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1 Corinthians 13:5
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Paul Washer
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- Adam Clarke
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Adam Clarke Bible Commentary
(6.) Doth not behave itself unseemly - Ουκ ασχημονει, from α, negative, and σχημα, figure, mien; love never acts out of its place or character; observes due decorum and good manners; is never rude, bearish, or brutish; and is ever willing to become all things to all men, that it may please them for their good to edification. No ill-bred man, or what is termed rude or unmannerly, is a Christian. A man may have a natural bluntness, or be a clown, and yet there be nothing boorish or hoggish in his manner. I must apologize for using such words; they best express the evil against which I wish both powerfully and successfully to declaim. I never wish to meet with those who affect to be called "blunt, honest men;" who feel themselves above all the forms of respect and civility, and care not how many they put to pain, or how many they displease. But let me not be misunderstood; I do not contend for ridiculous ceremonies, and hollow compliments; there is surely a medium: and a sensible Christian man will not be long at a loss to find it out. Even that people who profess to be above all worldly forms, and are generally stiff enough, yet are rarely found to be rude, uncivil, or ill-bred. (7.) Seeketh not her own - Ου ζητει τα ἑαυτης· Is not desirous of her own spiritual welfare only, but of her neighbour's also: for the writers of the Old and New Testament do, almost every where, agreeably to their Hebrew idiom, express a preference given to one thing before another by an affirmation of that which is preferred, and a negative of that which is contrary to it. See Bishop Pearce, and see the notes on Co1 1:17; Co1 10:24 (note), and Co1 10:33 (note). Love is never satisfied but in the welfare, comfort, and salvation of all. That man is no Christian who is solicitous for his own happiness alone; and cares not how the world goes, so that himself be comfortable. (8.) Is not easily provoked - Ου παροξυνεται· Is not provoked, is not irritated, is not made sour or bitter. How the word easily got into our translation it is hard to say; but, however it got in, it is utterly improper, and has nothing in the original to countenance it. By the transcript from my old MS., which certainly contains the first translation ever made in English, we find that the word did not exist there, the conscientious translator rendering it thus: - It is not stirid to wrath. The New Testament, printed in 1547, 4to., the first year of Edward VI., in English and Latin, has simply, is not provokeed to angre. The edition published in English in the following year, 1548, has the same rendering, but the orthography better: is not provoked to anger. The Bible in folio, with notes, published the next year, 1549, by Edmund Becke, preserves nearly the same reading, is not provoketh to anger. The large folio printed by Richard Cardmarden, at Rouen, 1566, has the same reading. The translation made and printed by the command of King James I., fol., 1611, etc. departs from all these, and improperly inserts the word easily, which might have been his majesty's own; and yet this translation was not followed by some subsequent editions; for the 4to. Bible printed at London four years after, 1615, not only retains this original and correct reading, it is not provoked to anger, but has the word love every where in this chapter instead of charity, in which all the preceding versions and editions agree. In short, this is the reading of Coverdale, Matthews, Cranmer, the Geneva, and others; and our own authorized version is the only one which I have seen where this false reading appears. As to the ancient versions, they all, Vulgate, Syriac, Arabic, Ethiopic, Coptic, and Itala, strictly follow the Greek text; and supply no word that tends to abate the signification of the apostle's ου παροξυνεται, is not provoked; nor is there a various reading here in all the numerous MSS. It is of importance to make these observations, because the common version of this place destroys the meaning of the apostle, and makes him speak very improperly. If love is provoked at all; it then ceases to be love; and if it be not easily provoked, this grants, as almost all the commentators say, that in special cases it may be provoked; and this they instance in the case of Paul and Barnabas, Act 15:39; but I have sufficiently vindicated this passage in my note on that place, and given at large the meaning of the word παροξυνω; and to that place I beg leave to refer the reader. The apostle's own words in Co1 13:7, are a sufficient proof that the love of which he speaks can never be provoked. When the man who possesses this love gives way to provocation, he loses the balance of his soul, and grieves the Spirit of God. In that instant he ceases from loving God with all his soul, mind, and strength; and surely if he get embittered against his neighbor, he does not love him as himself. It is generally said that, though a man may feel himself highly irritated against the sin, he may feel tender concern for the sinner. Irritation of any kind is inconsistent with self-government, and consequently with internal peace and communion with God. However favourably we may think of our own state, and however industrious we may be to find out excuses for sallies of passion, etc., still the testimony of God is, Love is not provoked; and if I have not such a love, whatever else I may possess, it profiteth me nothing. (9.) Thinketh no evil - Ουλογιζεται το κακον· "Believes no evil where no evil seems." Never supposes that a good action may have a bad motive; gives every man credit for his profession of religion, uprightness, godly zeal, etc., while nothing is seen in his conduct or in his spirit inconsistent with this profession. His heart is so governed and influenced by the love of God, that he cannot think of evil but where it appears. The original implies that he does not invent or devise any evil; or, does not reason on any particular act or word so as to infer evil from it; for this would destroy his love to his brother; it would be ruinous to charity and benevolence.
Jamieson-Fausset-Brown Bible Commentary
not . . . unseemly--is not uncourteous, or inattentive to civility and propriety. thinketh no evil--imputeth not evil [ALFORD]; literally, "the evil" which actually is there (Pro 10:12; Pe1 4:8). Love makes allowances for the falls of others, and is ready to put on them a charitable construction. Love, so far from devising evil against another, excuses "the evil" which another inflicts on her [ESTIUS]; doth not meditate upon evil inflicted by another [BENGEL]; and in doubtful cases, takes the more charitable view [GROTIUS].
John Gill Bible Commentary
Doth not behave itself unseemly,.... By using either unbecoming words, or doing indecent actions; for a man unprincipled with this grace will be careful that no filthy and corrupt communication proceed out of his mouth, which may offend pious ears; and that he uses no ridiculous and ludicrous gestures, which may expose himself and grieve the saints; accordingly the Syriac version renders it, "neither does it commit that which is shameful": such an one will not do a little mean despicable action, in reproaching one, or flattering another, in order to gain a point, to procure some worldly advantage, or an interest in the friendship and affection of another. Some understand it in this sense, that one endued with this grace thinks nothing unseemly and unbecoming him, however mean it may appear, in which he can be serviceable to men, and promote the honour of religion and interest of Christ; though it be by making coats and garments for the poor, as Dorcas did; or by washing the feet of the saints, in imitation of his Lord and master: or "is not ambitious", as the Vulgate Latin version reads; of honour and applause, and of being in the highest form, but is lowly, meek and humble: seeketh not her own things: even those which are "lawful", as the Arabic version renders it; but seeks the things of God, and what will make most for his honour and glory; and the things of Christ, and what relate to the spread of his Gospel, and the enlargement of his kingdom; and also the things of other men, the temporal and spiritual welfare of the saints: such look not only on their own things, and are concerned for them, but also upon the things of others, which they likewise care for: is not easily provoked: to wrath, but gives place to it: such an one is provoked at sin, at immorality and idolatry, as Paul's spirit was stirred up or provoked, when he saw the superstition of the city of Athens; and is easily provoked to love and good works, which are entirely agreeable to the nature of charity: thinketh no evil; not but that evil thoughts are in such a man's heart, for none are without them; though they are hateful, abominable, and grieving to such as are partakers of the grace of God, who long to be delivered from them: but the meaning is, either that one possessed of this grace of love does not think of the evil that is done him by another; he forgives, as God has forgiven him, so as to forget the injury done him, and remembers it no more; and so the Arabic version reads it, "and remembers not evil"; having once forgiven it, he thinks of it no more; or he does not meditate revenge, or devise mischief, and contrive evil against man that has done evil to him, as Esau did against his brother Jacob; so the Ethiopic version, by way of explanation, adds, "neither thinks evil, nor consults evil"; or as the word here used will bear to be rendered, "does not impute evil"; reckon or place it to the account of him that has committed it against him, but freely and fully forgives, as God, when he forgives sin, is said not to impute it; or such an one is not suspicious of evil in others, he does not indulge evil surmises, and groundless jealousies; which to do is very contrary to this grace of love.
Tyndale Open Study Notes
13:5 It does not demand its own way: Love is not self-centered, not concerned simply with its own interests (see Phil 2:4-8).
1 Corinthians 13:5
Love
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.6Love takes no pleasure in evil, but rejoices in the truth.
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(Missions Conference Shoals) - Part 4
By Paul Washer13K1:14:20AssuranceMAT 6:331CO 13:52CO 13:5In this sermon, the preacher emphasizes the importance of listening to God's commandments and living a life of repentance. He compares the urgency of this message to a parent pleading with their child to avoid the same mistakes they made. The preacher highlights the discipline and breaking that he has experienced in his own walk with the Lord, and questions the authenticity of those who claim to know Christ but lack discipline and obedience. He warns that the world is passing away and urges listeners not to love the things of this world.
George Whitefield - His Life and Ministry
By J.C. Ryle2.3K39:51PSA 90:10ISA 40:8MAT 6:331CO 13:52CO 5:8PHP 4:71TH 4:17I apologize, but I am unable to watch videos or access specific content. However, if you provide me with a transcript or any written information from the video, I would be more than happy to help summarize it for you.
Will You Last?
By John Piper1.7K49:301CO 13:5HEB 13:13HEB 13:17In this sermon, the speaker addresses the struggles and suffering that the audience has endured in the past. He commends them for their compassion towards prisoners and their joyful acceptance of the plundering of their property. The speaker emphasizes the importance of seeking happiness and fulfillment in God rather than worldly desires. He addresses the objection of self-denial by referencing Bible verses that speak about losing one's life for the sake of the gospel. The sermon concludes with a powerful quote from Jim Elliott about giving up what cannot be kept to gain what cannot be lost.
Rejoicing in What God Has Done
By Zac Poonen1.3K58:49MAT 7:22MAT 20:12MAT 23:12MAT 25:34LUK 10:171CO 1:291CO 13:5EPH 2:8JAS 4:6This sermon emphasizes the importance of not rejoicing in our own accomplishments or comparing ourselves to others, but rather rejoicing in what God has done for us. It highlights the dangers of pride, boasting in our own works, and the need for humility to receive God's grace for victory over sin. The message stresses the significance of being like the thief on the cross who acknowledged his unworthiness and the need to focus on God's work in our lives rather than our own achievements.
Love Casts Out All Fear
By Joe Aldrich1.3K57:52FearMAT 6:33JHN 13:341CO 13:5EPH 4:11JN 2:5In this sermon, the speaker emphasizes the importance of discipline and love in parenting. He explains that effective discipline comes from a child's understanding that they have disappointed someone who loves them. The speaker also discusses the role of context in evangelism, stating that building a relationship and demonstrating love is necessary before sharing the message of God. Additionally, the speaker highlights the power of prayer and the need for personal transformation before expecting change in others. The sermon concludes with a reflection on surrendering to God's purpose and treating others with value.
Book of Acts Series - Part 20 | Disagreements
By Jim Cymbala93233:31Book Of ActsPSA 119:11JOL 2:25MRK 9:23ACT 13:1ROM 10:171CO 13:52TI 3:16In this sermon, the speaker emphasizes the importance of not giving up and always relying on God's help, even in the face of failure. He uses the example of a pitcher who gives up a home run but is encouraged to try again. The speaker also highlights the faith-building power of reading and meditating on the Word of God. He encourages listeners to not hold past wrongs against others but to instead show love and forgiveness. The sermon concludes with a call to be like Barnabas, an encourager, and to spread the gospel and uplift others.
The Deep Dealings of God Pt 29 - Let Us Go on Unto Perfection - Gods Love [Rejoices Not Iniquity]
By Phil Beach Jr.281:04:03God's LovePerfectionThe Role of the Holy Spirit1CO 13:5Phil Beach Jr. emphasizes the transformative power of God's love and the role of the Holy Spirit in guiding believers towards truth and away from iniquity. He calls for a deep surrender to God, urging the congregation to allow the Holy Spirit to work within them, shaping their hearts to reflect Christ's love. Beach highlights the importance of not being entertained by lawlessness, but rather rejoicing in truth, and encourages families to create homes that honor God's presence. He warns against the dangers of cultural acceptance of sin and the need for repentance to restore purity in the church and homes. Ultimately, he calls for a revival of genuine love that aligns with God's standards and a deeper understanding of the beauty of Jesus Christ.
The Deep Dealings of God Part 28 - Let Us Go on Unto Perfection - Gods Love
By Phil Beach Jr.271:28:19Family CrisisAccountability to GodPerfectionPSA 139:23PRO 15:1PRO 16:32PRO 22:24MAT 11:28ROM 1:211CO 10:241CO 13:5HEB 13:5JAS 1:20Phil Beach Jr. emphasizes the critical need for families to return to Jesus amidst the crises affecting both the church and the family unit. He highlights that the root of these crises often lies in unthankfulness and discontentment, which can lead to sin and destruction. Beach calls for a revival that begins at home, urging families to confront heart issues and allow the Holy Spirit to transform their lives. He stresses the importance of accountability to God and the need for parents to model humility and repentance to their children. Ultimately, he encourages believers to seek a deeper relationship with Christ to overcome the challenges of modern life.
The Pursuit of Selfishness
By Charles Finney0True HappinessSelflessnessMAT 6:201CO 13:5Charles Finney emphasizes that true Christian love, as described in 1 Corinthians 13:5, does not seek its own interests but prioritizes the happiness and well-being of others. He argues that while it is not wrong to care for our own happiness, it should not be our supreme goal; rather, we should aim to glorify God and serve others. Finney illustrates that genuine happiness is found not in selfish pursuits but in selfless acts of love and benevolence. He warns against the dangers of selfishness, asserting that true Christianity is about aligning our desires with God's glory and the good of others. Ultimately, he encourages believers to pursue holiness and benevolence, which will lead to true joy and fulfillment.
Evil Thinking
By Charles Finney0Mindset TransformationCharityMAT 7:11CO 13:5PHP 4:8Charles Finney addresses the concept of 'Evil Thinking' in his sermon, emphasizing that true charity, or love, does not harbor evil thoughts about others. He explains that thinking evil includes forming unjust opinions, being envious, suspicious, or malicious, and dwelling on the faults of others. Finney highlights that a charitable mind is characterized by kindness, a lack of revenge, and a tendency to see the good in others, while evil thinking leads to unhappiness and discontent. He warns that evil thinkers not only harm themselves but also negatively impact their families and communities. Ultimately, he calls for a transformation of the mind to align with the principles of love and charity as taught in Scripture.
Epistle 109
By George Fox0PatienceUnity in ChristGEN 9:23PSA 60:2ISA 58:12MAT 18:20ACT 8:23ROM 14:131CO 13:5PHP 4:5COL 4:6JAS 4:11George Fox emphasizes the importance of patience and unity among believers, urging them to refrain from judging and speaking ill of one another, as such actions sow discord and allow worldly influences to disrupt their fellowship. He encourages friends to dwell in the life of God, fostering love and understanding, and to cover each other's shortcomings with grace. Fox warns against the dangers of strife and the worldly spirit, advocating for moderation and temperance as essential virtues that reflect God's truth. He calls for a commitment to love and unity, highlighting that true strength lies in the seed of God that brings healing and reconciliation. Ultimately, he stresses that the weight of truth should be valued above all, as it is the foundation for genuine community and spiritual growth.
Epistle 23
By George Fox0Power of God's LoveUnity in ChristJER 23:29JHN 1:1ROM 5:51CO 1:241CO 13:51CO 15:47EPH 4:3EPH 4:16HEB 7:16JAS 1:211JN 4:16George Fox encourages believers to not fear the powers of darkness but to maintain unity and love through the power of God. He emphasizes the importance of meeting together in faith, recognizing the eternal nature of Christ, the second Adam, who transcends earthly struggles. Fox urges friends to remain faithful in God's life and power, allowing Christ to reign among them and fostering a community rooted in peace and love. He highlights the transformative power of God's word, which saves and strengthens the soul against opposition. Ultimately, he calls for a collective commitment to live in the love of God, which builds up the body of Christ.
Matthew 7:1
By Chuck Smith0MercyJudgmentMAT 7:1JHN 7:24ROM 2:11CO 13:5Chuck Smith explores the meaning of 'Judge not' from Matthew 7:1, emphasizing the importance of understanding this passage within its context in the Sermon on the Mount. He contrasts the attitudes of Christians and Pharisees, highlighting that Christians should seek God's approval rather than that of man. Smith outlines various ways in which judgment is forbidden, including presumptuous, hypocritical, hasty, unwarranted, unfair, and unmerciful judgments. He stresses that the spirit behind judgment should be one of love and understanding, rather than condemnation. Ultimately, the sermon calls for a self-reflective attitude that prioritizes mercy and grace over judgment.
Selfishness Not True Religion
By Charles Finney0True ReligionSelflessnessMAT 6:331CO 13:5PHP 2:3Charles Finney emphasizes that true religion is characterized by selflessness and benevolence, arguing that a supreme focus on one's own happiness is inconsistent with genuine faith. He clarifies that while it is acceptable to care for one's own well-being, it should not take precedence over the welfare of others or the glory of God. Finney asserts that true happiness is found in serving others and aligning with God's will, rather than in selfish pursuits. He warns that those who prioritize their own interests above all else are deceived about their spiritual state. Ultimately, he calls for a shift from self-centeredness to a life of love and service, reflecting the nature of God.
The Missionary's Bill of Rights
By Paris Reidhead0GEN 2:17LUK 10:18JHN 3:16JHN 17:23JHN 20:211CO 13:51JN 4:8Paris Reidhead preaches about the missionary's responsibility to share the Gospel with those who have never heard the name of Jesus, emphasizing the spiritual bondage and suffering of those without Christ around the world. He delves into the reasons behind God creating man, highlighting God's love as the driving force and the necessity for man to have the capacity to choose love or reject it. Reidhead explores the fall of Satan, the essence of sin, and the ultimate sacrifice of Jesus to redeem mankind, urging believers to fulfill their calling to share God's love with the lost.
Hebrews 10:19-25
By St. John Chrysostom0PRO 17:17MAT 5:44MAT 18:20ROM 13:111CO 13:5PHP 4:5HEB 5:6HEB 7:16HEB 7:19HEB 8:13HEB 9:11HEB 10:5John Chrysostom preaches about the significance of entering the holiest through the blood of Jesus, emphasizing the new and living way He has consecrated for believers. He encourages drawing near with a true heart, in full assurance of faith, and holding fast to hope without wavering. Chrysostom highlights the importance of assembling together to provoke love and good works, urging believers to consider one another and strive for virtuous living. He stresses the power of love in fulfilling the law, urging believers to love even their enemies as a pathway to virtue and becoming more like God.
Youth and Faith
By Valsan Thampu0GEN 1:26PSA 111:10MAT 8:23LUK 10:25JHN 14:61CO 13:5HEB 11:1Valsan Thampu preaches about the importance of faith, particularly for the youth, emphasizing the need to understand faith as an adventure and a celebration of life rather than just seeking favors from God. He discusses the three models of faith: little faith, blind faith, and true faith, highlighting the importance of true faith in Jesus Christ for attaining fullness of life. Using Joseph as a case study, he illustrates how faith enables individuals to overcome challenges, be faithful, holy, and upright, and have spiritual understanding and discernment in navigating life's temptations and pitfalls.
Epistle 43
By George Fox0GEN 27:28ISA 30:7LAM 3:26MAL 3:2MAT 11:30LUK 16:81CO 13:5GAL 5:12TI 4:2JAS 4:41PE 3:191JN 5:1JUD 1:6REV 17:14George Fox preaches to the brethren, encouraging them to stand together in God's power and not be discouraged by external enemies. He emphasizes the importance of holding onto freedom in Christ, being armed with wisdom against worldly influences, and waiting in purity to comprehend God's wisdom. Fox urges believers to abide trials, stand firm in their freedom from worldly bondage, and wait for redemption. He also calls for unity among friends, exhorting them to speak words of eternal life, reprove evil, and meet together in the spirit to experience God's presence. The sermon concludes with blessings of God's love, guidance, and protection for the faithful who overcome the world through their faith.
Epistle 256
By George Fox01CO 13:5GAL 6:2EPH 4:16JAS 2:8JAS 3:171PE 4:81JN 4:16George Fox emphasizes the importance of living in the wisdom of God, being gentle, and bearing one another's burdens to fulfill the law of Christ. He encourages the congregation to cover weaknesses with love, as love covers a multitude of sins and preserves the body of believers. By dwelling in love, which is not easily provoked, they are dwelling in God, who is love. Keeping the law of love helps to prevent words of condemnation and allows the body to edify itself in love.
Epistle 264
By George Fox0EXO 23:1PRO 22:6ISA 64:4JHN 8:441CO 13:5GAL 5:1EPH 4:16PHP 2:3JAS 3:17George Fox preaches about conducting all meetings in love to edify the body of Christ, avoiding strife and vain glory, and maintaining unity in the spirit for peace. He emphasizes the importance of operating in the wisdom of God, which is pure and gentle, contrasting it with earthly and devilish wisdom. Fox urges believers to uphold their testimony against worldly ways and to embrace the righteousness of Christ Jesus. He also encourages standing firm in the liberty found in Christ, training children in the fear of the Lord, and living selflessly in love for one another.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
(6.) Doth not behave itself unseemly - Ουκ ασχημονει, from α, negative, and σχημα, figure, mien; love never acts out of its place or character; observes due decorum and good manners; is never rude, bearish, or brutish; and is ever willing to become all things to all men, that it may please them for their good to edification. No ill-bred man, or what is termed rude or unmannerly, is a Christian. A man may have a natural bluntness, or be a clown, and yet there be nothing boorish or hoggish in his manner. I must apologize for using such words; they best express the evil against which I wish both powerfully and successfully to declaim. I never wish to meet with those who affect to be called "blunt, honest men;" who feel themselves above all the forms of respect and civility, and care not how many they put to pain, or how many they displease. But let me not be misunderstood; I do not contend for ridiculous ceremonies, and hollow compliments; there is surely a medium: and a sensible Christian man will not be long at a loss to find it out. Even that people who profess to be above all worldly forms, and are generally stiff enough, yet are rarely found to be rude, uncivil, or ill-bred. (7.) Seeketh not her own - Ου ζητει τα ἑαυτης· Is not desirous of her own spiritual welfare only, but of her neighbour's also: for the writers of the Old and New Testament do, almost every where, agreeably to their Hebrew idiom, express a preference given to one thing before another by an affirmation of that which is preferred, and a negative of that which is contrary to it. See Bishop Pearce, and see the notes on Co1 1:17; Co1 10:24 (note), and Co1 10:33 (note). Love is never satisfied but in the welfare, comfort, and salvation of all. That man is no Christian who is solicitous for his own happiness alone; and cares not how the world goes, so that himself be comfortable. (8.) Is not easily provoked - Ου παροξυνεται· Is not provoked, is not irritated, is not made sour or bitter. How the word easily got into our translation it is hard to say; but, however it got in, it is utterly improper, and has nothing in the original to countenance it. By the transcript from my old MS., which certainly contains the first translation ever made in English, we find that the word did not exist there, the conscientious translator rendering it thus: - It is not stirid to wrath. The New Testament, printed in 1547, 4to., the first year of Edward VI., in English and Latin, has simply, is not provokeed to angre. The edition published in English in the following year, 1548, has the same rendering, but the orthography better: is not provoked to anger. The Bible in folio, with notes, published the next year, 1549, by Edmund Becke, preserves nearly the same reading, is not provoketh to anger. The large folio printed by Richard Cardmarden, at Rouen, 1566, has the same reading. The translation made and printed by the command of King James I., fol., 1611, etc. departs from all these, and improperly inserts the word easily, which might have been his majesty's own; and yet this translation was not followed by some subsequent editions; for the 4to. Bible printed at London four years after, 1615, not only retains this original and correct reading, it is not provoked to anger, but has the word love every where in this chapter instead of charity, in which all the preceding versions and editions agree. In short, this is the reading of Coverdale, Matthews, Cranmer, the Geneva, and others; and our own authorized version is the only one which I have seen where this false reading appears. As to the ancient versions, they all, Vulgate, Syriac, Arabic, Ethiopic, Coptic, and Itala, strictly follow the Greek text; and supply no word that tends to abate the signification of the apostle's ου παροξυνεται, is not provoked; nor is there a various reading here in all the numerous MSS. It is of importance to make these observations, because the common version of this place destroys the meaning of the apostle, and makes him speak very improperly. If love is provoked at all; it then ceases to be love; and if it be not easily provoked, this grants, as almost all the commentators say, that in special cases it may be provoked; and this they instance in the case of Paul and Barnabas, Act 15:39; but I have sufficiently vindicated this passage in my note on that place, and given at large the meaning of the word παροξυνω; and to that place I beg leave to refer the reader. The apostle's own words in Co1 13:7, are a sufficient proof that the love of which he speaks can never be provoked. When the man who possesses this love gives way to provocation, he loses the balance of his soul, and grieves the Spirit of God. In that instant he ceases from loving God with all his soul, mind, and strength; and surely if he get embittered against his neighbor, he does not love him as himself. It is generally said that, though a man may feel himself highly irritated against the sin, he may feel tender concern for the sinner. Irritation of any kind is inconsistent with self-government, and consequently with internal peace and communion with God. However favourably we may think of our own state, and however industrious we may be to find out excuses for sallies of passion, etc., still the testimony of God is, Love is not provoked; and if I have not such a love, whatever else I may possess, it profiteth me nothing. (9.) Thinketh no evil - Ουλογιζεται το κακον· "Believes no evil where no evil seems." Never supposes that a good action may have a bad motive; gives every man credit for his profession of religion, uprightness, godly zeal, etc., while nothing is seen in his conduct or in his spirit inconsistent with this profession. His heart is so governed and influenced by the love of God, that he cannot think of evil but where it appears. The original implies that he does not invent or devise any evil; or, does not reason on any particular act or word so as to infer evil from it; for this would destroy his love to his brother; it would be ruinous to charity and benevolence.
Jamieson-Fausset-Brown Bible Commentary
not . . . unseemly--is not uncourteous, or inattentive to civility and propriety. thinketh no evil--imputeth not evil [ALFORD]; literally, "the evil" which actually is there (Pro 10:12; Pe1 4:8). Love makes allowances for the falls of others, and is ready to put on them a charitable construction. Love, so far from devising evil against another, excuses "the evil" which another inflicts on her [ESTIUS]; doth not meditate upon evil inflicted by another [BENGEL]; and in doubtful cases, takes the more charitable view [GROTIUS].
John Gill Bible Commentary
Doth not behave itself unseemly,.... By using either unbecoming words, or doing indecent actions; for a man unprincipled with this grace will be careful that no filthy and corrupt communication proceed out of his mouth, which may offend pious ears; and that he uses no ridiculous and ludicrous gestures, which may expose himself and grieve the saints; accordingly the Syriac version renders it, "neither does it commit that which is shameful": such an one will not do a little mean despicable action, in reproaching one, or flattering another, in order to gain a point, to procure some worldly advantage, or an interest in the friendship and affection of another. Some understand it in this sense, that one endued with this grace thinks nothing unseemly and unbecoming him, however mean it may appear, in which he can be serviceable to men, and promote the honour of religion and interest of Christ; though it be by making coats and garments for the poor, as Dorcas did; or by washing the feet of the saints, in imitation of his Lord and master: or "is not ambitious", as the Vulgate Latin version reads; of honour and applause, and of being in the highest form, but is lowly, meek and humble: seeketh not her own things: even those which are "lawful", as the Arabic version renders it; but seeks the things of God, and what will make most for his honour and glory; and the things of Christ, and what relate to the spread of his Gospel, and the enlargement of his kingdom; and also the things of other men, the temporal and spiritual welfare of the saints: such look not only on their own things, and are concerned for them, but also upon the things of others, which they likewise care for: is not easily provoked: to wrath, but gives place to it: such an one is provoked at sin, at immorality and idolatry, as Paul's spirit was stirred up or provoked, when he saw the superstition of the city of Athens; and is easily provoked to love and good works, which are entirely agreeable to the nature of charity: thinketh no evil; not but that evil thoughts are in such a man's heart, for none are without them; though they are hateful, abominable, and grieving to such as are partakers of the grace of God, who long to be delivered from them: but the meaning is, either that one possessed of this grace of love does not think of the evil that is done him by another; he forgives, as God has forgiven him, so as to forget the injury done him, and remembers it no more; and so the Arabic version reads it, "and remembers not evil"; having once forgiven it, he thinks of it no more; or he does not meditate revenge, or devise mischief, and contrive evil against man that has done evil to him, as Esau did against his brother Jacob; so the Ethiopic version, by way of explanation, adds, "neither thinks evil, nor consults evil"; or as the word here used will bear to be rendered, "does not impute evil"; reckon or place it to the account of him that has committed it against him, but freely and fully forgives, as God, when he forgives sin, is said not to impute it; or such an one is not suspicious of evil in others, he does not indulge evil surmises, and groundless jealousies; which to do is very contrary to this grace of love.
Tyndale Open Study Notes
13:5 It does not demand its own way: Love is not self-centered, not concerned simply with its own interests (see Phil 2:4-8).