Verse by Verse

⁸ Then last of all He was seen by me also, as by one born out of due time.

⁹ For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.

¹⁰ But by the grace of God I am what I am, and His grace toward me was not in vain; but I labored more abundantly than they all, yet not I, but the grace of God which was with me.

¹¹ Therefore, whether it was I or they, so we preach and so you believed.

one born out of due time (v.8) = abortion

Paul saw Christ, not on one or two occasions, but again and again. His testimony is by all odds the most conclusive. At his conversion the Lord said to him:

I have appeared to you for this purpose, to make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you (Acts 26:16).

And when Ananias was sent to restore his sight, he said:

The God of our fathers has chosen you that you should know His will, and see the Just One, and hear the voice of His mouth (Acts 22:14).

At his return to Jerusalem Paul saw the Lord again:

[I] saw Him saying to me, Make haste and get out of Jerusalem quickly, for they will not receive your testimony concerning Me (Acts 22:18).

Add to these such passages as Acts 18:9; 27:23; 1 Corinthians 11:23; 15:3; 2 Corinthians 12:1-2; Galatians 1:11-12 and 1 Thessalonians 4:17, and who can wonder that the apostles challenges the Corinthians: 

Am I not an apostle? … Have I not seen Jesus Christ our Lord? Are you not my work in the Lord? (1 Corinthians 9:1). — Stam, page 253.

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Paul thinks of himself here as one of the Israelites born into the family of God before the time for all Israel to be saved nationally: “For I say unto you, ye shall not see me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord” (Matthew 23:39). “Who hath heard such a thing? Who hath seen such things? Shall the earth be made to bring forth in one day? Or shall a nation be born at once? For as soon as Zion travailed, she brought forth her children” (Isaiah 66:8). 

The conversion of Paul, recorded in Acts 9:3-6, is an illustration of the rebirth of Israel as a nation. In Ezekiel 20:35-38, Hosea 2:14-17, Zechariah 12:10; 13:6, and Romans 11:25-27 we are clearly taught that Israel WILL be saved as a nation; however, that does not mean that each and every Israelite will be saved and will enter the joys of the kingdom.

There will be a remnant who will see Him, “and one shall say unto Him, what are these wounds in Thine hands?” He will reply, “Those with which I was wounded in the house of My friends ” (Zechariah 13:6). When they see and recognize their Messiah, they will be converted just as Paul was converted when he saw the Lord on the road to Damascus. — Greene, pages 488-489.

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Since Israel’s conversion is admittedly still future, Saul’s conversion is said to have been typical of hers and not of ours. This is also said with reference to 1 Timothy 1:16, where Paul is presented as “a pattern to them which should hereafter believe on Him to life everlasting.” This, it is said, refers to Israel, not to us.

We do not deny — we heartily agree — that Saul’s conversion was typical of Israel’s, but perhaps those who contend that therefore he is not our pattern in salvation have overlooked the fact that as one born “out of,” or before the due time he has a closer relationship to us than he has to Israel. Let us ask a few questions to demonstrate this:

When, according to prophecy, is the due time for Israel to be saved: past, present, or future? The answer, of course, is future. And when is the due time for the Gentiles to be saved? Also future, for the Gentiles, according to prophecy, are to be saved through redeemed Israel (Genesis 22:17-18; Zechariah 8:13, et al).

Therefore, when a Jew today believes and becomes a member of the Body of Christ, is he saved in or out of due time? on the basis of covenants and promises, or by grace? according to prophecy, or according to the mystery revealed through Paul? Likewise, when a Gentile today believes and becomes a member of the Body of Christ, is he saved in or out of due time? The answer to these questions are obvious. Both believing Jews and Gentiles today are saved by grace according to the mystery revealed through Paul, entirely apart from any covenant or promise (save the promise God made to Himself in eternity past — Titus 1:2; 2 Timothy 1:9). 

Thus the apostle Paul has a closer relationship to God’s people today than he does to redeemed Israel of the future, for we, like Paul, have been born “out of due time,” by grace alone. — Stam, pages 253-254.

least of the apostles (v.9) — 1 Timothy 1:15; Ephesians 3:8

church (v.9) — the Kingdom assembly in Judea, not the Body of Christ

vain (v.10) = lacking in anything which might or should be possessed

so we preach (v.11) — in context, referring to the bodily resurrection of Christ. Paul is not saying that he and the other apostles preached all the same things.

1 Moreover, brethren, I declare to you the gospel which I preached to you, which also you received and in which you stand,

² by which also you are saved, if you hold fast that word which I preached to you—unless you believed in vain.

³ For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures,

⁴ and that He was buried, and that He rose again the third day according to the Scriptures,

⁵ and that He was seen by Cephas, then by the twelve.

⁶ After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep.

⁷ After that He was seen by James, then by all the apostles.

Whether or not the Corinthians assembly had questioned Paul on the subject of the resurrection, we do not know. Apparently a report had reached him that there were false teachers in Corinth who were teaching error concerning the resurrection. Possibly some of the converts in the assembly were Sadducees, and the Sadducees did not believe in the bodily resurrection of the dead. It is more likely that some of the Greek members had brought their belief on the subject over into the church. Study Acts 17:18-34. — Greene, page 481.

What Paul is saying in these verses is that, if there is no resurrection from the dead, there is no validity to what he preached or to their salvation, and no grounds for their belief. Romans 10:9-10

The phrases “if ye keep in memory” and “unless ye have believed in vain,” by no means teach that the saved may be lost again. The “if” is a hypothesis as in verse 16. Of course they remembered the great basic truths he had taught them, but they were acting as if they had forgotten them, even doubting the resurrection of the body. And, as verses 13-14 declare: “if there be no resurrection of the dead, then is Christ not risen. And if Christ be not risen, then … your faith is also vain.” — Stam, page 245.

first of all (v.3) — first in importance

for (v.3) = on behalf of — as a sacrifice for

sins (v.3) = lit. “a missing of the mark”

according to the Scriptures (vs.3-4) — the prophecies of Christ’s death and resurrection in the Old Testament

The resurrection of Christ, like His death, was “according to the Scriptures.” It is depicted in the Levitical feasts and in the typical persons and is declared in the prophetical statements of the Old Testament. In each of the three great ages of the divine economy are to be found foreshadowings of the resurrection. It is found in Enoch in the patriarchal age; in Elijah in the Levitical age; and now its great prototype, the resurrection of Christ in the Christian age. — Laurin, pages 272-273.

buried (v.4) —  Romans 6:1-4 says that we have been buried into the baptism of His death and burial.

rose again (v.4) — tense indicates action with continuing results

seen (v.5) = bodily seen — not appeared as in a vision

the twelve (v.5) — a title for the group by this time. Judas was not with them, nor was Thomas the first time, but Paul isn’t going into details here, just making the case.

over five hundred brethren (v.6) — the occasion is unrecorded

sleep (v.6) — This metaphorical use of the word sleep is appropriate because of the similarity in appearance between a sleeping body and a dead body; restfulness and peace normally characterize both. The object of the metaphor is to suggest that as the sleeper does not cease to exist while his body sleeps, so the dead person continues to exist despite his absence from the region in which those who remain can communicate with him, and that, as sleep is known to be temporary, so the death of the body will be found to be. Sleep has its waking, death will have its resurrection.

That the body alone is in view in this metaphor is evident, (a) from the derivation of the word koimaomai, from keimai, to lie down; cp. Isaiah 14:8, where, for “laid down,” the Septuagint has “fallen asleep;” (b) from the fact that in the New Testament the word resurrection is used of the body alone; (c) from Daniel 12:2, where the physically dead are described as “them that sleep in the dust of the earth,” language inapplicable to the spiritual part of man. — Vine, page 106.

The list of those who saw the resurrected Christ (vs. 5-8) is offered as proof. That many people, on that many occasions, could not have been mistaken. And most of them were still alive as Paul wrote this. And Paul’s list didn’t include everyone who saw Him.

James (v.7) — probably the Lord’s brother, although Stam thinks it was the apostle.

The good news of the gospel is not only the death of Christ. The cross alone is bad news. Only the resurrection makes it good news. For had Christ failed to atone for every single sin His death would have been an absolute failure, for He would have remained in death. If one single sin of mankind which God laid upon Christ had been left unpaid, Christ could never have arisen from the dead. The Bible plainly declares: … the wages of sin is death (Romans 6:23).

One single sin, therefore, was enough to demand eternal death. But by the resurrection of Jesus Christ we are assured that every sin was paid. God’s demands were fully met and the work indeed is finished. — DeHaan, pages 167-168.

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Since Socrates, Greek philosophy was well-acquainted and well-enamored with the immortality of the soul, but they spurned the idea of a resurrection of the body. Paul had experienced this scorn for the resurrection on the Areopagus. — Bultema, page 118.

³⁴ Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says.

³⁵ And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church.

³⁶ Or did the word of God come originally from you? Or was it you only that it reached?

³⁷ If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord.

³⁸ But if anyone is ignorant, let him be ignorant.

³⁹ Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues.

⁴⁰ Let all things be done decently and in order.

silent (v.34) — In context, this must refer to speaking in tongues, prophesying or otherwise addressing the assembly on spiritual matters, such as those listed in verse 26.

law (v.34) — Genesis 3:16 (see also Ephesians 5:22-24; 1 Timothy 2:12)

In verse 36, Paul is calling the Corinthians to task for behaving as if they were the first and only ones to receive the gospel.

acknowledge (v.37) — tense indicates continuous action

commandments (v.37) — had divine authority

ignorant (v.38) — in reference to “acknowledge” in verse 37 — ignorant of the fact that Paul’s words were authoritative

Verses 39-40 sum up the entire chapter.

Let me sum up the teaching of Paul.

1. The sign of tongues was a gift of the Holy Spirit to the Corinthians church particularly.

2. It was more prevalent in the Corinthians church than in any other church, if not exclusively present in Corinth.

3. It was a special dispensation to weak and untaught believers. The Lord stooped to give them extra evidence because of their ignorance of His Word.

4. This gift was not for every one, but only a special number, according to God’s own will.

5. It was never to be used unless it could be interpreted.

6. It was the least important of all the gifts.

7. No more than two or three were allowed to speak at any one of the services.

8. It must be done without disorder or confusion.

9. It was for men only. The women were to keep silence in the churches.

10. It was only for a limited time and ceased after the church had the completed Bible. It was an apostolic gift which ceased after the Apostolic Age.

11. God is far more pleased when we rest our assurance of salvation on the witness of the Holy Spirit in His Word than when we depend upon signs and wonders.

We repeat again the words of our Lord Jesus to Thomas, … because thou has seen Me, thou hast believed: blessed are they that have not seen, and yet have believed (John 20:29). — DeHaan, pages 158-159.

To DeHaan’s list I would add that tongues were only given by the Holy Spirit when Jews were present, as they were in the Corinthians assembly.

And instead of referring to the time as the Apostolic Age as he does, I would call it the transition period when the Kingdom signs were still being used.

²³ Therefore if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not say that you are out of your mind?

²⁴ But if all prophesy, and an unbeliever or an uninformed person comes in, he is convinced by all, he is convicted by all.

²⁵ And thus the secrets of his heart are revealed; and so, falling down on his face, he will worship God and report that God is truly among you.

²⁶ How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification.

²⁷ If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret.

²⁸ But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God.

²⁹ Let two or three prophets speak, and let the others judge.

³⁰ But if anything is revealed to another who sits by, let the first keep silent.

³¹ For you can all prophesy one by one, that all may learn and all may be encouraged.

³² And the spirits of the prophets are subject to the prophets.

³³ For God is not the author of confusion but of peace, as in all the churches of the saints.

convicted (v.24) — his heart is examined

secrets of his heart are revealed (v.25) — he will see his thoughts and motives in their true light

The point of verse 26 seems to be that, instead of being led by the Spirit, they were coming prepared with their “revelations” and all speaking at once.

If tongues were to be spoken in church, it should be done only if there was an interpreter, and even then, only by two or three people (vs. 27-28).

to himself (v.28) — in private

let the others judge (v.29) — whether the one prophesying was doing so by the Holy Spirit

you can all prophesy (v.31) — All were permitted to speak out if they had prophetic revelation, but only two or three per service (v.29).

Verse 32 is saying that those who prophesy had self-control, unlike those speaking in tongues.

¹⁸ I thank my God I speak with tongues more than you all;

¹⁹ yet in the church I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue.

²⁰ Brethren, do not be children in understanding; however, in malice be babes, but in understanding be mature.

²¹ In the law it is written: “With men of other tongues and other lips I will speak to this people; and yet, for all that, they will not hear Me,” says the Lord.

²² Therefore tongues are for a sign, not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe.

I speak with tongues (v.18) — There is no other mention of this in Scripture.

do not be (v.20) = cease to be — In exalting the importance of those who speak in tongues, the Corinthians were behaving as children, which let to anger.

children (v.20) — 1 Corinthians 13:11

malice (v.20) — a stronger word than mere malice — When it came to anger, pride and jealousy, they were to behave as if in babyhood.

mature (v.20) — The same word is translated “perfect” in 1 Corinthians 2:6.

in the law (v.21) — Isaiah 28:11-12

There is nothing approaching consensus on this passage in my commentaries, and Stam even skips over verses 21 and 22 entirely, to my surprise because I think this is central to understanding the whole passage.

First, Paul says he speaks in tongues more than any of them. There is no other mention of this in Scripture, and he obviously wasn’t in the practice of doing it in the church or he wouldn’t have needed to tell them. In addition, he goes on in the next verse to say how much more valuable it is to speak clearly. So what does it mean? Since I think the gift of tongues is always an actual language, my guess is that Paul, as he traveled around, came in contact with people who didn’t speak the languages he knew — certainly Hebrew and Greek, probably Latin, maybe others — so through the Holy Spirit, he spoke to them in their own tongue.

What about verses 21 and 22? The quote in verse 21 is from Isaiah 28:11-12: For with stammering lips and another tongue He will speak to this people, to whom He said, “This is the rest with which you may cause the weary to rest,” and, “This is the refreshing”; yet they would not hear.

The passage in Isaiah is about judgment coming to Israel because of their unbelief. Some commentaries say that the other tongues are those of invading nations who would conquer Israel, which certainly happened.

Paul says that, in Corinth, tongues are a sign to those who do not believe. Some commentaries mention this but don’t go into detail. The one commentary that does, DeHaan’s, says that the unbelief spoken of here is speaking of Christians who have doubts versus Christians who don’t, but that doesn’t make a lot of sense to me.

So what does it mean? My best guess, which I’m willing to change if I see a good reason to, leads back to my contention that many of the issues in the Corinthians church came from it’s mixed congregation — Gentiles saved by grace and Jews saved through the kingdom gospel. The fact that Gentiles were being given a gift by the Holy Spirit to speak in other languages was a sign to any unbelieving Jews in the congregation — and in the town — that judgment was coming on the nation of Israel. This judgment, which Paul proclaims in Acts 28, consisted of the nation of Israel being set aside for the remainder of the age of grace. And since Acts 28 occurred not long after Paul wrote this, the gift of tongues, as a sign, was fading quickly.

¹² Even so you, since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to excel.

¹³ Therefore let him who speaks in a tongue pray that he may interpret.

¹⁴ For if I pray in a tongue, my spirit prays, but my understanding is unfruitful.

¹⁵ What is the conclusion then? I will pray with the spirit, and I will also pray with the understanding. I will sing with the spirit, and I will also sing with the understanding.

¹⁶ Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say “Amen” at your giving of thanks, since he does not understand what you say?

¹⁷ For you indeed give thanks well, but the other is not edified.

Desire gifts (v.12), but to edify, not for your own benefit.

understanding is unfruitful (v.14) — there is no lasting benefit

The spirit (of the individual, not the Holy Spirit) and understanding are to be in harmony. Praying and singing are to engage the spirit and the intellect or there is no purpose.

bless (v.16) — give thanks to God, praise God

You will notice the frequent use of the word “understanding.” It is emphasized as an attribute to worship and is to be preferred over unrestrained and unintelligent emotionalism. The use of the emotions, we must understand, will always attend real worship. but when emotions supplant intelligence, worship has lost its significance. Worship is intended to produce lasting and beneficial effects upon our character. The effects of emotions are transient. When emotions and understanding are concurrent, then the effect is continuous. In Corinth they were not observing this and were allowing their worship to be tumultuous and superficial. — Laurin, page 255.

⁷ Even things without life, whether flute or harp, when they make a sound, unless they make a distinction in the sounds, how will it be known what is piped or played?

⁸ For if the trumpet makes an uncertain sound, who will prepare for battle?

⁹ So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will be speaking into the air.

¹⁰ There are, it may be, so many kinds of languages in the world, and none of them is without significance.

¹¹ Therefore, if I do not know the meaning of the language, I shall be a foreigner to him who speaks, and he who speaks will be a foreigner to me.

uncertain (v.8) = indistinct, lacking in clearness

prepare for battle (v.8) — one trumpet sound called soldiers to battle, another called them to rest. If the trumpet couldn’t be understood, the soldier wouldn’t know what to do.

tongue (v.9) — here, referring to the physical tongue in comparison with instruments

into the air (v.9) — as though there were nobody to hear

it may be (v.10) — the exact number is immaterial

languages (v.10) — actual languages, known to those who speak them

foreigner (v.11) = barbarian — Used in Paul’s day of anyone who didn’t speak Greek

There are many, many languages, not one of which is unintelligible, for every language on earth is understood by those who speak it. But to a Greek, an address in a foreign language is of no value, and is not more than gibberish to him. This holds true in the Church. Unless there be an interpreter, he who speaks in an “unknown tongue does not know what he  is saying, nor do those who listen: and the voice of language is useless. — Greene, page 448.

Two points:

1. These verses make it very clear that the gift of tongues referred to existing languages. Paul comes right out and says in verses 10 and 11 that he’s talking about languages that are understood by native speakers.

2. If the Bible said nothing else about tongues except what is in these five verses, they would be enough to show that tongues, as it is practiced today, is not of the Holy Spirit. Unintelligible gibberish conveys no meaning to the hearers, is of as much value as if there were no hearers, and makes the speaker a barbarian.

1 Pursue love, and desire spiritual gifts, but especially that you may prophesy.

² For he who speaks in a tongue does not speak to men but to God, for no one understands him;however, in the spirit he speaks mysteries.

³ But he who prophesies speaks edification and exhortation and comfort to men.

⁴ He who speaks in a tongue edifies himself, but he who prophesies edifies the church.

⁵ I wish you all spoke with tongues, but even more that you prophesied; for he who prophesies is greater than he who speaks with tongues, unless indeed he interprets, that the church may receive edification.

⁶ But now, brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you either by revelation, by knowledge, by prophesying, or by teaching?

pursue love (v.1) — connected to 1 Corinthians 13:13

The original Greek does not say “an unknown tongue” [as the KJV does]. It says simply, “He that speaketh in a tongue.” The genuine gift of tongues was the supernatural gift of speaking in another language without its having been learned. This verse makes it clear that he who speaks in a tongue, unless the tongue is interpreted, would be speaking “not unto men, but unto God.” The same is true in verse 14 where Paul refers to praying in a tongue. He would edify himself alone unless he interpreted, in which case his interpretation would have the same value as the superior gift of prophesying. 

The gift of tongues, though a dangerous gift, was highly coveted in the Corinthian church, and the person who possessed this gift was very likely to develop a certain spiritual pride in such possession. Also, the very desire to possess the gift of tongues could produce a kind of self-hypnotism, a deliberately-induced hysteria which issued forth in a synthetic, completely false and deluded speaking with tongues. — Greene, pages 440-441

in the spirit (v.2) — as opposed to “with understanding” (v.14)

edification (v.3) = building

edifies himself (v.4) — not by increasing his understanding, unless he could also interpret, but through encouragement received from evidence of the Spirit — so, tongues was not to be done in the assembly because, if only the speaker was edified (in the sense of proving he had the Spirit), it was selfish.

I wish you all spoke with tongues (v.5) — keep in mind that this was during the transition period between law and grace when kingdom signs were still given.

Prophesy, in these verses, was a gift whereby God gave people His Word to edify others with — a gift no longer given after the canon was complete.

now (v.6) — logical, not referring to time

⁸ Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away.

⁹ For we know in part and we prophesy in part.

¹⁰ But when that which is perfect has come, then that which is in part will be done away.

¹¹ When I was a child, I spoke 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 in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.

¹³ And now abide faith, hope, love, these three; but the greatest of these is love.

will fail (v.8) = reduced to inactivity

cease (v.8) = come to a complete stop

knowledge (v.8) — This knowledge which vanishes is to be distinguished from knowledge as an intelligence. This is knowledge in the sense of illumination. It is knowledge as a gift of discernment. It was the knowledge of illumination which resulted in inspiration. When the written word came into being and form, the need for this special illumination ceased. — Laurin, page 242.

And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the truth in love, may grow up in all things into Him who is the head—Christ (Ephesians 4:11-15)

in part (2x in v.9) — stressed

that which is perfect (v.10) — the canon of Scripture — This makes sense in context because Paul is contrasting it with three ways God gave revelation before the canon was complete — prophecy, tongues, supernatural knowledge.

child (v.11) — Paul is illustrating the “in part” of verse 9.

I became (v.11) = I am become — tense indicates abiding action

put away (v.11) — same verb as “will fail” in verse 8 — reduced to inactivity

now (v.12) = up to the immediate present

in (v.12) = by means of

dimly (v.12) = in an enigma, in a riddle — Several commentaries state that the Corinthians had mirrors of polished metal which reflected an imperfect image. This is perhaps a reference to Numbers 12:8 — I speak with him face to face, even plainly, and not in dark sayings; And he sees the form of the Lord. Why then were you not afraid to speak against My servant Moses?”

“In a mirror, dimly” is obviously a metaphor for not being able to see clearly. Likewise, “face to face” is a metaphor for being able to see clearly. In other words, when only a portion of Scripture was available, we couldn’t clearly see God’s entire plan for this age. But now that we have the entire canon, we can see God’s plan as clearly as we can see each other when looking at each other face to face.

face to face (v.12) — I think this also refers to the fact that, through the Scriptures, we, as individuals, come directly to God through His Word and no longer need a prophet or speaker to act as a go-between.

know (v.12) — There is a distinction between the verbs meaning to know. The first is the simple verb ginosko, the two following are the compound verb epignosko, which here signifies to know in full. This we may express as follows: “at present I am in process of knowing in part, but then I shall fully know even as I was fully known,” i.e., by God in the past. — Vine, page 96

now (v.13) = in conclusion

faith, hope, love (v.13) — This is the next logical step in the apostle’s argument that while some things will pass away to be replaced by others, there are certain basic factors which will “abide,” or remain. These are faith, hope and love, and with the passing of the sign gifts, these three give full and sufficient evidence of normal, healthy Christianity. Let those of that day posses them and they will grow in grace, passing from infancy to maturity; from “that which is in part” to “that which is perfect [fully developed].” Let the believer today possess them in good measure and they will keep him from spiritual decline. — Stam, page 225.

⁴ Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up;

⁵ does not behave rudely, does not seek its own, is not provoked, thinks no evil;

⁶ does not rejoice in iniquity, but rejoices in the truth;

⁷ bears all things, believes all things, hopes all things, endures all things.

Love, in these verses, is contrasted with the attitude in vs. 1-3.

suffers long (v.4) — the antithesis of anger — self-restraint in the face of provocation — calm, without petulance  — a passive quality

kind (v.4) — doing good, benefiting — an active quality

envy (v.4) — wanting to deprive another of what he has and wanting the same thing for one’s self

parade (v.4) — make a show of supposed superiority

puffed up (v.4) — demonstrate pride

rudely (v.5) — bad mannered

does not seek its own (v.5) — doesn’t pursue its own interests or insist on its own rights

is not provoked (v.5) — isn’t angered — good natured (“easily” in the KJV is not in the Greek)

thinks no evil (v.5) = doesn’t take evil into account — doesn’t resent or hold grudges

does not rejoice in iniquity (v.6) — doesn’t find joy in the wrongdoing of others

bears (v.7) — supports what is placed upon it and covers what is placed under it

believes all things (v.7) — thinks the best of another, imputes good motives, even to unkindness, when there is any room for doubt

hopes (v.7) — expects the best …

endures (v.7) — even in the face of repeated disappointment.