Jose L.S. Nogales:  El amor no lleva cuentas del mal (o� log�dsetai t� kak�n). No calcula el mal como pago del da�o recibido. No es resentido. No afea la conducta de modo humillante. Corrige con energ�a y dulzura el defecto. En ocasiones de dolor, su m�s delicada finura se reviste de disimulo; no humilla al amado abriendo la sima de la distancia insalvable. Disimula la falta, tendiendo el puente de la reconciliaci�n y haciendo brotar la esperanza del perd�n. Aguarda con paciencia el tiempo oportuno de analizar, de discernir la culpa y vertebrar el reproche; de poner los remedios y prever el error. De entrada, el amor disimula: no se rompa el hilo delicado que une los corazones y renazca la comunicaci�n y el reencuentro en ese campo amplio, floreciente de vida y esperanza, que es el amor.

Peter Pett:  It behaves well even to those who have behaved evilly towards it, for it does not take their evil into account in its response The point here is that it will not let its behaviour towards someone be affected for the worse by the memory of those wrongs. It will, of course, unselfishly keep in mind what people are in making its decisions, for the good of the whole, but it will not allow it to affect personal regard.

Pfeiffer & Harrison:  Thinketh no evil. Or, plots no evil.

Matthew Poole:  Thinketh no evil, that is, no mischief, nothing that may be hurtful and prejudicial to his neighbour. Or else, he doth not rashly suspect his neighbour for doing evil (which possibly may be the better interpretation); and so it teacheth us, that lightly to take up evil reports of our neighbours, is a violation of charity; for the man that hath a true love to his brother, though he may believe evil of his brother, and charge him with evil, when it evidently appears to him that he is guilty; yet before that be evident to him, he will not suspect, nor think any such things of him.

Ray Pritchard:  Ninth, love keeps no record of wrongs suffered. The King James Version says that love "thinketh no evil." It does not take into account a wrong suffered, does not impute evil, does not brood over injuries suffered. It is not suspicious of others, not cynical about good deeds done by others, and is not quick to remember a personal offense done by others. Warren Wiersbe said he once knew a man who actually kept a written list of the rotten things people had done to him. He also said that man was one of the most miserable people he had ever known. Many people keep mental lists of the slights they have suffered. They never get over what happened in the past. They dwell on it, they live in it, they ferment in it, and as a result, they let the past shape their present and their future.

But true love has a bad memory of wrongs done to it. Love is quick to hit the Delete key. Love is always ready to say, "I'm putting that in the past and I'm not going to bring it up again."

Ron Ritchie:  Jesus does not keep a record of wrongs. "God was in Christ reconciling the world to Himself, not counting their trespasses against them...." (2 Corinthians 5:19).

A.T. Robertson:  {Taketh not account of evil} (ou logizetai to kakon). Old verb from logos, to count up, to take account of as in a ledger or note-book, "the evil" (to kakon) done to love with a view to settling the account.

Robertson & Plummer:  ou logIZetai to kakON. When there is no question that it has received an injury, Love 'doth not register the evil'; it stores up no resentment, and bears no malice. Comp. te-n kakIan tou ple-SIou me- logIZesthe en tais karDIais hyMO-N (Zech. 8:17) For this sense of 'reckoning' see 2 Cor. 5:19; Rom. 4:8; cf. Philem. 18. Neither "non cogitat malum" (Vulgate) nor "non suspicatur malum" (Grot.) does justice to either the verb or the article : to kakON is "the evil done to it".

Charles Simeon:  It not unfrequently happens in a family, that, in the estimation of him who is at the head of it, one member can do nothing that is good; and another member, nothing that is wrong. But whence arises this? Is it that the one is so perfect as never to err; and the other so depraved, as never to do right? No: the actions of the two are seen through a different medium; the one through the medium of prejudice, and the other of love. Now such a measure of partiality as can find no fault, is far from being desirable; nor is it any part of true charity. But charity keeps us from breaking forth into wrath against an offending brother; and suffers us not to impute evil intentions to him, to aggravate his offence. Where there is a continual disposition to find fault, and a readiness to fly out into a rage on trifling occasions,--where there is a proneness to put an unkind construction on every thing, and to judge persons with severity,--there is no charity. Let us but observe how ready we are to find excuses for any one we greatly love, or even for a favourite animal that has committed a fault, and we shall see immediately what would be our conduct towards our brethren, if we had real love to them in our hearts. How ingenious are we in finding excuses for ourselves, when we have done any thing amiss! and if self-love operate so towards ourselves, would not the love of our brethren prescribe somewhat of a similar measure towards them? Yes assuredly: we should "be slow to wrath," as we find we are, comparatively at least, towards those whom we love; and ready to extenuate, rather than aggravate, what we cannot fully approve.

Hamilton Smith:  Love "does not impute evil". The flesh is quick to imagine evil and impute wrong motives. Love does not reckon evil to exist when there is no positive evidence.

Richard L. Strauss:  "Love thinks no evil." Love does not dwell on the wrongs it has suffered from the object of its love. Neither does it magnify human faults. Love forgives and forgets; it doesn't hold grudges or tabulate grievances! Have you ever thought back over your married life and enumerated the many times you have been wronged? We are particularly inclined to do this when we are building a case for a good argument. But that is not love. Have you ever let your mind dwell on all the faults and shortcomings of your mate until you felt shortchanged? We are especially prone to do this after a heated or prolonged argument. But this is not love either. "Thinking no evil" likewise eliminates the continual criticism and disapproval to which some husbands and wives subject their mates. It will take Spirit-empowered discipline to stop this dreadful habit if you have already fallen into it, but you will discontinue it if you really love. A good place to begin might be to write out a list of your mate's good points. Read it every time you are tempted to find fault. The Lord may use it to change your attitude dramatically.

R.A. Torrey:  thinketh: 2 Samuel 10:3; Job 21:27; Jeremiah 11:19; 18:18-20; 40:13-16; Matthew 9:4; Luke 7:39.

John Trapp:  Thinketh no evil: Is not suspicious, or doth not meditate revenge.

William H. Turner:  Love thinketh no evil. It is not mindful of wrongs.

"Taketh not account of evil" "ou logizetai (3049) to kakon (2556)". It is derived from "logos" 3056, and means, to count up, to take account of as in a ledger or notebook. "The evil," "to (3588) kakon (2556)", done to love, but love cancels the debt and settles the account. Love does not store up in the memory a catalogue of wrongs received, injuries done, or manifestations of the Spirit that were misused. Love does not meditate upon evil inflicted by others, or compile records or statistics of failures and sins in fellow Christians. Love does not harbour grievances, or brood over injuries. Love is not critical over genuine manifestations of the Holy Spirit, it holds fast to that which is good. 1 Thes. 5:19-21. The Greek word that is used is an accountant's word; it is the word that is used to describe the keeping of an account in a ledger of every item that the person wants to remember. In God's business there is no place for keeping an account of injuries received, or imagined, or of the errors, mistakes and excesses of others. Love finds no sense of superiority or satisfaction in the faults of others, and does not keep a record of a person's failings with this end in view.

Christian love learns to forgive, forget and pass over the faults of others. In Polynesia the natives keep articles suspended from the roofs of their dwellings to remind themselves of the wrongs done to them by their enemies, and so they keep the hatred of their enemies alive. Love does not do this kind of thing, love prays for its enemies, and for those who make mistakes and fall into sin and error, the Lord Jesus told us to pray for those that despitefully use us. This aspect of love follows on from the last quality of love that Paul mentioned, i.e. anger. Love does not have outbursts of anger, or keep that anger burning by cherishing the real or imaginary wrongs committed. The only purpose of this kind of malice of heart is to deprecate another's character, and it shows as an unforgiving spirit. The Lord Jesus warned us in Mt. 18:21-35 that people who harbour an unforgiving spirit can expect the most severe discipline from God. Mt. 6:15. In saying these things, I do not mean to say that we should ignore wrongs that are done in the church, or neglect church discipline. If you have offended someone, it is your duty to ask for their forgiveness. Mt. 5:23,24. If we have been offended it is our duty to approach the person concerned personally, then with witnesses if there is no repentance, and finally the matter must come before the church, which has the responsibility to discipline rebellious members.

Wilful sin must not be allowed in the church, the church must use the authority that Christ has given to its discipline members. Mt. 18:15-22; Mt. 16:18,19; Jn. 20:21-23; 1 Cor.5:1-5, 11-15; Eph. 5:11. However, where there is repentance there must always be forgiveness. Lk. 17:3,4; 2 Cor. 2:4-11. If the church fails to carry out the procedure of discipline that Christ laid down in Mt. 18:15-22, Christ can, and may, discipline the offender Himself, this can even result in the death of a Christian. 1 Cor. 5:5; 11:27-32. If we do not put matters right here on earth, we shall have to answer for it at the judgement seat of Christ. Rom. 14:10-13. The injured party should be humble and perform positive acts of kindness to the person who has injured them, so that repentance is made much easier. Gal. 6:1; Rom. 12:14-21; 1 Cor. 1:10. Christians should not settle disputes between one another by means of unbelievers in courts of law. 1 Cor. 6:1-8. So we can see that sin and discord must be dealt with, but once there has been reconciliation and forgiveness, all should be forgiven and forgotten and the church should be knit together in perfect love.

We dare not keep a record of what God has forgiven and forgotten for future reference and criticism. Compiling statistics for the purpose of criticism and self-aggrandisement, can only arise when we fail to consider ourselves and our needs. Mt. 5:22-26; 7:1-5. We should consider others better than ourselves, not worse, and if there is an obvious need for correction, it should be done in a proper spirit. Phil. 2:3; Gal. 6:1. When Paul corrected people it was from the attitude that he was "less than the least of the saints." Eph. 3:8; 1 Tim. 1:15. Love does not meditate upon people's faults, or their injuries with a critical attitude. In the diatribes against the Pentecostal experience, people have done the very thing that 1 Cor. 13:5 condemns. To justify their unbelief in the Pentecostal experience, even Christian men have gone to amazing lengths to compile cases of fanaticism and failure, and they have criticised genuine moves of the Holy Spirit by maligned and perverted reporting.

To strengthen their weak arguments some have felt it necessary to magnify out of all proportion the excesses of a small minority of "Pentecostal failures" or "fringe fanatics" of the Pentecostal movement. But what Christian group has no spiritual failures? Even the apostolic band could be looked upon as "not of God" by this method of examination. Christ was betrayed by Judas, denied by Peter and forsaken by all, and the Bible tells us of many good men who have failed God. The Bible tells us to sorrow over the fall of a brother and help to restore him, not to compile a record of his failures for the purpose of exciting public contempt. Gal. 6:1; Mt. 5:44-48; 7:1-5. What a fearful judgement awaits those who attack the gifts that Christ has given to His Church, by unchristian means! The Lord Jesus warned that it was the very worst form of blasphemy to ascribe the works of the Holy Spirit to Satan. Mk. 3:22-30. One is very thankful that many Christians in all denominations are seeking and receiving the baptism and gifts of the Holy Spirit, and that in many circles the old prejudices are becoming a thing of the past. Love does not impute evil motives to another Christian's actions, nor is it suspicious of their character or actions. Love puts the best construction and interpretation on actions that look doubtful in a Christian bother or sister.

William H. Turner:  Love thinks no evil, is not mindful of wrongs.

Logizetai is the present middle passive indicative of logizomai, to count, to set down as a matter of account, as in a ledger. Love does not keep an account of wrongs done to it, or scores to be paid back. Love does not have outbursts of anger, or keep that anger burning, by cherishing real or imaginary records of the failures and sins of fellow Christians. Christians with agape love will love their enemies, even if they do not like them or their ways; and prays with genuine concern for those that despitefully use it. Mt. 5:43-48; Lk. 6:26-28, 23:33,34, Acts 8:51-60. Love does not compile or settle accounts with people. It finds no sense of superiority or satisfaction in the faults of others. Those who harbour a bitter unforgiving spirit can expect severe discipline from God. Mt. 5:21-26; 18:21-35; Mk. 11:25,26.

Injuries and emotional wounds caused by hurtful words and actions should be dealt with immediately and not allowed to fester, and where there is repentance there must be whole-hearted forgiveness. Mt. 5:23,24; Mk. 17:3,4. If the Church fails to follow Christ's procedure of discipline laid down in Mt. 18:15-22, then the Lord Jesus personally disciplines His loved ones. 1 Cor. 11:27-32. It is better to put matters right now than to have to do it at Christ's judgement seat. Rom. 14:10-13. The injured party should be humble and perform positive acts of kindness to the person who has injured them, so that repentance and reconciliation is made much easier. Gal. 6:1; Rom. 12:14-21; 1 Cor. 1:10; Phil. 2:3; Eph. 3:8; 1 Tim. 1:15.

Bob Utley: 

• NASB "No toma en cuenta el mal sufrido"
• NKJV "No piensa en lo malo"
• NRSV "No se resiente"
• TEV "No toma en cuenta los males"
• NJB "No acumula problemas"

Es posible que sea una alusi�n a la traducci�n Zacar�as 8:17 en la Septuaginta: "Ninguno de vosotros piense mal en su coraz�n contra su pr�jimo". Sin embargo, como las frases conexas no son alusiones al Antiguo Testamento, es muy probable que no sea as�.

Marvin R. Vincent:  Thinketh no evil (ou logizetai to kakon). Lit., reckoneth not the evil. Rev., taketh not account of. The evil; namely, that which is done to love. "Love, instead of entering evil as a debt in its account-book, voluntarily passes the sponge over what it endures" (Godet).

John Wesley, Notes:  Love thinketh no evil--Indeed it cannot but see and hear evil things, and know that they are so; but it does not willingly think evil of any; neither infer evil where it does not appear. It tears up, root and branch, all imagining of what we have not proof. It casts out all jealousies, all evil surmises, all readiness to believe evil.

John Wesley, Sermon 22:  Love prevents a thousand provocations which would otherwise arise, because it "thinketh no evil." Indeed the merciful man cannot avoid knowing many things that are evil, he cannot but see them with his own eyes, and hear them with his own ears. For love does not put out his eyes, so that it is impossible for him not to see that such things are done; neither does it take away his understanding, any more than his senses, so that he cannot but know that they are evil. For instance: When he sees a man strike his neighbour, or hears him blaspheme God, he cannot either question the thing done, or the words spoken, or doubt of their being evil. Yet, ou logizetai to kakon. The word logizetai, "thinketh," does not refer either to our seeing and hearing, or to the first and involuntary acts of our understanding; but to our willingly thinking what we need not; our inferring evil, where it does not appear; to our reasoning concerning things which we do not see; our supposing what we have neither seen nor heard. This is what true love absolutely destroys. It tears up, root and branch, all imagining what we have not known. It casts out all jealousies, all evil surmisings, all readiness to believe evil. It is frank, open, unsuspicious; and, as it cannot design, so neither does it fear, evil.

Daniel Whedon:  Thinketh no evil--An unfortunate translation. Literally, imputeth not the evil. Not, as Alford, "the evil which is, but love does not impute it;" but rather the evil imputation when the good one was equally probable. For love, as will soon be said, rejoices in the truth. Even love prefers the truth above the friend. But love imputeth not the evil construction where truth will permit the good.

J.B. Wilkinson: 

1. Each man's thoughts are a world to himself. We all of us have an interior world to govern, and he is the only king who knows how to rule his thoughts. We are very much influenced by external things, but our true character is found within. It is manufactured in the world of our thoughts, and there we must go to influence it. He whose energy covers his thoughts, covers the whole extent of self.
2. In some degree our thoughts are a more true measure of ourselves than even our actions. Our thoughts are not under the control of human respect. No one knows anything about them. There are thousands of things which we are ashamed to say, or to do, which we are not ashamed to think. It is not easy for our thoughts to be ashamed of themselves. They have no witnesses but God. Religious motives can alone have a jurisdiction over them.
3. If a man habitually has kind thoughts of others, not because he happens to be of an easy-going disposition, but on supernatural motives, that is, as a result of grace, he is not far from being a saint.
4. Kind thoughts imply a great deal of thinking about others. This, in itself, is rare. But they imply also a great deal of thinking about others without the thoughts being judgments of their conduct, or criticisms. This is rarer still. Active-minded people are naturally the most prone to find fault, and such must, therefore, make kind thoughts a defence against self. By sweetening the fountain of their thoughts they will destroy the bitterness of their judgments. But kind thoughts imply a great nearness to, and a close contact with God. Kind thinking is an especial attribute of God, because He is not extreme to mark what is done amiss: "God was in Christ reconciling the world unto Himself, not imputing their trespasses."
5. Nobody can judge men but God, and we can hardly obtain a higher or more reverent view of God than that which represents Him to us, as judging men with boundless charity.
6. The habit of judging others, that is, of thinking evil, requires a long process to eradicate it. We must concentrate ourselves upon it to keep it in check, and this check is to be found in kind interpretations in suspecting, not evil, but good motives. We must come to esteem very lightly our sharp eye for evil on which we perhaps prided ourselves as cleverness in detecting, or, as we called it, unmasking it. We forget that all this may be, that there is a terrible possibility, or even a probability of its being, a huge uncharitableness. No doubt knowledge of character may be a talent, but it is the hardest talent of all to manage. We are sure to continue to say clever or sharp things as long as we are by way of judging others. Sight is a great blessing, but there are times and places in which it is far more blessed not to see. Of course we are not to grow blind to evil, but we must grow to something higher and something truer than a quickness in detecting or suspecting evil, if we would have anything of that blessed "charity," that love which "thinketh no evil."
7. Have we not always found that, on the whole, our kind interpretations were truer than our harsh ones? What mistakes have we not made in judging others? But have they not almost always been on the side of harshness? We have roused, and perhaps given vent to our righteous indignation. All at once the whole matter is explained in some most simple way, and we are lost in astonishment that we should never have thought of it ourselves. On the other hand, how many times in life have we been wrong, when we put a kind construction on the conduct of others?
8. The practice of kind thoughts tells most decidedly on our spiritual life. It leads to great self-denial about our talents and influence.
9. Thinking no evil, that is, thinking kind thoughts, endows us with great facility in spiritual things. It opens and widens the paths of prayers. It enables us to find God easily, because God is Love.
10. Above all, it is one of the main helps to the complete government of the tongue.

Harry J. Wilmot-Buxton:  No one is perhaps half as bad as he is represented, and many of the faults and failings of our neighbours exist only in our own disordered minds. If you have a flaw in your window glass, the loveliest view seen through it will be ugly and distorted. So if you have a flaw in your mind, if you look uncharitably, unlovingly at others, you will see nothing but evil in them. So much depends upon our way of looking at things. I have heard of a man who, coming home late one night, complained that he had been followed by an ill-looking person. It turned out that this was his own shadow.