1. Having proved that without love there is no great profit either from faith, or from knowledge, or from prophecy, or from the gift of tongues, or from the gift of healing, or from other gifts, or even from perfect life and martyrdom, (the Apostle) describes, as was necessary, her unparalleled beauty, adorning her image, as it were, with some colors, various kinds of virtue, and carefully combining all its parts. Therefore, beloved, be attentive to what is said, and consider every word with great care, so that you may see both the perfection of the subject and the art of the painter. See where he began, and what he made the first cause of all good. What is it exactly? Long-suffering; it is the root of all love of wisdom; Wherefore also the All-Wise saith:

A patient person has a lot of intelligence, but an irritable person shows stupidity

(Proverbs 14:29) And further, comparing this virtue with a strong city, he says that it is stronger than it. It is an indestructible weapon, an unshakable pillar that easily repels all attacks. As a spark that falls into the sea does no harm to it, but is immediately extinguished, so everything unexpected, striking the long-suffering soul, soon disappears, and it is not disturbed. Long-suffering is the firmest of all; Whether you point to an army, to money, to horses, to walls, to weapons, or to anything else, nothing can compare with long-suffering. Whoever possesses anything of this kind is often overcome by anger, falls down like a weak child, and fills everything with noise and confusion; but he who is long-suffering, as if in a harbor, enjoys deep tranquillity; if thou shalt hurt him, thou shalt not move this stone; If thou shalt offend him, thou shalt not shake this pillar; if thou shalt strike him, thou shalt not crush this adamant; That is why he is called long-suffering (όυο), because he has, as it were, a long and great soul, and a long one is called great. But this virtue is born of love, and it is of great benefit to those who have acquired it and use it. Do not tell me that people who are lost, when they do evil, and do not suffer evil for it, become worse; This is not due to his long-suffering, but to those who do not use him as they should. Wherefore speak not unto me of them, but think of the more gentle men, who are greatly profited by it; When, having done evil, they do not suffer evil for it, then, marveling at the patience of the afflicted, they receive the greatest lesson of wisdom. However, (the Apostle) does not stop there, but adds other perfections of love: it is merciful, he says. Since there are people who use long-suffering, not for their own lust, but for revenge on those who offend them, tormenting themselves within themselves, he says that love has no such defect; Wherefore he adds, He is merciful. Those who love do not meekly deal with those who are aflame with anger, in order to increase the flame of anger, but in order to tame it and quench it, and not only by courageous patience, but also by pleasing and exhortation, they heal the wound and heal the wound of anger. He's not jealous. It happens that someone is patient but envious, so that his virtue loses its perfection. But love is far from that. He is not arrogant, i.e., he does not act recklessly. It makes the lover prudent, sedate, and thorough. Recklessness is characteristic of people who love shamefully; but he who loves with true love is completely free from it; When there is no anger in the heart, there can be no recklessness or insolence; Love, dwelling in the soul, as if by some skilful farmer, does not allow any of these thorns to grow. Not proud. We see that many are proud of their very virtues, that is, that they are not envious, not evil, not faint-hearted, not foolish; These vices are associated not only with wealth and poverty, but also with the kindest qualities of nature; And love completely purifies everything. Note, He who is long-suffering is not always merciful; but if he is not merciful, his good quality becomes a vice and may turn into remembrance; but love, by giving whirl, i.e. charity, keeps virtue pure. Likewise, the merciful one is often frivolous; But love corrects this defect as well. "

Love

", says, "

He is not arrogant, he is not proud

". The merciful and long-suffering are often proud; But love destroys this vice as well.

2. See how (the Apostle) praises her not only what she has, but also what she does not have: on the one hand, he says, she produces virtues, and on the other hand destroys vices, or, rather, does not allow them to arise. He did not say, "Though she has envy, she conquers envy," or, "Though there is pride, she tames this passion," but, "She is not envious, nor is she arrogant, nor is she proud." And what is especially surprising is that she effortlessly does good, without struggle or resistance, she erects a trophy. Whoever has it, it does not make him labor to attain the crown, but gives him a reward without difficulty, because where there is no passion opposed to a virtuous disposition, there what kind of work can there be? "He does not run amok" (v. 5). What am I saying, he continues, that she is not proud? She is so far removed from this passion that, even though she suffers extreme misfortunes for her beloved, she does not consider it a dishonor. He did not say again that although he endured dishonor, he bravely endured it, and that he did not even feel dishonor in the least. If the lovers of money, enduring all sorts of troubles for their gain, are not only not ashamed, but even rejoice, how much more will he who has praiseworthy love for the good of his loved ones refuse anything of the kind, and not only will he not renounce, but he will not even be ashamed when he endures anything. However, in order that we may not cite an example of a wicked deed, let us look to Christ in this respect, and see the truth of what has been said.

In the same way Jonathan loved David, and therefore, when he heard the words of his father, "The son of virgins" of harlots, he was brought up with women (1 Samuel 20:30), and was not ashamed, although the words were full of great reproach; They mean the following: the son of harlots, who are violently addicted to men, and who give themselves up to all who pass by, pampered, weak, having nothing masculine in him, and living to the dishonor of his mother who bore you. What is it? Was he grieved, ashamed, and left behind his beloved? On the contrary, he even boasted of his love; Though he was king at that time, and Jonathan the son of a king, and David a fugitive and a wanderer, yet he was not ashamed of his love, for love is not violent. Truly, it is surprising that it not only does not allow sorrow and grief in case of offence, but also encourages rejoicing; Wherefore Jonathan also, after he had received the crown, went and embraced David: for love knows no dishonor, and even boasts of what another is ashamed of. It is a shame for her not to know how to love, or not to be exposed to dangers and not to endure everything for her loved ones. However, when I say, "All of it," do not think that I mean anything that is harmful, for example, if someone were to help a young man in his love for a woman, or to ask him to do something else harmful. Such a man does not love, as I have proved to you before by the example of the Egyptian woman. He only loves who wishes what is useful to his beloved; And he who does not seek good, even if he says a thousand times that he loves, is more hostile than all enemies. In the same way, Rebekah, being strongly attached to her son, even decided to steal, was not ashamed or afraid of being rebuked, but faced no small danger, but even when her son objected to her, she said: "Thy curse be upon me, my son" (Gen. 27:13).

3. Do you see an apostolic soul in a woman? As Paul, if it is possible to compare the small with the great, was willing to be anathematized for the Jews, so she even dared to be cursed, if only her son would receive a blessing. She left the good to him, since she herself could not share in the blessing with him, and she was ready to take the evil upon herself alone, and moreover she rejoiced and hastened when danger threatened, and was grieved at the slowness of the matter, fearing lest Esau, having preceded Jacob, should make her wise disposition in vain. That is why he expresses himself briefly, stimulates the young man, and, without refuting his words, expresses a thought sufficient to convince him; She did not say, "You say these things in vain, and you fear in vain, your father is old and has no sight, but what?" "Thy curse be upon me, my son"; Just don't upset things, don't let go of the loot, don't lose the treasure. And was not Jacob himself a servant for two seven years for his relative? In addition to slavery, was he not subjected to ridicule after deception? What is it? Did he feel ridiculed, did he consider it a disgrace to himself that he, being free, descended from free parents, and having received a noble upbringing, was a slave to his relatives, whereas it is especially insulting if one suffers reproach from his relatives? No, and the reason for this was love, which even made the time brief for him: "They appeared," says (the Scripture), "to him in a few days" (Gen. 29:20). Far be it from him to be offended and ashamed of his slavery! That is why Blessed Paul rightly says: "Love does not run amok: it does not seek its own, it is not irritated." When he says, "She does not misbehave," he shows how she does not tolerate dishonor. How? She's not looking for her own. The beloved is everything to her, and she imputes dishonour to herself when she cannot deliver him from dishonour, so that if it is possible to help her beloved by her own dishonour, she does not consider it a dishonour to herself: the beloved is to him what he is. Love is such that the lover and the beloved are no longer two separate persons, but one person, which nothing but love can do. Wherefore seek not thy own, that thou mayest find thine own; He who seeks his own does not find his own. That is why Paul said, "Let no man seek his own, but every man the benefit of another" (1 Corinthians 10:24). The benefit of each is the benefit of his neighbor, and the benefit of his neighbor is his benefit. As he who has buried his own gold in his neighbor's house, if he does not want to go and dig it up there, will never see it, so here he who does not want to seek his own benefit in the benefit of his neighbor will not receive crowns.

God arranged it so that we would be attached to one another. When a sluggard child is moved to follow his brother, and he does not want to do so of his own accord, he gives his brother something that is beloved and pleasing to the child, so that the child, desiring to receive it, may follow him, which indeed happens, so here God has given to his neighbor that which is useful to everyone, so that we may have fellowship with one another, and not be divided.

That is why Paul said, "For who is our hope? Aren't you too?" (1 Thess. 2:19) Again, you are "our hope, and our joy, and our crown of praise" (v. 19). Paul's joy, then, was his disciples, and they rejoiced in his joy; That is why he wept when he saw them perishing. On the other hand, their benefit lay in Paul; wherefore he said, "For the hope of Israel I am bound with these bonds" (Acts 28:20). And again, "Wherefore I endure all things for the sake of the elect, that they also may be saved" (2 Timothy 2:10). The same can be seen in the affairs of life: neither "the wife," says the Apostle, "has power over her own body," nor the husband, but the wife of the husband, and the husband of the wife (1 Corinthians 7:4). In the same way, when we want to bind several people together, we do the same thing: we do not allow anyone to dispose of us, but, having formed a chain of them, we make one dependent on another, and another on a third. Can't you see the same thing in the government? A judge sits down to judge, not for himself, but for the good of his neighbor; Subordinates benefit their superiors by pleasing and obeying and in all other ways; Warriors take up arms for us, because they are exposed to dangers for us; And we work for them because they get their support from us.

4. If you say that everyone does this in order to seek his own benefit, then I say the same, only one's own benefit is obtained by means of another's. If the warrior did not fight for those who provide him with maintenance, no one would do him this service; Conversely, if they did not provide support for the warrior, no one would defend them. Do you see how love extends to all things and arranges all things? But don't be lazy to look at all this golden chain. Having said, "He does not seek his own," he again speaks of the good things that come from love. What are these benefits? "He is not irritated, he thinks no evil." See again how it not only destroys vices, but does not even allow them to have a beginning. He did not say, "Though he is irritated, he overcomes irritation," but, "He is not irritated": nor did he say, "He does not do evil," but, "He does not think." Not only does he not commit, but he does not even plot anything evil against his beloved. And indeed, how can she do evil, or be irritated, when she does not allow even an evil thought? And here is the source of love. "He does not rejoice in unrighteousness" (v. 6), that is, he does not rejoice when others suffer evil; And not only that, but there is much more in it: "but he rejoices in the truth," that is, rejoices in those who are well-ordered in life, as Paul says: "Rejoice with those who rejoice, and weep with those who weep" (Romans 12:15). That is why she is not envious, that is why she is not proud: she acknowledges the goods of others as her own. Do you see how love makes your pet almost an angel? If he has no anger, is pure from envy, and is free from all pernicious passions, then it is evident that he is already above human nature and has attained the impassibility of the angels. However, (Paul) is not satisfied with this, but finds something more to say; He always sets forth the most important things afterward. Love, he says, "covers all things" (1 Corinthians 13:7), according to its long-suffering and meekness, no matter what is sad and grievous, even if it be offenses, even beatings, even death, or anything like that. This can also be seen in the example of Blessed David. What could be more difficult than to see a son rebellious, seeking power and thirsting for his father's blood? But the blessed one (David) endured this also, did not even want to utter a reproachful word against the parricide, but, leaving everything else to the generals, commanded that his life should be spared: so strong was the foundation of his love! Wherefore (saith the Apostle), "He covereth all things." With these words he expresses the power of love, and with further kindness of it: "all," he says, "hopes, believes all, endures everything." What does it mean to "hope for all things"? Without despair, he expects all the good from his beloved, and even if he is bad, he does not cease to correct him, take care of him, and take care of him. "He believes everything": not just hopes, but with confidence, because he loves so much; And even if no good happens beyond her expectations, and even the beloved becomes even worse, she endures this too: she endures everything, she says, endures. "Love never faileth" (v. 8). Do you see how he concluded, and what is especially excellent about this gift? What exactly does it mean to "never cease"? He doesn't stop, he doesn't weaken because he endures, because he loves everything. He who loves can never hate, no matter what happens: this is the greatest good of love. Such was Paul; Wherefore he said, "Shall I not stir up jealousy among my kinsmen according to the flesh" (Rom. 11:14), and he did not cease to hope; And Timothy admonished thus: "But the servant of the Lord ought not to quarrel, but to be friendly to all, teachable, without malice, to instruct his adversaries with meekness, lest God give them repentance unto the knowledge of the truth" (2 Timothy 2:24-25). How, sayest thou, is it not proper to hate even enemies and heathen? One should hate, not them, but their teachings, not man, but a vicious life and a corrupt will. Man is the work of God, and error is the work of the devil. Therefore, do not confuse the things of God with the things of the devil. The Jews blasphemed, persecuted, insulted Christ, and said many evil things about Him, but did Paul, who loved Christ more than anyone else, hate them? No; on the contrary, he loved them and did everything for them; then he said, "the desire of my heart and prayer to God" for them "for salvation" (Rom. 10:1); "I would that I myself should be separated from Christ" for their sake (Romans 9:3). In the same way, when Ezekiel saw their destruction, he said, "O Lord God! Wilt thou destroy all the remnant of Israel?" (Ezekiel 9:8) And Moses also said, "Forgive them their sin" (Exodus 32:32). Why then does David say, "Shall I not hate them that hate thee, O Lord, and abhor them that rise up against thee? I hate them with full hatred: they are my enemies" (Psalm 138:21-22). Not everything in the Psalms of David is said by David himself; thus it is said, "I dwell at the tents of Kedar" (Psalm 119:5); and again, "by the rivers of Babylon, there we sat and wept" (Ps. 136:1), yet he himself saw neither Babylon nor the villages of Kedar. On the other hand, the highest love of wisdom is now required of us (Christians); Thus, when the disciples asked for fire to come down, as in the time of Elijah, Christ said: "You do not know what kind of spirit you are" (Luke 9:55).

5. Then the Jews were commanded to hate not only wickedness, but also the wicked themselves, lest their friendship with them should cause them to commit iniquity; Wherefore it was forbidden for them to enter into relations with the Gentiles, and to mingle with them, and barriers were set up between them on all sides; but now, when (God) has led us to the highest love of wisdom and has placed us above such danger, He commands us to enter into fellowship and converse with them, because they do us no harm, but they benefit from us. What, you say, is to be done? It is not to hate, but to show mercy; For if you hate, how can you convert the erring, how will you pray for the unbeliever? And that it is necessary to pray for him, listen to how Paul says: "Therefore first of all I beseech you to make prayers, supplications, supplications, thanksgivings for all men" (1 Timothy 2:1); But not everyone was a believer then, as everyone knows. And further, "for kings, and for all rulers" (v. 2); but they were wicked and wicked, as is well known. Then, showing the reason why we should pray, he adds, "For it is good and pleasing to our Saviour God, who desires that all men should be saved, and come to the knowledge of the truth" (vv. 3-4). Wherefore, when it happened that a Gentile woman should be married to a believer, he did not dissolve the marriage; But what is nearer to the husband to the wife? "They shall be," says (the Scripture), "one flesh" (Gen. 2:24), and therefore there is great love and ardent affection between them. If we hate the wicked and the wicked, we will hate sinners as we go further; And if we go in this way, little by little, we will separate ourselves from the greater part of the brethren, or, better, from all, because there is no one without sin. If we must hate the enemies of God, we must hate not only the wicked, but also sinners; And then we will be worse than the beasts, turning away from all and puffed up with pride, like the Pharisee. But Paul did not command in this way, but how? "Admonish the disorderly, comfort the fainthearted, sustain the weak, be long-suffering toward all" (1 Thessalonians 5:14). How, you say, does he say, "If any man hearken not unto our words in this epistle, take heed of him, and do not associate with him" (2 Thessalonians 3:14)? True, this is said of the brethren; but not simply, but also with meekness; Do not ignore what follows, and add what is said next. Namely, when he said, "Communicate not," he added, "But do not consider him an enemy, but admonish him as a brother," v. 15.