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4. Love is patient. He now commends love from its effects or fruits, though at the same time these eulogiums are not intended merely for its commendation, but to make the Corinthians understand what are its offices, and what is its nature. The object, however, mainly in view, is to show how necessary it is for preserving the unity of the Church. I have also no doubt that he designed indirectly to reprove the Corinthians, by setting before them a contrast, in which they might recognize, by way of contraries, their own vices.

The first commendation of love is this — that, by patient endurance of many things, it promotes peace and harmony in the Church. Near akin to this is the second excellence — gentleness and lenity, for such is the meaning of the verb χρηστεύεσθαι ⁷⁸¹⁷⁸¹     The distinction between the. first and second of the commendations here bestowed upon love is stated by Bloomfield as follows: Μακροθυμεῖ, “denotes lenity, as opposed to passion and revenge: and χρηστεύεται, gentleness, as opposed to severity and misanthropy.” — Ed A third excellence is — that it counteracts emulation, the seed of all contentions. Under emulation he comprehends envy, which is a vice near akin to it, or rather, he means that emulation, which is connected with envy, and frequently springs from it. Hence where envy reigns — where every one is desirous to be the first, or appear so, love there has no place.

What I have rendered — does not act insolently — is in the Greek χρηστεύεσθαι Erasmus has rendered it, is not froward. ⁷⁸²⁷⁸²     This rendering is followed in two of the old English translations, viz. Tyndale (1534) and Cranmer (1539.) “Love doth not frowardly.” — Ed. It is certain that the word has different significations; but, as it is sometimes taken to mean — being fierce, or insolent, through presumption, this meaning seemed to be more suitable to the passage before us. ⁷⁸³⁷⁸³     Interpreters are by no means agreed as to the precise import of the original term περπερεύεται. Most ancient and many modern commentators explain it as meaning — “to act precipitately and rashly” — and in accordance with this, is the rendering given by our Translators in the Margin — is not rash No single expression, however, appears to bring out more satisfactorily the import of the original word than that which our Translators have inserted in the text — vaunteth not itself. Beausobre makes use of two epithets. “N’est point vaine et insolerite;” — “Is not vain and insolent.” — Ed Paul, therefore, ascribes to love moderation, and declares that it is a bridle to restrain men, that they may not break forth into ferocity, but may live together in a peaceable and orderly manner. He adds, farther, that it has nothing of the nature of pride. ⁷⁸⁴⁷⁸⁴     “I1 dit consequemment que charite ne s’enfle point;” — “He says consequently, that love is not puffed up.” That man, then, who is governed by love, is not puffed up with pride, so as to despise others and feel satisfied with himself. ⁷⁸⁵⁷⁸⁵     Bloomfield considers the distinction between this clause and the preceding one to be this, that the former “refers to pride as shown in words, and the latter to “the carriage and bearing, to denote pride and haughtiness on account of certain external advantages. A similar view is taken by Barnes, who considers the former clause as referring to “the expression of the feelings of pride, vanity,” etc.; and the latter, to “the feeling itself.” — Ed.

5. Doth not behave itself unseemly Erasmus renders it “Is not disdainful;” but as he quotes no author in support of this interpretation, I have preferred to retain its proper and usual signification. I explain it, however, in this way — that love does not exult in a foolish ostentation, or does not bluster, but observes moderation and propriety. And in this manner, he again reproves the Corinthians indirectly, because they shamefully set at naught all propriety by an unseemly haughtiness. ⁷⁸⁶⁷⁸⁶     The proper meaning of the verb ασχήμονειν, is to offend against decorum See Eurip. Hec 407. — Ed

Seeketh not its own. From this we may infer, how very far we are from having love implanted in us by nature; for we are naturally prone to have love and care for ourselves, and aim at our own advantage. Nay, to speak more correctly, we rush headlong into it. ⁷⁸⁷⁷⁸⁷     “Nons sommes transportez-la, et nous-nous y iettons sans moderation aucune;” — “We are hurried into it, and rush into it without any restraint. For so perverse an inclination the remedy ⁷⁸⁸⁷⁸⁸     “Le remede unique,” — “The only remedy.” is love, which leads us to leave off caring for ourselves, and feel concerned for our neighbors, so as to love them and be concerned for their welfare. Farther, to seek one’s own things, ⁷⁸⁹⁷⁸⁹     “Car il y a ainsi a le traduire mot a mot;” — “For that is the literal meaning.” is to be devoted to self, and to be wholly taken up with concern for one’s own advantage. This definition solves the question, whether it is lawful for a Christian to be concerned for his own advantage? for Paul does not here reprove every kind of care or concern for ourselves, but the excess of it, which proceeds from an immoderate and blind attachment to ourselves. Now the excess lies in this — if we think of ourselves so as to neglect others, or if the desire of our own advantage calls us off from that concern, which God commands us to have as to our neighbors. ⁷⁹⁰⁷⁹⁰     Granville Penn translates the clause as follows: “Seeketh not what is not its own,” — in accordance with the reading of the Vat. MS. Οὐ ζητεῖ τὰ μὴ εαυτὢς (Seeketh not the things that are not its own.) He supposes the μὢ (not) to have “lapsed, or been erroneously rejected from all the later copies.” — Ed He adds, that love is also a bridle to repress quarrels, and this follows from the first two statements. For where there is gentleness and forbearance, persons in that case do not, on a sudden, become angry, and are not easily stirred up to disputes and contests. ⁷⁹¹⁷⁹¹     The last clause of the verse, which is in our translation, thinketh no evil, is rendered by Bishop Pearce, “meditateth no mischief” — a sense in which the expression (p.424) λογιζεσθαι κακον occurs in the Septuagint, in Psalm 35:4, and 41:7. It is beautifully rendered by Bloomfield, “does not enter it into a note-book, for future revenge. — Ed