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1 Corinthians 13:4
Verse
Context
Sermons
Leonard Ravenhill
Warren Wiersbe
David Wilkerson
J. Oswald Sanders
Dave HuntLeonard Ravenhill
Keith DanielSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
(1.) 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.) 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.) 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."
Jamieson-Fausset-Brown Bible Commentary
suffereth long--under provocations of evil from others. The negative side of love. is kind--the positive side. Extending good to others. Compare with love's features here those of the "wisdom from above" (Jam 3:17). envieth--The Greek includes also jealousy. vaunteth not--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. not puffed up--with party zeal, as some at Corinth were (Co1 4:6).
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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!
Tyndale Open Study Notes
13:4-7 This description of Christian love emphasizes the willingness to give up one’s own desires for the good of others (see also 8:1–10:33; Rom 5:6-8; 15:3; 2 Cor 8:9; Phil 2:4-8).
1 Corinthians 13:4
Love
3If I give all I possess to the poor and exult in the surrender of my body, but have not love, I gain nothing.4Love is patient, love is kind. It does not envy, it does not boast, it is not proud.5It is not rude, it is not self-seeking, it is not easily angered, it keeps no account of wrongs.
- Scripture
- Sermons
- Commentary
Do These Things Move You?
By Leonard Ravenhill17K56:35RevivalMAT 6:331CO 13:42CO 6:5In this sermon, the speaker emphasizes the importance of having unwavering faith in God, even in the midst of challenging circumstances. He uses the example of a man who remained calm and unshaken during a violent storm at sea, demonstrating that having nothing can actually be an advantage because there is nothing to lose. The speaker also highlights the peace that comes from having a relationship with God, as well as the role of Christian workers in preaching the word of God. He references 2 Corinthians 6 to explain the hardships and trials that ministers may face, but emphasizes that enduring these challenges is a testament to their faith and love for God.
Meet Your Psychiatrist: He Overcomes Your Fears
By Warren Wiersbe5.5K49:36MAT 6:33LUK 24:321CO 13:42TI 1:1JAS 4:1In this sermon, the preacher discusses the topic of fear and its consequences. He emphasizes that fear can tear people apart emotionally and spiritually, and that Satan uses fear to defeat Christians. However, he also highlights that the Holy Spirit can help believers overcome fear. The preacher then explains three basic truths that must be understood in order to experience victory over fear: the truth about fear itself, the truth about the Holy Spirit and how He helps overcome fear, and the truth about believers' responsibility to the Holy Spirit.
The Unrelenting Love of God
By David Wilkerson3.8K51:51JHN 12:471CO 13:42CO 13:112CO 13:14In this sermon, the preacher emphasizes the importance of giving oneself to others, just as God has given Himself to us. He highlights the example of the early church in Corinth, who not only gave material things but also gave themselves to one another. The preacher encourages the congregation to understand that God desires for them to give themselves to others in love. He concludes by referencing the benediction in 2 Corinthians 13:14, explaining that it is not just a closing prayer but a powerful summary of Paul's teachings on the unrelenting love of God.
Love - I Corinthians 13
By J. Oswald Sanders3.3K33:28Love1CO 13:4In this sermon, the speaker emphasizes the importance of love as the motivating factor behind all actions. He explains that even if one were to give away all their possessions or sacrifice their own body, it would mean nothing if it is not done out of love. The speaker then goes on to describe the characteristics of love as outlined in 1 Corinthians 13:4-8, highlighting how Jesus exemplified these qualities. He challenges the listeners to strive for these qualities in their own lives, as they are the qualities that God expects to find in His children.
What Love Is This? - Part 5
By Dave Hunt2.0K09:49PSA 86:15MIC 6:8LUK 13:24ROM 11:321CO 13:41JN 2:6
This sermon delves into the historical context of divisions within Christianity, focusing on the Council of Nicaea and the controversies surrounding believers who renounced Christ under persecution. It contrasts the views of Augustine and Adonitus on the purity of the church, highlighting the extreme measures taken by figures like John Calvin in Geneva. The core theological debate centers on the concept of God's love for all versus the Calvinist doctrine of predestination and limited atonement, questioning the nature of God's mercy and kindness.
Love-Portrait of Christ and the Christian
By Leonard Ravenhill1.8K1:09:53SacrificeLove1CO 13:4Leonard Ravenhill emphasizes the profound nature of love as depicted in 1 Corinthians 13, arguing that true love is selfless, sacrificial, and reflective of Christ's character. He contrasts the superficial understanding of love in society with the deep, transformative love that God exemplifies and calls Christians to embody. Ravenhill challenges the audience to recognize that love is not merely an emotion but a commitment that requires action and sacrifice, urging believers to live in a way that magnifies Christ in their lives. He highlights the importance of being a living testimony of God's love, which should compel Christians to serve others and share the gospel fervently. Ultimately, he calls for a revival of true love in the church, one that transcends mere words and manifests in genuine actions.
Don't Let the Past Cripple the Future
By Keith Daniel1.7K1:09:461CO 13:4This sermon emphasizes the importance of not letting past failures cripple the future, especially in the context of family relationships. It highlights the need to seek God's grace to love like Christ, to be gentle, kind, and forgiving towards family members, and to yield to God's control through the Holy Spirit. The message encourages living in Christ-likeness, showing love that suffers long and is kind, even in the face of misunderstandings, hurts, and wounds that may arise in every home.
Love
By William MacDonald1.3K38:44Love1CO 13:4In this sermon, the speaker emphasizes the importance of love in action. Love is not just a feeling, but it is seen in the practical things we do for others. It can be as simple as taking out the garbage or scrubbing a toilet. The speaker also highlights the impact of seeing love lived out in the lives of others, which can be more powerful than just reading about it in the Bible. Love is manifested through giving and does not count the cost. It is firm yet gentle, willing to confront and correct in a loving manner. The speaker encourages believers to learn from the communist practice of evaluating and improving their actions, rather than focusing on their successes.
Tender and Scrupulous Freedom
By Kay K. Arvin98626:01Freedom1CO 13:4In this sermon, the speaker discusses the concept of free love and expresses suspicion towards anything that is offered for free. The speaker suggests that free things often come with strings attached or lack value altogether. The sermon also explores the different types of love that exist, such as love for the universe, mankind, and the underprivileged. The speaker emphasizes the importance of sharing God's love with people we may not naturally like. The sermon concludes with examples of love that starts strong but ends weak, highlighting the need for enduring love.
Don't Keep It to Yourself
By Jim Cymbala92717:50Christian LifeECC 3:1ISA 55:11MRK 16:15LUK 24:47ACT 1:81CO 13:42CO 9:7In this sermon, Pastor Symbola encourages believers to be bold in sharing the good news of Jesus Christ. He emphasizes the importance of not keeping the message to ourselves but actively proclaiming it to others. The pastor urges the congregation to be alert and ready to share the gospel at all times, asking God to bring verses to their minds as they speak. He uses the story of four lepers who discovered abundance in a besieged city to illustrate the urgency of sharing the good news. The sermon concludes with a call to prayer for breakthroughs in people's lives and for the raising up of laborers filled with the Holy Spirit to spread the message of Jesus.
L'amour, Notre Mode De Vie Love, Our Way of Life
By Miki Hardy7911:24:331CO 13:4
This sermon emphasizes the importance of understanding and embodying the love of God as described in 1 Corinthians 13. It challenges individuals to examine their hearts, relationships, and actions in light of God's love, highlighting the need for humility, forgiveness, and genuine love towards one another. The message underscores the transformative power of God's love in uniting His people and overcoming obstacles, calling for a deep work of the Holy Spirit to restore and strengthen relationships within the church.
The Greatest Commandment
By Phil Beach Jr.4958:26WorshipSpiritual GrowthLove1CO 13:4Phil Beach Jr. emphasizes the significance of love as the greatest commandment, drawing from 1 Corinthians 13 to illustrate the characteristics of a spiritual person. He challenges the congregation to reflect on their own lives by substituting their names into the scripture, revealing how far they may fall short of God's love. Beach highlights that true spirituality is not measured by gifts or knowledge but by the love of God manifesting in our actions towards others. He outlines five essential characteristics of those growing in God's love, including keeping commandments, forgiving others, exercising self-control, being willing to suffer wrong, and serving others. Ultimately, he calls for a deeper understanding and experience of God's love to transform lives and relationships.
The Deep Dealings of God Pt 24 - Let Us Go on Unto Perfection - Gods Love [1 Cor 13] Pt 2
By Phil Beach Jr.291:00:09God's LovePerfectionSpiritual Maturity1CO 13:4Phil Beach Jr. emphasizes the profound love of God and the necessity of drawing closer to Him, highlighting that true satisfaction comes from His everlasting love. He encourages believers to turn away from worldly distractions and to seek spiritual maturity through the Word of God, which is essential for faith and obedience. The sermon calls for a deep introspection and a response to God's call, urging the congregation to recognize their unique struggles and to find peace in Christ alone. Beach Jr. reminds the listeners that their lives are observed by spiritual forces, and their responses to life's challenges can demonstrate the manifold wisdom of God. Ultimately, he stresses the importance of love as the foundation of spiritual growth and maturity, as illustrated in 1 Corinthians 13.
The Deep Dealings of God Pt 26 - Let Us Go on Unto Perfection - God's Love
By Phil Beach Jr.271:12:29God's LovePerfectionSpiritual Maturity1CO 13:4Phil Beach Jr. emphasizes the transformative power of God's love in the journey toward spiritual maturity, urging believers to seek the presence of Jesus as their ultimate passion. He highlights the importance of humility, kindness, and the absence of envy as essential qualities that reflect Christ's character in our lives. The sermon calls for a deep introspection and a commitment to prayer, particularly for the next generation, to cultivate a home environment filled with God's love and unity. Beach Jr. warns against self-righteousness and encourages believers to acknowledge their weaknesses, relying on the Holy Spirit for true transformation. Ultimately, he reminds the congregation that spiritual maturity is a continuous process of surrendering to God's will and embodying the virtues of love as described in 1 Corinthians 13.
The Lgbt Agenda - 10 Things You Need to Know
By Shane Idleman1653:10The Church's Role in CultureTruth in Love1CO 13:4Shane Idleman addresses the LGBT agenda, emphasizing the need for the church to speak truthfully and lovingly about God's design for marriage and sexuality. He highlights the distinction between the LGBT agenda and individuals struggling with same-sex attraction, advocating for love and compassion towards the latter while standing firm against the former. Idleman stresses that the church must not shy away from discussing these issues, as they are critical to upholding biblical truth in a culture increasingly at odds with it. He encourages believers to engage with love and truth, reminding them that feelings cannot dictate truth and that the Bible remains clear on these matters.
If My People Humble Themselves
By Shane Idleman1332:14PrideHumility2CH 7:14PRO 11:2PRO 13:10PRO 16:18PRO 18:12ISA 59:2OBA 1:31CO 13:4JAS 4:61PE 5:6Shane Idleman emphasizes the critical need for humility in the Christian life, warning that pride is deceptive and can lead to personal and relational destruction. He reflects on his own struggles with pride and how it has affected his relationships, particularly with family and in the church. Idleman highlights that true humility opens the door to genuine repentance and a closer relationship with God, while pride creates barriers to prayer and spiritual growth. He encourages the congregation to examine their hearts and seek God's grace to overcome pride, as humility is essential for healing and restoration. The sermon serves as a call to action for believers to humble themselves before God to experience His forgiveness and healing.
Love (I)
By George Herbert0ROM 5:81CO 13:41JN 4:7George Herbert delves into the concept of immortal love, highlighting how humanity has misused and misunderstood this divine love by attributing it to earthly, mortal forms of affection. He contrasts mortal love, driven by human invention and intellect, with the eternal and divine nature of true love, which played a crucial role in our salvation. Despite the immense impact of immortal love in delivering us from darkness, Herbert laments the lack of true praise and recognition it receives, as people often settle for superficial expressions of love.
Family and Worship
By Valsan Thampu0PSA 95:6PSA 133:1PRO 22:6MAT 18:201CO 13:4EPH 5:25COL 3:16HEB 10:24JAS 1:221JN 4:20Valsan Thampu emphasizes the neglected practice of family worship in today's urban context, highlighting how the secular privatization of religion has marginalized faith in personal and family life due to busyness and self-absorption. He stresses the importance of family worship in shaping family culture, promoting cohesion, and creating a stable foundation for belonging. Thampu explains how worship enhances family coherence by fostering self-transcendence, other-orientation, reciprocity, and love, emphasizing the need for a spiritual revolution from self-centeredness to God-centeredness for family cohesion to endure.
The Beauty of Holiness Is the Beauty of Love
By George Ridout0DEU 6:5MAT 5:48JHN 14:151CO 13:4PHP 3:121PE 1:161JN 4:16George Ridout preaches on the concept of Perfect Love as the essence of holiness, emphasizing the importance of loving God with all our heart, mind, soul, and strength, which leads to a soul free from wrong temper and governed by pure love. The sermon delves into the spectrum of love with nine key ingredients such as patience, kindness, generosity, humility, and sincerity, as outlined in 1 Corinthians 13. Various theologians and writers like Thomas a'Kempis, Doddridge, Ignatius, Irenaeus, and Marcarius are referenced to illustrate the profound impact of Divine Love and the pursuit of perfection through complete surrender to God.
a.a. Boddy (1854-1930)
By Keith Malcomson0ACT 1:81CO 13:4EPH 4:3PHP 2:31PE 5:2Keith Malcomson preaches about the life and ministry of A.A. Boddy, a key figure in the early Pentecostal movement. Boddy's journey from a solicitor to a spiritual leader in the Anglican Church was marked by encounters with influential figures like Bishop Lightfoot and significant spiritual experiences. He played a crucial role in preparing a spiritual people for a move of God, leading fervent prayer meetings and being a part of the Pentecostal League. Despite facing opposition and challenges, Boddy's dedication to unity and his heart of love and care left a lasting impact on the Pentecostal movement.
Homily 12
By Clement of Rome0PRO 19:17MAT 5:44ROM 12:201CO 13:4GAL 6:2HEB 13:16JAS 4:101PE 5:61JN 4:7Clement of Rome preaches about the importance of submission, love between preachers and converts, and the challenges of serving God faithfully. He emphasizes the need to arrange our lives in a way that reflects God's compassion and love, even in the face of envy and challenges. Peter and his companions navigate through various cities, demonstrating humility, frugality, and the willingness to serve others. The sermon delves into the concept of true philanthropy, which involves loving and doing good even to enemies, as a reflection of God's love and mercy.
They Are Attended With the Lamblike, Dovelike Spirit and Temper of Jesus Christ
By Jonathan Edwards0MAT 5:5LUK 9:551CO 13:4GAL 5:22COL 3:12JAS 3:14Jonathan Edwards preaches about the true nature of gracious affections, which differ from false affections by promoting a spirit of love, meekness, forgiveness, and mercy, resembling the temper of Jesus Christ. The Scriptures abundantly support this Christian spirit as the distinguishing disposition of genuine Christians, evident in qualities like meekness, mercy, and peacemaking. Christians are called to reflect Christ's character, being renewed in His image and bearing the same kind of fruit through the indwelling of the Holy Spirit.
Christian Love
By Harald Lindström0MAT 5:44MAT 22:39LUK 6:31JHN 13:34ROM 12:10ROM 13:101CO 13:4GAL 5:131JN 4:19Harald Lindström preaches about the importance of Christian love, emphasizing that God's love to man initiates man's love to God and his neighbour. Love to God is seen as the foundation of sanctification, leading to a perfect union with Him. Neighbourly love is considered a necessary fruit of love to God, with both deriving from God's love. The idea of love is regulated, with self-love being a legitimate form of love when harmonized with love to God and neighbour. Wesley's ecumenical outlook stresses unity among Christians based on love, regardless of denominational differences.
On Falling in Love
By F.B. Meyer0Relationships and FaithTrue Love1CO 13:4F.B. Meyer emphasizes the importance of genuine love over flirtation, warning young people against the dangers of playing with affections and the potential loss of the ability to love truly. He encourages individuals to know themselves and their partners deeply before committing, highlighting that true love is built on respect and spiritual connection. Meyer advises against marrying outside of faith, urging prayerful consideration in relationships and the importance of maintaining purity and integrity in love. He concludes by reminding listeners that a fulfilling life can exist even without a romantic relationship, as long as one prioritizes their relationship with God.
A Little Touchy
By Ed Wrather0JOS 3:131CO 3:161CO 13:4Ed Wrather emphasizes the importance of displaying Christian love in all situations, as outlined in 1 Corinthians 13, which describes love as patient, kind, not envious, not proud, not rude, not self-seeking, not easily angered, and always persevering. Wrather uses extreme examples of disputes turning violent to illustrate the need for Christians to handle disagreements with love and grace, rather than resorting to harmful actions. By drawing parallels to the Old Testament story of the Israelites crossing the Jordan River and conquering Jericho through faith, Wrather encourages believers to have faith in God's presence within them to empower them to walk in love and overcome worldly behaviors.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
(1.) 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.) 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.) 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."
Jamieson-Fausset-Brown Bible Commentary
suffereth long--under provocations of evil from others. The negative side of love. is kind--the positive side. Extending good to others. Compare with love's features here those of the "wisdom from above" (Jam 3:17). envieth--The Greek includes also jealousy. vaunteth not--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. not puffed up--with party zeal, as some at Corinth were (Co1 4:6).
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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!
Tyndale Open Study Notes
13:4-7 This description of Christian love emphasizes the willingness to give up one’s own desires for the good of others (see also 8:1–10:33; Rom 5:6-8; 15:3; 2 Cor 8:9; Phil 2:4-8).