Is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil;

“But learn thou the more excellent way, which Paul shows for salvation. "Love seeketh not her own," but is diffused on the brother. About him she is fluttered, about him she is soberly insane. "Love covers a multitude of sins." "Perfect love casteth out fear." "Vaunteth not itself, is not puffed up; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Love never faileth. Prophecies are done away, tongues cease, gifts of healing fail on the earth. But these three abide, Faith, Hope, Love. But the greatest of these is Love." And rightly. For Faith departs when we are convinced by vision, by seeing God. And Hope vanishes when the things hoped for come. But Love comes to completion, and grows more when that which is perfect has been bestowed. If one introduces it into his soul, although he be born in sins, and has done many forbidden things, he is able, by increasing love, and adopting a pure repentance, to retrieve his mistakes.”

“Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? " "Care not merely about your own (things), but (about your) neighbour's? " No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.”

“Charity is the bond of brotherhood, the foundation of peace, the holdfast and security of unity, which is greater than both hope and faith, which excels both good works and martyrdoms, which will abide with us always, eternal with God in the kingdom of heaven. Take from it patience; and deprived of it, it does not endure. Take from it the substance of bearing and of enduring, and it continues with no roots nor strength. The apostle, finally, when he would speak of charity, joined to it endurance and patience. "Charity," he says, "is large-souled; charity is kind; charity envieth not, is not puffed up, is not provoked, thinketh not evil; loveth all things, believeth all things, hopeth all things, beareth all things." Thence he shows that it can tenaciously persevere, because it knows how to endure all things. And in another place: "Forbearing one another," he says, "in love, using every effort to keep the unity of the spirit in the bond of peace." He proved that neither unity nor peace could be kept unless brethren should cherish one another with mutual toleration, and should keep the bond of concord by the intervention of patience.”

“"Doth not behave itself unseemly." Nay, why, saith he, do I say, she "is not puffed up," when she is so far from that feeling, that in suffering the most shameful things for him whom she loves, she doth not even count the thing an unseemliness? Again, he did not say, "she suffereth unseemliness but beareth the shame nobly," but, "she doth not even entertain any sense at all of the shame." For if the lovers of money endure all manner of reproaches for the sake of that sordid traffic of theirs, and far from hiding their faces, do even exult in it: much more he that hath this praiseworthy love will refuse nothing whatsoever for the safety's sake of those whom he loves: nay, nor will any thing that he can suffer shame him. And that we may not fetch our example from any thing base, let us examine this same statement in its application to Christ, and then we shall see the force of what hath been said. For our Lord Jesus Christ was both spit upon and beaten with rods by pitiful slaves; and not only did He not count it an unseemliness, but He even exulted and called the thing glory; and bringing in a robber and murderer with Himself before the rest into paradise, and discoursing with a harlot, and this when the standers-by all accused Him, He counted not the thing to be disgraceful, but both allowed her to kiss His feet, and to bedew His body with her tears, and to wipe them away with her hair, and this amid a company of spectators who were foes and enemies; "for love doeth nothing unseemly." Therefore also fathers, though they be the first of philosophers and orators, are not ashamed to lisp with their children; and none of those who see them find fault with them, but the thing is esteemed so good and right as to be even worthy of prayer. And again, should they become vicious, the parents keep on correcting, caring for them, abridging the reproaches they incur, and are not ashamed. For love "doth nothing unseemly," but as it were with certain golden wings covereth up all the offences of the beloved. "Seeketh not its own, is not provoked." Thus having said, "doth not behave itself unseemly," he showeth also the temper of mind, on account of which she doth not behave herself unseemly. And what is that temper? That she "seeketh not her own." For the beloved she esteems to be all, and then only "behaveth herself unseemly," when she cannot free him from such unseemliness; so that if it be possible by her own unseemliness to benefit her beloved, she doth not so much as count the thing unseemliness; for the other party thereafter is yourself, when you love: since this is friendship, that the lover and the beloved should no longer be two persons divided, but in a manner one single person; a thing which no how takes place except from love. Seek not therefore thine own, that thou mayest find thine own. For he that seeks his own, finds not his own. Wherefore also Paul said, "Let no man seek his own, but each his neighbor's good." For your own profit lies in the profit of your neighbor, and his in yours. As therefore one that had his own gold buried in the house of his neighbor, should he refuse to go and there seek and dig it up, will never seek it; so likewise here, he that will not seek his own profit in the advantage of his neighbor, will not attain unto the crowns due to this: God Himself having therefore so disposed of it, in order that we should be mutually bound together: and even as one awakening a slumbering child to follow his brother, when he is of himself unwilling, places in the brother's hand that which he desires and longs for, that through desire of obtaining it he may pursue after him that holds it, and accordingly so it takes place: thus also here, each man's own profit hath he given to his neighbor, that hence we may run after one another, and not be torn asunder. "Is not easily provoked, thinketh no evil." See love again not only subduing vice, but not even suffering it to arise at all. For he said not, "though provoked, she overcomes," but, "is not provoked." And he said not, "worketh no evil," but, "not even thinketh;" i.e., so far from contriving any evil, she doth not even suspect it of the beloved. How then could she work any, or how be provoked? who doth not even endure to admit an evil surmise; whence is the fountain of wrath.”

“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.”

“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.”

“(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.”

“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].”