Beareth all things, believeth all things, hopeth all things, endureth all things.

“But love is in truth celestial food, the banquet of reason. "It beareth all things, endureth all things, hopeth all things. Love never faileth." "Blessed is he who shall eat bread in the kingdom of God." But the hardest of all cases is for charity, which faileth not, to be cast from heaven above to the ground into the midst of sauces. And do you imagine that I am thinking of a supper that is to be done away with? "For if," it is said, "I bestow all my goods, and have not love, I am nothing." On this love alone depend the law and the Word; and if "thou shalt love the Lord thy God and thy neighbour," this is the celestial festival in the heavens.”

“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.”

“He that has this charity fears nothing, for charity casteth out fear; and fear being thus banished and thrown aside, charity beareth all things, endureth all things. He who by charity endures all things, cannot fear martyrdom; and so in another place he speaks as a conqueror at the end of his course, The world is crucified unto me, and I unto the world.”

“Wherefore he saith, "beareth all things." From her long-suffering, from her goodness; whether they be burdensome, or grievous, or insults, or stripes, or death, or whatsoever else. And this again one may perceive from the case of blessed David. For what could be more intolerable than to see a son rising up against him, and aiming at the usurpation, and thirsting for a father's blood? Yet this did that blessed one endure, nor even so could he bear to throw out one bitter expression against the parricide; but even when he left all the rest to his captains, gave a strong injunction respecting his safety. For strong was the foundation of his love. Wherefore also it "beareth all things." Nevertheless, he is not content with these, but hath something even more than these to say: according to his plan of stating the stronger points later. Wherefore he saith, "beareth all things." From her long-suffering, from her goodness; whether they be burdensome, or grievous, or insults, or stripes, or death, or whatsoever else. And this again one may perceive from the case of blessed David. For what could be more intolerable than to see a son rising up against him, and aiming at the usurpation, and thirsting for a father's blood? Yet this did that blessed one endure, nor even so could he bear to throw out one bitter expression against the parricide; but even when he left all the rest to his captains, gave a strong injunction respecting his safety. For strong was the foundation of his love. Wherefore also it "beareth all things." Now its power the Apostle here intimates, but its goodness, by what follows. For, "it hopeth all things," saith he, "believeth all things, endureth all things." What is, "hopeth all things?" It doth not despair, saith he, of the beloved, but even though he be worthless, it continues to correct, to provide, to care for him. "Believeth all things." For it doth not merely hope, saith he, but also believeth from its great affection. And even if these good things should not turn out according to its hope, but the other person should prove yet more intolerable, it bears even these. For, saith he, it "endureth all things."”

“And how can they tell, when they hear from me of myself, whether I speak the truth, seeing that no man knoweth what is in man, "save the spirit of man which is in him"? But if they hear from Thee aught concerning themselves, they will not be able to say, "The Lord lieth." For what is it to hear from Thee of themselves, but to know themselves? And who is he that knoweth himself and saith, "It is false," unless he himself lieth? But because "charity believeth all things" (amongst those at all events whom by union with itself it maketh one), I too, O Lord, also so confess unto Thee that men may hear, to whom I cannot prove whether I confess the truth, yet do they believe me whose ears charity openeth unto me.”

“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.”

“Charity never faileth,.... It may fail as to the exercise of it, as other graces do; it may be left, but not lost; the fervour of it may be remitted and abated; it may wax cold through the prevalence of sin; it may be greatly damped by the growth of error and heresy, which eat as do a canker; and may be much obstructed by an anxious and immoderate care and concern for worldly things; which are very pernicious to all the branches of vital religion and powerful godliness, and particularly love to God, Christ, and the brethren: but this grace never fails as to its principle; it is an immortal and an incorruptible seed; it lives throughout the most violent temptations, as in Peter; and under the greatest desertions and sorest afflictions, still there is an affection for God; Christ is he whom such a soul loves; and the saints are the excellent in the earth, in whom is all his delight: and it also continues as to its use, and will do so, when faith and hope will loose theirs, even in the other world; for faith will be changed into vision, and hope into enjoyment; but love will be the same, only act in a higher sphere, and to a greater degree, and in a perfect manner: but whether there be prophecies, they shall fail; by which are meant, either the predictions of future events, not that they shall fail in their accomplishment, but they shall be no more, because they will all be accomplished; or else the gifts of explaining the prophecies of the Old Testament, and of preaching the doctrines of the Gospel, will be no more, because there will be no need of them in a state of perfection: whether there be tongues they shall cease; not but that, in the resurrection, that member of the body, the tongue, will be restored as the rest, and be everlastingly employed in celebrating the perfections of God, in singing the hallelujahs of the Lamb, and in joining with angels and other saints in songs of praise to the eternal Three; but the gift of speaking with divers tongues will cease, indeed it has already; nor will there be any use for such an extraordinary gift in the other world; when probably, and as it is thought by some, there will be but one language, and that the Hebrew language; as the whole earth was of one language and speech before the confusion at Babel: whether there be knowledge, it shall vanish away; that is, the word of knowledge, peculiarly given by the spirit to some persons only; or that peculiar gift of knowledge of divine things, by which some are qualified to be instructors of others; the present means both of communicating, and of obtaining and increasing knowledge by the preaching and hearing of the word, will be no more used: and besides, imperfect knowledge of every sort will disappear, it will become perfect; that knowledge which is in part will be done away, when perfect knowledge takes place; for so we are taught to explain it by the following words.”

“(12.) Beareth all things - Παντα στεγει. This word is also variously interpreted: to endure, bear, sustain, cover, conceal, contain. Bishop Pearce contends that it should be translated covereth all things, and produces several plausible reasons for this translation; the most forcible of which is, that the common translation confounds it with endureth all things, in the same verse. We well know that it is a grand and distinguishing property of love to cover and conceal the fault of another; and it is certainly better to consider the passage in this light than in that which our common version holds out; and this perfectly agrees with what St. Peter says of charity, Pe1 4:8 : It shall cover the multitude of sins; but there is not sufficient evidence that the original will fully bear this sense; and perhaps it would be better to take it in the sense of contain, keep in, as a vessel does liquor; thus Plato compared the souls of foolish men to a sieve, and not able, στεγειν δια απιστιαν τε και ληθην, to contain any thing through unfaithfulness and forgetfulness. See Parkhurst and Wetstein. Some of the versions have στεργει, loveth, or is warmly affectioned to all things or persons. But the true import must be found either in cover or contain. Love conceals every thing that should be concealed; betrays no secret; retains the grace given; and goes on to continual increase. A person under the influence of this love never makes the sins, follies, faults, or imperfections of any man, the subject either of censure or conversation. He covers them as far as he can; and if alone privy to them, he retains the knowledge of them in his own bosom as far as he ought. (13.) Believeth all things - Παντα πιστευει· Is ever ready to believe the best of every person, and will credit no evil of any but on the most positive evidence; gladly receives whatever may tend to the advantage of any person whose character may have suffered from obloquy and detraction; or even justly, because of his misconduct. (14.) Hopeth all things - Παντα ελπιζει· When there is no place left for believing good of a person, then love comes in with its hope, where it could not work by its faith; and begins immediately to make allowances and excuses, as far as a good conscience can permit; and farther, anticipates the repentance of the transgressor, and his restoration to the good opinion of society and his place in the Church of God, from which he had fallen. (15.) Endureth all things - Παντα ὑπομενει· Bears up under all persecutions and mal-treatment from open enemies and professed friends; bears adversities with an even mind, as it submits with perfect resignation to every dispensation of the providence of God; and never says of any trial, affliction, or insult, this cannot be endured.”

“Beareth all things--without speaking of what it has to bear. The same Greek verb as in Co1 9:12. It endures without divulging to the world personal distress. Literally said of holding fast like a watertight vessel; so the charitable man contains himself in silence from giving vent to what selfishness would prompt under personal hardship. believeth all things--unsuspiciously believes all that is not palpably false, all that it can with a good conscience believe to the credit of another. Compare Jam 3:17, "easy to be entreated"; Greek, "easily persuaded." hopeth--what is good of another, even when others have ceased to hope. endureth--persecutions in a patient and loving spirit.”