Patience and kindness like love are aspects of the fruit of the Spirit ( Galatians 5:22). The first characteristic is love"s passive response and the second its active initiative. Patience and kindness mark God, Christ, and truly Christian behavior. [source][source][source]
Context Summary
1 Corinthians 13:1-13 - The One Essential For All
With what wonder his amanuensis must have looked up, as the Apostle broke into this exquisite sonnet on love! His radiant spirit had caught a glimpse of the living Savior. Jesus sits for His portrait in these glowing sentences, and of Him every clause is true. Substitute His name for love throughout the chapter, and say whether it is not an exact likeness. With Paul love stands for that strong, sustained, and holy subordination of self for others, which begins in will and act and is afterward suffused by emotion, as a cloud lying in the pathway of the rising sun. But if you want the divine love, you must get it after the manner of the bay which opens its bosom to the incoming tide. God is love, and if you would love, you must abide in Him and He in you. Love is better than miracles, gifts, or philanthropy, 1 Corinthians 13:1-3. Love is the parent of all that is most delightful in the moral sphere, 1 Corinthians 13:4-7. Love is the best of all, because it is eternal. All else will perish. Our highest attainments will be as the babblings and playthings of childhood. But when we are in touch with the reality of things, love will be all in all. [source]
Chapter Summary: 1 Corinthians 13
1All gifts, 3however excellent, are of no worth without love 4The praises thereof, 13as love is greatest before hope and faith
Greek Commentary for 1 Corinthians 13:4
Suffereth long [μακροτυμει] Late Koiné{[28928]}š word (Plutarch) from μακρος makros long, τυμος thumos passion, ardour. Cf. James 5:7. Is kind (χρηστευεται chrēsteuetai). From χρηστος chrēstos (useful, gracious, kind) and that from χραομαι chraomai to use. Not found elsewhere save in Clement of Rome and Eusebius. “Perhaps of Paul‘s coining” (Findlay). Perhaps a vernacular word ready for Paul. Gentle in behaviour. Envieth not Present active indicative of ζηλοω zēloō (contraction οειοι oeîoi same as subjunctive and optative forms). Bad sense of ζηλος zēlos from ζεω zeō to boil, good sense in 1 Corinthians 12:31. Love is neither jealous nor envious (both ideas). Vaunteth not itself (ου περπερευεται ou perpereuetai). From περπερος perperos vainglorious, braggart (Polybius, Epictetus) like Latin perperus. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. 1 Corinthians 13:5 uses it with αρεσκευομαι areskeuomai to play the toady. Is not puffed up Present direct middle indicative of πυσιοω phusioō from πυσις phusis (late form for πυσαω πυσιαω phusaōπυσα phusiaō from phusa bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See note on 1 Corinthians 4:6. [source]
Is kind [χρηστευεται] From χρηστος chrēstos (useful, gracious, kind) and that from χραομαι chraomai to use. Not found elsewhere save in Clement of Rome and Eusebius. “Perhaps of Paul‘s coining” (Findlay). Perhaps a vernacular word ready for Paul. Gentle in behaviour. [source]
Envieth not [ου ζηλοι] Present active indicative of ζηλοω zēloō (contraction οειοι oeîoi same as subjunctive and optative forms). Bad sense of ζηλος zēlos from ζεω zeō to boil, good sense in 1 Corinthians 12:31. Love is neither jealous nor envious (both ideas). Vaunteth not itself (ου περπερευεται ou perpereuetai). From περπερος perperos vainglorious, braggart (Polybius, Epictetus) like Latin perperus. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. 1 Corinthians 13:5 uses it with αρεσκευομαι areskeuomai to play the toady. Is not puffed up Present direct middle indicative of πυσιοω phusioō from πυσις phusis (late form for πυσαω πυσιαω phusaōπυσα phusiaō from phusa bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See note on 1 Corinthians 4:6. [source]
Vaunteth not itself [ου περπερευεται] From περπερος perperos vainglorious, braggart (Polybius, Epictetus) like Latin perperus. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. 1 Corinthians 13:5 uses it with αρεσκευομαι areskeuomai to play the toady. [source]
Is not puffed up [ου πυσιουται] Present direct middle indicative of πυσιοω phusioō from πυσις phusis (late form for πυσαω πυσιαω phusaōπυσα phusiaō from phusa bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See note on 1 Corinthians 4:6. [source]
Is kind [χρηστεύεται] Only here in the New Testament. See on χρηστὸς , A.V., easy, Matthew 11:30, and see on χρηστότης good Romans 3:12.“The high charity which makes us servantsPrompt to the counsel which controls the world.”Dante, “Paradiso,” xxi., 70, 71. [source]
Vaunteth [περπερεύεται] From πέρπερος abraggart. Used of one who sounds his own praises. Cicero introduces a compound of the word in one of his letters to Atticus, describing his speech in the presence of Pompey, who had just addressed the senate on his return from the Mithridatic war. He says: “Heavens! How I showed off ( ἐνεπερπερευσάμην ) before my new auditor Pompey,” and describes the various rhetorical tricks which he employed. [source]
Puffed up [φυσιοῦται] See on 1 Corinthians 4:6, and compare 1 Corinthians 8:1. Of inward disposition, as the previous word denotes outward display. The opposite is put by Dante:“That swells with love the spirit well-disposed.”“Paradiso,” x., 144. [source]
Reverse Greek Commentary Search for 1 Corinthians 13:4
1 Corinthians 12:31The greater gifts [τα χαρισματα τα μειζονα] Paul unhesitatingly ranks some spiritual gifts above others. ηλοω Zēloō here has good sense, not that of envy as in Acts 7:9; 1 Corinthians 13:4. [source]
1 Corinthians 13:6But rejoiceth with the truth [συνχαιρει δε τηι αλητειαι] Associative instrumental case after συν suṅ in composition. Truth personified as opposed to unrighteousness (2 Thessalonians 2:12; Romans 2:8). Love is on the side of the angels. Paul returns here to the positive side of the picture (1 Corinthians 13:4) after the remarkable negatives. [source]
Philippians 2:1Comfort of love [παραμύθιον] Rev., consolation. Only here in the New Testament. From παρά besideand μῦθος speechor word. Παρὰ has the same force as in παράκλησις exhortation(see on Luke 6:24); a word which comes to the side of one to stimulate or comfort him; hence an exhortation, an encouragement. So Plato: “Let this, then, be our exhortation concerning marriage” (“Laws,” 773). A motive of persuasion or dissuasion. Plato, speaking of the fear of disgrace, or of ill-repute, says. “The obedient nature will readily yield to such incentives ” (“Laws,” 880). Also an assuagement or abatement. So Sophocles: “Offspring of the noble, ye are come as the assuagement of my woes” (“Electra,” 130). Plato: “They say that to the rich are many consolations ” (“Republic,” 329). Plato also calls certain fruits stimulants ( παραμυθία ) of a sated appetite (“Critias,” 115). Here in the sense of incentive. As related to exhortation, exhortation uses incentive as a ground of appeal. Christ exhorts, appealing to love. Compare Phlippians 1:9sqq. See Romans 5:8; 1 Corinthians 13:4; 2 Corinthians 5:14; Galatians 5:13; Ephesians 5:2; 1 John 4:16, etc. The two verbs kindred to exhortation and incentive occur together at 1 Thessalonians 2:11. See on 1 Corinthians 14:3. Render here, if any incentive of love. [source]
What do the individual words in 1 Corinthians 13:4 mean?
-Loveis patientis kindnotis enviousis boastfulis puffed up
Greek Commentary for 1 Corinthians 13:4
Late Koiné{[28928]}š word (Plutarch) from μακρος makros long, τυμος thumos passion, ardour. Cf. James 5:7. Is kind (χρηστευεται chrēsteuetai). From χρηστος chrēstos (useful, gracious, kind) and that from χραομαι chraomai to use. Not found elsewhere save in Clement of Rome and Eusebius. “Perhaps of Paul‘s coining” (Findlay). Perhaps a vernacular word ready for Paul. Gentle in behaviour. Envieth not Present active indicative of ζηλοω zēloō (contraction οειοι oeîoi same as subjunctive and optative forms). Bad sense of ζηλος zēlos from ζεω zeō to boil, good sense in 1 Corinthians 12:31. Love is neither jealous nor envious (both ideas). Vaunteth not itself (ου περπερευεται ou perpereuetai). From περπερος perperos vainglorious, braggart (Polybius, Epictetus) like Latin perperus. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. 1 Corinthians 13:5 uses it with αρεσκευομαι areskeuomai to play the toady. Is not puffed up Present direct middle indicative of πυσιοω phusioō from πυσις phusis (late form for πυσαω πυσιαω phusaōπυσα phusiaō from phusa bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See note on 1 Corinthians 4:6. [source]
From χρηστος chrēstos (useful, gracious, kind) and that from χραομαι chraomai to use. Not found elsewhere save in Clement of Rome and Eusebius. “Perhaps of Paul‘s coining” (Findlay). Perhaps a vernacular word ready for Paul. Gentle in behaviour. [source]
Present active indicative of ζηλοω zēloō (contraction οειοι oeîoi same as subjunctive and optative forms). Bad sense of ζηλος zēlos from ζεω zeō to boil, good sense in 1 Corinthians 12:31. Love is neither jealous nor envious (both ideas). Vaunteth not itself (ου περπερευεται ou perpereuetai). From περπερος perperos vainglorious, braggart (Polybius, Epictetus) like Latin perperus. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. 1 Corinthians 13:5 uses it with αρεσκευομαι areskeuomai to play the toady. Is not puffed up Present direct middle indicative of πυσιοω phusioō from πυσις phusis (late form for πυσαω πυσιαω phusaōπυσα phusiaō from phusa bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See note on 1 Corinthians 4:6. [source]
From περπερος perperos vainglorious, braggart (Polybius, Epictetus) like Latin perperus. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. 1 Corinthians 13:5 uses it with αρεσκευομαι areskeuomai to play the toady. [source]
Present direct middle indicative of πυσιοω phusioō from πυσις phusis (late form for πυσαω πυσιαω phusaōπυσα phusiaō from phusa bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See note on 1 Corinthians 4:6. [source]
See on James 5:7. [source]
Only here in the New Testament. See on χρηστὸς , A.V., easy, Matthew 11:30, and see on χρηστότης good Romans 3:12.“The high charity which makes us servantsPrompt to the counsel which controls the world.”Dante, “Paradiso,” xxi., 70, 71. [source]
From πέρπερος abraggart. Used of one who sounds his own praises. Cicero introduces a compound of the word in one of his letters to Atticus, describing his speech in the presence of Pompey, who had just addressed the senate on his return from the Mithridatic war. He says: “Heavens! How I showed off ( ἐνεπερπερευσάμην ) before my new auditor Pompey,” and describes the various rhetorical tricks which he employed. [source]
See on 1 Corinthians 4:6, and compare 1 Corinthians 8:1. Of inward disposition, as the previous word denotes outward display. The opposite is put by Dante:“That swells with love the spirit well-disposed.”“Paradiso,” x., 144. [source]
Reverse Greek Commentary Search for 1 Corinthians 13:4
Paul unhesitatingly ranks some spiritual gifts above others. ηλοω Zēloō here has good sense, not that of envy as in Acts 7:9; 1 Corinthians 13:4. [source]
Associative instrumental case after συν suṅ in composition. Truth personified as opposed to unrighteousness (2 Thessalonians 2:12; Romans 2:8). Love is on the side of the angels. Paul returns here to the positive side of the picture (1 Corinthians 13:4) after the remarkable negatives. [source]
Rev., consolation. Only here in the New Testament. From παρά besideand μῦθος speechor word. Παρὰ has the same force as in παράκλησις exhortation(see on Luke 6:24); a word which comes to the side of one to stimulate or comfort him; hence an exhortation, an encouragement. So Plato: “Let this, then, be our exhortation concerning marriage” (“Laws,” 773). A motive of persuasion or dissuasion. Plato, speaking of the fear of disgrace, or of ill-repute, says. “The obedient nature will readily yield to such incentives ” (“Laws,” 880). Also an assuagement or abatement. So Sophocles: “Offspring of the noble, ye are come as the assuagement of my woes” (“Electra,” 130). Plato: “They say that to the rich are many consolations ” (“Republic,” 329). Plato also calls certain fruits stimulants ( παραμυθία ) of a sated appetite (“Critias,” 115). Here in the sense of incentive. As related to exhortation, exhortation uses incentive as a ground of appeal. Christ exhorts, appealing to love. Compare Phlippians 1:9sqq. See Romans 5:8; 1 Corinthians 13:4; 2 Corinthians 5:14; Galatians 5:13; Ephesians 5:2; 1 John 4:16, etc. The two verbs kindred to exhortation and incentive occur together at 1 Thessalonians 2:11. See on 1 Corinthians 14:3. Render here, if any incentive of love. [source]