Love suffers long, and is kind; love envies not; love vaunts not itself, is not puffed up,
All Commentaries on 1 Corinthians 13:4 Go To 1 Corinthians 13
John Chrysostom
AD 407
Love suffers long, and is kind; love envies not; love vaunts not itself, is not puffed up.
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 you may 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 does 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, you have not moved the rock; though thou bring insult upon him, you have not shaken the tower: and though thou bruise him with stripes, you have not wounded the adamant.
Yea, and therefore is he called long-suffering, because he has 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 does 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 says that neither has 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.
Envies 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.
Vaunts 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, says he, vaunts 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 has, but also from what she has not. For he says 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 envies, indeed, but overcomes envy; nor, is arrogant, but chastises that passion; but, envies not, vaunts 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 possesses 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?
2. Does not behave itself unseemly. Nay, why, says 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 does not even count the thing an unseemliness? Again, he did not say, she suffers unseemliness but bears the shame nobly, but, she does 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 has 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 has 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 does 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 does nothing unseemly, but as it were with certain golden wings covers up all the offenses of the beloved.
Thus also Jonathan loved David; and hearing his father say, 1 Samuel 20:30 Thou son of damsels that have run away from their homes , thou womanly bred, he was not ashamed, though the words be full of great reproach. For what he means is this: Thou son of mean harlots who are mad after men, who run after the passers-by, thou unnerved and effeminate wretch, who hast nothing of a man, but livest to the shame of yourself and the mother who bare you. What then? Did he grieve at these things, and hide his face, and turn away from his beloved? Nay, quite the contrary; he displayed his fondness as an ornament. And yet the one was at that time a king, and a king's son, even Jonathan; the other a fugitive and a wanderer, I mean, David. But not even thus was he ashamed of his friendship. For love does not behave itself unseemly. Yea, this is its wonderful quality that not only it suffers not the injured to grieve and feel galled, but even disposes him to rejoice. Accordingly, he too, of whom we are speaking, after all these things, just as though he had a crown put on him, went away and fell on David's neck. For love knows not what sort of thing shame may be. Therefore it glories in those things for which another hides his face. Since the shame is, not to know how to love; not, when you love, to incur danger and endure all for the beloved.
But when I say, all, do not suppose I mean things injurious also; for example, assisting a youth in a love affair, or whatsoever hurtful thing any one may beseech another to do for him. For such a person does not love, and this I showed you lately from the Egyptian woman: since in truth he only is the lover who seeks what is profitable to the beloved: so that if any pursue not this, even what is right and good, though he make ten thousand professions of love, he is more hostile than any enemies.
So also Rebecca aforetime, because she exceedingly clung to her son, both perpetrated a theft, and was not ashamed of detection, neither was she afraid, though the risk was no common one; but even when her son raised scruples to her, upon me be your curse, my son, she said. Do you see even in a woman the soul of the Apostle how, even as Paul chose, (if one may compare a small thing with a great,) to be anathema for the Jews' sake, Romans 9:3 so also she, that her son might be blessed, chose to be no less than accursed. And the good things she gave up to him, for she was not, it seems, to be blessed with him, but the evils she was prepared to endure herself alone: nevertheless, she rejoiced, and hasted, and this where so great a danger lay before her, and she was grieved at the delay of the business: for she feared lest Esau might anticipate them and render her wisdom vain. Wherefore also she cuts short the conversation and urges on the young man, and just permitting him to answer what had been said, states a reason sufficient to persuade him. For she said not, you say these things without reason, and in vain you fear, your father having grown old and being deprived of clearness of sight: but what? upon me be your curse, my son. Only do thou not mar the plot, nor lose the object of our chase, nor give up the treasure.
And this very Jacob, served he not for wages with his kinsmen twice seven years? Was he not together with the bondage subject to mockery in respect of that trick? What then? Did he feel the mockery? Did he count it behaving himself unseemly, that being a freeman, and free born, and well brought up, he endured slaves' treatment among his own kinsmen: a thing which is wont to be most vexing, when one receives opprobrious treatment from one's friends? In no wise. And the cause was his love, which made the time, though long, appear short. For they were, says he, Genesis 29:20 in his sight as a few days. So far was he from being galled and blushing for this his bondage. Justly then said the blessed Paul, Love does not behave itself unseemly.
3. 1. Seeks not its own, is not provoked.
Thus having said, does not behave itself unseemly, he shows also the temper of mind, on account of which she does not behave herself unseemly. And what is that temper? That she seeks not her own. For the beloved she esteems to be all, and then only behaves 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 does 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 your own, that you may find your 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. 1 Corinthians 10:24 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 has he given to his neighbor, that hence we may run after one another, and not be torn asunder.
And if you will, see this also in our case who address you. For my profit depends on you, and your advantage on me. Thus, on the one hand it profits you to be taught the things that please God, but with this have I been entrusted, that you might receive it from me, and therefore might be compelled to run unto me; and on the other hand it profits me that you should be made better: for the reward which I shall receive for this will be great; but this again lies in you; and therefore am I compelled to follow after you that you may be better, and that I may receive my profit from you. Wherefore also Paul says, For what is my hope? Are not even ye? And again, My hope, and my joy, and the crown of my rejoicing. 1 Thessalonians 2:19 So that the joy of Paul was the disciples, and his joy they had. Therefore he even wept when he saw them perishing.
Again their profit depended on Paul: wherefore he said, For the hope of Israel I am bound with this chain. Acts 28:20 And again, These things I endure for the elect's sakes that they may obtain eternal life. 2 Timothy 2:10 And this one may see in worldly things. For the wife, says he, has not power over her own body, nor yet the husband; but the wife over the husband's, and the husband over the wife's. 1 Corinthians 7:4 So likewise we, when we wish to bind any together, do this. We leave neither of them in his own power, but extending a chain between them, we cause the one to be holden of the other, and the other of the one. Will you also see this in the case of governors? He that judges sits not in judgment for himself, but seeking the profit of his neighbor. The governed on the other hand, seek the profit of the governor by their attendance, by their ministry, by all the other things. Soldiers take up their arms for us, for on our account they peril themselves. We for them are in straits; for from us are their supplies.
But if you say, each one does this seeking his own, this also say I, but I add, that by the good of another one's own is won. Thus both the soldier, unless he fight for them that support him, has none that ministers to him for this end: and this same on the other hand, unless he nourish the soldier, has none to arm himself in his behalf.
4. Do you see love, how it is everywhere extended and manages all things? But be not weary, until thou have thoroughly acquainted yourself with this golden chain. For having said, seeks not her own, he mentions again the good things produced by this. And what are these?
Is not easily provoked, thinks 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, works no evil, but, not even thinks; i.e., so far from contriving any evil, she does not even suspect it of the beloved. How then could she work any, or how be provoked? Who does not even endure to admit an evil surmise; whence is the fountain of wrath.
