Chapter Thirteen
1 Cor. 13:1. If I speak with the tongues of men and of angels, but have not love, then I am sounding brass or a clanging cymbal.
The Apostle did not immediately show them the way, but first compared it with the gift which they considered the greatest, that is, the gift of tongues, and shows that this way is incomparably superior to this gift and even to all the other gifts, and only then does he demonstrate its desirability. By "tongues of men" he means the languages of all the peoples of the world. Not satisfied with this, he adds yet another distinction: tongues, he says, "of angels." He said this not because angels have tongues, but to indicate something better and more excellent than human tongues. For by the tongue of angels is understood their intellectual power of communicating divine thoughts to one another. And he called it so by analogy with our instrument of speech, just as by the expression "every knee should bow, of things in heaven" (Phil. 2:10) he indicated their most zealous submission, for they have no bones. "Then I," he says, "am a sounding brass," that is, I produce a sound, but speak in vain, and I disturb others but bring no benefit to anyone, because I have not love.
1 Cor. 13:2. If I have the gift of prophecy, and know all mysteries, and have all knowledge.
Not simple prophecy, but the very highest, and one that knows all mysteries. Note then: concerning tongues he said that there is no benefit from them, but concerning prophecy, that it knows all mysteries and all understanding.
1 Cor. 13:2. And all faith.
Lest, by enumerating the gifts one by one, he seem tedious, he passed on to the fountain and source of them all – to "faith," and moreover – "all" faith.
1 Cor. 13:2. So that I could even move mountains, yet have not love, then I am nothing.
Since the moving of mountains seemed to many a great thing, he mentioned this, and not because the whole of faith can accomplish only this. For the Lord attributes the moving of mountains to a small portion of faith, when He says: "if ye have faith as a grain of mustard seed" (Matt. 17:20). See then how he encompassed all the gifts with prophecy and faith. For miracles consist either in words or in deeds. He did not say: if "I have not love," then I am small and poor, but: "I am nothing."
1 Cor. 13:3. And if I distribute all my goods.
He did not say: if I give away part of my possessions, but: "all," and he did not say: if I give (δω), but: "distribute" (ψωμίσω), so that to the loss is added also obligingness, and moreover the most attentive kind.
1 Cor. 13:3. And though I give my body to be burned, but have not love, it profits me nothing.
He did not say: if I die, but presents the most severe thing of all, that is, to be burned alive, and says that even this without love is useless. Someone may ask: how is it possible to give away one's possessions without love? To such a person one can answer in two ways. Either: the apostle supposed the impossible to be possible, just as in the words: "even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached" (Gal. 1:8–9); for neither he himself nor an angel intended to preach anything different. He expresses himself this way in many other places as well (Rom. 8:39). Or: it is possible to give even without love, namely, when it is done not out of compassion for those in need, but out of a desire to please people. But it is done with love when someone does it out of sympathy and fervent love.
1 Cor. 13:4. Love suffers long and is kind.
From here he begins to enumerate the signs of love, and places first among them long-suffering — the root of all true wisdom. For long-suffering is he who has a long and great soul. But since some employ long-suffering not for the sake of wisdom, but often, laughing at those who insult them and restraining themselves in pretense, as though they were long-suffering people, drive them to even greater irritation and anger, he says that love "is kind," that is, it displays a gentle and guileless character, and not like the aforementioned people, who are pretentious and ill-natured. He said this on account of those among the Corinthians who loved to quarrel and secretly harbor enmity among themselves.
1 Cor. 13:4. Love does not envy (οὐ ζηλοῖ).
Another person may be long-suffering, yet envious. But love avoided even this. He said this on account of the envious among the Corinthians.
1 Cor. 13:4. Love is not puffed up.
That is, love does not act rashly, but makes the one who has it prudent and steadfast. But a dreamy, frivolous, foolish person is puffed up. This is said concerning the frivolous and superficial.
1 Cor. 13:4. Is not puffed up.
One can have all the aforementioned virtues, yet be proud of them. But love does not have this; rather, even with the mentioned virtues, it is humble-minded. This is against the arrogant.
1 Cor. 13:5. Does not behave rudely (οὐκ ἀσχημονεῖ).
Love not only does not boast, but if it should endure even the most extreme misfortunes for the sake of the beloved, it will not consider this shameful or inglorious for itself, just as Christ, out of love for us, not only endured the dishonorable crucifixion, but even counted it as glory for Himself. You can also understand it this way: it does not behave unseemly, that is, it does not offend; for nothing is more shameful than one who gives offense. This is directed against those who are not condescending to others.
1 Cor. 13:5. Does not seek its own, is not provoked.
He explains in what way love does not experience dishonor: because, he says, it seeks not its own benefit, but the benefit of one's neighbor, and considers it a dishonor when it does not free its neighbor from dishonor. This is against those who despised others. Love also "is not provoked," because it does not behave unseemly. For an irritable person does not maintain propriety. Love does not behave unseemly, because it is also not provoked, that is, it is not quick to anger. This is against those who take offense at the wrongs done to others.