’Tis not improbable, that our translators inserted that word, as it were to _excuse_ the apostle; who, as they supposed, might otherwise appear to be wanting, in the very love which he so beautifully describes. They seem to have supposed this from a phrase in the _Acts of the apostles_: which is likewise very inaccurately translated. When _Paul_ and _Barnabas_ disagreed concerning _John_, the translation runs thus, [58]_And the contention was so sharp between them, that they departed asunder_. This naturally induces the reader to suppose, that they were equally sharp therein: that St. _Paul_, who was undoubtedly right, with regard to the point in question (it being quite improper to take _John_ with them again, who had deserted them before) was as much provoked as _Barnabas_, who gave such a proof of his anger, as to leave _the work_ for which he had been _set apart by the Holy Ghost_. But the original imports no such thing; nor does it affirm, that St. _Paul_ was provoked at all. It simply says καὶ ἐγένετο παροξυσμός· _And there was a sharpness, a paroxism_ of anger: in consequence of which _Barnabas_ left St. _Paul_, took _John_ and went his own way. _Paul_ then _chose_ Silas _and departed, being recommended by the brethren to the grace of_ God; (which is not said concerning _Barnabas_) _and he went through_ Syria _and_ Cilicia, as he had proposed, _confirming the churches_. But to return.
11. 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 οὐ λογίζεται τὸ κακόν· The word λογίζεται (_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.
12. *_It rejoiceth not in iniquity_: common as this is, even among those who bear the name of _Christ_; who scruple not to rejoice over their enemy, when he falleth either into affliction or error or sin. Indeed how hardly can they avoid this, who are zealously attached to any party? How difficult is it for them not to be pleased with any fault which they discover in those of the opposite party? With any real or supposed blemish, either in their principles or practice? What warm defender of any cause is clear of these? Yea, who is so calm as to be altogether free? Who does not rejoice when his adversary makes a false step, which he thinks will advantage his own cause? Only a man of love. He alone weeps over either the sin or folly of his enemy, takes no pleasure in hearing or in repeating it, but rather desires that it may be forgotten for ever.
13. *But he _rejoiceth in the truth_, wheresoever it is found, in the _truth which is after Godliness_, bringing forth its proper fruit, holiness of heart and holiness of conversation. He rejoices to find, that even those who oppose him, whether with regard to opinions or some points of practice, are nevertheless lovers of God, and in other respects unreprovable. He is glad to hear good of them, and to speak all he can consistently with truth and justice. Indeed, good in general is his glory and joy, wherever diffused through out the race of mankind. As a citizen of the world he claims a share in the happiness of all the inhabitants of it. Because he is a man, he is not unconcerned in the welfare of any man: but enjoys whatsoever brings glory to God, and promotes peace and good-will among men.