:
1 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. 2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. 3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. 4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, 5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; 6 Rejoiceth not in iniquity, but rejoiceth in the truth; 7 Beareth all things, believeth all things, hopeth all things, endureth all things. 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. 9 For we know in part, and we prophesy in part. 10 But when that which is perfect is come, then that which is in part shall be done away. 11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. 12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. 13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.
Previous
Next
[AD 215] Clement of Alexandria on 1 Corinthians 13:1
God counts worthy? "To the point the Apostle Paul speaks, "If I give my body, and have not love, I am sounding brass, and a tinkling cymbal."

Source: Clement of Alexandria Stromata Book IV
[AD 220] Tertullian on 1 Corinthians 13:1
This Spirit, (according to the apostle's showing, ) meant not that the service of these gifts should be in the body, nor did He place them in the human body); and on the subject of the superiority of love above all these gifts, He even taught the apostle that it was the chief commandment, just as Christ has shown it to be: "Thou shalt love the Lord with all thine heart and soul, with all thy strength, and with all thy mind, and thy neighbour as thine own self.

Source: Against Marcion Book V
[AD 384] Ambrosiaster on 1 Corinthians 13:1
It is a great gift to be able to speak in different languages. To speak with the tongues of angels is even greater. But in order to show that none of this can be ascribed to merit and that every tongue is subject to the glory of God, Paul adds that a man without love is like a noisy gong or a clanging cymbal.Balaam’s ass spoke a human language in order to demonstrate the majesty of God, and children sang the praises of Christ in order to confound the Jews. In fact the Savior went further and declared that even stones could cry out if necessary.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 400] Pseudo-Clement on 1 Corinthians 13:1
Moreover, also, this is comely and useful, that a man "visit orphans and widows," [James 1:27] and especially those poor persons who have many children. These things are, without controversy, required of the servants of God, and comely and suitable for them. This also, again, is suitable and right and comely for those who are brethren in Christ, that they should visit those who are harassed by evil spirits, and pray and pronounce adjurations over them, intelligently, offering such prayer as is acceptable before God; not with a multitude of fine words, well prepared and arranged, so that they may appear to men eloquent and of a good memory. Such men are "like a sounding pipe, or a tinkling cymbal;" [1 Corinthians 13:1] and they bring no help to those over whom they make their adjurations; but they speak with terrible words, and affright people, but do not act with true faith, according to the teaching of our Lord, who has said: "This kind goes not out but by fasting and prayer," offered unceasingly and with earnest mind.

Source: Two Epistles on Virginity
[AD 407] John Chrysostom on 1 Corinthians 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 have become sounding brass, or a clanging cymbal."

Do you 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 have 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. Do you see 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 says, "To Him every knee shall bow, of things in heaven and things on earth, and things under the earth," [Philippians 2:10] he does 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 to shadow out by the fashion among us: so 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 among us.

7. 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 says;

Source: Homily 32 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 13:1
In other words, says Paul, if I have no love I am not just useless but a positive nuisance.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 32.6
[AD 425] Severian of Gabala on 1 Corinthians 13:1
The tongues of angels refer to the different languages spoken on earth since the destruction of the tower of Babel. As Moses says in Deuteronomy [32:8]: “God has set the boundaries of the nations according to the number of angels.” It is therefore the task of each angel to defend the distinction of nations. The tongues of men on the other hand are languages which we learn; they do not come to us naturally.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 458] Theodoret of Cyrus on 1 Corinthians 13:1
Paul chooses speaking in tongues as his example because the Corinthians thought that it was the greatest of the gifts. This was because it had been given to the apostles on the day of Pentecost, before any of the others. The tongues of angels are those which are perceived by the mind, not by the ear.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 251
[AD 202] Irenaeus on 1 Corinthians 13:2
And that apart from the love of God, neither knowledge avails anything,
[AD 215] Clement of Alexandria on 1 Corinthians 13:2
Such were the apostles, in whose case it is said that "faith removed mountains and transplanted trees.".
This Gnostic, to speak compendiously, makes up for the absence of the apostles, by the rectitude of his life, the accuracy of his knowledge, by benefiting his relations, by "removing the mountains "of his neighbours, and putting away the irregularities of their soul. Although each of us is his

Source: Clement of Alexandria Stromata Book V
[AD 258] Cyprian on 1 Corinthians 13:2-4
Even if such men were slain in confession of the Name, that stain is not even washed away by blood: the inexpiable and grave fault of discord is not even purged by suffering. He cannot be a martyr who is not in the Church; he cannot attain unto the kingdom who forsakes that which shall reign there. Christ gave us peace; He bade us be in agreement, and of one mind. He charged the bonds of love and charity to be kept uncorrupted and inviolate; he cannot show himself a martyr who has not maintained brotherly love. Paul the apostle teaches this, and testifies, saying, "And though I have faith, so that I can remove mountains, and have not charity, I am nothing. And though I give all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity is magnanimous; charity is kind; charity envieth not; charity acteth not vainly, is not puffed up, is not easily provoked, thinketh no evil; loveth all things, believeth all things, hopeth all things, endureth all things Charity never falleth." "Charity," says he, "never faileth." For she will ever be in the kingdom, she will endure for ever in the unity of a brotherhood linked to herself. Discord cannot attain to the kingdom of heaven; to the rewards of Christ, who said, "This is my commandment that ye love one another even as I have loved you: " he cannot attain who has violated the love of Christ b faithless dissension. He who has not charity has not God. The word of the blessed Apostle John is: "God," saith he, "is love; and he that dwelleth in love dwelleth in God, and God dwelleth in him." They cannot dwell with God who would not be of one mind in God's Church. Although they burn, given up to flames and fires, or lay down their lives, thrown to the wild beasts, that will not be the crown of faith, but the punishment of perfidy; nor will it be the glorious ending of religious valour, but the destruction of despair. Such a one may be slain; crowned he cannot be. He professes himself to be a Christian in such a way as the devil often feigns himself to be Christ, as the Lord Himself forewarns us, and says, "Many shall come in my name, saying, I am Christ, and shall deceive many." As he is not Christ, although he deceives in respect of the name; so neither can he appear as a Christian who does not abide in the truth of His Gospel and of faith.

Source: Treatise I On the Unity of the Church
[AD 258] Cyprian on 1 Corinthians 13:2-4
Charity is the bond of brotherhood, the foundation of peace, the holdfast and security of unity, which is greater than both hope and faith, which excels both good works and martyrdoms, which will abide with us always, eternal with God in the kingdom of heaven. Take from it patience; and deprived of it, it does not endure. Take from it the substance of bearing and of enduring, and it continues with no roots nor strength. The apostle, finally, when he would speak of charity, joined to it endurance and patience. "Charity," he says, "is large-souled; charity is kind; charity envieth not, is not puffed up, is not provoked, thinketh not evil; loveth all things, believeth all things, hopeth all things, beareth all things." Thence he shows that it can tenaciously persevere, because it knows how to endure all things. And in another place: "Forbearing one another," he says, "in love, using every effort to keep the unity of the spirit in the bond of peace." He proved that neither unity nor peace could be kept unless brethren should cherish one another with mutual toleration, and should keep the bond of concord by the intervention of patience.

Source: Treatise IX. On the Advantage of Patience.
[AD 258] Cyprian on 1 Corinthians 13:2-4
That charity and brotherly affection are to be religiously and stedfastly practised. In Malachi: "Hath not one God created us? Is there not one Father of us all? Why have ye certainly deserted every one his brother? " Of this same thing according to John: "Peace I leave with you, my peace I give unto you." Also in the same place: "This is my commandment, That ye love one another, even as I have loved you. Greater love than this has no man, than that one should lay down his life for his friends." Also in the same place: "Blessed are the peacemakers, for they shall be called the sons of God." Also in the same place: "Verily I say unto you, That if two of you shall agree on earth concerning everything, whatever you shall ask it shall be given you from my Father which is in heaven. For wherever two or three are gathered together in my name, I am with them." Of this same thing in the first Epistle to the Corinthians: "And I indeed, brethren, could not speak unto you as to spiritual, but as to carnal, as to babes in Christ. I have given you milk for drink, not meat: for while ye were yet little ye were not able to bear it, neither now are ye able. For ye are still carnal: for where there are in you emulation, and strife, and dissensions, are ye not carnal, and walk after man? " Likewise in the same place: "And if I should have all faith, so that I can remove mountains, but have not charity, I am nothing. And if I should distribute all my goods for food, and if I should deliver up my body to be burned, but have not charity, I avail nothing. Charity is great-souled; charity is kind; charity envieth not; charity dealeth not falsely; is not puffed up; is not irritated; thinketh not evil; rejoiceth not in injustice, but rejoiceth in the truth. It loveth all things, believeth all things, hopeth all things, beareth all things. Charity shall never fail." Of this same thing to the Galatians: "Thou shalt love thy neighbour as thyself. But if ye bite and accuse one another, see that ye be not consumed one of another." Of this same thing in the Epistle of John: "In this appear the children of God and the children of the devil. Whosoever is not righteous is not of God, and he who loveth not his brother. For he who hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him." Also in the same place: "If any one shall say that he loves God, and hates his brother, he is a liar: for he who loveth not his brother whom he seeth, how can he love God whom he seeth not? " Of this same thing in the Acts of the Apostles: "But the multitude of them that had believed acted with one soul and mind: nor was there among them any distinction, neither did they esteem as their own anything of the possessions that they had; but all things were common to them." Of this same thing in the Gospel according to Matthew: If thou wouldest offer thy gift at the altar, and there rememberest that thy brother hath ought against thee; leave thou thy gift before the altar, and go; first be reconciled to thy brother, and then come and offer thy gift at the altar." Also in the Epistle of John: "God is love l and he that dwelleth in love dwelleth in God, and God in him." Also in the same place: "He who saith he is in the light, and hateth his brother, is a liar, and walketh in darkness even until now."

Source: Treatise XII. Three Books of Testimonies Against the Jews
[AD 311] Methodius of Olympus on 1 Corinthians 13:2
For "though I sell all my goods and give to the poor, and though I yield up my body to the fire, and though I have so great faith that I can remove mountains, and have not charity, I am nothing."

Source: Methodius Discourse IX. Tusiane
[AD 384] Ambrosiaster on 1 Corinthians 13:2
Balaam prophesied even though he was not a prophet, and Caiaphas also prophesied. So did Saul when, because of his disobedience, he was filled with an evil spirit. Judas accompanied the other disciples and understood all the mysteries and knowledge given to them, but as an enemy of love he betrayed the Savior. Both Tertullian and Novatian were men of no small learning, but because of their pride they lost the fellowship of love and falling into schism devised heresies, to their own damnation.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 400] Ignatius of Antioch on 1 Corinthians 13:2
Every one that teaches anything beyond what is commanded, though he be [deemed] worthy of credit, though he be in the habit of fasting, though he live in continence, though he work miracles, though he have the gift of prophecy, let him be in thy sight as a wolf in sheep's clothing, labouring for the destruction of the sheep. If any one denies the cross, and is ashamed of the passion, let him be to thee as the adversary himself. "Though he gives all his goods to feed the poor, though he remove mountains, though he give his body to be burned," let him be regarded by thee as abominable. If any one makes light of the law or the prophets, which Christ fulfilled at His coming, let him be to thee as antichrist. If any one says that the Lord is a mere man, he is a Jew, a murderer of Christ.

Source: Epistle of Pseudo-Ignatius to Hero, a Deacon of Antioch
[AD 407] John Chrysostom on 1 Corinthians 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 I 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 spoke 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 quits 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 does 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 you have faith as a grain of mustard-seed, you shall say to this mountain, Remove, and it shall remove;" [Matthew 17:20] whereas Paul says 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 says is this:

"If I have all faith, and can remove mountains, but have not love, I am nothing."

Source: Homily 32 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 13:2
By naming prophecy and faith, Paul included every spiritual gift, since miracles are either in word or in deed.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 32.7
[AD 471] Gennadius of Constantinople on 1 Corinthians 13:2
By faith, Paul does not mean the common and universal faith of believers but the spiritual gift of faith. The two things have the same name, because when the Holy Spirit comes upon us it is our human faith which expands to make room for the divine gift.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 215] Clement of Alexandria on 1 Corinthians 13:3
And do you imagine that I am thinking of a supper that is to be done away with? "For if "it is said, "I bestow all my goods, and have not love, I am nothing.".
But it is not from the same cause, or with the same object; not were they to give their whole body. "For they have not love "according to the apostle.

Source: Clement of Alexandria The Instructor Book II
[AD 220] Tertullian on 1 Corinthians 13:3
For he was the first to import into Rome from Asia this kind of heretical pravity, a man in other respects of restless disposition, and above all inflated with the pride of confessorship simply and solely because he had to bear for a short time the annoyance of a prison; on which occasion, even "if he had given his body to be burned, it would have profiled him nothing," not having the love of God, whose very gifts he has resisted and destroyed.

Source: Against Praxeas
[AD 258] Cyprian on 1 Corinthians 13:3
Can the power of baptism be greater or of more avail than confession, than suffering, when one confesses Christ before men and is baptized in his own blood? And yet even this baptism does not benefit a heretic, although he has confessed Christ, and been put to death outside the Church, unless the patrons and advocates of heretics declare that the heretics who are slain in a false confession of Christ are martyrs, and assign to them the glory and the crown of martyrdom contrary to the testimony of the apostle, who says that it will profit them nothing although they were burnt and slain.31 But if not even the baptism of a public confession and blood can profit a heretic to salvation, because there is no salvation out of the Church,32 how much less shall it be of advantage to him, if in a hiding-place and a cave of robbers, stained with the contagion of adulterous water, he has not only not put off his old sins, but rather heaped up still newer and greater ones! Wherefore baptism cannot be common to us and to heretics,to whom neither God the Father, nor Christ the Son, nor the Holy Ghost, nor the faith, nor the Church itself, is common. And therefore it behoves those to be baptized who come from heresy to the Church, that so they who are prepared, in the lawful, and true, and only baptism of the holy Church, by divine regeneration, for the kingdom of God, may be born of both sacraments, because it is written, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."33

Source: Epistle LXXII
[AD 384] Ambrosiaster on 1 Corinthians 13:3
Love is the very head of religion, and someone who has no head is dead.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 13:3
8. "And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profits 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 says, "If you would be perfect, sell what you have and give to the poor, and come, follow me." [Matthew 19:21] And discoursing likewise of love to one's neighbor, He says, "Greater love has no man than this, that a man may lay down his life for his friends." [John 14:13] 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 brings the intensity of expression strongly out and causes great perplexity: especially too when 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 says, as I before observed, "If you will be perfect, sell your goods, and give to the poor, and come, follow me:" and discoursing with the disciples, of martyrdom He says, "Whosoever shall lose his life for My sake, shall find it;" and, "Whosoever shall confess Me before men, him will I also confess before My Father which is in heaven." For great indeed is the labor of this achievement, and well near 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 does the deed belong to and so exceedingly wonderful is it.

9. 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 has 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 has the gifts, may perhaps possibly not have love: but he who not only gives his goods, but even distributes them in morsels; how has 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 says, "If we or an angel from heaven preach any other gospel unto you than that you 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 says, "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 does 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 has 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 says in another place also; "a good word is better than a gift;" [Sirach 18:16-17] and, "behold, a word is beyond a good gift." [Sirach 18:16-17] And He Himself says, "I will have mercy, and not sacrifice." [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 be more kindly affected towards their benefactors; he made this law, constituting it a bond of friendship.

10. 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 your 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," says He, "that you are My disciples, if you have love one to another." [John 13:35] And also when He says, "Whosoever loses his life for My sake, shall find it;" [Matthew 10:39] 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 labors. Since that along with martyrdom He requires also this, is what He elsewhere strongly intimates, thus saying, "You shall indeed drink of My cup, and be baptized with the baptism that I am baptized with;" [Matthew 20:23] i.e., you shall be martyrs, you 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," says He, "but to those for whom it is prepared." Then signifying for whom it is prepared, He calls them and says, "whosoever among you will be chief, let him be servant to you all;" [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 says to Peter, "If you love Me, feed My sheep." [John 21:16]

11. And that you 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 possessions is oftentimes puffed up on this account: the eloquent is affected with a wild passion for glory; the humble-minded, on this very ground, not seldom thinks highly of himself in his conscience. But love is free from every such mischief. For none could ever be lifted up against the person whom he loves. And do not, I pray, suppose one person only loving but all alike; and then will you see its virtue. Or rather, if you will, first suppose one single person beloved, and one loving; loving, however, as it is meet 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 has love. But he that works miracles and has 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 you love Me," says He, "O Peter, more than these, feed My sheep." [John 21:15] Do you 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, You shall love the Lord your God," he added, "and the second — (He leaves it not in silence, but sets it down also)— is like it, You shall love your neighbor as yourself." And see how with nearly the same excellency He demands also this. For as concerning God, He says, "with all your heart:" so concerning your neighbor, "as yourself," which is tantamount to, "with all your heart."

Yea, and if this were duly observed, there would be neither slave nor free, neither ruler nor 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 such spirit 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 if you can name any material stronger than this the firmness of love transcends them all. Her, neither wealth nor poverty overcomes: 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, nor the dread of poverty.

12. 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 has great pleasure, too, and no trouble, and like an industrious bee, gathering the sweets from every flower, deposits them in the soul of him who loves. Though any one be a slave, it renders slavery sweeter that liberty. For he who loves 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 our 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, but love suffers it not to appear pleasant, but frames our 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, causes speaking well to be pleasant; for nothing is so sweet to us as to be praising one whom we love. Again, anger has a kind of pleasure; but in this case no longer, rather all its sinews 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 they that weep for their friends. And if you 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." Go away, and hold your peace, whoever you are. 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 you shall 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.

13. "How then," says 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 how 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 yourself out from your confidence towards 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 her from all these. And to convince you that 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," says he, "knows not anything which is in his house." He at once reminds her of her husband that he might put her to shame. And he said not, "your husband," but "my master," which was more apt to restrain her and induce her to consider who she was, and of whom she was enamored — a mistress, of a slave. "For if he be lord, then are you mistress. Be ashamed then of familiarity with a servant, and consider whose wife you are, and with whom you would be connected, and towards whom you are 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 knows nothing through me," i.e., "he is a great benefactor to me, and I cannot strike my patron in a vital part. He has made me a second lord of his house, and no one has been kept back from me, but you." 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 her honor. Nor did he stop even here, but likewise added a name sufficient to restrain her, saying, "Because you are his wife; and how shall I do this wickedness? But what do you say? That your husband is not present, nor knows 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 defense: 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," says she, "that I lifted up my voice, and left his garments, and went out." And wherefore then did you 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 his 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 says 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 does 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 passion nor 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?

Do you see 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 says she? "You have 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?

14. Therefore Paul says, 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," says He, "shall all men know that you are My disciples, if you have love one to another." [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 should you have ten thousand miracles to compare with this, you will 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?" says 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 says 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," says 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 does not call to it; but even if he be compelled so to do he calls 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 says, "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," says he, "has 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 says, "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.

Recollecting therefore in our minds all these things, both those of God and of men, let us emulate these high deeds, and possess ourselves of the love which is above all gifts, that we may obtain both the present and the future blessings: the which may we all obtain, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, honor, now and ever, and world without end. Amen.

Source: Homily 32 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 13:3
Paul discounts even the most extreme sacrifices, if they are made without love.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 32.8
[AD 425] Severian of Gabala on 1 Corinthians 13:3
The one who loves fulfills the law. The one who fulfills the law is well respected. The one who is well respected receives a spiritual gift.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 430] Augustine of Hippo on 1 Corinthians 13:3
Giving one’s body to be burned is not a license to commit suicide but a command not to resist suffering if the alternative is being forced to do wrong. Letter , To Donatus.
[AD 500] Desert Fathers on 1 Corinthians 13:3
A hermit was asked by a brother, ‘How do I find God? With fasts, or labour, or vigils, or works of mercy?’ He replied, ‘You will find Him in all those, and also in discretion. I tell you many have been very stern with their bodies, but have gained nothing by it because they did it without discretion. Even if our mouths stink from fasting, and we have learnt all the Scriptures, and memorized the whole Psalter, we may still lack what God wants, humility and love.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 542] Caesarius of Arles on 1 Corinthians 13:3
Since true charity loves all, if someone knows that he hates even one other person he should hasten to vomit up this bitter gall, in order to be ready to receive the sweetness of charity himself.

Source: SERMON 23.4
[AD 99] Clement of Rome on 1 Corinthians 13:4
Let him who has love in Christ keep the commandments of Christ. Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins. Love bears all things, is long-suffering in all things. There is nothing base, nothing arrogant in love. Love admits of no schisms: love gives rise to no seditions: love does all things in harmony. By love have all the elect of God been made perfect; without love nothing is well-pleasing to God. In love has the Lord taken us to Himself. On account of the love He bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls.

Source: Letter to the Corinthians (Clement)
[AD 215] Clement of Alexandria on 1 Corinthians 13:4
"And love "according to the apostle, "suffers long, and is kind; envieth not; vaunteth not itself, is not puffed up.".
Prophecies are done away, tongues cease, gifts of healing fail on the earth. But these three abide, Faith, Hope, Love. But the greatest of these is Love."

Source: Clement of Alexandria Who is the Rich Man that Shall Be Saved?
[AD 258] Cyprian on 1 Corinthians 13:4
Thus also the Apostle Paul, when he was urging the merits of peace and charity, and when he was strongly asserting and teaching that neither faith nor alms, nor even the passion itself of the confessor and the martyr, would avail him, unless he kept the requirements of charity entire and inviolate, added, and said: "Charity, is magnanimous, charity is kind, charity envieth not; " teaching, doubtless, and showing that whoever is magnanimous, and kind, and averse from jealousy and rancour, such a one can maintain charity. Moreover, in another place, when he was advising that the man who has already become filled with the Holy Spirit, and a son of God by heavenly birth, should observe nothing but spiritual and divine things, he lays it down, and says: "And I indeed, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, not with meat: for ye were not able hitherto; moreover, neither now are ye able. For ye are yet carnal: for whereas there are still among you jealousy, and contention, and strifes, are ye not carnal, and walk as men? "

Source: Treatise X. On Jealousy and Envy
[AD 311] Peter of Alexandria on 1 Corinthians 13:4
For how else is it that they seek for that which they have left, when in this present time they can be useful to the brethren? For as long as they remained firm and stable, of that which they had done contrary to reason, of this indulgence was accorded them. But when they lapsed, as having carried themselves with ostentation,

Source: Peter of Alexandria Canonical Epistle
[AD 407] John Chrysostom on 1 Corinthians 13:4
He next makes an outline of love’s matchless beauty, adorning its image with all aspects of virtue, as if with many colors brought together with precision.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 33.1
[AD 407] John Chrysostom on 1 Corinthians 13:4-5
Love suffers long, and is kind; love envies not; love vaunts not itself, 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 you may 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? Long-suffering. This is the root of all self-denial. Wherefore also a certain wise man said, "A man that is long-suffering 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 does 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 long-suffering. You may talk of armies, money, horses, walls, arms, or anything 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, you have not moved the rock; though thou bring insult upon him, you have not shaken the tower: and though thou bruise him with stripes, you have not wounded the adamant.

Yea, and therefore is he called long-suffering, because he has 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 does 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 says that neither has 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.

"Envies 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.

"Vaunts not itself;" i.e., is not rash. 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," says he, "vaunts 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 has, but also from what she has not. For he says 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 envies, indeed, but overcomes envy;" nor, "is arrogant, but chastises that passion;" but, "envies not, vaunts not itself, 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 possesses 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?

2. "Does not behave itself unseemly." "Nay, why," says 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 does not even count the thing an unseemliness?" Again, he did not say, "she suffers unseemliness but bears the shame nobly," but, "she does 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 has this praiseworthy love will refuse nothing whatsoever for the safety's sake of those whom he loves: nay, nor will anything that he can suffer shame him.

And that we may not fetch our example from anything base, let us examine this same statement in its application to Christ, and then we shall see the force of what has 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 be 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 does 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 "does nothing unseemly," but as it were with certain golden wings covers up all the offenses 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 yourself and the mother who bare you." What then? Did he grieve at these things, and hide his face, and turn away from his beloved? Nay, quite the contrary; he displayed his 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 does 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 you love, 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 does 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 no common one; but even when her son raised scruples to her, "upon me be your curse, my son," she said. Do you 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, "you say these things without reason, and in vain you fear, your father having grown old and being deprived of clearness of sight:" but what? "upon me be your 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," says 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 does not behave itself unseemly."

3. 1. "Seeks not its own, is not provoked."

Thus having said, "does not behave itself unseemly," he shows also the temper of mind, on account of which she does not behave herself unseemly.  And what is that temper? That she "seeks not her own." For the beloved she esteems to be all, and then only "behaves 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 does 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 your own, that you may find your 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 has he given to his neighbor, that hence we may run after one another, and not be torn asunder.

And if you will, see this also in our case who address you. For my profit depends on you, and your advantage on me. Thus, on the one hand it profits you to be taught the things that please God, but with this have I been entrusted, that you might receive it from me, and therefore might be compelled to run unto me; and on the other hand it profits me that you should be made better: for the reward which I shall receive for this will be great; but this again lies in you; and therefore am I compelled to follow after you that you may be better, and that I may receive my profit from you. Wherefore also Paul says, "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," says he, "has 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. Will you 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 you say, "each one does 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, has none that ministers to him for this end: and this same on the other hand, unless he nourish the soldier, has none to arm himself in his behalf.

4. Do you see love, how it is everywhere extended and manages all things? But be not weary, until thou have thoroughly acquainted yourself with this golden chain. For having said, "seeks not her own," he mentions again the good things produced by this. And what are these?

"Is not easily provoked, thinks 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, "works no evil," but, "not even thinks;" i.e., so far from contriving any evil, she does not even suspect it of the beloved. How then could she work any, or how be provoked? Who does not even endure to admit an evil surmise; whence is the fountain of wrath.

Source: Homily 33 on First Corinthians
[AD 430] Augustine of Hippo on 1 Corinthians 13:4
The reason why love does not envy is because it is not puffed up. For where puffing up precedes, envy follows, because pride is the mother of envy.

Source: LETTER 22, To Honoratus
[AD 215] Clement of Alexandria on 1 Corinthians 13:5
XXXVIII. But learn thou the more excellent way, which Paul shows for salvation. "Love seeketh not her own"

Source: Clement of Alexandria Who is the Rich Man that Shall Be Saved?
[AD 220] Tertullian on 1 Corinthians 13:5
Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? " "Care not merely about your own (things), but (about your) neighbour's? " No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.

Source: On the Apparel of Women Book II
[AD 379] Basil of Caesarea on 1 Corinthians 13:5
A person living in solitary retirement will not readily discern his own defects, since he has no one to admonish or correct him with mildness and compassion. In fact, admonition from an enemy often produces in a prudent man the desire for amendment.

Source: THE LONG RULES 7
[AD 407] John Chrysostom on 1 Corinthians 13:5
He adorns love not only for what it has but also for what it has not. Love both elicits virtue and expels vice, not permitting it to spring up at all.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 33.3
[AD 585] Cassiodorus on 1 Corinthians 13:5
So those who serve the Lord with gladness are they who love him above all else and show brotherly charity to each other.What free servitude is this! What service, excelling all forms of dominance!

Source: EXPLANATION OF THE PSALMS 2
[AD 379] Basil of Caesarea on 1 Corinthians 13:6
Cast off the sullenness of an angry man which you are evincing by your silence, and regain joy in your heart, peace toward your likeminded brothers and sisters, and zeal and solicitude for the preservation of the churches of the Lord.

Source: Letter 65, TO ATARBIUS
[AD 407] John Chrysostom on 1 Corinthians 13:6-7
"Rejoices not in unrighteousness:" i.e., does not feel pleasure over those that suffer ill: and not this only, but also, what is much greater, "rejoices with the truth." "She feels pleasure," says he, "with them that are well spoken of," as Paul says, "Rejoice with them that rejoice, and weep with them that weep." [Romans 12:15]

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

Do you see 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 has arrived at the very serenity of angels.

Nevertheless, he is not content with these, but has something even more than these to say: according to his plan of stating the stronger points later. Wherefore he says, "bears 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 "bears all things."

Now its power the Apostle here intimates, but its goodness, by what follows. For, "it hopes all things," says he, "believes all things, endures all things." What is, "hopes all things?" It does not despair, says he, "of the beloved, but even though he be worthless, it continues to correct, to provide, to care for him."

"Believes all things." "For it does not merely hope," says he, "but also believes 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, says he, it "endures all things."

Source: Homily 33 on First Corinthians
[AD 458] Theodoret of Cyrus on 1 Corinthians 13:6
Love hates what is unjust and rejoices in what is good and honorable.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 253
[AD 215] Clement of Alexandria on 1 Corinthians 13:7
) is in truth celestial food, the banquet of reason. "It beareth all things, endureth all things, hopeth all things. Love never faileth.".
Although visited with ignominy and exile, and confiscation, and above all, death, he will never be wrenched from his freedom, and signal love to God. "The charity which bears all things, endures all things".
Love beareth all things, suffereth all things.'.
But the perfect man, out of love, "beareth all things, endureth all things"

Source: Clement of Alexandria The Instructor Book II
[AD 390] Gregory of Nazianzus on 1 Corinthians 13:7
Bearing all things, enduring all things for our love and hope regarding him, let us give thanks for all things, both favorable and unfavorable alike—I mean the pleasant and the painful—since reason often knows even these as arms of salvation.

Source: ON HIS BROTHER CAESARIUS 24
[AD 397] Ambrose of Milan on 1 Corinthians 13:7
A man with this charity fears nothing, for charity casts out fear. When fear is banished and cast out, charity endures all things, bears all things. One who bears all things through love cannot fear martyrdom.

Source: LETTER 49, TO HORONATIANUS
[AD 407] John Chrysostom on 1 Corinthians 13:7
Out of long suffering love bears all things, whether they are burdensome or grievous, whether insults, lashes or even death.

Source: HOMILY ON THE EPISTLES OF PAUL TO THE CORINTHIANS 33.4
[AD 430] Augustine of Hippo on 1 Corinthians 13:7
For what is it to hear about oneself from you but to know oneself? Who, then, can know himself and say “It is false,” unless he himself lies? But because “charity believes all things,” certainly among those whom it makes one, in intimate union with each other, I, also, O Lord, do even confess to you in such a way that men may hear, though I cannot prove to them the things I confess are true. But those whose ears charity opens to me, they believe.
[AD 430] Augustine of Hippo on 1 Corinthians 13:7
The greater the love of God that the saints possess, the more they endure all things for him.

Source: On Patience 17
[AD 253] Origen of Alexandria on 1 Corinthians 13:8
“Tongues will cease” when I express what I want to say with my mind.

Source: COMMENTARY ON 1 CORINTHIANS 4.52
[AD 379] Macrina the Younger on 1 Corinthians 13:8
Love is first among all the activities connected with virtue and all the commandments of the law. If, therefore, the soul ever attains this love, it will need none of the others, having reached the fullness of its being. It seems that love alone preserves in itself the character of the divine blessedness. And knowledge becomes love because what is known is by nature beautiful.

Source: [THE TEACHING OF MACRINA] ON THE SOUL AND THE RESURRECTION
[AD 407] John Chrysostom on 1 Corinthians 13:8
But whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away.

Having shown the excellency of love from its being requisite both to the spiritual gifts, and to the virtues of life; and from rehearsal of all its good qualities, and by showing it to be the foundation of exact self-denial; from another, a third head, again he points out its worth. And this he does, first from a wish to persuade those who seemed to be accounted inferior that it is in their power to have the chief of all signs, and that they will be no worse off than the possessors of the gifts, if they have this, but rather much better: secondly, with regard on the other hand to them that had the greater gifts and were lifted up thereby, studying to bring them down and to show that they have nothing unless they have this. For thus they would both love one another, envy as well as pride being hereby taken away; and reciprocally, loving one another, they would still further banish these passions. "For love envies not, is not puffed up." So that on every side he throws around them an impregnable wall, and a manifold unanimity, which first removes all their disorders, and thereby again waxes stronger. Therefore also he put forward innumerable reasons which might comfort their dejection. As thus: both "the same Spirit," says he, is the giver; and He "gives to profit withal; and divides as he will," and it is a gift which He divides, not a debt. Though thou receive but a little, thou dost equally contribute to the body, and even thus you enjoy much honor. And he that has the greater, needs you who hast the less. And, "Love is the greatest gift, and 'the more excellent way.'"

Now all this he said doubly to bind them to each other, both by their not considering themselves disparaged while they had this; and because, after pursuit and attainment of it, they henceforth would not feel human infirmity; both as having the root of all gifts, and as no longer capable of contentiousness even though they had nothing. For he that is once led captive by love is freed from contentiousness.

And this is why, pointing out to them how great advantages they shall thence reap, he sketched out its fruits; by his praises of it repressing their disorders: inasmuch as each one of the things mentioned by him was a sufficient medicine to heal their wounds. Wherefore also he said, "suffers long," to them that are at strife one with another; "is kind," to them that stand mutually aloof, and bear a secret grudge; "envies not," to them that look grudgingly on their superiors; "vaunts not itself," to them that are separated; "is not puffed up," to them that boast themselves against others; "does not behave itself unseemly," to them that do not think it their duty to condescend; "seeks not her own," to them that overlook the rest; "is not provoked, takes not account of evil," to them that are insolent; "rejoices not in unrighteousness, but rejoices with the truth," to them again that are envious; "bears all things," to them that are treacherous; "hopes all things," to the despairing; "endures all things, never fails," to them that easily separate themselves.

2. Now then after that in every way he had shown her to be very exceedingly great, again he does so from another most important head, by a fresh comparison exalting her dignity, and saying thus; "but whether there be prophecies, they shall be done away; whether there be tongues, they shall cease." For if both these were brought in in order to the faith; when that is every where sown abroad, the use of these is henceforth superfluous. But the loving one another shall not cease, rather it shall even advance further, both here and hereafter, and then more than now. For here there are many things that weaken our love; wealth, business, passions of the body, disorders of the soul; but there none of these.

But although it be no marvel that prophecies and tongues should be done away, that knowledge should be done away, this is what may cause some perplexity. For this also he added, "Whether there be knowledge, it shall be done away." What then? Are we then to live in ignorance? Far from it. Nay, then specially it is probable that our knowledge is made intense. Wherefore also he said, "Then shall I know, even as also I am known." For this reason, if you mark it, that you might not suppose this to be done away equally with the prophecy and the tongues, having said, "Whether there be knowledge, it shall be done away," he was not silent, but added also the manner of its vanishing away, immediately subjoining the saying,

Source: Homily 34 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 13:8
Do you see when he put the crown on the arch, and what of all things is peculiar to this gift? For what is, fails 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 perhaps may give them the knowledge of the truth. 2 Timothy 2:24-25

What then, says 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 spoke 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 says, My heart's desire and my supplication to God is for them that they may be saved: Romans 10:1; 9:3 and at another, I could wish that myself were anathema from Christ for their sakes. Thus also Ezekiel seeing them slain says, Alas, O Lord, dost Thou blot out the remnant of Israel? Ezekiel 9:8 And Moses, If You will forgive their sin, forgive. Exodus 32:32

Why then says David, Do not I hate them, O Lord, that hate You, and against Your enemies did I not pine away? I hate them with perfect hatred. Psalm 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 says, I have dwelt in the tents of Kedar; Psalm 120:5 and, By the waters of Babylon, there we sat down and wept: Psalm 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, You know not, says Christ, what manner of spirit you 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 has 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 does he say? We must not hate, but pity. Since if you shall hate, how will you easily convert him that is in error? How will you pray for the unbeliever? For that one ought to pray, hear what Paul says: 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 wills 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 you will be broken off from the most even of your 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

6. What then does he mean when he says, If any obeys not our word by this epistle, note that man, that you have no company with him? 2 Thessalonians 3:14 In the first place, he says 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. Do you see 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 has ever used great diligence to take away love that he may cut off the way of correction, and may retain him in error and you 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, do you at all turn away from him and avoid him? Because he is ungodly? Truly for this cause ought thou to welcome and attend him, that you may raise him up in his sickness. But if he be incurably sick, still you have been bidden to do your 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 shall you receive the deliverer's reward, and wilt cause him to wonder at your gentleness, and so all this praise will pass on to God. For though you should work wonders, and raise the dead, and whatsoever work you do, the Heathen will never wonder at you so much, as when they see you 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 has such power to allure men as love. For in respect of the former they will rather be jealous of you, I mean the signs and wonders; but for this they will both admire and love you: 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.

7. And that you may clearly know how great a thing this is, hear how even Paul, going before an unbelieving judge, made his defence. I think myself happy, says he, That I am to make my defence before you. 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 you would fain make me a Christian. Acts 26:28-29 What then says Paul? He spread his net the wider, and says, 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 do you say, O Paul? except these bonds? And what confidence remains for you, if you are ashamed of these things, and fliest from them, and this before so great a multitude? Do you not every where in your Epistles boast of this matter, and call yourself a prisoner? Do you not every where carry about this chain in our sight as a diadem? What then has happened now that you deprecate these bonds? I myself deprecate them not, says 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:' 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 becomes 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 has been granted in the behalf of Christ, not only to believe in 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 does 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.

8. And if you would 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 you will 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 says: how finding fault with his kinsman, his words are, These twenty years am I with you. Genesis 31:36 And how were 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 my 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. Do you see 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 you will forgive their sin, says he, forgive; and if not, blot me, I pray you, out of Your book which you have written. Exodus 32:32

9. 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, Canticles 8:5 says one, is strong as death. So that from no other source does wanton behavior arise than from want of love.

Since then love is the Artificer of all virtue, let us with all exactness implant her in our own souls, that she may produce for us many blessings, and that we may have her fruit continually abounding, the fruit which is ever fresh and never decays. For thus shall we obtain no less than eternal blessings: which may we all obtain, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, and also the Holy Ghost, be glory, power, and honor, now and for ever, and world without end. Amen.
[AD 407] John Chrysostom on 1 Corinthians 13:8
What about our enemies and the heathen? Should we not hate them? No, we do not hate them but their teaching; not the person but the wicked conduct and the corrupt mind. It is no surprise to discover that prophecies and tongues will pass away, but what about knowledge? Paul goes on to explain why he includes that as well.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 35.2
[AD 425] Severian of Gabala on 1 Corinthians 13:8
Love never fails, which means that it never falls into sin.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 430] Augustine of Hippo on 1 Corinthians 13:8
Use your knowledge as a sort of tool to build the edifice of charity, which remains forever, even when “knowledge passes away.” For knowledge which is used to promote love is useful, but in itself and separated from love it turns out to be not only useless but even harmful.

Source: LETTER 55
[AD 458] Theodoret of Cyrus on 1 Corinthians 13:8
Love always remains firm and stable, unchanged and unchanging.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 254
[AD 202] Irenaeus on 1 Corinthians 13:9
And we, while upon the earth, as Paul also declares, "know in part, and prophesy in part.".
But if any lover of strife contradict what I have said, and also what the apostle affirms, that "we know in part, and prophesy in part".
For these are animal bodies, that is,

Source: Against Heresies Book II
[AD 407] John Chrysostom on 1 Corinthians 13:9-10
"We know in part, and we prophesy in part. But when that which is perfect has come, then that which is in part shall be done away."

It is not therefore knowledge that is done away, but the circumstance that our knowledge is in part. For we shall not only know as much but even a great deal more. But that I may also make it plain by example; now we know that God is every where, but how, we know not.  That He made out of things that are not the things that are we know; but of the manner we are ignorant. That He was born of a virgin, we know; but how, we know not yet. But then shall we know somewhat more and clearer concerning these things. Next he points out also how great is the distance between the two, and that our deficiency is no small one, saying,

Source: Homily 34 on First Corinthians
[AD 430] Augustine of Hippo on 1 Corinthians 13:9
Our knowledge in this life remains imperfect, but it is reliable within its limits. Believers trust the witness of their senses, which are subservient to their intelligence. They may occasionally be deceived, but even so they are still better off than those who maintain that the senses can never be trusted.

Source: City of God 19.18
[AD 311] Methodius of Olympus on 1 Corinthians 13:10
Since that which is perfect has not yet come to us; namely, the kingdom of heaven and the resurrection, when "that which is in part shall be done away."
[AD 379] Basil of Caesarea on 1 Corinthians 13:10
Even though more knowledge is always being acquired by everyone, it will ever fall short in all things of its rightful completeness until the time when that which is perfect being comes, that which is in part will be done away.

Source: CONCERNING FAITH
[AD 384] Ambrosiaster on 1 Corinthians 13:10
Everything which is imperfect will be destroyed. But destruction occurs by making the imperfect perfect, not by removing it altogether.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 397] Ambrose of Milan on 1 Corinthians 13:10
For now we know in part and understand in part. But then we shall be able to comprehend what is perfect, when not the shadow but the reality of the majesty and eternity of God shall begin to shine and to reveal itself unveiled before our eyes.

Source: On the Death of Satyrus 2.32
[AD 407] John Chrysostom on 1 Corinthians 13:10
What is implied from this is not that our knowledge will disappear altogether, but that its imperfections will be seen as very limited. We shall know everything we know now imperfectly, but so much more as well. For example, we know now that God is everywhere, but we do not know how this is possible. We know that he made the creation out of nothing, but we have no idea how. We know that Christ was born of a virgin, but we do not know how. And so on.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 36.2
[AD 430] Augustine of Hippo on 1 Corinthians 13:10
But, as this faith, which works by love, begins to penetrate the soul, it tends, through the vital power of goodness, to change into sight, so that the holy and perfect in heart catch glimpses of that ineffable beauty whose full vision is our highest happiness.… We begin in faith, we are perfected in sight.

Source: Enchiridion 1.5
[AD 215] Clement of Alexandria on 1 Corinthians 13:11
And the expression, "When I was a child, I thought as a child, I spoke as a child".
"When I became a man "again Paul says, "I put away childish things."

Source: Clement of Alexandria The Instructor Book I
[AD 215] Clement of Alexandria on 1 Corinthians 13:11
This is a figure of speech for the way Paul lived under the law, when he persecuted the Word and was still senseless and childish, blaspheming God.

Source: CHRIST THE EDUCATOR 1.6.33
[AD 215] Clement of Alexandria on 1 Corinthians 13:11
He is not referring to the growing stature that comes with age, nor to any definite period of time, nor even to any secret teaching reserved only for mature adults, when he claims that he left and put away all childishness. Rather he means to say that those who live by the law are childish in the sense that they are subject to fear, like children afraid of ghosts, while those who are obedient to the Word and are completely free are in his opinion mature.

Source: CHRIST THE EDUCATOR 1.6.33
[AD 220] Tertullian on 1 Corinthians 13:11
"When I was a child," he says, "as a child I spake, as a child I understood; but when I became a man, those (things) which had been the child's I abandoned: " so truly did he turn away from his early opinions: nor did he sin by becoming an emulator not of ancestral but of Christian traditions, wishing even the precision of them who advised the retention of circumcision.

Source: On Modesty
[AD 379] Basil of Caesarea on 1 Corinthians 13:11
“When I was a child”—that is, fresh from committing to memory the first elements of the divine Word—“I spoke as a child, I understood as a child, I thought as a child. But now that I have become a man”—that is, and am hastening to attain the measure of the age of the fullness of Christ—“I have put away the things of a child.”

Source: CONCERNING FAITH
[AD 384] Ambrosiaster on 1 Corinthians 13:11
In this life we are children, compared with what we shall become in the next life. For everything in this life is imperfect, including knowledge.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 13:11
"When I was a child, I spoke as a child, I felt as a child, I thought as a child; but now that I have become a man, I have put away childish things."

And by another example too he manifests the same thing again, saying,

Source: Homily 34 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 13:11
Here Paul points out just how great the difference is between what we know now and what we shall know in the future.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 34.2
[AD 215] Clement of Alexandria on 1 Corinthians 13:12
In saying, therefore, "I have given you milk to drink "has he not indicated the knowledge of the truth, the perfect gladness in the Word, who is the milk? And what follows next, "not meat, for ye were not able "may indicate the clear revelation in the future world, like food, face to face. "For now we see as through a glass "the same apostle says, "but then face to face.".
Spiritually, therefore, the apostle writes respecting the knowledge of God, "For now we see as through a glass, but then face to face."

Source: Clement of Alexandria Stromata Book V
[AD 215] Clement of Alexandria on 1 Corinthians 13:12
We know ourselves by reflection, as in a mirror. We contemplate, as far as we may, the creative cause on the basis of the divine element in us.

Source: STROMATEIS 1.94
[AD 220] Tertullian on 1 Corinthians 13:12
We declare, however, that the Son also, considered in Himself (as the Son), is invisible, in that He is God, and the Word and Spirit of God; but that He was visible before the days of His flesh, in the way that He says to Aaron and Miriam, "And if there shall be a prophet amongst you, I will make myself known to him in a vision, and will speak to him in a dream; not as with Moses, with whom I shall speak mouth to mouth, even apparently, that is to say, in truth, and not enigmatically" that is to say, in image; as the apostle also expresses it, "Now we see through a glass, darkly (or enigmatically), but then face to face." Since, therefore, He reserves to some future time His presence and speech face to face with Moses-a promise which was afterwards fulfilled in the retirement of the mount (of transfiguration), when as we read in the Gospel," Moses appeared talking with Jesus" -it is evident that in early times it was always in a glass, (as it were, )and an enigma, in vision and dream, that God, I mean the Son of God, appeared-to the prophets and the patriarchs, as also to Moses indeed himself.

Source: Against Praxeas
[AD 253] Origen of Alexandria on 1 Corinthians 13:12
If the knowledge manifested to those worthy of it comes through a mirror and is an enigma in the present age and will be fully revealed only “then,” it is foolish to suppose that it will not be the same for the other virtues as well.

Source: ON PRAYER 11.2
[AD 258] Cyprian on 1 Corinthians 13:12
That he secrets of God cannot be seen through, and therefore that our faith ought to be simple. In the first Epistle of Paul to the Corinthians: "We see now through the glass in an enigma, but then with face to face. Now I know partly; but then I shall know even as also I am known." Also in Solomon, in Wisdom: "And in simplicity of heart seek Him." Also in the same: "He who walketh with simplicity, walketh trustfully." Also in the same: "Seek not things higher than thyself, and look not into things stronger than thyself." Also in Solomon: "Be not excessively righteous, and do not reason more than is required." Also in Isaiah: "Woe unto them who are convicted in themselves." Also in the Maccabees: "Daniel in his simplicity was delivered from the mouth of tile lions." Also in the Epistle of Paul to the Romans: "Oh the depth of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments, and how unsearchable are His ways! For who has known the mind of the Lord? or who has been His counsellor? or who has first given to Him, and it shall be recompensed to him again? Because from Him, and through Him, and in Him, are all things: to Him be glory for ever and ever." Also to Timothy: "But foolish and unlearned questions avoid, knowing that they generate strifes. But the servant of God ought not to strive, but to be gentle towards all men."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 311] Methodius of Olympus on 1 Corinthians 13:12
"face to face "and not "darkly "and "in part.".
Know that shadows and figures have ceased; and we hasten on to the truth, proclaiming its glorious images. For now we know "in part "and as it were "through a glass"
[AD 379] Basil of Caesarea on 1 Corinthians 13:12
But, before I take up the matter itself of the profession of faith, the following warning should be given: It is impossible to express in one word or one concept, or to grasp with the mind at all, the majesty and glory of God, which is unutterable and incomprehensible, and the Holy Scripture, although for the most part employing words in current use, speaks obscurely 'as through a glass (1 Cor 13.12),’ even to the clean of heart. They have been promised to those who are accounted worthy in the life to come. But now, even if a man be a Paul or a Peter, even though he truly sees what he sees and is not misled nor deceived by his imagination, yet he sees through a glass and in a dark manner, and he looks forward with great joy to perfect knowledge in the future of that which he receives now in part with thanksgiving. - "Homily on Faith"
[AD 390] Gregory of Nazianzus on 1 Corinthians 13:12
No one has yet discovered or shall ever discover what God is in his nature and essence. As for a discovery some time in the future, let those who have a mind for it research and speculate. The discovery will take place, so my reason tells me, when this Godlike, divine thing, I mean our mind and reason, mingles with its kin, when the copy returns to the pattern it now longs after. This seems to me to be the meaning of the great dictum that we shall, in time to come, know even as we are known.

Source: THEOLOGICAL ORATION 28.17
[AD 398] Didymus the Blind on 1 Corinthians 13:12
This means that the things which we now hear on the authority of the Scriptures we believe to be so. After the resurrection we shall see them with our eyes and know them in reality, when partial knowledge has ceased, for the knowledge which depends on hearing is part of the knowledge of an eyewitness and of experience.

Source: MONTANIST ORACLES, ON THE TRINITY 103.2
[AD 407] John Chrysostom on 1 Corinthians 13:12
"For now we see in a mirror." Further, because the glass sets before us the thing seen indefinitely, he added, "darkly ," to show very strongly that the present knowledge is most partial.

"But then face to face."  Not as though God has a face, but to express the notion of greater clearness and perspicuity. Do you see how we learn all things by gradual addition?

"Now I know in part; but then shall I know even as also I have been known." Do you see how in two ways he pulls down their pride? Both because their knowledge is in part, and because not even this have they of themselves. "For I knew Him not, but He made Himself known to me," says he. Wherefore, even as now He first knew me, and Himself hastened towards me, so shall I hasten towards Him then much more than now. For so he that sits in darkness, as long as he sees not the sun does not of himself hasten to meet the beauty of its beam, which indeed shows itself as soon as it has begun to shine: but when he perceives its brightness, then also himself at length follows after its light: This then is the meaning of the expression, "even as also I have been known." Not that we shall so know him as He is, but that even as He hastened toward us now, so also shall we cleave unto Him then, and shall know many of the things which are now secret, and shall enjoy that most blessed society and wisdom. For if Paul who knew so much was a child, consider what those things must be. If these be "a glass" and "a riddle," do thou hence again infer, God's open Face, how great a thing It is.

3. But that I may open out to you some small part of this difference, and may impart some faint ray of this thought to your soul, I would have you recall to mind things as they were in the Law, now after that grace has shone forth. For those things too, that came before grace, had a certain great and marvellous appearance: nevertheless, hear what Paul says of them after grace came: "That which was made glorious had no glory in this respect, by reason of the glory that surpasses." [2 Corinthians 3:10]

But that what I say may be made yet clearer, let us apply the argument to some one of the rites then performed, and then you will see how great is the difference. And if you will, let us bring forward that passover and this, and then shall you be aware of our superiority. For the Jews indeed celebrated it, but they celebrated it "so as in a mirror, and darkly." But these hidden mysteries they never at any time did even conceive in their mind, nor what things they prefigured. They saw a lamb slain, and the blood of a beast, and door-posts sprinkled with it; but that the Son of God incarnate shall be slain, and shall set free the whole world, and shall grant both to Greeks and Barbarians to taste of this Blood, and shall open heaven to all, and shall offer what is there to the whole human race, and having taken His blood-stained flesh shall exalt it above the heaven, and the heaven of heavens, and, in a word, above all the hosts on high, of the angels and archangels and all the other powers, and shall cause it shining in unspeakable glory — to sit down upon the throne itself of the King, on the right hand of the Father these things, I say, no one, either of them or of the rest of mankind, either foreknew or was able ever to conceive.

4. But what say those who shrink from nothing? That the expression, "now I know in part," is spoken in dispensations; for that the Apostle had the perfect knowledge of God. And now he calls himself a child? How sees he "in a mirror?" How "darkly," if he has the sum of knowledge? And why does he refer to it as something peculiar to the Spirit, and to no other power in the creation, saying, "For who among men knows the things of a man, save the spirit of the man which is in him? Even so the things of God none knows, save the Spirit of God." [1 Corinthians 2:11] And Christ again says that this belongs to Himself alone, thus saying, "Not that any man has seen the Father, save He which is from God, He has seen the Father," [John 6:46] giving the name, "sight," to the most clear and perfect knowledge.

And how shall he who knows the Essence, be ignorant of the dispensations? Since that knowledge is greater than this.

"Are we then," says he, "ignorant of God?" Far from it. That He is, we know, but what He is, as regards His Essence, we know not yet. And that you may understand that not concerning the dispensations did he speak the words, "now I know in part," hear what follows. He adds then, "but then shall I know, even as also I have been known." He was surely known not by the dispensations, but by God.

Let none therefore consider this to be a small or simple transgression, but twofold, and threefold, yea and manifold. For not only is there this impiety that they boast of knowing those things which belong to the Spirit alone; and to the only-begotten Son of God, but also that when Paul could not acquire even this knowledge "which is in part" without the revelation from above, these men say that they have obtained the whole from their own reasonings. For neither are they able to point out that the Scripture has any where discoursed to us of these things.

5. But however, leaving their madness, let us give heed to the words which follow concerning love. For he was not content with these things, but adds again, saying,

Source: Homily 34 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 13:12
God does not have a face, of course. Paul uses this image to denote greater clarity and perspicuity. Someone sitting in the darkness at night will not run after the light of the sun as long as he cannot see it. But when the dawn comes and the sun’s brightness begins to shine on him, he will eventually follow after its light.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 34.2
[AD 418] Pelagius on 1 Corinthians 13:12
The dim mirror is the law of Moses, which contains everything in types and shadows.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 13
[AD 430] Augustine of Hippo on 1 Corinthians 13:12
Face to face—this is how the holy angels, who are called our angels, already see. They are our angels in the sense that once we have been delivered from the power of darkness, have received the pledge of the spirit and have been translated to the kingdom of Christ, we shall have begun to belong to the angels.

Source: City of God 22.29
[AD 430] Augustine of Hippo on 1 Corinthians 13:12
But when we begin to have a spiritual body as we are promised in the resurrection, let us see it even in the body, either by an intellectual vision or in some miraculous manner, since the grace of the spiritual body is indescribable. We shall then see it according to our capacity, without limitations of space, not larger in one part and smaller in another, since it is not a body, and it is wholly present everywhere.

Source: LETTER 120, TO CONSENTIUS
[AD 202] Irenaeus on 1 Corinthians 13:13
When we investigate in the Scriptures (which are throughout spiritual), we are able by the grace of God to explain some of them, while we must leave others in the hands of God, and that not only in the present world, but also in that which is to come, so that God should for ever teach, and man should for ever learn the things taught him by God? As the apostle has said on this point, that, when other things have been done away, then these three, "faith, hope, and charity, shall endure.".
For faith, which has respect to our Master, endures.

Source: Against Heresies Book II
[AD 215] Clement of Alexandria on 1 Corinthians 13:13
And for those who are aiming at perfection there is proposed the rational gnosis, the foundation of which is "the sacred Triad. ""Faith, hope, love; but the greatest of these is love."

Source: Clement of Alexandria Stromata Book IV
[AD 258] Cyprian on 1 Corinthians 13:13
Even if such men were slain in confession of the Name, that stain is not even washed away by blood: the inexpiable and grave fault of discord is not even purged by suffering. He cannot be a martyr who is not in the Church; he cannot attain unto the kingdom who forsakes that which shall reign there. Christ gave us peace; He bade us be in agreement, and of one mind. He charged the bonds of love and charity to be kept uncorrupted and inviolate; he cannot show himself a martyr who has not maintained brotherly love. Paul the apostle teaches this, and testifies, saying, "And though I have faith, so that I can remove mountains, and have not charity, I am nothing. And though I give all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity is magnanimous; charity is kind; charity envieth not; charity acteth not vainly, is not puffed up, is not easily provoked, thinketh no evil; loveth all things, believeth all things, hopeth all things, endureth all things Charity never falleth." "Charity," says he, "never faileth." For she will ever be in the kingdom, she will endure for ever in the unity of a brotherhood linked to herself. Discord cannot attain to the kingdom of heaven; to the rewards of Christ, who said, "This is my commandment that ye love one another even as I have loved you: " he cannot attain who has violated the love of Christ b faithless dissension. He who has not charity has not God. The word of the blessed Apostle John is: "God," saith he, "is love; and he that dwelleth in love dwelleth in God, and God dwelleth in him." They cannot dwell with God who would not be of one mind in God's Church. Although they burn, given up to flames and fires, or lay down their lives, thrown to the wild beasts, that will not be the crown of faith, but the punishment of perfidy; nor will it be the glorious ending of religious valour, but the destruction of despair. Such a one may be slain; crowned he cannot be. He professes himself to be a Christian in such a way as the devil often feigns himself to be Christ, as the Lord Himself forewarns us, and says, "Many shall come in my name, saying, I am Christ, and shall deceive many." As he is not Christ, although he deceives in respect of the name; so neither can he appear as a Christian who does not abide in the truth of His Gospel and of faith.

Source: Treatise I. On the Unity of the Church 14
[AD 258] Cyprian on 1 Corinthians 13:13
Charity is the bond of brotherhood, the foundation of peace, the holdfast and security of unity, which is greater than both hope and faith, which excels both good works and martyrdoms, which will abide with us always, eternal with God in the kingdom of heaven. Take from it patience; and deprived of it, it does not endure. Take from it the substance of bearing and of enduring, and it continues with no roots nor strength. The apostle, finally, when he would speak of charity, joined to it endurance and patience. "Charity," he says, "is large-souled; charity is kind; charity envieth not, is not puffed up, is not provoked, thinketh not evil; loveth all things, believeth all things, hopeth all things, beareth all things." Thence he shows that it can tenaciously persevere, because it knows how to endure all things. And in another place: "Forbearing one another," he says, "in love, using every effort to keep the unity of the spirit in the bond of peace." He proved that neither unity nor peace could be kept unless brethren should cherish one another with mutual toleration, and should keep the bond of concord by the intervention of patience.

Source: Treatise IX. On the Advantage of Patience 15
[AD 384] Ambrosiaster on 1 Corinthians 13:13
Love is the greatest because while faith is preached and hope pertains to the future life, love reigns. As 1 John [3:16] says: “By this we know his love, that he laid down his life for us.” Love is therefore the greatest of the three, because by it the human race has been renewed.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 13:13
"And now abides, faith, hope, love, these three; and the greatest of these is love."

For faith indeed and hope, when the good things believed and hoped for have come, cease. And to show this Paul said, "For hope that is seen is not hope; for who hopes for that which he sees." Again, "Now faith is the assurance of things hoped for, the proving of things not seen." [Romans 8:24; Hebrews 11:1] So that these cease when those appear; but love is then most elevated, and becomes more vehement. Another encomium of love. For neither is he content with those before mentioned, but he strives to discover yet another. And observe: he has said that it is a great gift, and a still more excellent way to these. He has said, that without it there is no great profit in our gifts; he has shadowed out its image at length; he intends again and in another manner to exalt it, and to show that it is great from its abiding. Wherefore also he said, "But now abides faith, hope, love, these three; but the greatest of these is love." How then is love the greater? In that those pass away.

If now so great is the virtue of love, with good reason does he add and say, "Follow after love." For there is surely need of "following," and a kind of vehement running after her: in such sort does she fly from us, and so many are the things which trip us up in that direction. Wherefore we have ever need of great earnestness in order to overtake her. And to point out this, Paul said not, "follow love," but, "pursue" her; stirring us up, and inflaming us to lay hold on her.

For so God from the beginning contrived ten thousand ways for implanting her in us. Thus, first, He granted one head to all, Adam. For why do we not all spring out of the earth? Why not full grown, as he was? In order that both the birth and the bringings up of children, and the being born of another, might bind us mutually together. For this cause neither made He woman out of the earth: and because the thing of the same substance was not equally sufficient to shame us into unanimity, unless we had also the same progenitor, He provided also for this: since, if now, being only separated by place, we consider ourselves alien from one another; much more would this have happened if our race had had two originals. For this cause therefore, as it were from some one head, he bound together the whole body of the human race. And because from the beginning they seemed to be in a manner two, see how he fastens them together again, and gathers them into one by marriage. For, "therefore," says He, "shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be for one flesh." [Genesis 2:24 ] And he said not, "the woman," but, "the man," because the desire too is stronger in him. Yea, and for this cause He made it also stronger, that it might bow the superior party to the absolute sway of this passion, and might subjugate it to the weaker. And since marriage also must needs be introduced, him from whom she sprang He made husband to the woman. For all things in the eye of God are second to love. And if when things had thus begun, the first man straightway became so frantic, and the devil sowed among them so great warfare and envy; what would he not have done, had they not sprung from one root?

Further, in order that the one might be subject, and the other rule; (for equality is wont oftentimes to bring in strife;) he suffered it not to be a democracy, but a monarchy; and as in an army, this order one may see in every family. In the rank of monarch, for instance, there is the husband; but in the rank of lieutenant and general, the wife; and the children too are allotted a third station in command. Then after these a fourth order, that of the servant. For these also bear rule over their inferiors, and some one of them is oftentimes set over the whole, keeping ever the post of the master, but still as a servant. And together with this again another command, and among the children themselves again another, according to their age and sex; since among the children the female does not possess equal sway. And every where has God made governments at small distances and thick together, that all might abide in concord and much good order. Therefore even before the race was increased to a multitude, when the first two only were in being, He bade him govern, and her obey. And in order again that He might not despise her as inferior, and separate from her, see how He honored her, and made them one, even before her creation. For, "Let us make for man," says He, "a help meet," implying that she was made for his need, and thereby drawing him unto her who was made for his sake: since to all those things are we more kindly disposed, which are done for our sakes. But that she, on the other hand, might not be elated, as being granted him for help, nor might burst this bond, He makes her out of his side, signifying that she is a part of the whole body. And that neither might the man be elated therefore, He no longer permits that to belong to him alone which before was his alone, but effected the contrary to this, by bringing in procreation of children, and herein too giving the chief honor unto the man, not however allowing the whole to be his.

Do you see how many bonds of love God has wrought? And these indeed by force of nature He has lodged in us as pledges of concord. For both our being of the same substance leads to this; (for every animal loves its like;) and the woman being produced from the man, and again the children from both. Whence also many kinds of affection arise. For one we love as a father, another as a grandfather; one as a mother, another as a nurse; and one as a son or grandson or great-grandson again, and another as a daughter, or grand-daughter; and one as a brother, another as a nephew; and one as a sister, another as a niece. And why need one recount all the names of consanguinity?

And He devised also another foundation of affection. For having forbidden the marriage of kindred, he led us out unto strangers and drew them again unto us. For since by this natural kindred it was not possible that they should be connected with us, he connected us anew by marriage, uniting together whole families by the single person of the bride, and mingling entire races with races.

For, "marry not," says the Lord, [Leviticus 18:6] "your sister, nor your father's sister, nor any damsel which has such consanguinity with you," as utterly hinders the marriage; naming the degrees of such relationship. It is enough for your affection towards them that you were the fruit of the same birth-pangs, and that the others are in a different relation to you. Why do you narrow the breadth of love? Why do you idly throw away a ground of affection towards her, such as that you might thereby provide yourself with distinct source for affection to spring from; I mean, by taking a wife from another family, and through her a chain of kinsmen, both mother, and father, and brethren, and their connections!

7. Do you see by how many ways He has bound us together? Nevertheless, not even this sufficed Him, but He likewise made us to stand in need of one another, that thus also He might bring us together, because necessities above all create friendships. For no other reason neither suffered He all things to be produced in every place, that hence also He might compel us to mix with one another. But having set us in need of one another, He on the other hand made the intercourse easy. Since if this were not so, the matter would have turned out painful and difficult in another way. For if one that wanted a physician, or a carpenter, or any other workman, had need to set off on a long foreign sojourn, the whole had come to nought. Here then is why He founded cities also, and brought all into one place. And accordingly that we might easily keep up intercourse with distant countries, He spread the level of the sea between us, and gave us the swiftness of winds, thereby making our voyages easy. And at the beginning He even gathered all men together in one spot, and did not disperse them until they who first received the gift abused their concord unto sin. However, He has drawn us together in every way; both by nature, and by consanguinity, and by language, and by place; and as he willed not that we should fall from paradise; (for had He willed it, He would not have placed there at all "the man whom He had formed," but he that disobeyed was the cause;) so neither was it His will that men should have various tongues; since otherwise He would have made it so from the beginning. But now "the whole earth was of one language, and all had one speech." [Genesis 11:1]

Here is the reason why, when it was needful that the earth should be destroyed, not even then did He make us of other matter, nor did He translate the righteous man, but leaving him in the midst of the deluge, like a kind of spark of the world, He rekindled our race from thence, even by the blessed Noah. And from the beginning He made one sovereignty only, setting the man over the woman. But after that our race ran headlong into extreme disorder, He appointed other sovereignties also, those of Masters, and those of Governors, and this too for love's sake. That is, since vice was a thing apt to dissolve and subvert our race, He set those who administer justice in the midst of our cities as a kind of physicians, that driving away vice, as it were a plague to love, they might gather together all in one.

And that not only in cities, but also in each family there might be great unanimity, He honored the man with rule and superiority; the woman on the other hand He armed with desire: and the gift also of procreation of children, He committed in common to both, and withal He furnished also other things apt to conciliate love: neither entrusting all to the man, nor all to the woman; but "dividing these things also severally to each;" to her entrusting the house, and to him the market; to him the work of feeding, for he tills the ground; to her that of clothing, for loom and distaff are the woman's. For it is God Himself who gave to woman-kind skill in woven work. Woe be to covetousness, which suffers not this difference to appear! For the general effeminacy has gone so far as to introduce our men to the looms, and put shuttles into their hands, and the woof, and threads. Nevertheless, even thus the forethought of the divine economy shines out. For we still greatly need the woman in other more necessary things, and we require the help of our inferiors in those things which keep our life together.

8. And so strong is the compulsion of this need that though one be richer than all men, not even thus is he rid of this close conjunction, and of his want of that which is inferior to himself. For it is not, we see, the poor only who need the rich, but the rich also the poor; and these require those more than the others them. And that you may see it more clearly, let us suppose, if it seem good, two cities, the one of rich only, but the other of poor; and neither in that of the rich let there be any poor man, nor in that of the poor any rich; but let us purge out both thoroughly, and see which will be the more able to support itself. For if we find that of the poor able, it is evident that the rich will more stand in need of them.

Now then, in that city of the affluent there will be no manufacturer, no builder, no carpenter, no shoe-maker, no baker, no husbandman, no brazier, no rope-maker, nor any other such trade. For who among the rich would ever choose to follow these crafts, seeing that the very men who take them in hand, when they become rich, endure no longer the discomfort caused by these works? How then shall this our city stand? "The rich," it is replied, "giving money, will buy these things of the poor." Well then, they will not be sufficient for themselves, their needing the others proves that. But how will they build houses? Will they purchase this too? But the nature of things cannot admit this. Therefore they must needs invite the artificers there, and destroy the law, which we made at first when we were founding the city. For you remember, that we said, "let there be no poor man within it." But, lo, necessity, even against our will, has invited and brought them in. Whence it is evident that it is impossible without poor for a city to subsist: since if the city were to continue refusing to admit any of these, it will be no longer a city but will perish. Plainly then it will not support itself, unless it shall collect the poor as a kind of preservers, to be within itself.

But let us look also upon the city of the poor, whether this too will be in a like needy condition, on being deprived of the rich. And first let us in our discourse thoroughly clear the nature of riches, and point them out plainly. What then may riches be? Gold, and silver, and precious stones, and garments silken, purple, and embroidered with gold. Now then that we have seen what riches are, let us drive them away from our city of the poor: and if we are to make it purely a city of poor persons, let not any gold appear there, no not in a dream, nor garments of such quality; and if you will, neither silver, nor vessels of silver. What then? Because of this will that city and its concerns live in want, tell me? Not at all. For suppose first there should be need to build; one does not want gold and silver and pearls, but skill, and hands, and hands not of any kind, but such as have become callous, and fingers hardened, and great strength, and wood, and stones: suppose again one would weave a garment, neither here have we need of gold and silver, but, as before, of hands and skill, and women to work. And what if one require husbandry, and digging the ground?  Is it rich men who are wanted, or poor? It is evident to every one, poor. And when iron too is to be wrought, or any such thing to be done, this is the race of men whereof we most stand in need. What respect then remains wherein we may stand in need of the rich? Except the thing required be, to pull down this city. For should that sort of people make an entrance, and these philosophers, for (for I call them philosophers, who seek after nothing superfluous,) should fall to desiring gold and jewels, giving themselves up to idleness and luxury; they will ruin everything from that day forward.

9. "But unless wealth be useful," says one, "wherefore has it been given by God?" And whence is it evident, that being rich is from God? "The Scripture says, 'The silver is Mine, and the gold is Mine,' and to whomsoever I will, I will give it." [Haggai 2:8] Here, if I were not doing an unseemly thing, I could at this moment laugh loudly, in derision of those who say these things: because as little children admitted to a King's table, together with that food they thrust into their mouth everything that comes to hand; so also do these together with the divine Scriptures privily bring in their own notions. For this, "the silver is Mine, and the gold is Mine," I know to have been spoken by the Prophet; but that, "to whomsoever I will, I will give it," is not added, but is brought in by these offscourings of the people. And as to the former, why it was said, I will explain. The Prophet Haggai, because he was continually promising to the Jews after their return from Babylon, that he would show the temple in its former appearance, and some doubted of the thing spoken, and considered it to be well near impossible that after being reduced to dust and ashes, the house should appear again such as it was — he, to remove their unbelief, in the person of God says these things; as if he said, "Why are you afraid? And why do ye refuse to believe? 'The silver is Mine, and the gold is Mine,' and I need not to borrow from others, and so to beautify the house." And to show that this is the meaning he adds, "and the glory of this house, the latter glory shall be greater than the glory of the former." Let us not then bring in spiders' webs upon the royal robe. For if any person, detected in weaving a counterfeit thread in a purple vest, is to suffer the severest punishment, much more in spiritual things; since neither is it an ordinary sin, which is hereby committed. And why say I, by adding and taking away? By a mere point, and by a mere circumstance of delivery in the reading, many impious thoughts have not seldom been brought into being.

"Whence then the rich," says one? "for it has been said, 'Riches and poverty are from the Lord.'" Let us then ask those who object these things against us, whether all riches and all poverty are from the Lord? Nay, who would say this? For we see that both by rapine, and by wickedly breaking open of tombs, and by witchcraft, and by other such devices, great wealth is gathered by many, and the possessors are not worthy even to live. What then, tell me, do we say that this wealth is from God? Far from it. Whence then? From sin. For so the harlot by doing indignity to her own body grows rich, and a handsome youth oftentimes selling his bloom with disgrace brings himself gold, and the tomb-spoiler by breaking open men's sepulchres gathers together unjust wealth, and the robber by digging through walls. All wealth therefore is not from God. "What then," says one, "shall we say to this expression?" Acquaint yourself first with a kind of poverty which proceeds not from God, and then we will proceed to the saying itself. I mean, that when any dissolute youth spends his wealth either on harlots, or on conjurors, or on any other such evil desires, and becomes poor, is it not very evident that this has not come from God, but from his own profligacy? Again, if any through idleness become poor, if any through folly be brought down to beggary, if any, by taking in hand perilous and unlawful practices; is it not quite evident, that neither has any one of these and other such persons been brought down to this their poverty by God?

"Does then the Scripture speak falsely?" God forbid! But they do foolishly, who neglect to examine with due exactness all things written. For if this on the one hand be acknowledged, that the Scriptures cannot lie; and this on the other hand proved, that not all wealth is from God; the weakness of inconsiderate readers is the cause of the difficulty.

10. Now it were right for us to dismiss you, having herein exculpated the Scripture, that you may suffer this punishment at our hands for your negligence concerning the Scriptures: but because I greatly spare you and cannot any longer bear to look on you confused and disturbed, let us also add the solution, having first mentioned the speaker, and when it was spoken, and to whom. For not alike to all does God speak, as neither do we deal alike with children and men. When then was it spoken, and by whom, and to whom? By Solomon in the Old Testament to the Jews, who knew no other than things of sense, and by these proved the power of God. For these are they who say, "Can He give bread also?" and, "What sign showest Thou unto us? Our fathers did eat manna in the desert:— whose God is their belly." [Psalm 78:24; Matthew 12:38; John 6:31; Philippians 3:19] Since then they were proving Him by these things, He says to them, "This is also possible with God to make both rich and poor;" not that it is of course He Himself who makes them, but that He can, when He will. Just as when he says, "Who rebukes the sea, and makes it dry, and dries up all the rivers," [Nahum 1:4] and yet this was never done. How then does the prophet say so? Not as though it were a doing always, but as a thing that was possible for Him to do.

What kind of poverty then does He give, and what kind of wealth? Remember the patriarch, and you shall know the kind of wealth that is given by God. For He made both Abraham rich, and after him Job, even as Job himself says; "If we have received good from the Lord, shall we not also receive evil?" [Job 2:10] And the wealth of Jacob thence had its beginning. There is also a poverty which comes from Him, that which is commended, such as He once would have introduced to the knowledge of that rich man, saying, "If you would be perfect, sell your goods, and give to the poor, and come, follow Me." [Matthew 19:21] And to the disciples again, making a law and saying, "Provide neither gold, nor silver, nor two coats." [Matthew 9:10] Say not then that all wealth is His gift: seeing that cases have been pointed out of its being collected both by murderers, and by rapine, and by ten thousand other devices.

But again the discourse reverts to our former question: viz. "if the rich are no way useful to us, wherefore are they made rich?" What then must we say? That these are not useful who so make themselves rich; whereas those surely who are made so by God are in the highest degree useful. And do thou learn this from the very things done by those whom we just now mentioned. Thus Abraham possessed wealth for all strangers, and for all in need. For he who on the approach of three men, as he supposed, sacrificed a calf and kneaded three measures of fine flour, and that while sitting in his door in the heat of the day; consider with what liberality and readiness he used to spend his substance on all, together with his goods giving also the service of his body, and this at such an advanced age; being a harbor to strangers, to all who had come to any kind of want, and possessing nothing as his own, not even his son: since at God's command he actually delivered up even him; and along with his son he gave up also himself and all his house, when he hastened to snatch his brother's son out of danger; and this he did not for lucre's sake, but of mere humanity. When, for instance, they who were saved by him would put the spoils at his disposal, he rejected all, even to "a thread and a shoe-latchet." [Genesis 14:23]

Such also was the blessed Job. "For my door," says, was open to every one who came: [Job 20:15] "I was eyes to the blind, and feet to the lame: I was a father of the helpless, the stranger lodged not without, and the helpless, whatever need they had, failed not of it, neither suffered I one helpless man to go out of my door with a empty bosom." And much more too than these, that we may not now recount all, he continued to do, spending all his wealth on the needy.

Will you also look upon those who have become rich but not of God, that you may learn how they employed their wealth? Behold him in the parable of Lazarus, how he imparted not so much as a share of his crumbs. Behold Ahab, how not even the vineyard is free from his extortion: behold Gehazi: behold all such. Thus they on the one hand who make just acquisitions, as having received from God, spend on the commands of God: but they who in act of acquiring offend God, in the expending also do the same: consuming it on harlots and parasites, or burying and shutting it up, but laying out nothing upon the poor.

"And wherefore," says one, "does God suffer such men to be rich?" Because He is long-suffering: because He would bring us to repentance; because He has prepared hell; because "He has appointed a day in which He is to judge the world." [Acts 17:31] Whereas did He use at once to punish them that are rich and not virtuously, Zacchæus would not have had an appointed time for repentance, so as even to restore fourfold whatever he had unjustly taken, and to add half of his goods; nor Matthew, to be converted and become an Apostle, taken off as he would have been before the due season; nor yet many other such. Therefore does He bear with them, calling all to repentance. But if they will not, but continue in the same, they shall hear Paul saying that after their hardness and impenitent heart they treasure up unto themselves wrath against the day of wrath, and revelation, and righteous judgment of God: [Romans 2:5] which wrath that we may escape, let us become rich with the riches of heaven, and follow after the laudable sort of poverty. For thus shall we obtain also the good things to come: the which may we all obtain through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, and honor, now and for ever, and world without end. Amen.

Source: Homily 34 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 13:13
Faith and hope will cease when the things believed in and hoped for appear. But love then becomes even greater and more ardent.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 34.5
[AD 425] Severian of Gabala on 1 Corinthians 13:13
Love is the greatest because it is the fulfilling of the law.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 428] Theodore of Mopsuestia on 1 Corinthians 13:13
Paul tells the Corinthians that love is the greatest of all because there was jealousy and strife among them, and the church was in danger of being divided.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 458] Theodoret of Cyrus on 1 Corinthians 13:13
If faith is the substance of things hoped for, as Hebrews [11:1] tells us, it will be superfluous once these things have arrived. Similarly with hope. But love is greater than these, because when our troubles are over and our bodies have been changed in the resurrection, our minds will be steadied by it, so that they will no longer desire now one thing, now another.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 255-56