Thomas Aquinas

Since the Apostle showed that charity is so necessary that without it no spiritual gift suffices for salvation, here he shows that it is so useful and of such efficacious power that through it all the works of virtue are accomplished. And first he sets forth two, as it were, general points; second he subjoins in particular the works of the virtues which are fulfilled through charity, at the place charity does not seek its own, etc. Concerning the first he does two things. For every virtue consists in this, that someone conducts himself well in acting, either in enduring evils or in doing good things. As to the endurance of evils, therefore, he says charity is patient, that is, it makes evils be endured patiently. For when a man loves someone on account of love for him, he easily bears whatever is difficult; and likewise he who loves God, on account of love for him, patiently bears whatever adversities. Hence also in Cant. 8:7 it is said: many waters cannot quench charity, neither shall the rivers overwhelm it. James 1:4: patience has a perfect work. But as to the working of good things, he adds it is kind; now kindness is called, as it were, a good fieriness, so that just as fire, in melting, causes things to flow out, so charity brings this about, that the goods which a man has, he does not keep to himself alone, but derives them to others, according to that word of Prov. 5:16: let your fountains be conveyed abroad, and divide your waters in the streets. This indeed charity does. Hence in 1 John 3:17 it is said: whoever has the substance of this world, and sees his brother in need, and shuts up his heart from him, how does the charity of God abide in him? Hence also in Eph. 4:32 it is said: be kind and merciful to one another. And in Wisdom 1:6 it is said: the spirit of wisdom is kind. Then when he says charity does not seek its own, etc., he sets forth in particular the works of the virtues which charity brings about; and because two things pertain to virtue, namely to abstain from evil and to do good, according to that word of Ps. 33:15: turn away from evil, and do good, and Is. 1:16f.: cease to act perversely, learn to do good. First he shows how charity causes all evils to be avoided; second how it causes all good things to be accomplished, at the place but rejoices in the truth, etc. Now a man cannot effectively do evil to God, but only to himself and to his neighbor, according to that word of Job 35:6: if you have sinned, what harm will you do him? And afterward it is added: your impiety will harm a man who is like yourself. First, therefore, he shows how through charity are avoided the evils which are against one's neighbor; second how are avoided the evils by which someone is thrown into disorder in himself, at the place is not puffed up, etc. Now the evil which is against one's neighbor can be in affection and in effect. In affection especially it occurs when, through envy, someone grieves over the goods of his neighbor, which is directly contrary to charity, to which it pertains that a man should love his neighbor as himself, as is had in Lev. 19:18. And therefore it pertains to charity that, just as a man rejoices over his own goods, so he should rejoice over the goods of his neighbor. From which it follows that charity excludes envy. And this is what he says: charity is not envious, that is, it does not envy, because indeed it causes one to be wary of envy. Hence also in Ps. 36:1 it is said: do not be envious of evildoers. And Prov. 23:17: let not your heart envy sinners. As to effect, he adds it does not act perversely, that is, wickedly against someone. For no one acts unjustly against him whom he loves as himself. Is. 1:16: cease to act perversely. Then when he says is not puffed up, etc., he shows how charity causes the evils to be avoided by which someone is thrown into disorder in himself. And first as to the passions, second as to choice, at the place thinks no evil. He shows, therefore, first that charity repels disordered passion, as to three things. First indeed as to pride, which is a disordered appetite for one's own excellence. Now a man seeks his own excellence in a disordered way when he is not content to remain within that degree which has been granted to him by God. And therefore it is said in Ecclesiasticus 10:14: the beginning of man's pride is to apostatize from God. This indeed happens when a man is unwilling to be contained under the rule of divine ordination. And this is repugnant to charity, by which one loves God above all things. Col. 2:18f.: puffed up by the sense of his flesh, and not holding the head, etc. Rightly, moreover, is pride compared to inflation. For that which is puffed up does not have solid magnitude, but apparent magnitude; thus the proud indeed seem to themselves to be great, though they lack true greatness, which cannot exist apart from divine order. Wisdom 4:19: he will dash them, puffed up, without a voice. Now the principal daughter of pride is ambition, through which someone seeks to be preeminent; this too charity excludes, which rather chooses to minister to its neighbors, according to that word of Gal. 5:13: by charity serve one another in the spirit. And therefore he adds it is not ambitious, that is, it makes a man avoid ambition. Ecclesiasticus 7:4: do not seek leadership from a man, nor a seat of honor from a king. Second, he shows how charity excludes the disorder of cupidity, when he says it does not seek what is its own, so that this be understood with precision, that is, with the goods of others neglected. For he who loves others as himself seeks the goods of others just as he does his own. Hence also above, in 10:33, the Apostle said not seeking what is profitable to myself, but to many, that they may be saved. Against which it is said of certain persons in Phil. 2:21: all seek the things that are their own, not the things that are Jesus Christ's. It can also be understood otherwise, it does not seek what is its own, that is, it does not demand back what has been taken from it, namely in judgment with scandal: because it loves the salvation of its neighbor more than money, according to that word of the end of Philippians: I do not seek the gift, but I seek the fruit that abounds in your justice. How this, however, is to be understood has been said above, in chapter 6. Third, he shows how charity excludes the disorder of anger, saying it is not provoked to anger, that is, it is not provoked to wrath. For anger is a disordered appetite for vengeance. Now it pertains to charity rather to forgive offenses than to take vengeance beyond measure or in a disordered way, according to that word of Col. 3:13: forgiving one another, if anyone has a complaint against another; James 1:20: the anger of man does not work the justice of God. Then when he says thinks no evil, etc., he shows how through charity the disorder of choice is excluded. Now choice, as is said in Ethics III, is an appetite following deliberation. Then, therefore, does a man sin from choice and not from passion, when from the counsel of reason his affection is provoked to evil. Charity, therefore, first indeed excludes perversity of counsel. And therefore he says it thinks no evil, that is, it does not permit one to devise how someone might accomplish evil. Micah 2:1: woe to you who think what is useless, who work evil in your beds. Is. 1:16: take away the evil of your thoughts from before my eyes. Or, charity thinks no evil, because it does not permit a man, through various suspicions and rash judgments, to think evil of his neighbor. Matt. 9:4: why do you think evil in your hearts? Second, charity excludes the disordered affection for evils, when he says it does not rejoice over iniquity. For he who sins from passion commits sin with a certain remorse and grief; but he who sins from choice rejoices in this very fact, that he commits sin, according to that word of Prov. 2:14: who rejoice when they have done evil, and exult in the worst things. This, however, charity prevents, inasmuch as it is love of the highest good, to which every sin is repugnant. Or he says that charity does not rejoice over iniquity, namely committed by one's neighbor, but rather grieves over it, inasmuch as it is contrary to the salvation of one's neighbor which it desires. 2 Cor. 12:21: lest, when I come again, God humble me among you, and I mourn many of those who have sinned before. Then when he says but rejoices, etc., he shows how charity causes good to be worked. And first as to one's neighbor; second as to God, at the place believes all things, etc. As to one's neighbor, however, a man works good in two ways. First indeed by rejoicing over his goods. And as to this he says but rejoices in the truth, namely of one's neighbor, or in his life, or his teaching, or his justice, from the fact that he loves his neighbor as himself. In 3 John 3: I rejoiced greatly when the brothers came, and bore testimony to your truth, as you walk in charity. Second, in this, that a man endures the evils of his neighbor as is fitting. And as to this he says bears all things, that is, without disturbance he endures all the defects of his neighbors, or whatever adversities. Rom. 15:1: we who are stronger ought to bear the weaknesses of the weak. Gal. 6:2: bear one another's burdens, and so you will fulfill the law of Christ, namely charity. Then when he says believes all things, he shows how charity causes good to be worked in relation to God. This indeed happens especially through the theological virtues, which have God for their object. Now besides charity there are two theological virtues, as is said below, namely faith and hope. As to faith, therefore, he says believes all things, namely the things that are divinely handed down. Gen. 15:6: Abraham believed God, and it was reputed to him unto justice. But to believe everything that is said by men is a mark of levity, according to that word of Ecclesiasticus 19:4: he who believes quickly is light of heart. As to hope, however, he says hopes all things, namely the things that are promised by God. Ecclesiasticus 2:9: you who fear God, hope in him. And lest hope be broken by delay, he adds endures all things, that is, patiently awaits the things promised by God, however delayed, according to that word of Hab. 2:3: if it makes delay, wait for it; Ps. 26:14: let your heart be strengthened, and endure the Lord.