIANS 13 C. LOVE (12:31b-13:13) 1. Gifts Without Love Pointless (12:31b-13:3) And now I will show you the most excellent way. 1 If I speak...

McGarvey: 1Co 13:4 - --Love suffereth long, and is kind [In this catalogue the first and last negative qualities are coupled with their corresponding positives, suggesting a...

Lapide: 1Co 13:1-13 - --CHAPTER 13 SYNOPSIS OF THE CHAPTER i. He points out that of all gifts and graces, charity is the first, and that without charity no gift or virtue ...

expand all
Introduction / Outline

Robertson: 1 Corinthians (Book Introduction) First Corinthians From Ephesus a.d. 54 Or 55 By Way of Introduction It would be a hard-boiled critic today who would dare deny the genuineness o...

JFB: 1 Corinthians (Book Introduction) The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and...

JFB: 1 Corinthians (Outline) THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. ...

TSK: 1 Corinthians 13 (Chapter Introduction) Overview 1Co 13:1, All gifts, 1Co 13:3, how excellent soever, are nothing worth without charity; 1Co 13:4, The praises thereof, 1Co 13:13. and pre...

Poole: 1 Corinthians 13 (Chapter Introduction) CORINTHIANS CHAPTER 13

MHCC: 1 Corinthians (Book Introduction) The Corinthian church contained some Jews, but more Gentiles, and the apostle had to contend with the superstition of the one, and the sinful conduct ...

MHCC: 1 Corinthians 13 (Chapter Introduction) (1Co 13:1-3) The necessity and advantage of the grace of love. (1Co 13:4-7) Its excellency represented by its properties and effects. (1Co 13:8-13) ...

Matthew Henry: 1 Corinthians (Book Introduction) An Exposition, with Practical Observations, of The First Epistle of St. Paul to the Corinthians Corinth was a principal city of Greece, in that partic...

Matthew Henry: 1 Corinthians 13 (Chapter Introduction) In this chapter the apostle goes on to show more particularly what that more excellent way was of which he had just before been speaking. He recomm...

Barclay: 1 Corinthians (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: 1 Corinthians 13 (Chapter Introduction) The Hymn Of Love (1Cor 13) 13 I may speak with the tongues of men and of angels, but if I have not love, I am become no better than echoing brass o...

Constable: 1 Corinthians (Book Introduction) Introduction Historical Background Corinth had a long history stretching back into the...

Constable: 1 Corinthians (Outline) Outline I. Introduction 1:1-9 A. Salutation 1:1-3 B. Thanksgiving 1:4-9 ...

Constable: 1 Corinthians 1 Corinthians Bibliography Adams, Jay. Marriage, Divorce and Remarriage in the Bible. Phillipsburg, N.J.: Presb...

Haydock: 1 Corinthians (Book Introduction) THE FIRST EPISTLE OF ST. PAUL, THE APOSTLE, TO THE CORINTHIANS. INTRODUCTION. Corinth was the capital of Achaia, a very rich and populous city...

Gill: 1 Corinthians (Book Introduction) INTRODUCTION TO 1 CORINTHIANS This was not the first epistle that was written by the apostle to the Corinthians, for we read in this of his having ...

Gill: 1 Corinthians 13 (Chapter Introduction) INTRODUCTION TO 1 CORINTHIANS 13 This chapter is taken up in the commendation of the grace of charity, or love, which is preferred to all gifts wha...

College: 1 Corinthians (Book Introduction) FOREWORD Since the past few decades have seen an explosion in the number of books, articles, and commentaries on First Corinthians, a brief word to t...

College: 1 Corinthians (Outline) OUTLINE I. INTRODUCTION - 1:1-9 A. Salutation - 1:1-3 B. Thanksgiving - 1:4-9 II. DISUNITY AND COMMUNITY FRAGMENTATION - 1:10-4:21 A. ...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


TIP #01: Welcome to the NET Bible Web Interface and Study System!! [ALL]
created in 0.31 seconds
powered by
bible.org - YLSA