St John Chrysostom’s Homiletic Commentary on 1 Corinthians 13:4-8

Posted by Dim Bulb on February 15, 2012

 

 

 

 

 

 

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This is St John Chrysostom’s Thirty-third Homily on First Corinthians and it deals with chapter 13, verses 4-8. To be exact, the Saint ends with the beginning of verse 8: Love never fails. His thirty-fourth homily begins with the rest of verse 8 and continues to the end of the chapter. His three homilies comprising his commentary on chapter 13 of First Corinthians can be found here. Scroll down to the links under the heading “Extraordinary Form Quinquagesima Sunday”.

1 Corinthians 13:4. Love is patient, and is kind; love envieth not; love deals not perversely, 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 thou mayest 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? Patience or long-suffering. This is the root of all self-denial. Wherefore also a certain wise man said, “A man that is patient 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 doth 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 patience, 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, thou hast not moved the rock; though thou bring insult upon him, thou hast not shaken the tower: and though thou bruise him with stripes, thou hast not wounded the adamant.

Yea, and therefore is he called long-suffering, because he hath 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 doth 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 saith that neither hath 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.

“Envieth 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.

“Dealeth not perversely;” i.e., is not rash, insolent, angry. 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,” saith he, “vaunteth 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 hath, but also from what she hath not. For he saith 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 envieth, indeed, but overcometh envy;” nor, “is arrogant, but chastiseth that passion;” but, “envieth not, dealeth not perversely, 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 possesseth 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?

The phrase which follows is, in the biblical translation being used, attached to verse 4. Some translations put it at the start of verse 5. Additionally, manuscripts differ as to the reading (Dim Bulb). “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 he 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 “cloth nothing unseemly,” but as it were with certain golden wings covereth up all the offences 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 thyself and the mother who bare thee.” What then? Did he grieve at these things, and hide his face, and turn away from his beloved? Nay, quite the contrary; he displayed hiss 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 doth 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 thou lovest, 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 doth 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 nocommon one; but even when her son raised scruples to her, “upon me be thy curse, my son,” she said, Dost thou 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, “thou sayest these things without reason, and in vain thou fearest, thy father having grown old and being deprived of clearness of sight:” but what? “upon me be thy 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,” saith 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 doth not behave itself unseemly.”

1 Corinthians 13:5. “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.” (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 hath he given to his neighbor, that hence we may run after one another, and not be torn asunder.

And if thou wilt, see this also in our case who address you. For my profit depends on thee, and thy advantage on me. Thus, on the one hand it profits thee to be taught the things that please God, but with this have I been entrusted, that thou mightest receive it from me, and therefore mightest be compelled to run unto me; and on the other hand it profits me that thou shouldest be made better: for the reward which I shall receive for this will be great; but this again lieth in thee; and therefore am I compelled to follow after thee that thou mayest be better, and that I may receive my profit from thee. Wherefore also Paul saith, “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,” saith he, “hath 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. Wilt thou 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 thou sayest, “each one doth 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, hath none that ministers to him for this end: and this same on the other hand, unless he nourish the soldier, hath none to arm himself in his behalf. Seest thou love, how it is everywhere extended and manages all things? But be not weary, until thou have thoroughly acquainted thyself with this golden chain. For having said, “seeketh not her own,” he mentions again the good things produced by this. And what are these?

“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.

1 Corinthians 13:6. “Rejoiceth not in unrighteousness:” i. e., doth not feel pleasure over those that suffer ill: and not this only, but also, what is much greater, “rejoiceth with the truth.” “She feels pleasure,” saith he, “with them that are well spoken of,” as Paul saith, “Rejoice with them that rejoice, and weep with them that weep.” (Romans 12:15)

Hence, she “envieth not,” hence she “is not puffed up:” since in fact she accounts the good things of others her own.

Seest thou how by degrees love makes her nursling an angel? For when he is void of anger, and pure from envy, and free from every tyrannical passion, consider that even from the nature of man he is delivered from henceforth, and hath arrived at the very serenity of angels.

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.” Ver. 8. “Love never faileth.”

Seest thou when he put the crown on the arch, and what of all things is peculiar to this gift? For what is, “faileth not?” it is not severed, is not dissolved by endurance. For it puts up with everything: since happen what will, he that loves never can hate. This then is the greatest of its excellencies.

Such a person was Paul. Wherefore also he said, “If by any means I may provoke to emulation them which are my flesh;” (Romans 11:14) and he continued hoping. And to Timothy he gave a charge, saying, “And the Lord’s servant must not strive, but be gentle towards all …. in meekness correcting those that oppose themselves, if God peradventure may give them the knowledge of the truth.”(2 Timothy 2:24-25)

“What then,” saith one, “if they be enemies and heathens, must one hate them?” One must hate, not them but their doctrine: not the man, but the wicked conduct, the corrupt mind. For the man is God’s work, but the deceit is the devil’s work. Do thou not therefore confound the things of God and the things of the devil. Since the Jews were both blasphemers, and persecutors, and injurious, and spake ten thousand evil things of Christ. Did Paul then hate them, he who of all men most loved Christ? In no wise, but he both loved them, and did everything for their sakes: and at one time he saith, “My heart’s desire and my supplication to God is for them that they may be saved:” (Romans 10:1, Romans 9:3) and at another, “I could wish that myself were anathema from Christ for their sakes.” Thus also Ezekiel seeing them slain saith, “Alas, O Lord, dost Thou blot out the remnant of Israel?” (Ezekiel 9:8) And Moses, “If Thou wilt forgive their sin, forgive.” (Exodus 32:32)

Why then saith David, “Do not I hate them, O Lord, that hate Thee, and against Thine enemies did I not pine away? I hate them with perfect hatred.” (Psalms 139:21-22)

Now, in the first place, not all things spoken in the Psalms by David, are spoken in the person of David. For it is he himself who saith, “I have dwelt in the tents of Kedar;” (Psalms 120:5) and, “By the waters of Babylon, there we sat down and wept:” (Ps 137:1) yet he neither saw Babylon, nor the tents of Kedar.

But besides this, we require now a completer self-command. Wherefore also when the disciples besought that fire might come down, even as in the case of Elias, “Ye know not,” saith Christ, “what manner of spirit ye are of. (Luke 9:55) For at that time not the ungodliness only, but also the ungodly themselves, they were commanded to hate, in order that their friendship might not prove an occasion of transgression unto them. Therefore he severed their connections, both by blood and marriage, and on every side he fenced them off.

But now because he hath brought us to a more entire self-command and set us on high above that mischief, he bids us rather admit and soothe them. For we get no harm from them, but they get good by us. What then doth he say? we must not hate, but pity. Since if thou shall hate, how wilt thou easily convert him that is in error? how wilt thou pray for the unbeliever? for that one ought to pray, hear what Paul saith: “I exhort therefore, first of all, that supplications, prayer, intercessions, thanksgivings be made for all men.” (1 Timothy 2:1) But that all were not then believers, is, I suppose, evident unto every one. And again, “for kings and all that are in high place.” But that these were ungodly and transgressors, this also is equally manifest. Further, mentioning also the reason for the prayer, he adds, “for this is good and acceptable in the sight of God our Saviour; who willeth that all men should be saved, and come to the knowledge of the truth.” Therefore, if he find a Gentile wife consorting with a believer, he dissolves not the marriage. Yet what is more closely joined than a man to his wife? “For they two shall be one flesh,” (Genesis 2:24) and great in that instance is the charm, and ardent the desire. But if we are to hate ungodly and lawless men, we shall go on to hate also sinners; and thus in regular process thou wilt be broken off from the most even of thy brethren, or rather from all: for there is not one, no, not one, without sin. For if it be our duty to hate the enemies of God, one must not hate the ungodly only, but also sinners: and thus we shall be worse than wild beasts, shunning all, and puffed up with pride; even as that Pharisee. But not thus did Paul command us, but how? “Admonish the disorderly, encourage the faint-hearted, support the weak, be long suffering toward all.” (1 Thessalonians 5:14)

What then doth he mean when he saith, “If any obeyeth not our word by this epistle, note that man, that ye have no company with him?” (2 Thessalonians 3:14) In the first place, he saith this of brethren, however not even so without limitation, but this too with gentleness. For do not thou cut off what follows, but subjoin also the next clause: how, having said, “keep no company,” he added, “yet count him not as an enemy, but admonish him as a brother.” Seest thou how he bade us hate the deed that is evil, and not the man? For indeed it is the work of the devil to tear us asunder from one another, and he hath ever used great diligence to take away love that he may cut off the way of correction, and may retain him in error and thee in enmity, and thus block up the way of his salvation. For when both the physician hates the sick man and flies from him, and the sick man turns away from the physician, when will the distempered person be restored, seeing that neither the one will call in the other’s aid, nor will the other go to him?

But wherefore, tell me, dost thou at all turn away from him and avoid him? Because he is ungodly? Truly for this cause oughtest thou to welcome and attend him, that thou mayest raise him up in his sickness. But if he be incurably sick, still thou hast been bidden to do thy part. Since Judas also was incurably diseased, yet God left not off attending upon him. Wherefore, neither do thou grow weary. For even if after much labor thou fail to deliver him from his ungodliness, yet shalt thou receive the deliverer’s reward, and wilt cause him to wonder at thy gentleness, and so all this praise will pass on to God. For though thou shouldest work wonders, and raise the dead, and whatsoever work thou doest, the Heathen will never wonder at thee so much, as when they see thee displaying a meek, gentle, mild disposition. And this is no small achievement: since many will even be entirely delivered from their evil way; there being nothing that hath such power to allure men as love. For in respect of the former they will rather be jealous of thee, I mean the signs and wonders; but for this they will both admire and love thee: and if they love, they will also lay hold of the truth in due course. If however he become not all at once a believer, wonder not nor hurry on, neither do thou require all things at once, but suffer him for the present to praise, and love, and unto this in due course he will come.

And that thou mayest clearly know how great a thing this is, hear how even Paul, going before an unbelieving judge, made his defence. “I think myself happy,” saith he, “That I am to make my defence before thee.” (Acts 26:2) And these things he said, not to flatter him, far from it; but wishing to gain him by his gentleness. And he did in part gain him, and he that was till then considered to be condemned took captive his judge, and the victory is confessed by the person himself who was made captive, with a loud voice in the presence of all, saying, “With but little persuasion thou wouldst fain make me a Christian.” (Acts 26:28-29) What then saith Paul? He spread his net the wider, and saith, “I would to God, that not only thou, but also all that hear me this day, might become such as I am, except these bonds.” What sayest thou, O Paul? “except these bonds?” And what confidence remains for thee, if thou art ashamed of these things, and fliest from them, and this before so great a multitude? Dost thou not every where in thy Epistles boast of this matter, and call thyself a prisoner? Dost thou not every where carry about this chain in our sight as a diadem? What then hath happened now that thou deprecatest these bonds? “I myself deprecate them not,” saith he, “nor am I ashamed of them, but I condescend to their weakness. For they are not yet able to receive my glorying; and I have learned from my Lord not to put ‘a piece of undressed cloth upon an old garment:’ (S. Matthew 9:16) therefore did I thus speak. For, in fact, unto this time they have heard ill reports of our doctrine, and abhor the cross. If therefore I should add also bonds, their hatred becometh greater; I removed these, therefore, that the other might be made acceptable. So it is, that to them it seems disgraceful to be bound, because they have not as yet tasted of the Glory which is with us. One must therefore condescend: and when they shall have learned of the true life, then will they know the beauty also of this iron, and the lustre which comes of these bonds.” Furthermore, discoursing with others, he even Calls the thing a free gift, saying, “It hath been granted in the behalf of Christ, not only to believe on Him, but also to suffer in His behalf.” (Philippians 1:29) But for the time then present, it was a great thing for the hearers not to be ashamed of the cross: for which cause he goes on gradually. Thus, neither doth any one introducing a person to a palace, before that he beholds the vestibule, compel him, yet standing without, to survey what is within: since in that way it will not even seem admirable, unless one enter in and so acquaint one’s self with all.

So then let us also deal with the heathen sort: with condecension, with love. For love is a great teacher, and able both to withdraw men from error, and to reform the character, and to lead them by the hand unto self-denial, and out of stones to make men.

And if thou wouldest learn her power, bring me a man timid and fearful of every sound, and trembling at shadows; or passionate, and harsh, and a wild beast rather than a man; or wanton and licentious; or wholly given to wickedness; and deliver him into the hands of love, and introduce him into this school; and thou wilt speedily see that cowardly and timid creature made brave and magnanimous, and venturing upon all things cheerfully. And what is wonderful, not from any change in nature do these things result, but in the coward soul itself love manifests her peculiar power; and it is much the same as if one should cause a leaden sword, not turned into steel but continuing in the nature of lead, to do the work of steel. As thus: Jacob was a “plain man, (Genesis 25:27) dwelling in a house, and unpracticed in toils and dangers, living a kind of remiss and easy life, and like a virgin in her chamber, so also he was compelled for the most part to sit within doors and keep the house; withdrawn from the forum and all tumults of the forum, and from all such matters, and even continuing in ease and quietness. What then? After that the torch of love had set him on fire, see how it made this plain and home-keeping man strong to endure and fond of toil. And of this hear not what I say, but what the patriarch himself saith: how finding fault with his kinsman, his words are, “These twenty years am I with thee.” (Genesis 31:36) And how wert thou these twenty years? (For this also he adds,) “Consumed by the heat in the day time, and with the frost by night, and sleep departed from mine eyes,” Thus speaks that “plain man, keeping at home,” and living that easy life.

Again, that he was timid is evident, in that, expecting to see Esau, he was dead with fear. But see again, how this timid man became bolder than a lion under the influence of love. For putting himself forward like some champion before the rest, he was ready to be first in receiving that savage and slaughter-breathing brother as he supposed him to be, and with his own body to purchase the safety of his wives: and him whom he feared and shuddered at, he desired to behold himself foremost in the array. For this fear was not so strong as his affection for his wives. Seest thou how, being timid, he became suddenly adventurous, not by changing his character, but being invigorated by love? For that after this also he was timid, is evident by his changing from place to place.

But let no man consider what has been said to be a charge against that righteous man: since being timid is no reproach, for this is a man’s nature; but the doing any thing unseemly for timidity’s sake. For it is possible for one that is timid by nature to become courageous through piety. What did Moses? Did he not, through fear of a single Egyptian, fly, and go away into banishment? Nevertheless, this fugitive who could not endure the menace of a single man, after that he tasted of the honey of love, nobly and without compulsion from any man, was forward to perish together with them whom he loved. “For if thou wilt forgive their sin,” saith he, “forgive; and if not, blot me, I pray thee, out of Thy book which thou hast written. (Exodus 32:32)

Moreover, that love makes also the fierce moderate, and the wanton chaste, we have no longer need of any examples: this being evident to all men. Though a man be more savage than any wild beast, no sheep so gentle as he is rendered by love. Thus, what could be more savage and frantic than Saul? But when his daughter let his enemy go, he uttered not against her even a bitter word. And he that unsparingly put to the sword all the priests for David’s sake, seeing that his daughter had sent him away from the house, was not indignant with her even as far as words; and this when so great a fraud had been contrived against him: because he was restrained by the stronger bridle of love.

Now as moderation, so chastity, is an ordinary effect of love. If a man love his own wife as he ought to love, even though he be never so much inclined to wantoness, he will not endure to look upon another woman, on account of his affection for her. “For love,” (Song of Solomon Canticles) saith one, “is strong as death.” So that from no other source doth wanton behavior arise than from want of love.

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St John Chrysostom’s Homiletic Commentary on 1 Corinthians 13:1-3

Posted by Dim Bulb on February 15, 2012

 

 

 

 

 

 

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The following has been excerpted from the Saint’s Thirty-second Homily on First corinthians 12:27-13:3. The entire homily can be found here.

1 Cor 13:1. “If I speak with the tongues of men,”

What is, “of men?” Of all nations in every part of the world. And neither was he content with this amplification, but he likewise uses another much greater, adding the words, “and of angels,-and have not love, I am become sounding brass, or a clanging cymbal.”

Dost thou see to what point he first exalted the gift, and to what afterwards he lowered and cast it down? For neither did he simply say, “I am nothing,” but, “I am become sounding brass” a thing senseless and inanimate But how “sounding brass?” Emitting a sound indeed, but at random and in vain, and for no good end. Since besides my profiting nothing, I am counted by most men as one giving impertinent trouble, an annoying and wearisome kind of person. Seest thou how one void of love is like to things inanimate and senseless?

Now he here speaks of the “tongues of angels,” not investing angels with a body, but what he means is this: “should I even so speak as angels are wont to discourse unto each other, without this I am nothing, nay rather a burden and an annoyance.” Thus (to mention one other example) where he saith, “To Him every knee shall bow, of things in heaven and things on earth, and things under the earth,” (Philipp 2:10) he doth not say these things as if he attributed to angels knees and bones, far from it, but it is their intense adoration which he intends also here he calls it “a tongue” not meaning an instrument of flesh, but intending to indicate their converse with each other by the manner which is known amongst us.

Then, in order that his discourse may be acceptable, he stops not at the gift of tongues, but proceeds also to the remaining gifts; and having depreciated all in the absence of love, he then depicts her image. And because he preferred to conduct his argument by amplification, he begins from the less and ascends to the greater. For whereas, when he indicated their order, he placed the gift of tongues last, this he now numbers first; by degrees, as I said, ascending to the greater gifts. Thus having spoken of tongues, he proceeds immediately to prophecy; and saith;

1 Cor 13:2. “And if I have the gift of prophecy.”

And this gift again with an excellency. For as in that case he mentioned not tongues, but the tongues of all mankind, and as he proceeded, those of angels, and then signified that the gift was nothing without love: so also here he mentions not prophecy alone but the very highest prophecy: in having said, “If l have prophecy,” he added, “and know all mysteries and all knowledge;” expressing this gift also with intensity.

Then after this also he proceeds to the other gifts. And again, that he might not seem to weary them, naming each one of the gifts, he sets down the mother and fountain of all, and this again with an excellency, thus saying, “And if I have all faith.” Neither was he content with this, but even that which Christ spake of as greatest, this also he added, saying, “so as to remove mountains and have not love, I am nothing.” And consider how again here also he lowers the dignity of the tongues. For whereas in regard of prophecy he signifies the great advantage arising from it, “the understanding mysteries, and having all knowledge;” and in regard of faith, no trifling work, even “the removing mountains;” in respect of tongues, on the other hand, having named the gift itself only, he quire it.

But do thou, I pray, consider this also, how in brief he comprehended all gifts when he named prophecy and faith: for miracles are either in words or deeds. And how doth Christ say, that the least degree of faith is the being able to remove a mountain? For as though he were speaking something very small, did He express Himself when He said, “If ye have faith as a grain of mustard-seed, ye shall say to this mountain, Remove, and it shall remove;” (S. Matthew 17:20) whereas Paul saith that this is “all faith.” What then must one say? Since this was a great thing, the removing a mountain, therefore also he mentioned it, not as though “all faith” were only able to do this, but since this seemed to be great to the grosser sort because of the bulk of the outward mass, from this also he extols his subject. And what he saith is this: “If I have all faith, and can remove mountains, but have not love, I am nothing.”

1 Cor 13:3. “And if I below all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing.”

Wonderful amplification! For even these things too he states with another addition: in that he said not, “if I give to the poor the half of my goods,” or “two or three parts,” but, “though I give all my goods.” And he said not, “give,” but, “distribute in morsels,” so that to the expense may be added the administering also with all care.

But not even yet have I pointed out the whole of the excellency, until I bring forward the testimonies of Christ which were spoken concerning almsgiving and death. What then are His testimonies? To the rich man He saith, “If thou wouldest be perfect, sell what thou hast and give o the poor, and come, follow me.” (S. Matthew 19:21) And discoursing likewise of love to one’s neighbor, He saith, “Greater love hath no man than this, that a man may lay down his life for his friends” (S. John 15:13) Whence it is evident, that even before God this is greatest of all. But, “I declare,” said Paul, “that even if we should lay down life for God’s sake, and not merely lay it down, but so as even to be burned, (for this is the meaning of, “if I give my body to be burned,”) we shall have no great advantage if we love not our neighbor.” Well then, the saying’ that the gifts are of no great profit without charity is no marvel: since our gifts are a secondary consideration to our way of life. At any rate, many have displayed gifts, and yet on becoming vicious have been punished: as those who “prophesied in His name, and cast out many demons, and wrought many mighty works;” as Judas the traitor: while others, exhibiting as believers a pure life, have needed nothing else in order to their salvation. Wherefore, that the gifts should, as I said, require this, is no marvel: but that an exact life even should avail nothing without it, this is what Christ appears to adjudge His great rewards to both these, I mean to the giving up our possessions, and to the perils of martyrdom. For both to the rich man He saith, as I before observed, “If thou wilt be perfect, sell thy goods, and give to the poor, and come, follow me:” and discoursing with the disciples, of martyrdom He saith, “Whosoever shall lose his life for My sake, shall find it;” and, “Whosoever shall confess Me before men, him will will I also confess before My Father which is in heaven.” For great indeed is the labor of this achievement, and well nigh surpassing nature itself, and this is well known to such as have had these crowns vouchsafed to them. For no language can set it before us: so noble a soul doth the deed belong to and so exceedingly wonderful is it.

But nevertheless, this so wonderful thing Paul said was of no great profit without love, even though it have the giving up of one’s goods joined with it. Wherefore then hath he thus spoken? This will I now endeavor to explain, first having enquired of this, How is it possible that one who gives all his goods to feed the poor can be wanting in love? I grant, indeed, he that is ready to be burned and hath the gifts, may perhaps possibly not have love: but he who not only gives his goods, but even distributes them in morsels; how hath not he love? What then are we to say? Either that he supposed an unreal case as real; which kind of thing he is ever wont to do, when he intends to set before us something in excess; as when writing to the Galatians he saith, “If we or an angel from heaven preach any other gospel unto you than that ye receive let him be accursed.” (Galatians 1:8) And yet neither was himself nor an angel about to do so; but to signify that he meant to carry the matter as far as possible, he set down even that which could never by any means happen. And again, when he writes to the Romans, and saith, “Neither angels, nor principalities, nor powers, shall be able to separate us from the love of God;” for neither was this about to be done by any angels: but here too he supposes a thing which was not; as indeed also in what comes next, saying, “nor any other creature,” whereas there is no other creature, for he had comprehended the whole creation, having spoken of all things both above and below. Nevertheless here also he mentions that which was not, by way of hypothesis, so as to show his exceeding desire. Now the same thing he doth here also, saying, “If a man give all, and have not love, it profits him nothing.”

Either then we may say this, or that his meaning is for those who give to be also joined closely to those who retire, and not merely to give without sympathy, but in pity and condescension, bowing down and grieving with the needy. For therefore also hath almsgiving been enacted by God: since God might have nourished the poor as well without this, but that he might bind us together unto charity and that we might be thoroughly fervent toward each other, he commanded them to be nourished by us. Therefore one saith in another place also; “a good word is better than a gift;” (Ecclesiastes chapter 18, verse 16 and Ecclesiastes chapter 18, verse 17) and, “behold, a word is beyond a good gift.” (Ecclesiastes 18:16 and Ecclesiastes 18:17) And He Himself saith, “I will have mercy, and not sacrifice” (S. Matthew 9:30; Hosea 6:6) For since it is usual, both for men to love those who are benefited by them, and for those who receive benefits to bemore kindly affected towards their benefactors; he made this law, constituting it a bond of friendship.

But the point proposed for enquiry above is, How, after Christ had said that both these belong to perfection, Paul affirms, that these without charity are imperfect? Not contradicting Him, God forbid: but harmonizing with Him, and that exactly. For so in the case of the rich man, He said, not merely, “sell thy goods, and give to the poor,” but He added, “and come, follow Me.” Now not even the following Him proves any man a disciple of Christ so completely as the loving one another. For, “by this shall all men know,” saith He, when He saith, “Whosoever loseth his life for My sake, shall find it;” (S. Matthew 10:39 andMatthew 10:35) and, “whosoever shall confess Me before men, him will I also confess before My Father which is in heaven;” He means not this, that it is not necessary to have love, but He declares the reward which is laid up for these labor, Since that along with martyrdom He requires also this, is what He elsewhere strongly intimates, thus saying, “Ye shall indeed drink of My cup, and be baptized with the baptism that I am baptized with;” (S. Matthew 20:23) i.e., ye shall be martyrs, ye shall be slain for My sake; “but to sit on My right hand, and on My left, (not as though any sit on the right hand and the left, but meaning the highest precedency and honor) “is not Mine to give,” saith He, “but to those for whom it is prepared.” Then signifying for whom it is prepared, He calls them and saith, “whosoever among you will be chief, let him be servant to you all;” (S. Matthew 20:26) setting forth humility and love. And the love which He requires is intense; wherefore He stopped not even at this, but added, “even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many;” pointing out that we ought so to love as even to be slain for our beloved. For this above all is to love Him. Wherefore also He saith to Peter, “If thou lovest Me, feed My sheep.” (S. John 21:16)

And that ye may learn how great a work of virtue it is, let us sketch it out in word, since in deeds we see it no where appearing; and let us consider, if it were every where in abundance, how great benefits would ensue: how there were no need then of laws, or tribunals or punishments, or avenging, or any other such things since if all loved and were beloved, no man would injure another. Yea, murders, and strifes, and wars, and divisions, and rapines, and frauds, and all evils would be removed, and vice be unknown even in name. Miracles, however, would not have effected this; they rather puff up such as are not on their guard, unto vain-glory and folly.

Again: what is indeed the marvellous part of love; all the other good things have their evils yoked with them: as he that gives up his to love. Why, he will so live on earth as if it were heaven, every where enjoying a calm and weaving for himself innumerable crowns. For both from envy, and wrath, and jealousy, and pride, and vain-glory and evil concupiscence, and every profane love, and every distemper, such a man will keep his own soul pure. Yea, even as no one would do himself an injury so neither would this man his neighbors. And being such, he shall stand with Gabriel himself, even while he walks on earth.

Such then is he that hath love. But he that works miracles and hath perfect knowledge, without this, though he raises ten thousand from the dead, will not be much profited, broken off as he is from all and not enduring to mix himself up with any of his fellow-servants. For no other cause than this did Christ say that the sign of perfect love towards Him is the loving one’s neighbors. For, “if thou lovest Me,” saith He, “O Peter, more than these, feed My sheep.” (S. John 21:15) Dost thou see how hence also He again covertly intimates, in what case this is greater than martyrdom? For if any one had a beloved child in whose behalf he would even give up his life, and some one were to love the father, but pay no regard whatever to the son, he would greatly incense the father; nor would he feel the love for himself, because of the overlooking his son. Now if this ensue in the case of father and son, much more in the case of God and men: since surely God is more loving than any parents.

Wherefore, having said, “The first and great commandment is, Thou shalt love the Lord thy God,” he added, “and the second-(He leaves it not in silence, but sets it down also)-is like unto it, Thou shalt love thy neighbor as thyself.” And see how with nearly the same excellency He demands also this. For as concerning God, He saith, “with all thy heart:” so concerning thy neighbor, “as thyself,” which is tantamount to, “with all thy heart.”

Yea, and if this were duly observed, there would be neither slave nor free, neither rulernor ruled, neither rich nor poor, neither small nor great; nor would any devil then ever have been known: I say not, Satan only, but whatever other suchspirit there be, nay, rather were there a hundred or ten thousand such, they would have no power, while love existed. For sooner would grass endure the application of fire than the devil the flame of love. She is stronger than any wall, she is firmer than any adamant; or is thou canst name any material stronger than this the firmness of love transcends them all. Her, neither wealth nor poverty overcometh: nay, rather there would be no poverty, no unbounded wealth, if there were love, but the good parts only from each estate. For from the one we should reap its abundance, and from the other its freedom from care: and should neither have to undergo the anxieties of riches, not the dread of poverty.

And why do I mention the advantages arising from it? Yea, rather consider how great a blessing it is of itself to exercise love; what cheerfulness it produces, in how great grace it establishes the soul; a thing which above all is a choice quality of it. For the other parts of virtue have each their troubles yoked with them; as fasting temperance, watching, have envy, concupiscence, and contempt. But love along with the gain hath great pleasure, too, and no trouble, and like an industrious bee, gathering the sweets from every slower, deposits them in the soul of him who loveth. Though any one be a slave, it renders slavery sweeter that liberty. For he who loveth rejoices not so much in commanding, as in being commanded, although to command is sweet: but love changes the nature of things and presents herself with all blessings in her hands, gentler than any mother, wealthier than any queen, and makes difficulties light and easy, causing out virtues to be facile, but vice very bitter to us. As thus: to expend seems grievous, yet love makes it pleasant: to receive other men’s goods, pleasant: to receive other men’s goods, pleasant: to receive other men’s goods. pleasant, but love suffers it not to appear pleasant, but frames out minds to avoid it as an evil. Again, to speak evil seems to be pleasant to all; but love, while she makes this out to be bitter, causeth speaking well to be pleasant; for nothing is so sweet to us as to be praising one whom we love. Again, anger hath a kind of pleasure; but in this case no longer, rather all its sinners are taken away. Though he that is beloved should grieve him who loves him, anger no where shows itself; but tears and exhortations, and supplications; so far is love from being exasperated: and should she behold one in error, she mourns and is in pain; yet even this pain itself brings pleasure. For the very tears and the grief of love, are sweeter than any mirth and joy. For instance: they that laugh are not so refreshed as the that weep for their friends. And if thou doubt it, stop their tears; and they repine at it not otherwise than as persons intolerably ill-used. “But there is,” said one, “an unbecoming pleasure in love.” Avaunt, and hold thy peace, whoever thou art. For nothing is so pure from such pleasure as genuine love.

For tell me not of this ordinary sort, the vulgar and low-minded, and a disease rather than love, but of this which Paul seeks after, which considers the profit of them that are loved; and thou shalt see that no fathers are so affectionate as persons of this stamp. And even as they who love money cannot endure to spend money, but would with more pleasure be in straits than see their wealth diminishing: so too, he that is kindly affected towards any one, would choose to suffer ten thousand evils than see his beloved one injured.

“How then,” saith one, “did the Egyptian woman who loved Joseph wish to injure him?” Because she loved with this diabolical love. Joseph however not with this, but with that which Paul requires. Consider then now great a love his words were tokens of, and the action which she was speaking of. “Insult me and make me an adulteress, and wrong my husband, and overthrow all my house, and cast thyself out from thy confidence rewards God:” which were expressions of one who so far from loving him did not even love herself. But because he truly loved, he Sought to avert it was in anxiety for her, learn the nature of it from his advice. For he not only thrust her away, but also introduced an exhortation capable of quenching every flame: namely “if on my account, my master,” smith he, “knoweth not any thing which is in his house.” He at once reminds her of her husband that he might put her to shame. And he said not, “thy enamored,-a mistress, of a slave. “For if he be lord, then art thou mistress. Be ashamed then of familiarity with a servant, and consider whose wife thou art, and with whom thou wouldst be connected, and towards whom thou art becoming thankless and inconsiderate, and that I repay him greater good-will.” And see how he extols his benefits. For since that barbarous and abandoned woman could entertain no lofty sentiment, he shames her from human considerations, saying, “He knoweth nothing through me,” i.e., “he is a great benefactor to me, and I cannot strike my patron in a vital part. He hath made me a second lord of his house, and no one hath been kept back from me, but thee.” Here he endeavors to raise her mind, that so at any rate he might persuade her to be ashamed, and might signify the greatness of herhonor. Nor did he stop even here, but likewise added a name sufficient to restrain her, saying, “Because thou art his wife; and how shall I do this wickedness? But what sayest thou? That thy husband is not present, nor knoweth that he is wronged? But God will behold it.” She however profited nothing by his advice, but still sought to attract him. For desiring to satiate her own frenzy, not through love of Joseph, she did these things; and this is evident from what she did afterwards. As that she institutes a trial, and brings in accusation, and bears false witness, and exposes to a wild beast him that had done no wrong, and casts him into a prison; or rather for her part, she even slew him, in such a manner did she arm the judge against him. What then? Was then Joseph too such as she was? Nay, altogether the contrary, for he neither contradicted nor accused the woman. “Yes,” it may be said: “for he would have been disbelieved.” And yet he was greatly beloved; and this is evident not only from the beginning but also from the end. For had not his barbarian master loved him greatly, he would even have slain him in his silence, making no defence: being as he was an Egyptian and a ruler, and wronged in his marriage-bed as he supposed, and by a servant, and a servant to whom he had been so great a benefactor. But all these things gave way to his regard for him, and the grace which God poured down upon him. And together with this grace and love, he had also other no small proofs, had he been minded to justify himself; the garments themselves. For if it were she to whom violence was done, her own vest should have been torn, her face lacerated, instead of her retaining his garments. But “he heard,” saith she, “that I lifted up my voice, and left his garments, and went out.” And wherefore then didst thou take them from him? since unto one suffering violence, the one thing desirable is to be rid of the intruder.

But not from hence alone, but also from the subsequent events, shall I be able to point out his good-will and Iris love. Yea even when he fell into a necessity of mentioning the cause of his imprisonment, and his remaining there, he did not even then declare the whole course of the story. But what saith he? “I too have done nothing: but indeed I was stolen out of the land of the Hebrews;” and he no where mentioned the adulteress nor doth he plume himself on the matter, which would have been any one’s feeling, if not for vain-glory, yet so as not to appear to have been cast into that cell for an evil cause. For if men in the act of doing wrong by no means abstain even so from blaming the same things, although to do so brings reproach; of what admiration is not he worthy, because, pure as he was he did not mention the woman’s passionnor make a show of her sin; nor when he ascended the throne and became ruler of all Egypt, remember the wrong done by the woman nor exact any punishment?

Seest thou how he cared for her? but her’s was not love, but madness. For it was not Joseph that she loved, but she sought to fulfil her own lust. And the very words too, if one would examine them accurately, were accompanied with wrath and great blood-thirstiness. For what saith she? “Thou hast brought in a Hebrew servant to mock us:” upbraiding her husband for the kindness; and she exhibited the garments, having become herself more savage than any wild beast: but not so he. And why speak I of his good-will to her, when he was such, we know, towards his brethren who would slay him; and never said one harsh thing of them, either within doors or without?

Therefore Paul saith, that the love which we are speaking of is the mother of all good things, and prefers it to miracles and all other gifts. For as where there are vests and sandals of gold, we require also some other garments whereby to distinguish the king: but if we see the purple and the diadem, we require not to see any other sign of his royalty: just so here likewise, when the diadem of love is upon our head, it is enough to point out the genuine disciple of Christ, not to ourselves only, but also to the unbelievers. For, “by this,” saith He, “shall all men know that ye are My disciples, if ye have love one to another.” (S.John 13:35)

So that this sign is greater surely than all signs, in that the disciple is recognised by it. For though any should work ten thousand signs, but be at strife one with another, they will be a scorn to the unbelievers. Just as if they do no sign, but love one another exactly, they will continue both reverenced and inviolable by all men. Since Paul himself we admire on this account, not for the dead whom he raised, nor for the lepers whom he cleansed, but because he said, “who is weak, and I am not weak? who is made to stumble, and I burn not?” (2 Corinthians 11:29) For shouldest thou have ten thousand miracles to compare with this, thou wilt have nothing equal to it to say. Since Paul also himself said, that a great reward was laid up for him, not because he wrought miracles, but because “to the weak he became as weak. For what is my reward?” saith he. “That, when I preach the Gospel, I may make the Gospel without charge.” (1 Corinthians 9:18) And when he puts himself before the Apostles, he saith not, “I have wrought miracles more abundant than they,” but, “I have labored more abundantly than they.” (1 Corinthians 15:10) And even by famine was he willing to perish for the salvation of the disciples. “For it were better for me to die,” saith he, “than that any man should make my glorying void:”(1 Corinthians 9:15) not because he was glorying, but that he might not seem to reproach them. For he no where is wont to glory in his own achievements, when the season doth not call to it; but even if he be compelled so to do he calleth, himself “a fool.” But if he ever glory it is “in infirmities,” in wrongs, in greatly sympathizing with those who are injured: even as here also he saith, “who is weak, and I am not weak?” These words are greater even than perils. Wherefore also he sets them last, amplifying his discourse.

Of what then must we be worthy compared with him, who neither contemn wealth for our own sake, nor give up the superfluities of our goods? But not so Paul; rather both soul and body did he use to give up, that they who stoned and beat him with rods, might obtain the kingdom. “For thus,” saith he, “hath Christ taught me to love;” who left behind Him the new commandment concerning love, which also Himself fulfilled in deed. For being Lord of all, and of that Blessed Nature; from men, whom He created out of nothing and on whom He had bestowed innumerable benefits, from these, insulting and spitting on Him, He turned not away, but even became man for their sakes, and conversed with harlots and publicans, and healed the demoniacs, and promised heaven. And after all these things they apprehended and beat him with rods, bound, scourged, mocked, and at last crucified Him. And not even so did He turn away, but even when He was on high upon the cross, He saith, “Father, forgive them their sin.” But the thief who before this reviled Him, He translated into very paradise; and made the persecutor Paul, an Apostle; and gave up His own disciples, who were His intimates and wholly devoted to Him, unto death for the Jews’ sake who crucified Him.