by Kyle Pope
Synopsis: By offering a detailed analysis of 1 Corinthians 13:4-8, Kyle helps us better appreciate the transformative characteristics of agapē love.
The apostle Paul, by the direction of the Holy Spirit, does us a great service in the thirteenth chapter of his first epistle to the church in Corinth. Though much of this section shows the relationship of love to spiritual gifts, in verses 4-8, he gives us a powerful definition of active love.
"Love"—The Greek word agapē is defined as "affection, goodwill, love, benevolence " (Thayer, 4), and also "love, generosity, kindly concern, devotedness" (Moulton, 2). The first three English translations (Tyndale: 1535; Great Bible: 1540; Geneva: 1562) all rendered this "love." The two successive translations (Bishop's Bible: 1602: King James: 1611) used "charity" instead. This may have been an attempt to bring out the subtle distinction that appears to exist between this word and the similar word in Greek, philos. Thayer writes about this distinction that agapaō (the verb form) "properly denotes a love founded in admiration, veneration, esteem," while phileō "denotes an inclination prompted by sense and emotion" (653). Kittel writes, "phileō is never used for love of God, and neither it nor agapaō ever denotes erotic love" (Kittel, Abridged, 1263-1264).
"Suffers long"—The Greek here is makrothumei. This word is a compound of the Greek words for "long" and the word for "suffering" [or "passion"]. It is rendered "patient" three times in James 5:7-8, which reads: "Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand" (NKJV)
If love is longsuffering (or patient), then it holds firmly through great difficulty. Even though it may face disappointment or dissatisfaction, the kind of love that Paul encourages in this text continues through such hardships. Romans 2:4 lists "longsuffering" as a quality God displays toward mankind as He grants to them the opportunity for repentance.
"And is kind"—The Greek for "kind" is chrēsteuetai, meaning "to show one's self mild, to be kind, use kindness" (Thayer, 671). This is the only place in Scripture where this word is used. Paul is not saying that love never demands a "stern hand," but rather, that even sternness must always possess a considerate disposition. Tyndale rendered this word "corteous" (i.e., courteous).
"Love does not envy"—The Greek used here for "envy" is zeloi, which means, "In a good sense, generous rivalry; noble aspiration; in NT, zeal, ardour in behalf of, ardent affection...In a bad sense, jealousy, envy, malice...indignation, wrath" (Moulton, 181). The King James Version renders this word zeal (6x), indignation (2x), envy (6x), fervent mind (1x), jealousy (1x) and emulations (1x).
While Paul here teaches that love "does not envy," there are times godly love should be zealous. When Paul himself feared that the Corinthians were turning from the truth, he used this word, writing, "For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ" (2 Cor. 11:2). Sometimes love may stir zeal but never envy.
"Love does not parade itself, is not puffed up"—The Greek for "parade itself" is perpereuetai, meaning, "to boast one's self" (A.V. vaunt one's self) (Thayer, p. 507). The New American Standard Bible renders this, "Love does not brag." The New International Version says, "It does not boast." The second Greek word is phusioutai, meaning "to inflate, puff up; metaphorically to inflate with pride and vanity; passively to be inflated with pride, to be proud, vain, arrogant" (Moulton, 431) also to "put on airs" (BAGD, 869). Tyndale and the Great Bible put this "swelleth not." The NASB has, "is not arrogant." Vincent tells us that the distinction between these two characteristics is that the first word "denotes outward display" while the second describes a person's "inward disposition" (3.264).
"Does not behave rudely"—The Greek word rendered "rudely" is aschēmonei, meaning, "to behave in an unbecoming manner, or indecorously; to behave in a manner open to censure" (Moulton, 58). The King James Version and the American Standard Version render this phrase, "Doth not behave itself unseemly." The Septuagint used this word in five passages. One defines proper and improper corporal punishment of a criminal (Deut. 25:3). Four refer to nakedness (Ezek. 16:7, 22, 39; 23:29). The Greek root is the schema, which means, "fashion, form; fashion, external show; guise, appearance" (Moulton, 394). This is talking about behavior that is not good form, or that does not maintain a good appearance. Behavior that is embarrassing to another person is not loving, nor is behavior that causes someone to be humiliated in the presence of others.
"Does not seek its own"—The Greek for "its own" is ta heautēs, which literally means "the things of herself (or itself)." In the Greek, agapē is a feminine noun as is brought out in the King James Version, which puts this, "seeketh not her own."
There is an irony in this. When love is demonstrated unselfishly, it blesses the one who gives it the most! Selfish souls rarely find satisfaction in the love they receive. In some ways, the truth is, when love does not "seek its own things" (LO, YLT) it actually finds them! This is much like what Jesus taught: "Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into your bosom. For with the measure you use, it will be measured back to you" (Luke 6:38).
"Is not provoked"—"Provoked" in the Greek is paroxunetai, which means, "passively, to scorn, despise; to provoke, make angry, to exasperate; to burn with anger" (Thayer, 490). This word occurs only twice in the New Testament: here and in Acts 17:16 which reads, "Now while Paul waited for them at Athens, his spirit was provoked within him when he saw that the city was given over to idols." Here (much like "envy" in verse 4) we see there are times when love "is not provoked" and times when it must be. The King James Version added a subtle qualifier in rendering this, "Is not easily provoked." This may well be the idea in our text.
"Thinks no evil"—The Greek here rendered "thinks" is logizetai, and may be defined as "(1) to reckon, count, compute, calculate, count over; (2) to reckon inwardly, count up or weigh the reasons, to deliberate; (3) by reckoning up all the reasons to gather or infer" (Thayer, 379).
The earlier translations rendered this "Thinketh no evil" (Tyndale, Great Bible, Geneva Bible, Bishop's Bible, and the KJV). More recent translations bring out another angle: "Taketh not account of evil" (ASV), "Does not take into account a wrong suffered" (NASB), and "It keeps no record of wrongs" (NIV). To love someone means that we are willing to set aside the wrongs they may have committed in the past, rather than keeping a tally of past disappointments.
"Does not rejoice in iniquity, but rejoices in the truth"—Godly love does not greet, derive joy from, or welcome that which is wrong, but rather it rejoices with that which is true. "Truth" here includes not simply that which is true and honest, but it refers to revealed, divine truth. Love as the Holy Spirit is commanding it delights in the way of truth as revealed by a loving Creator.
The word for "iniquity" is the Greek word adikia, meaning, "wrongdoing...misdeeds...unrighteousness, wickedness, injustice" (BAGD, 17). This refers to acts that violate revealed truth and acts that fail to follow the truth (cf. Jas. 4:17). Godly love must reject such things that do not comply with His will and delight in all things that conform to the truth of God's word.
"Bears all things"—The Greek for "bears" is stegei, which means, "to cover; (1) to protect or keep by covering, to preserve; (2) to cover over with silence; to keep secret; to hide, conceal; (3) by covering to keep off something which threatens, to bear up against, hold out against, and so to endure, bear, forbear" (Thayer, 586). Thayer notes that this phrase in 13:7 "is explained by some, love covereth [so R.V. (i.e., ASV) in the margin], that it hides and excuses the errors and faults of others; but it is more appropriately rendered (with other interpreters) beareth" (ibid.).
"Believes all things, hopes all things"—The idea here is not that love is gullible, but rather that godly love hopes for and expects the best. Paul does not for a moment teach that Christians should literally believe all things as truth. This would be not only naïve but immoral. Rather, his emphasis is that just as love will not imagine evil intent on the part of another ("thinks no evil," v. 5), it will try to assume that someone else has proper motives. This is the contrasting attitude one must have who does not assume the worst.
"Endures all things"—What is the difference between being "longsuffering" (in verse 4) and endurance in this verse? Findlay tells us that hupomenei, rendered "endures" in verse 7, "signifies patience in respect of adverse and afflictive circumstances" whereas "longsuffering" in verse 4 involves being "patient toward injurious or provoking persons" (2.899).
"Love never fails"—This simple phrase has been included at the beginning of a verse that turns the focus back to the broader subject of miraculous spiritual gifts that runs through chapters 12-14. Properly, however, it offers one final quality to help us define "love"—it "never ends" (ESV). A love that is grounded upon the principles described in these verses will endure. The love that God exemplifies toward us in the gospel of Jesus Christ will never come to an end.
Author-Bio: Kyle preaches for the Olsen Park Church of Christ in Amarillo, TX. He has written several books published by Truth Publications including How We Got the Bible. The church website is olsenpark.com. He can be reached at kmpope@att.net.
