has been done frequently; and that when the desire of martyrdom became the popular passion, and was believed to be connected infallibly with heaven, not a few have been willing to give themselves to the flames who never knew any thing of love to God or true piety. Grotius mentions the instance of Calanus, and of Peregrinus the philosopher, who did it. Although this was not the common mode of martyrdom in the time of Paul, and although it was then perhaps unknown, it is remarkable that he should have referred to that which in subsequent times became the common mode of death on account of religion. In his time, and before, the common mode was by stoning, by the sword, or by crucifixion. Subsequently, however, all these were laid aside, and burning became the common way in which martyrs suffered. So it was, extensively, under Nero; and so it was, exclusively, under the Inquisition; and so it was in the persecutions in England in the time of Mary. Paul seems to have been directed to specify this rather than stoning, the sword, or crucifixion, in order that, in subsequent times, martyrs might be led to examine themselves, and to see whether they were actuated by true love to God in being wil ling to be consumed in the flames. It profiteth me nothing.-If there is no true piety, there can be no benefit in this to my soul. It will not save me. If I have no true love to God, I must perish, after all. Love, therefore, is more valuable and precious than all these endowments. Nothing can supply its place; nothing can be connected with salvation without it. Charity suffereth long.-Paul now proceeds to illustrate the nature of love, or to show how it is exemplified. His illustrations are all drawn from its effect in regulating our conduct towards others, or our intercourse with them. The reason why he made use of this illustration, rather than its nature as evinced towards God, was probably, because it was especially necessary for them to understand in what way it should be manifested towards each other. There were contentions and strifes among them; there were of course suspicions, and jealousies, and heart-burnings; there would be unkind judging, the imputation of improper motives, and selfishness; there were envy, and pride, and boasting, all of which were inconsistent with love; and Paul therefore evidently designed to correct these evils, and to produce a different state of things by showing them what would be produced by the exercise of love. The word here used (μaкpovμsi) denotes longanimity, slowness to anger or passion; long-suffering, patient endurance, forbearance. It is opposed to haste; to passionate expressions and thoughts, and to irritability. It denotes the state of mind which can bear long when oppressed, provoked, calumniated, and when one seeks to injure us. Gal. (Comp. Rom. ii. 4; ix. 22. 2 Cor. vi. 6. v. 22. Eph. iv. 2. Col. iii. 12. 1 Tim. i. 16. 2 Tim. iii. 10; iv. 2. 1 Pet. iii. 20. 2 Pet. iii. 15.) And is kind.-The word here used denotes to be good-natured, gentle, tender, affectionate. Love is benignant. It wishes well. It is not harsh, sour, morose, ill-natured. Tindal renders it, "is courteous." The idea is, that under all provocations and ill-usage it is gentle and mild. Hatred prompts to harshness, severity, unkindness of expression, anger, and a desire of revenge. But love is the reverse of all these. A man who truly loves another will be kind to him, desirous of doing him good; will be gentle, not severe and harsh; will be courteous because he desires his happiness, and would not pain his feelings. And as religion is love, and prompts to love, so it follows that it requires courtesy or true politeness, and will secure it. See 1 Pet. iii. 8. If all men were under the influence of true religion, they would always be truly polite and courteous: for true politeness is nothing more than an expression of benignity, or a desire to promote the happiness of all around us. Envieth not, (oi nλoi.)-This word properly means to be zealous for or against any person or thing; i. e. to be eager for, or anxious for or against any one. It is used often in a good sense, (1 Cor. xii. 31. Note, xiv. 1. 39. 2 Cor. xi. 2, &c. ;) but it may be used in a bad sense-to be zealous against a person; to be jealous of; to envy. (Acts vii. 9; xvii. 5. James iv. 2.) "Ye kill and envy." It is in this sense, evidently, that it is used here,as denoting zeal, or ardent desire against any person. The sense is, love does not envy others the happiness which they enjoy; it delights in their welfare; and as their happiness is increased by their endowments, their rank, their reputation, their wealth, their health, their domestic comforts, their learning, &c., those who are influenced by love rejoice in all this. They would not diminish it; they would not embarrass them in the possession; they would not detract from that happiness; they would not murmur or repine that they themselves are not so highly favoured.-To envy is to feel uneasiness, mortification, or discontent at the sight of superior happiness, excellence, or reputation enjoyed by another; to repine at another's prosperity; and to fret oneself on account of his real or fancied superiority. Of course it may be excited by any thing in which another excels, or in which he is more favoured than we are. It may be excited by superior wealth, beauty, learning, accomplishment, reputation, success. It may extend to any employment, or any rank of life. A man may be envied because he is happy while we are miserable; well, while we are sick; caressed, while we are neglected or overlooked; successful, while we meet with disappointment; / handsome, while we are ill-formed; honcured with office, while we are overlooked. He may be envied because he has a better farm than we have, or is a more skilful mechanic, or a more successful physician, lawyer, or clergyman. Envy commonly lies in the same line of business, ocWe do not usually envy cupation, or rank. a monarch, a conqueror, or a nobleman, unless we are aspiring to the same rank. The farmer does not usually envy the blacksmith, but another farmer; the blacksmith does not usually envy the schoolmaster, or the lawyer, but another man in the same line of business with himself. The physician envies another physician more learned or more successful; the lawyer, another lawyer; the clergyman, another clergyman. The fashionable female, who seeks admiration or flattery on account of accomplishment or beauty, envies another who is more distinguished and more successful in those things. And so the poet envies a rival poet; and the orator, a rival orator; and the statesman, a rival statesman. The correction of all these things is love. If we loved others; if we rejoiced in their happiness, we should not envy them. They are not to blame for these superior endowments; but if those endowments are the direct gift of God, we should be thankful that he has made others happy; if they are the fruit of their own industry, and virtue, and skill, and application, we should esteem them the more, and value them the more highly. They have not injured us; and we should not be unhappy, or seek to injure them, because God has blessed them, or because they have been more industrious, virtuous, and successful than we have. Every man should have his own level in society, and we should rejoice in the happiness of all.-Love will produce another effect. We should not envy them, because he that is under the influence of Christian love is more happy than those in the world who are usually the objects of envy. There is often much wretchedness under a clothing of "purple and fine linen." There is not always happiness in a splendid mansion; in the caresses of the great; in a post of honour; in a palace, or on a throne. Alexander the Great wept on the throne of the world. Happiness is in the heart; and contentment, and the love of God, and the hope of heaven produce happiness which rank, and wealth, and fashion, and earthly honour cannot purchase. And could the sad and heavy hearts of those in elevated ranks of life be always seen; and especially could their end be seen, there would be no occasion or disposition to envy them. Lord, what a thoughtless wretch was I, Now let them boast how tall they rise, Are but a prelude to their pain. My life, my portion, and my God. Vaunteth not itself, (περπερεύεται, from περπερός, a boaster, braggart. Robinson,)-The idea is that of boasting, bragging, vaunting. The word oc curs nowhere else in the New Testament. Bloomfield supposes that it has the idea of acting precipitously, inconsiderately, incautiously; and this idea our translators have placed in the margin, he is not rash." But most expositors suppose that it has the notion of boasting, or vaunting of one's own excellences or endowments. This spirit proceeds from the idea of superiority over others; and is connected with a feeling of contempt or disregard for them. Love would correct this, because it would produce a desire that they should be happy-and to treat a man with contempt is not the way to make him happy; love would regard others with esteem-and to boast over them is not to treat them with esteem; it would teach us to treat them with affectionate regard-and no man who has affectionate regard for others is disposed to boast of his own qualities over them. Besides, love produces a state of mind just the opposite of a disposition to boast. It receives its endowments with gratitude; regards them as the gift of God; and is disposed to employ them not in vain boasting, but in purposes of utility, in doing good to all others on as wide a scale as possible. The boaster is not a man who does good. To boast of talents is not to employ them to advantage to others. It will be of no account in feeding the hungry, clothing the naked, comforting the sick and afflicted, or in saving the world. Accordingly, the man who does the most good is the least accustomed to boast; the man who boasts may be regarded as doing nothing else. Is not puffed up, (øváíovτai.) This word means, to blow, to puff, to pant; then to inflate with pride, and vanity, and self-esteem. See the word explained in the Note on chap. viii. 1. It perhaps differs from the preceding word, inasmuch as that word denotes the expression of the feelings of pride, vanity, &c., and this word the feeling itself. A man may be very proud and vain, and not express it in the form of boasting. That state is indicated by this word. If he gives expression to this feeling, and boasts of his endowments, that is indicated by the previous word. Love would prevent this, as it would the former. It would destroy the feeling, as well as the expression of it. It would teach a man that others had good qualities as well as he; that they had high endowments as well as he; and would dispose him to concede to them full credit for all that they have, and not to be vainglorious of his own. Besides, it is not the nature of love to fill the mind in this manner. Pride, vanity, and even knowledge, (chap. viii. 1,) may swell the mind with the conviction of self-importance; but love is humble, meek, modest, unobtrusive. A brother that loves a sister is not filled with pride or vanity on account of it; a man that loves the whole world, and desires its salvation, is not filled with pride and vanity on account of it. Hence the Saviour, who had most love for the human race, was at the farthest possible remove from pride and vanity. that verse. It means to conduct improperly, or disgracefully, or in a manner to deserve reproach. Love seeks that which is proper or becoming in the circumstances and relations of life in which we are placed. It prompts to the due respect for superiors, producing veneration and respect for their opinions; and it prompts to a proper regard for inferiors, not despising their rank, their poverty, their dress, their dwellings, their pleasures, their views of happiness; it prompts to the due observance of all the relations of life, as those of a husband, wife, parent, child, brother, sister, son, daughter, and produces a proper conduct and deportment in all these relations. The proper idea of the phrase is, that it prompts to all that is fit and becoming in life; and would save from all that is unfit and unbecoming. There may be included in the word also the idea that it would prevent any thing that would be a violation of decency or delicacy. It is well known that the Cynics were in the habit of setting at defiance all the usual ideas of decency; and indeed this was, and is, commonly done in the temples of idolatry and pollution every where. Love would prevent this, because it teaches to promote the happiness of all, and of course to avoid every thing that would offend purity of taste and mar enjoyment. In the same way it prompts to the fit discharge of all the relative duties, because it leads to the desire to promote the happiness of all. And in the same manner it would lead a man to avoid profane and indecent language, improper allusions, double meanings and innuendoes, coarse and vulgar expressions, because such things pain the ear and offend the heart of purity and delicacy. There is much that is indecent and unseemly still in society that would be corrected by Christian love. What a change would be produced if, under the influence of that love, nothing should be said or done in the various relations of live but what would be seemly, fit, and decent! And what a happy influence would the prevalence of this have on the intercourse of mankind! Seek eth not her own.-There is, perhaps, not a more striking or important expression in the New Testament than this; or one that more beautifully sets forth the nature and power of that love which is produced by true religion. Its evident meaning is, that it is not selfish; it does not seek its own happiness exclusively or mainly; it does not seek its own happiness to the injury of others. This expression is not, however, to be pressed as if Paul meant to teach that a man should not regard his own welfare at all; or have no respect to his health, his property, his happiness, or his salvation. Every man is bound to pursue such a course of life as will ultimately secure his own salvation. But it is not simply or mainly that he may be happy that he is to seek it. It is, that he may thus glorify God his Saviour; and accomplish the great design which his Maker has had in view in his creation and redemption. If his happiness is the main or leading thing, it proves that he is supremely selfish; and selfishness is not religion. The expression here used is comparative, and denotes that this is not the main, the chief, the only thing which one who is under the influence of love or true religion will seek. True religion, or love to others, will prompt us to seek their welfare with self-denial and personal sacrifice and toil. Similar expressions, to denote comparison, occur frequently in the sacred scriptures. Thus, where it is said (Hos. vii. 6. Comp. Micah vi. 8. Matt. ix. 13,) “I desired mercy, and not sacrifice;" it is meant, "I desired mercy more than I desired sacrifice; I did not wish that merey should be forgotten or excluded in the attention to the mere ceremonies of religion." The sense here is, therefore, that a man under the influence of true love or religion, does not make his own happiness or salvation the main or leading thing: he does not make all other things subservient to this; he seeks the welfare of others, and desires to promote their happiness and salvation, even at great personal sacrifice and self-denial. It is the characteristic of the man, not that he promotes his own wealth, health, happiness, or salvation,¦ but that he lives to do good to others. Love to others will prompt to that, and that alone. There is not a particle of selfishness in true love. It seeks the welfare of others, and of all others. That true religion will produce this, is evident every where in the New Testament; and especially in the life of the Lord Jesus, whose whole biography is comprehended in one expressive declaration," who went about doing good." (Acts x. 38.) It follows from this statement, (1.) That no man is a Christian who lives for himself alone: or who makes it his main business to promote his own happiness and salvation. (2.) No man is a Christian who does not deny himself; nor no one who is not willing to sacrifice his own comfort, time, wealth, and ease, to advance the welfare of mankind. (3.) It is this principle which is yet to convert the world. Long since, the while world would have been converted, had all Christians been under its influence. And when all Christians make it their grand object not to seek their own, but the good of others; when true charity shall occupy its appropriate place in the heart of every professed child of God, then this world will be speedily converted to the Saviour. Then there will be no want of funds to spread Bibles and tracts; to sustain missionaries, or to establish colleges and schools; then there will be no want of men who shall be willing to go to any part of the earth to preach the gospel; and then there will be no want of prayer to implore the divine mercy on a ruined and perishing world. O may the time soon come when all the selfishness in the human heart shall be dissolved, and when the whole world shall be embraced in the benevolence of Christians, and the time, and talent, and wealth of the whole church shall be regarded as consecrated to God, and employed and expended under the influence of Christian love! Comp. Note, chap. x. 24. Is not easily provoked, (apočúveraι.)—This word occurs in the New Testament only in one other place. (Acts xvii. 16,) "His spirit was stirred within him when he saw the city wholly given to idolatry." See Note on that place. The word properly means to sharpen by, or with, or on any thing (from re, sharp,) and may be applied to the act of sharpening a knife or sword; then it means to sharpen the mind, temper, courage of any one; to excite, impel, &c. Here it means evidently to rense to anger; to excite to indignation or wrath. Tin dal renders it, "is not provoked to anger." Our translation does not exactly convey the sense. The word "easily" is not expressed in the original. The translators have inserted it to convey the idea that he who is under the influence of love, though he may be provoked, that is, injured, or though there might be incitements to anger, yet that he would not be roused, or readily give way to it. The meaning of the phrase in the Greek is, that a man who is under the influence of love or religion is not prone to violent anger or exasperation; it is not his character to be hasty, excited, or passionate. He is calm, serious, patient. He looks soberly at things; and though he may be injured, yet he governs his passions, restrains his temper, subdues his feelings. This, Paul says, would be produced by love. And this is apparent. If we are under the influence of benevolence, or love to any one, we shall not give way to sudden bursts of feeling. We shall look kindly on his actions; put the best construction on his motives; deem it possible that we have mistaken the nature or the reasons of his conduct; seek or desire explanation, (Matt. v. 23, 24 ;) wait till we can look at the case in all its bearings; and suppose it possible that he may be influenced by good motives, and that his conduct will admit a satisfactory explanation. That true religion is designed to produce this, is apparent every where in the New Testament, and especially from the example of the Lord Jesus: that it actually does produce it, is apparent from all who come under its influence in any proper manner. The effect of religion is nowhere else more striking and apparent than in changing a temper naturally quick, excitable, and irritable, to one that is calm, and gentle, and subdued. A consciousness of the presence of God will do much to produce this state of mind and if we truly loved all men, we should be soon angry with none. Thinketh no evil. That is, puts the best possible construction on the motives and the conduct of others. This expression, also, is comparative. It means that love, or that a person under the influence of love, is not malicious, censorious, disposed to find fault, or to impute improper motives to others. It is not only "not easily provoked," not soon excited, but it is not disposed to think that there was any evil intention even in cases which might tend to irritate or exasperate us. It is not disposed to think that there was any evil in the case; or that what was done was with any improper intention or design; that is, it puts the best possible construction on the conduct of others, and supposes, as far as can be done, that it was in consistency with honesty, truth, friendship, and love. The Greek word (Moyiera) is that which is commonly rendered impute, and is correctly rendered here thinketh. It means, does not reckon, charge, or impute to a man any evil intention or design. We desire to think well of the man whom we love; nor will we think ill of his motives, opinions, or conduct, until we are compelled to do so by the most irrefragable evidence. True religion, therefore, will prompt to charitable judging; nor is there a more striking evidence of the destitution of true religion, than a disposition to impute the worst motives and opinions to a man. Rejoiceth not in iniquity.-Does not rejoice over the vices of other men; does not take delight when they are guilty of crime, or when, in any manner, they fall into sin. It does not find pleasure in hearing others accused of sin, and in having it proved that they have committed it. It does not find a malicious pleasure in the report that they have done wrong; or in following up that report, and finding it established. Wicked men often find pleasure in this, (Rom. i. 32,) and rejoice when others have fallen into sin, and have disgraced and ruined themselves. Men of the world often find a malignant pleasure in the report and in the evidence that a member of the church has brought dishonour on his profession. A man often rejoices when an enemy, a persecutor, or a slanderer has committed some crime, and when he has shown an improper spirit, uttered a rash expression, or taken some step which shall involve him in ignominy. But love does none of these things. It does not desire that an enemy, a persecutor, or a slanderer should do evil, or should disgrace and ruin himself. It does not rejoice, but grieves, when a professor of religion, or an enemy of religion-when a personal friend or foe has done any thing wrong. It neither loves the wrong, nor the fact that it has been done. And perhaps there is no greater triumph of the gospel than in its enabling a man to rejoice that even his enemy and persecutor in any respect does well; or to rejoice that he is in any way honoured and respected among men. Human nature, without the gospel, manifests a different feeling; and it is only as the heart is subdued by the gospel, and filled with universal benevolence, that it is brought to rejoice when all men do well. Rejoiceth in the truth.-The word truth here stands opposed to iniquity, and means virtue, piety, goodness. It does not rejoice in the vices, but in the virtues of others; it is pleased, it rejoices, when they do well. It is pleased when those who differ from us conduct in any manner in such a way as to please God, and to advance their own reputation and happiness. They who are under the influence of that love rejoice that good is done, and the truth defended and advanced, whoever may be the instrument; rejoice that others are successful in their plans of doing good, though they do not act with us; rejoice that other men have a reputation well earned for virtue and purity of life, though they may differ from us in opinion, and may be connected with a different denomination. They do not rejoice when other denominations of Christians fall into error, or when their plars are blasted, or when they are calumniated, and oppressed, and reviled. By whomsoever good is done, or wheresoever, it is to them a matter of rejoicing; and by whomsoever evil is done, or wheresoever, it is to them a matter of grief. See Phil. i. 14-18. The reason of this is, that all sin, error, and vice will ultimately ruin the happiness of any one; and as love desires their happiness, it desires that they should walk in the ways of virtue, and is grieved when they do not. What a change would the prevalence of this feeling produce in the conduct lieveth all things.-The whole scope of the con and happiness of mankind! How much ill-nexion and the argument here requires us to unnatured joy would it repress at the faults of others! How much would it do to repress the pains which a man often takes to circulate reports disadvantageous to his adversary; to find out and establish some flaw in his character; to prove that he has said or done something disgraceful and evil! And how much would it do even among Christians, in restraining them from rejoicing at the errors, mistakes, and improprieties of the friends of revivals of religion, and in leading them to mourn over their errors in secret, instead of taking a malicious pleasure in promulgating them to the world! This would be a very different world if there were none to rejoice in iniquity; and the church would be a different church if there were none in its bosom but those who rejoiced in the truth, and in the efforts of humble and self-denying piety. VER. 7. Beareth all things, believeth 'all things, hopeth all things, endureth all things. q Rom. xv. 1. s Rom. viii. 24. derstand this of the conduct of others. It cannot mean that the man who is under the influence of love is a man of universal credulity; that he makes no discrimination in regard to things to be believed, and is as prone to believe a falsehood as the truth; or that he is at no pains to inquire what is true and what is false, what is right and what is wrong. But it must mean, that in regard to the conduct of others, there is a disposition to put the best construction on it: to believe that they may be actuated by good motives, and that they intend no injury; and that there is a willingness to suppose, as far as can be, that what is done is done consistently with friendship, good feeling, and virtue. Love produces this, because it rejoices in the happiness and virtue of others, and will not believe the contrary except on irrefragable evidence. Hopeth all things.-Hopes that all will turn out well. This must also refer to the conduct of others; and it means, that however dark may be appearances; how much soever there may be to produce the fear that others are actuated by improper motives, or are bad men, yet that there is a hope that matters may Beareth all things.-Comp. Note, chap. ix. 12. be explained and made clear; that the difficulties Doddridge renders this, "covers all things." The may be made to vanish; and that the conduct of word here used (orέyet) properly means to cover, others may be made to appear to be fair and (from oriyn, a covering, roof. Matt. viii. 8. pure. Love will hold on to this hope until ali Luke vii. 6;) and then to hide, conceal, not to possibility of such a result has vanished, and it make known. If this be the sense here, then it is compelled to believe that the conduct is not means that love is disposed to hide or conceal susceptible of a fair explanation. This hope the faults and imperfections of others; not to will extend to all things-to words, and actions, promulgate or blazon them abroad, or to give any and plans; to public and to private intercourse: undue publicity to them. Benevolence to the indito what is said and done in our presence, and to vidual or to the public would require that these what is said and done in our absence. Love wil faults and errors should be concealed. If this is do this, because it delights in the virtue and hapthe sense, then it accords nearly with what is said piness of others, and will not credit any thing to in the previous verse. The word may also mean, the contrary unless compelled to do so. Endurto forbear, bear with, endure. Thus it is used eth all things.-Bears up under, sustains, and does in 1 Thess. iii. 1, 5. And so our translators un- not murmur. Bears up under all persecutions at derstand it here, as meaning that love is patient, the hand of man; all efforts to injure the person, long-suffering, not soon angry, not disposed to property, or reputation; and bears all that may revenge. And if this is the sense, it accords be laid upon us in the providence and by the with the expression in ver. 4, " love suffers long." direct agency of God. Comp. Job xiii. 15. The The more usual classic meaning is the former, connexion requires us to understand it principally the usage in the New Testament seems to demand of our treatment at the hands of our fellow-men. the latter. Rosenmüller renders it, "bears all things;" Bloomfield prefers the other interpretation. Locke and Macknight render it "cover." The real sense of the passage is not materially varied, whichever interpretation is adopted. It means, that in regard to the errors and faults of others, there is a disposition not to notice or to revenge them. There is a willingness to conceal, or to bear with them patiently. All things.-This is evidently to be taken in a popular sense, and to be interpreted in accordance with the connexion. All universal expressions of this kind demand to be thus limited. The meaning must be, "as far as it can consistently or lawfully be done." There are offences which it is not proper or right for a man to conceal, or to suffer to pass unnoticed. Such are those where the laws of the land are violated, and a man is called on to testify, &c. But the phrase here refers to private matters, and indicates a disposition not to make public, or to avenge the faults committed by others. VER. 8. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. Charity never faileth.-Paul here proceeds to illustrate the value of love, from its permanency as compared with other valued endowments. It is valuable, and is to be sought because it will always abide; may be always exercised; is adapted to all circumstances, and to all worlds in which we may be placed, or in which we may dwell. The word rendered faileth (TH) denotes properly to fall out of, to fall from or off; and may be applied to the stars of heaven falling, (Mark xiii. 25,) or to flowers that fall or fade, (James i. 11. 1 Pet. i. 24,) or to chains falling from the hands, &c. (Acts xii. 7.) Here it means to fall away, to fail; to be without Be-effect, to cease to be in existence. The ex |