Charity is patient, is kind: charity envieth not, dealeth not perversely; is not puffed up;

“Let him who has love in Christ keep the commandments of Christ. Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins. Love bears all things, is long-suffering in all things. There is nothing base, nothing arrogant in love. Love admits of no schisms: love gives rise to no seditions: love does all things in harmony. By love have all the elect of God been made perfect; without love nothing is well-pleasing to God. In love has the Lord taken us to Himself. On account of the love He bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls.”

“There is, too, another beauty of men-love. "And love," according to the apostle, "suffers long, and is kind; envieth not; vaunteth not itself, is not puffed up." For the decking of one's self out-carrying, as it does, the look of superfluity and uselessness-is vaunting one's self. Wherefore he adds, "doth not behave itself unseemly:" for a figure which is not one's own, and is against nature, is unseemly; but what is artificial is not one's own, as is clearly explained: "seeketh not," it is said, "what is not her own." For truth calls that its own which belongs to it; but the love of finery seeks what is not its own, being apart from God, and the Word, from love.”

“Even if such men were slain in confession of the Name, that stain is not even washed away by blood: the inexpiable and grave fault of discord is not even purged by suffering. He cannot be a martyr who is not in the Church; he cannot attain unto the kingdom who forsakes that which shall reign there. Christ gave us peace; He bade us be in agreement, and of one mind. He charged the bonds of love and charity to be kept uncorrupted and inviolate; he cannot show himself a martyr who has not maintained brotherly love. Paul the apostle teaches this, and testifies, saying, "And though I have faith, so that I can remove mountains, and have not charity, I am nothing. And though I give all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity is magnanimous; charity is kind; charity envieth not; charity acteth not vainly, is not puffed up, is not easily provoked, thinketh no evil; loveth all things, believeth all things, hopeth all things, endureth all things Charity never falleth." "Charity," says he, "never faileth." For she will ever be in the kingdom, she will endure for ever in the unity of a brotherhood linked to herself. Discord cannot attain to the kingdom of heaven; to the rewards of Christ, who said, "This is my commandment that ye love one another even as I have loved you: " he cannot attain who has violated the love of Christ b faithless dissension. He who has not charity has not God. The word of the blessed Apostle John is: "God," saith he, "is love; and he that dwelleth in love dwelleth in God, and God dwelleth in him." They cannot dwell with God who would not be of one mind in God's Church. Although they burn, given up to flames and fires, or lay down their lives, thrown to the wild beasts, that will not be the crown of faith, but the punishment of perfidy; nor will it be the glorious ending of religious valour, but the destruction of despair. Such a one may be slain; crowned he cannot be. He professes himself to be a Christian in such a way as the devil often feigns himself to be Christ, as the Lord Himself forewarns us, and says, "Many shall come in my name, saying, I am Christ, and shall deceive many." As he is not Christ, although he deceives in respect of the name; so neither can he appear as a Christian who does not abide in the truth of His Gospel and of faith.”

“Whence it follows that those who, contending in prison, have fallen from their ministry, and have again taken up the struggle, are plainly wanting in perception. For how else is it that they seek for that which they have left, when in this present time they can be useful to the brethren? For as long as they remained firm and stable, of that which they had done contrary to reason, of this indulgence was accorded them. But when they lapsed, as having carried themselves with ostentation, and brought reproach upon themselves, they can no longer discharge their sacred ministry; and, therefore, let them the rather take heed to pass their life in humility, ceasing from vainglory.”

“Thus, whereas he had showed, that both faith and knowledge and prophecy and tongues and gifts and healing and a perfect life and martyrdom, if love be absent, are no great advantage; of necessity he next makes an outline of its matchless beauty, adorning its image with the parts of virtue as with a sort of colors, and putting together all its members with exactness. But do not thou hastily pass by, beloved, the things spoken, but examine each one of them with much care, that thou mayest know both the treasure which is in the thing and the art of the painter. Consider, for example, from what point he at once began, and what he set first, as the cause of all its excellence. And what is this? Long-suffering. This is the root of all self-denial. Wherefore also a certain wise man said, "A man that is long-suffering is of great understanding; but he that is hasty of spirit is mightily foolish." And comparing it too with a strong city, he said that it is more secure than that. For it is both an invincible weapon and a sort of impregnable tower, easily beating off all annoyances. And as a spark falling into the deep doth it no injury, but is itself easily quenched: so upon a long-suffering soul whatever unexpected thing falls, this indeed speedily vanishes, but the soul it disturbs not: for of a truth there is nothing so impenetrable as long-suffering. You may talk of armies, money, horses, walls, arms, or any thing else whatsoever; you will name nothing like long-suffering. For he that is encompassed with those, oftentimes, being overcome by anger, is upset like a worthless child, and fills all with confusion and tempest: but this man, settled as it were in a harbor, enjoys a profound calm. Though thou surround him with loss, thou hast not moved the rock; though thou bring insult upon him, thou hast not shaken the tower: and though thou bruise him with stripes, thou hast not wounded the adamant. Yea, and therefore is he called long-suffering, because he hath a kind of long and great soul. For that which is long is also called great. But this excellence is born of love, both to them who possess and to them who enjoy it contributing no small advantage. For tell me not of those abandoned wretches, who, doing evil and suffering none, become worse: since here, not from his long-suffering, but from those who abuse it, this result arises. Tell me not therefore of these, but of those gentler persons, who gain great benefit therefrom. For when, having done ill, they suffer none, admiring the meekness of the sufferer, they reap thereby a very great lesson of self command. But Paul doth not stop here, but adds also the other high achievements of love, saying, "is kind." For since there are some who practise their long-suffering with a view not to their own self-denial, but to the punishment of those who have provoked them, to make them burst with wrath; he saith that neither hath charity this defect. Wherefore also he added, "is kind." For not at all with a view to light up the fire, in those who are inflamed by anger, do they deal more gently with them, but in order to appease and extinguish it: and not only by enduring nobly, but also by soothing and comforting, do they cure the sore and heal the wound of passion. "Envieth not." For it is possible for one to be both long-suffering and envious, and thereby that excellency is spoiled. But love avoids this also. "Vaunteth not itself;" i.e., is not rash. For it renders him who loves both considerate, and grave, and steadfast. In truth, one mark of those who love unlawfully is a defect in this point. Whereas he to whom this love is known, is of all men the most entirely freed from these evils. For when there is no anger within, both rashness and insolence are clean taken away. Love, like some excellent husbandman, taking her seat inwardly in the soul and not suffering any of these thorns to spring up. "Is not puffed up." For so we see many who think highly of themselves on the score of these very excellencies; for example, on not being envious, nor grudging, nor mean-spirited, nor rash: these evils being incidental not to wealth and poverty only, but even to things naturally good. But love perfectly purges out all. And consider: he that is long-suffering is not of course also kind. But if he be not kind, the thing becomes a vice, and he is in danger of falling into malice. Therefore she supplies a medicine, I mean kindness, and preserves the virtue pure. Again, the kind person often becomes over-complaisant; but this also she corrects. For "love," saith he, "vaunteth not itself, is not puffed up:" the kind and long-suffering is often ostentatious; but she takes away this vice also. And see how he adorns her not only from what she hath, but also from what she hath not. For he saith that she both brings in virtue, and extirpates vice, nay rather she suffers it not to spring up at all. Thus he said not, "She envieth, indeed, but overcometh envy;" nor, "is arrogant, but chastiseth that passion;" but, "envieth not, vaunteth not itself, is not puffed up;" which truly is most to be admired, that even without toil she accomplishes her good things, and without war and battle-array her trophy is set up: she not permitting him that possesseth her to toil and so to attain the crown, but without labor conveying to him her prize. For where there is not passion to contend against sober reason, what labor can there be?”

“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.”

“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!”

“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.”

“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).”