I Corinthians 13:5 · Bible study
1 Corinthians 13:5 Commentary: Love’s Conduct, Motive, and Account-Keeping
Greek · 11 what the commentators say
Meaning in one sentence
A scholarly study of 1 Corinthians 13:5: love is not rude, self-seeking, easily provoked, or keeping a record of wrongs.
Research Summary
- Meaning: Love is not rude, not self‑centered, not easily exasperated, and does not keep a ledger of wrongs.
- Key words: ἀσχημονεῖ (acts unbecomingly), ζητεῖ (seeks), παροξύνεται (is provoked), λογίζεται (reckons, counts).
- Main debate: Does λογίζεται τὸ κακόν mean “does not suspect evil” (Chrysostom) or “does not impute/record the evil done to it” (most modern commentators)?
- Theological theme: Love is more than emotion, it is a decision to put others first and release grievances, reflecting God’s own character.
- Best use: Preaching on relationships, forgiveness, and the practical shape of Christian community; also a mirror for self‑examination.
Translation Comparison
BSB Berean Standard Bible 2020
It is not rude, it is not self-seeking, it is not easily angered, it keeps no account of wrongs.
WEB World English Bible 2000
doesn’t behave itself inappropriately, doesn’t seek its own way, is not provoked, takes no account of evil;
KJV King James Version 1769
Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
ASV American Standard Version 1901
doth not behave itself unseemly, seeketh not its own, is not provoked, taketh not account of evil;
YLT Young's Literal Translation 1898
doth not act unseemly, doth not seek its own things, is not provoked, doth not impute evil,
Darby Darby Bible 1890
does not behave in an unseemly manner, does not seek what is its own, is not quickly provoked, does not impute evil,
Douay-Rheims Douay-Rheims Bible 1899
Is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil:
Translations in other languages (10 available)
No es injuriosa, no busca lo suyo, no se irrita, no piensa el mal;
O amor não trata mal; não busca os próprios interesses , não se ira, não é rancoroso.
elle ne fait rien de malhonnête, elle ne cherche point son intérêt, elle ne s’ irrite point, elle ne soupçonne point le mal,
sie stellet sich nicht ungebärdig, sie suchet nicht das Ihre, sie läßt sich nicht erbittern, sie rechnet das Böse nicht zu,
Zij handelt niet ongeschiktelijk, zij zoekt zichzelve niet, zij wordt niet verbitterd, zij denkt geen kwaad;
non si comporta in modo sconveniente, non cerca il proprio interesse, non s’inasprisce, non sospetta il male,
Nie czyni nic nieprzystojnego, nie szuka swoich rzeczy, nie jest porywcza do gniewu, nie myśli złego;
не бесчинствует, не ищет своего, не раздражается, не мыслит зла,
不 做害羞的事，不 求 自己的益處，不 輕易發怒，不 計算 人的惡，
Love's ways are ever fair, it takes no thought for itself; it is not quickly made angry, it takes no account of evil;
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Corinthians 13:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The opening clause, “doesn’t behave itself inappropriately” (οὐκ ἀσχημονεῖ), uses a verb that literally means “to act against proper form.” Adam Clarke and Barnes agree it forbids rudeness, incivility, or any conduct that violates decency or social decorum. Love maintains what is fitting, not as empty etiquette, but as genuine regard for the comfort and dignity of others. The second clause, “doesn’t seek its own way” (οὐ ζητεῖ τὰ ἑαυτῆς), is, as Calvin puts it, the remedy for our natural selfishness. Barnes calls it “one of the most striking expressions in the New Testament.” The third, “is not provoked” (οὐ παροξύνεται), lacks the adverb “easily” found in older translations. Vincent stresses that the statement is absolute: love is not exasperated. The final clause, “takes no account of evil” (οὐ λογίζεται τὸ κακόν), uses a financial or bookkeeping verb. Chrysostom (cited in the Cambridge Bible) explains it as “is not suspicious,” while Godet (via Vincent) says love “voluntarily passes the sponge over what it endures.” All major commentators converge on this: love does not keep a ledger of grievances.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- No record of wrongs: The verb λογίζεται (to count/reckon) + the definite article (τὸ κακόν, 'the evil') suggest a specific wrong is being accounted. Love does not tally or impute that evil (Vincent, Gill, Godet, modern translations like BSB, WEB).
- Not suspicious: Chrysostom’s explanation, cited in the Cambridge Bible, that love does not entertain evil suspicions of others. This reading emphasizes a generous, non‑suspicious mindset.
- Not meditating on evil: Bengel (via Jamieson‑Fausset‑Brown) understands it as love does not meditate upon the evil inflicted on it—i.e., not dwelling on the offense.
What is clear: Love refuses to hold grudges, keep score, or seek revenge. Whether by not counting the debt, not suspecting evil, or not dwelling on it, the outcome is the same: love releases the wrong.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The presence of 'easily' in translations | The Greek of 1 Cor 13:5 has no adverb 'easily', the verb παροξύνεται stands alone. Most commentators and modern translations (e.g. ASV, BSB, YLT, WEB) correctly omit it. | Older versions (KJV, Darby, Douay) add 'easily,' possibly from the Vulgate or a desire to soften the absolute statement. Some argue that Paul’s point is that love is not irritable in the first place, not just that it is slow to irritate. |
| 'Thinketh no evil' vs 'takes no account of evil' | All agree the phrase means love does not harbor malice or hold grudges. The verb λογίζεται has financial/bookkeeping force. | Some interpret it as 'does not suspect evil' (Chrysostom, taken up by the Cambridge Bible), implying love gives the benefit of the doubt. Others read it as 'does not impute/record the evil done to it' (Vincent, Godet, Gill), meaning love forgives rather than tallying offenses. |
| Application of 'seeketh not her own' | Love is not selfish; it prioritizes the good of others. Paul’s earlier statements (1 Cor 10:24, 33) reinforce this. | Some (Calvin, Gill) stress that it does not forbid all self‑care, only the 'excess' that neglects others. Others (Barnes, Clarke) read it as a more absolute renunciation of self‑interest, especially in the context of spiritual gifts. |
| Interpretation of 'acts unseemly' | The verb ἀσχημονεῖ denotes conduct that is shameful, indecent, or out of place. Love avoids such behavior. | The Vulgate renders it 'ambitiosa' (ambitious), and the Douay follows that line. Most Protestant commentators see it as rudeness or violation of social propriety (Clarke, Barnes, Gill), while Calvin connects it to haughty ostentation. |
Historical & Cultural Context
First Corinthians 13 sits like a jewel between chapters 12 and 14, where Paul is wrestling with the Corinthian church’s obsession with showy spiritual gifts. Evident throughout the letter is a congregation fractured by pride, social ranking, and competition for status. The Corinthians valued eloquence, knowledge, and miraculous displays, yet these very gifts were being used to tear one another down. Paul offers a “more excellent way” (12:31), and in 13:4, 7 he personifies love as a counter‑portrait of their actual behavior.
The first verb in 13:5, ἀσχημονεῖ, would have stung. In Greek culture, “behaving unseemly” described a shameful breach of public decorum, precisely what was happening in their worship gatherings (ch. 11, 14). Clarke observes that love “never acts out of its place or character,” while Calvin reads the clause as a rebuke of their “unseemly haughtiness.” The second phrase, “seeks not its own,” directly confronts the Corinthian habit of elevating personal giftedness above the body’s good. Paul has already urged them to seek the advantage of others (10:24, 33).
The third phrase, “is not provoked,” points to the simmering resentments that plagued the community. The Greek noun παροξυσμός describes the sharp contention between Paul and Barnabas (Acts 15:39), a reminder that even apostles could clash. Finally, “takes no account of evil” would challenge a culture that prized honor and demanded repayment for slights. In a society built on patronage and payback, love’s willingness to cancel the debt was radical.
Textual Notes
The consulted sources note no significant textual variants for 1 Corinthians 13:5. The four clauses are stable across the major Greek manuscripts. The only variation in English translations stems from whether to include the adverb “easily” before “provoked,” a difference of interpretation rather than a Greek textual issue.
Reception History
From Chrysostom onward, this verse has been a touchstone for Christian teaching on forgiveness. Chrysostom interpreted λογίζεται τὸ κακόν as “is not suspicious,” a reading that influenced early monastic spirituality. In the medieval period, Aquinas used the verse to argue that charity shapes every virtue, including patience and meekness. The verse became a staple of wedding liturgy in both East and West, often recited as a definition of marital love. Protestant reformers (Calvin, Luther) turned it back on the Corinthians’ pride, applying it to church life rather than only to domestic relationships. In modern usage, the verse continues to challenge Christians to examine whether their love is genuine, especially when they are wronged.
Preaching This Verse
Three‑Point Outline
- Love’s Conduct Is Becoming. To behave unseemly is to shame others or oneself. Love observes what is fitting for the moment, for the person, for the occasion, not from stiff formality but from genuine care. (Barnes, Clarke)
- Love’s Focus Is the Other. Self‑seeking is the default of fallen human nature. Love reorients us: it looks outward, not inward. Calvin says love “leads us to leave off caring for ourselves, and feel concerned for our neighbors.”
- Love’s Heart Releases the Ledger. Whether it is irritation against a sibling or a deep wound from a spouse, love refuses to keep a permanent record. Godet’s image is vivid: love “passes the sponge” over the debt.
Five‑Point Outline
- Not Rude, Love is courteous. (οὐκ ἀσχημονεῖ)
- Not Self‑Seeking, Love serves others. (οὐ ζητεῖ τὰ ἑαυτῆς)
- Not Easily Provoked, Love is slow to anger. (οὐ παροξύνεται; the Greek has no “easily”, love simply is not exasperated).
- Not Keeping Score, Love forgives. (οὐ λογίζεται τὸ κακόν; it does not impute evil or calculate a debt).
- Positive Heart, Love rejoices with the truth. (v.6, completing the negative with a positive orientation).
Illustration Hooks
- The Restaurant Tab. A friend insists on paying the whole bill and waves away your offer to split it. That’s “seeketh not its own”, not demanding your share. But what about when a spouse keeps a running mental list of every failure? That’s the opposite of love.
- The Chalkboard. A teacher writes a wrong answer on the board, erases it, and the slate is clean. Love does not write errors in permanent ink. It erases.
- The Unanswered Text. You send a thoughtful message and get no reply. Love does not automatically assume malice or keep a tally of slights.
Questions Your Congregation Is Asking
- “Does ‘not seeking my own’ mean I can never have personal goals or take care of myself?”
- “Is it unloving to confront someone who has sinned against me? Doesn’t that involve ‘taking account’ of the evil?”
- “How do I know when I’m being ‘provoked’ versus when I’m justifiably angry at injustice?”
Leading a Discussion
Paul is not describing love as a warm feeling. He is describing love as a set of actions and attitudes that can be learned, and that the Corinthians desperately needed. This verse hits four concrete areas: manners, motives, temper, and record‑keeping. As your group works through these questions, encourage honesty about where each of us still wants to hold on to our right to be offended.
Discussion Questions
- Read 1 Corinthians 13:4, 7 aloud. Of the four “does not” statements in verse 5, which one strikes you as most needed in your own life right now? Why?
- The Greek verb ἀσχημονεῖ (“behaves unseemly”) means acting out of place or shamefully. How does this challenge the idea that “I’m just being honest” is a virtue, even when the honesty is rude?
- Paul’s word for “provoked” (παροξύνεται) is the same root used for the sharp argument between Paul and Barnabas (Acts 15:39). How can two sincere Christians disagree without that disagreement becoming a provocation that violates love?
- Why do you think older English versions added “easily” to the phrase “is not provoked”? Is there a difference between being provoked and being “easily” provoked? (See Vincent’s note.)
- “Takes no account of evil” (οὐ λογίζεται τὸ κακόν) is accounting language. What does it mean to “pass the sponge” over a wrong, as Godet put it? Does this mean we ignore injustice, or something else?
- Think of a relationship where you are keeping a mental list. What would it look like to close that ledger today, without pretending the hurt never happened?
- How does this verse help you understand the difference between Christian love and mere tolerance or politeness?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 12:3 | Now the man Moses was very humble, more than all the men who were on the surface of the earth. |
| Numbers 16:15 | Moses was very angry, and said to Yahweh, “Don’t respect their offering. I have not taken one donkey from them, neither have I hurt one of them.” |
| Numbers 20:10 | Moses and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels! Shall we bring water out of this rock for you?” |
| Numbers 20:12 | Yahweh said to Moses and Aaron, “Because you didn’t believe in me, to sanctify me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.” |
| II Samuel 10:3 | But the princes of the children of Ammon said to Hanun their lord, “Do you think that David honors your father, in that he has sent comforters to you? Hasn’t David sent his servants to you to search the city, to spy it out, and to overthrow it?” |
| Job 21:27 | “Behold, I know your thoughts, the plans with which you would wrong me. |
| Psalms 106:32 | They angered him also at the waters of Meribah, so that Moses was troubled for their sakes; |
| Psalms 106:33 | because they were rebellious against his spirit, he spoke rashly with his lips. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that love is never rude or ill-mannered; a true Christian observes proper decorum and courtesy. He also notes that love seeks not only one's own spiritual good but actively desires the welfare and salvation of all, not just personal comfort.
Calvin's Commentaries Reformed 1564
Calvin rejects Erasmus's interpretation of the word as "disdainful," insisting it means offending against propriety through foolish ostentation. He then argues that love is the only remedy for humanity's natural, headlong rush into self-interest, correcting the excess where concern for oneself neglects others.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator defines behaving unseemly as being betrayed by a sense of superiority into forgetfulness of what is due to others, drawing from the Vulgate and early English translations. He also argues that "thinketh no evil" means bearing no malice or imputing evil, not merely having no evil thoughts, and cites Chrysostom's explanation that it means being not suspicious.
Geneva Bible Notes Reformed 1599
The Geneva notes stress that love never acts rudely, never puts its own interests first, never gets easily provoked, and never harbors evil thoughts. Love’s purity shows in what it refuses to do as much as what it actively performs.
Gill's Exposition of the Bible Baptist 1748
Gill offers multiple interpretive possibilities for each phrase, drawing on Syriac, Vulgate, Arabic, and Ethiopic versions. For "behave itself unseemly" he suggests both refraining from indecency and counting no humble service beneath one. "Thinketh no evil" he interprets as not imputing, remembering, or suspecting evil in others.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that "thinketh no evil" means love does not impute or dwell on evil, even when evil is actually present. Love makes allowances for others' faults, takes the more charitable view in doubtful cases, and does not meditate on wrongs suffered.
Lange's Commentary Reformed 1857
Lange insists that the King James translation of "charity" for the Greek word agape is misleading; the passage is about love as the root and spring of all Christian virtues, not merely almsgiving. Without this love, even the most spectacular spiritual gifts and heroic sacrifices amount to nothing.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry reduces the many properties of charity to two main qualities: longsuffering, which bears injury without resentment, and kindness, which actively seeks to do good. Under these he groups all the other traits, showing charity as both patient and generous, restraining anger while seeking opportunities to help others.
Vincent's Word Studies Evangelical 1887
Vincent corrects the common translation "easily provoked," arguing the Greek verb is absolute: love is simply not provoked or exasperated. He also notes the phrase "thinketh no evil" means love does not reckon or take account of the wrong done to it, voluntarily wiping the record clean.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley emphasizes that love not only avoids rudeness and selfishness but actively refuses to entertain evil thoughts about others. For him, love does not merely overlook offenses; it uproots every inclination to suspect, infer, or believe evil without clear proof, casting out all jealousies and unkind judgments at the root.