5 does not behave in an unseemly manner, does not seek what is its own, is not quickly provoked, does not impute evil,
Let no one seek his own [advantage], but that of the other.
For all seek their own things, not the things of Jesus Christ.
Hereby we have known love, because *he* has laid down his life for us; and *we* ought for the brethren to lay down [our] lives. But whoso may have the world's substance, and see his brother having need, and shut up his bowels from him, how abides the love of God in him?
So that, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath;
But if any one think that he behaves unseemly to his virginity, if he be beyond the flower of his age, and so it must be, let him do what he will, he does not sin: let them marry.
Even as *I* also please all in all things; not seeking my own profit, but that of the many, that they may be saved.
For first, when ye come together in assembly, I hear there exist divisions among you, and I partly give credit [to it].
For each one in eating takes his *own* supper before [others], and one is hungry and another drinks to excess. Have ye not then houses for eating and drinking? or do ye despise the assembly of God, and put to shame them who have not? What shall I say to you? shall I praise you? In this [point] I do not praise.
that there might be no division in the body, but that the members might have the same concern one for another.
For God is not [a God] of disorder but of peace, as in all the assemblies of the saints. Let [your] women be silent in the assemblies, for it is not permitted to them to speak; but to be in subjection, as the law also says. But if they wish to learn anything, let them ask their own husbands at home; for it is a shame for a woman to speak in assembly. Did the word of God go out from you, or did it come to you only? If any one thinks himself to be a prophet or spiritual, let him recognise the things that I write to you, that it is [the] Lord's commandment. But if any be ignorant, let him be ignorant. So that, brethren, desire to prophesy, and do not forbid the speaking with tongues. But let all things be done comelily and with order.
For *ye* have been called to liberty, brethren; only [do] not [turn] liberty into an opportunity to the flesh, but by love serve one another.
Brethren, if even a man be taken in some fault, ye who are spiritual restore such a one in a spirit of meekness, considering thyself lest *thou* also be tempted. Bear one another's burdens, and thus fulfil the law of the Christ.
[let] nothing [be] in the spirit of strife or vain glory, but, in lowliness of mind, each esteeming the other as more excellent than themselves; regarding not each his own [qualities], but each those of others also. For let this mind be in you which [was] also in Christ Jesus;
For the rest, brethren, whatsoever things [are] true, whatsoever things [are] noble, whatsoever things [are] just, whatsoever things [are] pure, whatsoever things [are] amiable, whatsoever things [are] of good report; if [there be] any virtue and if any praise, think on these things.
For ye know yourselves how ye ought to imitate us, because we have not walked disorderly among you;
So then each of us shall give an account concerning himself to God. Let us no longer therefore judge one another; but judge ye this rather, not to put a stumbling-block or a fall-trap before his brother. I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except to him who reckons anything to be unclean, to that man [it is] unclean. For if on account of meat thy brother is grieved, thou walkest no longer according to love. Destroy not him with thy meat for whom Christ has died.
And the princes of the children of Ammon said to Hanun their lord, Is it, in thine eyes, to honour thy father that David has sent comforters to thee? Is it not to search the city and to spy it out, and to overthrow it, that David has sent his servants to thee?
Lo, I know your thoughts, and the devices ye wrongfully imagine against me.
He that is soon angry dealeth foolishly, and a man of mischievous devices is hated.
And the people shall be oppressed one by the other, and each by his neighbour; the child will be insolent against the elder, and the base against the honourable.
And I was like a tame lamb [that] is led to the slaughter; and I knew not that they devised devices against me, [saying,] Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered.
And they said, Come, and let us devise devices against Jeremiah; for law shall not perish from the priest, nor counsel from the wise, nor word from the prophet. Come and let us smite him with the tongue, and let us not give heed to any of his words. Jehovah, give heed to me, and listen to the voice of those that contend with me. Shall evil be recompensed for good? For they have digged a pit for my soul. Remember how I stood before thee to speak good for them, to turn away thy wrath from them.
And Johanan the son of Kareah, and all the captains of the forces that were in the fields, came to Gedaliah unto Mizpah, and said unto him, Dost thou indeed know that Baalis the king of the children of Ammon hath sent Ishmael the son of Nethaniah to smite thee to death? But Gedaliah the son of Ahikam believed them not. And Johanan the son of Kareah spoke to Gedaliah in Mizpah secretly, saying, Let me go, I pray thee, and I will smite Ishmael the son of Nethaniah and no man shall know it: why should he take thy life, and all they of Judah who are gathered unto thee be scattered, and the remnant of Judah perish? But Gedaliah the son of Ahikam said unto Johanan the son of Kareah, Thou shalt not do this thing; for thou speakest falsely of Ishmael.
But *I* say unto you, that every one that is lightly angry with his brother shall be subject to the judgment; but whosoever shall say to his brother, Raca, shall be subject to [be called before] the sanhedrim; but whosoever shall say, Fool, shall be subject to the penalty of the hell of fire.
And Jesus, seeing their thoughts, said, Why do *ye* think evil things in your hearts?
And looking round upon them with anger, distressed at the hardening of their heart, he says to the man, Stretch out thy hand. And he stretched [it] out, and his hand was restored.
Then Moses was very wroth, and said to Jehovah, Have no regard to their oblation: not one ass have I taken from them, neither have I hurt one of them.
For this cause I endure all things for the sake of the elect, that *they* also may obtain the salvation which [is] in Christ Jesus with eternal glory.
Judge in yourselves: is it comely that a woman should pray to God uncovered? Does not even nature itself teach you, that man, if he have long hair, it is a dishonour to him? But woman, if she have long hair, [it is] glory to her; for the long hair is given [to her] in lieu of a veil. But if any one think to be contentious, *we* have no such custom, nor the assemblies of God.
And Moses and Aaron gathered the congregation together before the rock, and he said to them, Hear now, ye rebels: shall we bring forth to you water out of this rock? And Moses lifted up his hand, and with his staff smote the rock twice, and much water came out, and the assembly drank, and their beasts. And Jehovah said to Moses and to Aaron, Because ye believed me not, to hallow me before the eyes of the children of Israel, therefore ye shall not bring this congregation into the land that I have given them.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on 1 Corinthians 13
Commentary on 1 Corinthians 13 Matthew Henry Commentary
Chapter 13
In this chapter the apostle goes on to show more particularly what that more excellent way was of which he had just before been speaking. He recommends it,
1Cr 13:1-3
Here the apostle shows what more excellent way he meant, or had in view, in the close of the former chapter, namely, charity, or, as it is commonly elsewhere rendered, love-agapeµ: not what is meant by charity in our common use of the word, which most men understand of alms-giving, but love in its fullest and most extensive meaning, true love to God and man, a benevolent disposition of mind towards our fellow-christians, growing out of sincere and fervent devotion to God. This living principle of all duty and obedience is the more excellent way of which the apostle speaks, preferable to all gifts. Nay, without this the most glorious gifts are nothing, of no account to us, of no esteem in the sight of God. He specifies,
1Cr 13:4-7
The apostle gives us in these verses some of the properties and effects of charity, both to describe and commend it, that we may know whether we have this grace and that if we have not we may fall in love with what is so exceedingly amiable, and not rest till we have obtained it. It is an excellent grace, and has a world of good properties belonging to it. As,
1Cr 13:8-13
Here the apostle goes on to commend charity, and show how much it is preferable to the gifts on which the Corinthians were so apt to pride themselves, to the utter neglect, and almost extinction, of charity. This he makes out,