1 Corinthians 13:6

1Co_13:6

Rejoiceth not in iniquity, but rejoiceth in the truth.

Charity cannot rejoice in iniquity, but must rejoice in the truth

I. Iniquity expresses unevenness or inequality--a want of rectitude or moral principle. In its largest comprehension, as here used by St. Paul, it is the great falsehood brought in by the father of lies, antagonising the goodness of the Creator, and working infinite evil to His creatures. Warring against the love of God, it tends to subvert His authority and spread disorder and anarchy throughout His empire. How, then, can charity rejoice in iniquity? Desiring the welfare of an intelligent universe, how can she rejoice in that which must result only in wretchedness and ruin?

II. The truth is the exact opposite of iniquity, and therefore the legitimate object of charitys rejoicing it indicates that which is fixed, settled, solid, certain, constant, according to fact or reality, to be confidently believed and relied upon. The truth by pre-eminence is Gods gracious revelation to man contained in His written Word. The truth in human practice and human character is conformity of heart and life to the principles and requirements of that revelation. (J. Cross, D.D.)

The purity of love

I. It has no pleasure in sin.

1. In the commission of it.

2. In the contemplation of it in others.

3. In the sufferings it occasions.

II. Its joy is in the truth (righteousness).

1. In the practice of it.

2. In the triumph of it.

3. The effects of it. (J. Lyth, D.D.)

Rejoicing in iniquity

Some are never content till they have arrested somebodys career of usefulness or honourable success, or cast a blight over some unblemished reputation, or marred the peace of stone harmonious family, or inflicted a wound upon some unsuspecting heart. For these ends they pry into your business matters, your social relations, your domestic concerns, the sacred privacy of your chambers, with a diligence worthy of the highest virtue, and an impertinence not unworthy of the lowest vice. They whisper a scandalous surmise, and enjoin the strictest secrecy, well knowing that they are giving it to every bird of the air, and sowing it broadcast on the winds of heaven. With a baseness of which Satan himself might be ashamed, they write an anonymous letter, rank with the poison of false kindness; making the postmaster an unconscious partner in their despicable enterprise, and converting the ever-welcome letter-carrier at your door into a messenger of hell. In their cowardly ambuscade they sit concealed, and by proxy play their masked batteries upon their victim, who knows not whither to turn, nor which way to escape, nor whose the hand that wounds him. With what a fiendish satisfaction do they enjoy the mischief they have done! with what an under-chuckle of infernal glee watch the writhings of the anguish they have caused. The Comanche is more humane in his warfare; the rattlesnake is more honourable in its attack. Such a one could laugh at chains, dance in dungeons, jest over guillotines, amuse himself with inquisitorial engines, enjoy his orgies on battle-fields reeking with blood, and with his boon companions--as my own eyes have seen--make a gambling-table of his brothers grave! He could trifle at the death-bed of a Paine or a Voltaire, frolic merrily around the Saviours Cross, and find his sweetest music in the dirge of ruined souls. (J. Cross, D.D.)

Delighting in the defective

Erasmus tells of one who collected all the lame and defective verses in Homers works, but passed over all that were excellent. So these, if they can spy anything defective and evil, they observe it, and gather all they can together, but will take no notice of that which is good and praiseworthy; like the kite who flies over the fair meadows and flowers, and lights only upon the carrion, or like flies that love only to be upon the sore, galled places of the horses back. (Jeremiah Burroughs.)

Rejoicing with the truth

The gospel is the truth of God because it is the absolute wisdom, the Divine philosophy, of which all the efforts of the human intellect, and all the partial lights that had broken from heaven, were but the dawn (cf. Gal_2:5; Eph_1:13; 3Jn_1:3; all an echo of Joh_14:6)

. This revelation of God bursts upon man with the fulness of joy. The Son of Man Himself has been anointed with the oil of gladness above His fellows, and He appoints also unto the mourner beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness. Abraham saw the day of Christ and was glad. The gladness of the early Church attracted the notice of the historian (Act_2:46). We may conjecture that it was her joy that created song and broke forth even in ecstatic utterance. Who is not struck with the profound sadness of the later paganism of Greece and Rome? A Christian apostle alone can address to his readers without irony the exhortation to rejoice evermore. In this hymn to love St. Paul personifies the gospel, and represents it as rejoicing. The truth rejoices in its power to create love; for as Augustine says, the victory of truth is love. Then love created by the truth rejoices in the loveliness of the truth and rejoices with the truth in its love creating energy. It is the joy of the shepherd when he has found the lost sheep; the joy of the father when the prodigial has returned; of holy angels and of God over one sinner that repenteth. (Principal Edwards.)

Rejoicing with the truth

Charity does not only rejoice in the possession of truth, for that would be selfishness, but rejoices with it whenever she finds it in others. Possessing the whole truth herself, and yet being too humble and too loving to be arrogant in the possession of it, she rejoices as a part of herself, as it were very grains of truth in masses of error, by attracting them to herself by the truth which they hold, or seem to hold, or that remnant of a righteousness, which is, or seems to be, still left in them: remnants of righteousness even in the life of the unrighteous. Just as a magnet draws to itself grains of true metals out of a mass of sand, so she draws others to the whole truth. (J. B. Wilkinson, B.A.)

True grace in the heart tends to holy practice in the life

Negatively, the apostle declares that charity is opposed to all wickedness, or evil practice; and, positively, that it tends to all righteousness, or holy practice.

I. Some arguments in support of the doctrine.

1. Holy practice is the aim of that eternal election which is the first ground of the bestowment of all true grace (Eph_1:4; Eph_2:10; Joh_15:16).

2. That redemption, by which grace is purchased, is to the same end (Joh_17:19; Col_1:21-22; Tit_2:14).

3. That saving conversion in which grace is commenced in the soul is to the same end (Eph_2:10; 1Th_4:7).

4. That spiritual knowledge and understanding, which are the inward attendants of all true grace in the heart, tend to holy practice.

5. From the more immediate consideration of the principle of grace itself, from which the same will be seen. And here--

(1) Because the faculty which is the immediate seat of it is the faculty of the will, which is the faculty that commands all a mans actions and practice. The will is the fountain of the practice, as truly as the head of a spring is the fountain of the stream that flows from it.

(2) It is the definition of grace, that it is a principle of holy action. What is grace but a principle of holiness in the heart? And if grace be a principle, what is it a principle of, but of action?

(3) The nature of a principle of grace is to be a vital principle.

(4) Grace is an exceedingly powerful principle (2Ti_3:5).

II. The truth of the doctrine with respect to the particular Christian graces. This is the case--

1. With respect to a true and saving faith in the Lord Jesus Christ (Gal_5:6; Jam_2:18).

(1) The conviction of the understanding and judgment, which is implied in saving faith, tends to holy practice. If men are really convinced of the truth of the things they are told in the gospel, about salvation and an eternal world, it will act in such a manner as will tend to their obtaining this salvation.

(2) So does that act of the will which there is in saving faith. He that, by the act of his will, does truly accept of Christ as a Saviour, accepts of Him as a Saviour from sin, and not merely from the punishment of sin.

(3) So does all true trust in God. And herein a true trust differs from all false trust. A trust in God in the way of negligence, is what in Scripture is called tempting God; and a trust in Him in the way of sin, is what is called presumption, which is a thing terribly threatened in His Word. But he that truly and rightly trusts in God, trusts in Him in the way of diligence and holiness.

2. All true love to God. Love to our fellow-creatures always influences us in our actions. He that loves money is influenced in his practice by that love, and kept by it in the continual pursuit of wealth. And so he that truly loves God is also influenced by that love in his practice.

3. All true repentance. In the original, the word signifies a change of the mind; and men are said to repent of sin when they change their minds with respect to it.

4. All true humility. He that is sensible of his own unworthiness, will be disposed, by a sense of it, to carry himself accordingly both before God and man.

5. All true fear of God which is a holy solicitude or dread lest we should offend God by sinning against Him.

6. The spirit of thankfulness, and praise, which leads us to render again according to the benefits received.

7. Christian weanedness from the world, and heavenly-mindedness.

8. The spirit of Christian love to men. If the spirit of love to man be sincere, it will tend to the practice and deeds of love (Rom_13:9-10).

9. A true and gracious hope. A false hope tends to licentiousness--to encourage men in their sinful desires and lusts, and to flatter and embolden them even when they are in the way of evil. But a true hope tends to stir men up to holiness of life, to awaken them to duty, and to make them more careful to avoid sin, and more diligent in serving God (1Jn_3:3).

Conclusion:

1. We may see one main reason why Christian practice and good works are so abundantly insisted on in the Scriptures as an evidence of sincerity in grace (Mat_7:16-20; Joh_14:21-24; Eph_5:6; Eph_5:6).

2. In view of this subject, let all examine themselves, whether their grace is real and sincere.

(1) Has your supposed grace such influence as to render those things in which you have failed of holy practice, loathsome, grievous and humbling to you?

(2) Do you carry about with you, habitually a dread of sin (Gen_39:9)?

(3) Are you sensible of the beauty and pleasantness of the ways of holy practice?

(4) Do you find that you do particularly esteem and delight in those practices that may, by way of eminence, be called Christian practices, in distinction from mere worldly morality?

(5) Do you hunger and thirst after a holy practice?

(6) Do you make a business of endeavouring to live holily, and as God would have you, in all respects?

(7) Do you greatly desire that you may know all that is your duty? (Jon. Edwards.)

Charity rejoicing with truth

There is a bold double personification--Charity is one person; Truth is another. Truth is rejoicing, and charity, or Christian love, rejoices with her. Truth is by definition reality, or the thing that is; and for St. Paul the sum of all reality, the embodiment of all that is, the revelation of God in Christ. Moral truth, intellectual truth, all meet and harmonise in truth revealed. There is nothing in nature, there is nothing in thought, there is nothing in virtue outside and apart from Him who calls Himself in so many words the Way, the Truth, and the Life. Charity rejoiceth not at iniquity, but rejoiceth with the truth. It is not needful to dwell at any length on the negative statement, Charity rejoiceth not at iniquity. It can be no charity to take pleasure in unrighteousness. St. Paul makes it the very climax of wickedness to do so. But there are, at least, two cautions on this subject which ought never to be left unspoken. Records of crime solemnly judged, and terribly punished, if in any sense capable of corrupting us, carry with them their formidable lessons of consequence and of retribution. Even these, in all journals fit for circulation, are records not of offensive particulars, but of reserved and reticent generalities. What shall we say, then, of fictitious narratives of vice, vulgar or fashionable, of tales of which the very point of interest lies in their immorality, of novels presupposing and taking for granted a state of opinion in which profligacy is the rule, and virtue is the exception, in which modesty is made silly and ridiculous, and vice interesting, heroic, and charitable? Can any reprobation be too strong for the writers of such fiction, or any prohibition be too positive of its tolerance in Christian homes? The second caution needs to be spoken. Take heed how ye hear, and how ye read, in what spirit you look upon the crimes and vices of the sinful, what mind and heart you bring to the contemplation, whether it be the considering thyself lest thou also be tempted, or the proud feeling which thanks God that he (the beholder) is not as other men are; whether it be the wicked sympathy which gloats over the sin, or the Christian which bewails and weeps over the sinner. Charity rejoiceth not in iniquity, but rejoiceth with the truth. Other texts tell, as we have seen, of the struggles and hardships here below, of the truth which is the gospel. This one passage, perhaps almost alone tells of its joys. Then truth sometimes rejoices. It is a delightful thought. Let us give it room. Have we seen no triumphs of the gospel? By the nature of the ease they will come, on different evidence than that by which the victories of earthly conquerors are decided. There will be no assaults, no bombardments, no smoking ruins, and no blood-stained battle-fields to show where the gospel has taken an onward step towards that universal reign which is not the dream nor the vision, but the sure word of prophecy for the Christian. And yet the gospel triumphs have not been few. Traceable directly to the influence, slow, but sure, of Christian principles--of principles which had no place and no existence until Christ died--there have been such results as these: the elevation of women; the emancipation of the slave; the higher conception of the sanctity of life, whether shown in the diminution and greater mercifulness of war, or shown in the mitigation of a Draconic statute-book; the amelioration of the lot of the pauper, the lunatic, the prisoner, and the captive; the institution of hospitals for every form of disease, and associations for every enterprise of benevolence; the advance, let none gainsay it, of public opinion in its estimate of honour, humanity, and virtue; the improvement of habits, domestic and national; and the gracious and generous sacrifices by which education has become the enthusiasm of senate and people--its promotion recognised as a primary duty; its condition made a very test of a standing or falling State. Surely all these things, and a thousand others not included in that enumeration, show that the truth has rejoiced, and charity has rejoiced with her. But it is, no doubt, in her more through and more secret workings that the words of the text are more strikingly justified. It is but a tentative and distant approach that we can make to St. Pauls feeling, while we speak only of the triumphs of the gospel in a wide field and on a large scale. It is in the individual life that truth exercises the most salutary and saving of her influences. It is there that the light is kindled that is to shine before men to the Fathers glory. Oh! it is not by magnificent attempts of a feeble or shallow conviction, aiming at great things in proportion to its neglect of the smaller, that the real cause of the real gospel is promoted, and made honourable. (Dean Vaughan.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Co 13:6-7. Love rejoiceth not in iniquity — Takes no pleasure to see an adversary fall into an error or sin, by which his reputation should be blasted, and his interest ruined. On the contrary, the man influenced by this love, is truly sorry for either the sin or folly of even an enemy; takes no pleasure in hearing or in repeating it, but desires it may be forgotten for ever. But rejoiceth in the truth — Good in general is its glory and joy, wherever diffused through the world; while it brings forth its proper fruit, holiness of heart and life, with constancy and perseverance. Beareth — Or rather covereth all things, as παντα στεγει ought undoubtedly to be here rendered: because the common translation, beareth all things, is not different in sense from endureth all things, in the last clause of the verse. The lover of mankind conceals, as far as may be, the failings and faults of others; whatever evil he sees, hears, or knows of any one, he mentions it to none; it never goes out of his lips, unless where absolute duty constrains to speak. Believeth all things — Puts the most favourable construction on every thing, and is ever ready to believe whatever may tend to the advantage of any one’s character. And when it can no longer believe well, it hopes whatever may excuse or extenuate the fault which cannot be denied. Where it cannot even excuse, it hopes God will at length give repentance unto life. Meantime it endureth all things — Whatever the injustice, malice, or cruelty of men can inflict. And as it is long-suffering with regard to human provocations, so it bears with patience whatever afflictions come immediately from the hand of God, acquiescing in his will, trusting in his care, and rejoicing if its own sufferings may be a means of consolation and edification to others. By this description of love, it evidently appears to be that divine grace, which renders men most like to God, and which is the best preparation of them for admission into heaven: the golden key, (says Milton, in his Comus,) which opes the palace of eternity. Nor does it cease to exist, when it has introduced us into the eternal kingdom of our heavenly Father. For,

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1Co 13:6. Ἀδικίᾳ—ἀληθείᾳ, in iniquity—in the truth) On this antithesis see Rom 2:8.—συγχαίρει, rejoiceth with) congratulates, with joy. All truth cherishes joy.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_13:6. Ἐπὶ τῇ ἀδικίᾳ] over immorality (Rom_1:18; Rom_2:8), when she sees this in others. In view of the contrast, Chrysostom and others, including Hofmann, take this in too narrow a sense: οὐκ ἐφήδεται τοῖς κακῶς πάσχουσιν, understanding it thus of delight in mischief; comp Luther: sie lachet nicht in die Faust, wenn dem Frommen Gewalt und Unrecht geschieht. Theodoret puts it rightly, ΜΙΣΕῖ ΤᾺ ΠΑΡΆΝΟΜΑ. It is just the generality of this thought which specially fits it to form the copestone of all those negative declarations; for in it with its significant contrast they are all summed up.

συγχαίρει δὲ τῇ ἀληθ.] The ἈΛΉΘΕΙΑ is personified, and denotes the truth κατʼ ἐξοχήν, the divine truth contained in the gospel, Col_1:5; Eph_1:13; Gal_5:7; 2Th_2:12-13; Joh_1:17, al[2075] Love rejoices with the truth, has with it one common joy, and this is the most complete contrast to the χαίρειν ἐπὶ τῇ ἀδικίᾳ; for to make morality prevail, is the ethical aim of the ἈΛΉΘΕΙΑ (2Th_2:12; Rom_2:8), whose joy it is, therefore, when she is obeyed in disposition, speech, and action (1Pe_1:22, ὙΠΑΚΟῊ Τῆς ἈΛΗΘΕΊΑς); and her companion in this joy is love. Usually ἀλήθεια has been understood of moral truth, i.e. morality, as in 1Co_5:8; either, with Theodoret, Flatt, and most interpreters: she rejoices over what is good,a rendering, however, from which we are debarred by the compound συγχ.; or, with Chrysostom: ΣΥΝΉΔΕΤΑΙ ΤΟῖς ΕὐΔΟΚΙΜΟῦΣΙ, Billroth: she rejoices with those who hold to the right, Rückert: she rejoices with the man, who is saved to morality, Osiander: she rejoices with the heart, which is filled with the truth and with obedience towards it. Thereby there is made an arbitrary change in the conception, according to which, in conformity with the antithesis, the ΔΙΚΑΙΟΣΎΝΗ (the opposite of the ἈΔΙΚΊΑ) is not the subject, in fellowship with which love rejoices, but the object of this common joy; the subject with which love rejoices is the truth. According to Hofmann, the meaning of the passage is, that love has her joy withal, when the truth comes to its rights in that which befalls any one. But so also there is no sufficient justice done to the compound συγχ., and the more precise definition, in that which befalls any one, is imported.

[2075] l. and others; and other passages; and other editions.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co_13:6

Rejoiceth not in iniquity, but rejoiceth in the truth;

The general sentiment of this verse is, that love does not sympathize with evil, but with good. It rejoiceth not in iniquity, i.e. in any thing which is not conformed to the standard of right. The word is usually translated unrighteousness; but this is not to be limited to injustice, but includes all forms of moral evil. Truth is often used antithetically in Scripture to unrighteousness, as it is here. Rom_1:8 comp. Joh_3:21; 1Jo_1:6, and other passages, in which men are said to do the truth. Hence it is commonly interpreted in such cases as meaning righteousness. Love does not rejoice in unrighteousness, but it rejoices together with (συγχαίρει) righteousness, i.e. sympathizes with it, and has a common joy with it. As, however, the word so commonly in Pauls epistles stands for religious truth as revealed in the gospel, perhaps the majority of commentators so understand it here. Love rejoices together with the truth. This, however, not only destroys the antithesis, but introduces a disturbing element into the description; for it is of love as a virtue of which Paul is speaking. Its sympathy with the gospel, therefore, does not seem to be appropriate in this connection.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Rejoice that righteousness in the righteous. For the Hebrews mean by truth, righteousness.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

rejoiceth in the truth--rather, "rejoiceth with the truth." Exults not at the perpetration of iniquity (unrighteousness) by others (compare Gen 9:22-23), but rejoices when the truth rejoices; sympathizes with it in its triumphs (Jo2 1:4). See the opposite (Ti2 3:8), "Resist the truth." So "the truth" and "unrighteousness" are contrasted (Rom 2:8). "The truth" is the Gospel truth, the inseparable ally of love (Eph 4:15; Jo2 1:12). The false charity which compromises "the truth" by glossing over "iniquity" or unrighteousness is thus tacitly condemned (Pro 17:15).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. (10.) Rejoiceth not in iniquity] ου χαιρει επι τη αδικια. Rejoiceth not in falsehood, but on the contrary, rejoiceth in the truth: this meaning αδικια has in different parts of the Scriptures. At first view, this character of love seems to say but little in its favour; for who can rejoice in unrighteousness or falsity? But is it not a frequent case that persons, who have received any kind of injury, and have forborne to avenge themselves, but perhaps have left it to God; when evil falls upon the sinner do console themselves with what appears to them an evidence that God has avenged their quarrels; and do at least secretly rejoice that the man is suffering for his misdeeds? Is not this, in some sort, rejoicing in iniquity? Again: is it not common for interested persons to rejoice in the successes of an unjust and sanguinary war, in the sackage and burning of cities and towns; and is not the joy always in proportion to the slaughter that has been made of the enemy? And do these call themselves Christians? Then we may expect that Moloch and his sub-devils are not so far behind this description of Christians as to render their case utterly desperate. If such Christians can be saved, demons need not despair!

(11.) But rejoiceth in the truth] αληθεια. Every thing that is opposite to falsehood and irreligion. Those who are filled with the love of God and man rejoice in the propagation and extension of Divine truth-in the spread of true religion, by which alone peace and good will can be diffused throughout the earth. And because they rejoice in the truth, therefore they do not persecute nor hinder true religion, but help it forward with all their might and power.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(6) Rejoiceth not in iniquity.—The attitude of our mind towards sin is a great test of the truth of our religious feeling.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. rejoiceth not in iniquity] Cf. Psa_5:4-5, ‘Thou art not a God that hath pleasure in wickedness: thou hatest all workers of iniquity.’ And Hos_7:3; Rom_1:32; 2Th_2:12.

but rejoiceth in the truth] Better, as margin, and Vulgate, with the truth. Love rejoiceth with the victory of Truth in the world, and at the consequent decline of unrighteousness, which is the opposite of truth. Cf. 2Th_2:10; 2Jn_1:4.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Rejoiceth not in iniquity,.... Neither in his own, nor in others; but on the contrary is grieved for it; he mourns over his own iniquities, the corruption of his heart, the infirmities of his life, his secret sins, which none know but God and his own soul; he is greatly troubled at the profaneness and immorality of the men of the world, and the sins of professors cut him to the heart: nor does he rejoice in injustice, as the word used here may be rendered, in any unjust action or injury, that may be done to any, yea, even to an enemy; even as Christ, when Peter, in great zeal for him, drew his sword and cut off the ear of one of the high priest's servants, who was more busy than the rest in apprehending Christ, and showed more malignancy than others, was so far from rejoicing at it, that he was displeased with Peter for doing it, and was moved with so much compassion to that man, though his enemy, as to heal him: but rejoiceth in the truth; in the truth of the Gospel, and the success of it; such an one can do nothing against it, but for it, will buy it at any rate, but sell it upon no account whatever; and he rejoices greatly when he sees any walking in it, and agreeably to it; for truth, as it stands opposed to iniquity or unrighteousness, may signify an upright, holy, and righteous conversation, a conversation becoming the Gospel of Christ, which that teaches, and by which it is adorned; now a gracious soul desires this in itself, and delights to see it in others.

Rejoiceth not in iniquity,.... Neither in his own, nor in others; but on the contrary is grieved for it; he mourns over his own iniquities, the corruption of his heart, the infirmities of his life, his secret sins, which none know but God and his own soul; he is greatly troubled at the profaneness and immorality of the men of the world, and the sins of professors cut him to the heart: nor does he rejoice in injustice, as the word used here may be rendered, in any unjust action or injury, that may be done to any, yea, even to an enemy; even as Christ, when Peter, in great zeal for him, drew his sword and cut off the ear of one of the high priest's servants, who was more busy than the rest in apprehending Christ, and showed more malignancy than others, was so far from rejoicing at it, that he was displeased with Peter for doing it, and was moved with so much compassion to that man, though his enemy, as to heal him: but rejoiceth in the truth; in the truth of the Gospel, and the success of it; such an one can do nothing against it, but for it, will buy it at any rate, but sell it upon no account whatever; and he rejoices greatly when he sees any walking in it, and agreeably to it; for truth, as it stands opposed to iniquity or unrighteousness, may signify an upright, holy, and righteous conversation, a conversation becoming the Gospel of Christ, which that teaches, and by which it is adorned; now a gracious soul desires this in itself, and delights to see it in others.

1 Corinthians 13:7

co1 13:7

co1 13:7

co1 13:7Beareth all things,.... The burdens of fellow Christians, and so fulfils the law of Christ, which is the law of love; the infirmities of weak believers, and the reproaches and persecutions of the world: or "covers all things", as it may be rendered, even a multitude of sins, as charity is said to do, Pe1 4:8 not by conniving at them, or suffering them to be upon a brother; but having privately and faithfully reproved for them, and the offender being brought to a sense and acknowledgment of them, he freely forgives them as trespasses against him, covers them with the mantle of love, and industriously hides and conceals them from others;

believeth all things; that are to be believed, all that God says in his word, all his truths, and all his promises; and even sometimes in hope against hope, as Abraham did, relying upon the power, faithfulness, and other perfections of God; though such a man will not believe every spirit, every preacher and teacher, nor any but such as agree with the Scriptures of truth, the standard of faith and practice; nor will he believe every word of man, which is the character of a weak and foolish man; indeed, a man of charity or love is willing to believe all the good things reported of men; he is very credulous of such things, and is unwilling to believe ill reports of persons, or any ill of men; unless it is open and glaring, and is well supported, and there is full evidence of it; he is very incredulous in this respect:

hopes all things; that are to be hoped for; hopes for the accomplishment of all the promises of God; hopes for the enjoyment of him in his house and ordinances; hopes for things that are not seen, that are future, difficult, though possible to be enjoyed: hopes for heaven and eternal happiness, for more grace here and glory hereafter; hopes the best of all men, of all professors of religion, even of wicked men, that they may be better and brought to repentance, and of fallen professors, who declare their repentance, and make their acknowledgments; he hopes well of them, that they are sincere, and all is right and will appear so:

endureth all things; that are disagreeable to the flesh; all afflictions, tribulations, temptations, persecutions, and death itself, for the elect's sake, for the sake of the Gospel, and especially for the sake of Christ Jesus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 Rejoiceth not in iniquity, but rejoiceth in the truth;

Ver. 6. Rejoiceth with the truth] Nulla est igitur inter males charitas, sed coniuratio potius, saith a grave expositor. It is not charity, but conspiracy, that is found in wicked men. (Dr Sclater.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Rejoiceth not in iniquity - Does not rejoice over the “vices” of other people; does not take delight when they are guilty of crime, or when, in any manner, they fall into sin. It does not find pleasure in hearing others accused of sin, and in having it proved that they committed it. It does not find a malicious pleasure in the “report” that they have done wrong; or in following up that report, and finding it established. Wicked people often find pleasure in this Rom 1:32, and rejoice when others have fallen into sin, and have disgraced and ruined themselves. People of the world often find a malignant pleasure in the report, and in the evidence that a member of the Church has brought dishonor on his profession. A man often rejoices when an enemy, a persecutor, or a slanderer has committed some crime, and when he has shown an improper spirit, uttered a rash expression, or taken some step which shall involve him in ignominy. But love does none of these things. It does not desire that an enemy, a persecutor, or a slanderer should do evil, or should disgrace and ruin himself. It does not rejoice, but grieves, when a professor of religion, or an enemy of religion - when a personal friend or foe has done anything wrong. It neither loves the wrong, nor the fact that it has been done. And perhaps there is no greater triumph of the gospel than in its enabling a man to rejoice that even his enemy and persecutor in any respect does well; or to rejoice that he is in any way honored and respected among people. Human nature, without the gospel, manifests a different feeling; and it is only as the heart is subdued by the gospel, and filled with universal benevolence, that it is brought to rejoice when all people do well.

Rejoiceth in the truth - The word “truth” here stands opposed to “iniquity,” and means virtue, piety, goodness. It does not rejoice in the “vices,” but in the “virtues” of others. It is pleased, it rejoices when they “do well.” It is pleased when those who differ from us conduct themselves in any manner in such a way as to please God, and to advance their own reputation and happiness. They who are under the influence of that love rejoice that good is done, and the truth defended and advanced, whoever may be the instrument; rejoice that others are successful in their plans of doing good, though they do not act with us; rejoice that other people have a reputation well earned for virtue and purity of life, though they may differ from us in opinion, and may be connected with a different denomination. They do not rejoice when other denominations of Christians fall into error; or when their plans are blasted; or when they are calumniated, and oppressed, and reviled.

By whomsoever good is done, or wheresoever, it is to them a matter of rejoicing; and by whomsoever evil is done, or wheresoever, it is to them a matter of grief; see –Phi 1:14-18. The “reason” of this is, that all sin, error, and vice will ultimately ruin the happiness of anyone; and as love desires their happiness, it desires that they should walk in the ways of virtue, and is grieved when they do not. What a change would the prevalence of this feeling produce in the conduct and happiness of mankind! How much ill-natured joy would it repress at the faults of others? How much would it do to repress the pains which a man often takes to circulate reports disadvantageous to his adversary; to find out and establish some flaw in his character; to prove that he has said or done something disgraceful and evil! And how much would it do even among Christians, in restraining them from rejoicing at the errors, mistakes, and improprieties of the friends of revivals of religion, and in leading them to mourn over their errors in secret, instead of taking a malicious pleasure in promulgating them to the world! This would be a very different world if there were none to rejoice in iniquity; and the church would be a different church if there were none in its bosom but those who rejoiced in the truth, and in the efforts of humble and self-denying piety.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He doth not rejoice in the sinful falls of others, but he rejoiceth in all truth, and the success and prospering of truth in the world; or in the manifestation of any person’s truth, or innocency, and righteousness.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. Rejoiceth… iniquity—The word rendered iniquity, properly signifies injustice, wrong. And here, as in all the clauses of this paragraph, we must keep the special person or persons loved in mind, and not rise too far into generality. Love sympathizes not in the wrong-doing committed by its object. This, the true and a most important sense, seems to have been lost sight of by the commentators. While love imputes the most favourable construction possible to its object, it does not rejoice in his real wrong doing.

Rejoiceth in the truth—Instead of rejoicing in the wrong, it sympathetically rejoices in the truth by which the wrong is reproved, exposed, and corrected. It plainly tells the corrective truth to the loved wrongdoer, as Nathan did to David.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Rejoiceth not in iniquity; rather, at unrighteousness. The rejoicing at sin, the taking pleasure in them that commit sin, the exultation over the fall of others into sin, are among the worst forms of malignity. (Rom_1:32; 2Th_2:12) The Greeks had a word, ejpicairekakia, to describe "rejoicing at the evil" (whether sin or misfortune) of others; (Pro_24:17) Schadenfreude, "malignant joy" (Arist., "Eth.," 2:7, 15). It is the detestable feeling indicated by the remark of La Rochefoucald, "that there is something not altogether disagreeable to us in the misfortunes of our best friends." Rejoiceth in the truth; rather, with the truth. There are many who "resist the truth"; (2Ti_3:8) or who "hold the truth in unrighteousness"; (Rom_1:18) but love accepts it, keeps it pure, exults in all its triumphs. (Act_11:23 2Jn_1:4)

The joy of love.

There is, perhaps, no test of character more decisive than this: in what is the chief pleasure of life placed? Where is satisfaction of the soul? Whence does joy proceed? If Christianity is indeed a revolutionary religion, it will effect a change here in this vital respect. Even in St. Paul"s time, it appeared that with Christianity a new force the force of love had been introduced into humanity, a force able to direct human delight into another and purer and nobler channel than that in which it had been wont to flow.

I JOY NO LONGER FLOWS FROM THE PRESENCE AND PREVALENCE OF UNRIGHTEOUSNESS. It seems to attribute a fiendish spirit to human beings to suppose that they can anywhere and at any time be found to rejoice in wrong doing and unrighteousness. Yet it is, alas! possible for sinful men to take a malignant pleasure in the prevalence of sin; for it is the proof of the power of the moral forces with which they have allied themselves, of the victory of their own party. The iniquity of others serves to support and justify their own iniquity. And it must be borne in mind that there are cases in which designing men profit by deeds of unrighteousness, take the very wages of iniquity. Against such dispositions Christian love must needs set itself; for when iniquities prevail, happiness and hope take wings and fly away.

II JOY FLOWS TO THE CHRISTIAN HEART FROM THE PROGRESS OF TRUTH AND RIGHTEOUSNESS. Truth is the intellectual side of righteousness, and righteousness the moral side of truth. There is, accordingly, a real antithesis between the two clauses of the text.

1. This joy is akin to the joy of God. The Father rejoices over the repenting and recovered child, the Shepherd over the restored, once wandering, sheep. "There is joy in the presence of the angels of God over one sinner that repenteth." And they who themselves are enjoying peace and fellowship with a reconciled God cannot but participate in the satisfaction with which that holy Being views the progress of truth and religion among men.

1. It is sympathetic with the gladness of the Saviour in the accomplishment of his gracious purposes. As Christ sees of the travail of his soul, he is satisfied; for the joy set before him, i.e. in the salvation of men, he endured

2. the cross. And all who owe salvation to what Jesus did and suffered for man must needs experience a thrill of gratification when a rebel is changed into a subject by the grace of God.

3. It springs from the triumph of that cause which of all on earth is the greatest and most glorious. Every noble soul finds satisfaction in witnessing the advance of truth from the dim dawn towards the full meridian day for which he, in common with all God"s people in every age, is ever toiling, hoping, and praying. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Rejoiceth not in iniquity - Yea, weeps at either the sin or folly of even an enemy; takes no pleasure in hearing or in repeating it, but desires it may be forgotten forever. But rejoiceth in the truth - Bringing forth its proper fruit, holiness of heart and life. Good in general is its glory and joy, wherever diffused in all the world.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Charity rejoices not in any evil done, either,

1. By ourselves, in the commission or after-contemplation of it; or,

2. By others. Lord, how sad it is when it becomes matter of mirth and sport, to see another stab at once the Christian name, and his own soul!

Or, 3. It rejoices not in any evil done to others; charity suffers no man to be pleased or delighted with any deceit or falsehood spoken of or done to others, or with any ill stories or malicious insinuations concerning them, or in any calamity befalling them.

But rejoiceth in the truth; that is,

1. Charity is so far from rejoicing either in the falls or misfortunes of others, that it rejoices when the truth and innocency, the righteousness and equity, of any person or cause is made evident and manifest. A good man rejoices when he sees any suspected for, or charged with, iniquity, upon due examination cleared and acquitted.

Or, 2. Rejoiceth in the truth; that is, in men’s loving truth, doing justly, and living righteously, according to the rule of truth, the gospel.

Oh! what a complacency and inward pleasure doth it beget in a good man’s mind, when he beholds truth and righteousness, piety and goodness, prevailing in the world!

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

6. “Rejoiceth not in unrighteousness.” The true saint of God never enjoys anything which is not right in the sight of the Heavenly Father. It is impossible for a profane or obscene anecdote to bring entertainment or enjoyable amusement to the sanctified heart. During the Confederate War, one day a Federal officer came rushing into General Grant’s headquarters in a great glee, saying, “Oh! I have something wonderfully good to tell you,” and at the same time looking around and observing, “I believe there are no ladies present?” At this moment the old General interrupts: “But I will let you know there are gentlemen present.” The hint was taken and the joke was never told. At that time General Grant did not profess Christianity, but still he claimed to be as virtuous as a woman, and unwilling to hear what it would not do for a woman to hear. God’s love, which is His own nature, can never rejoice in anything that is known to be wrong, but in every case assumes a condemnatory attitude. Who can not see the damaging influence of all church festivals and frolics, chilling out the fire of the Holy Ghost, and transforming the church into a Polar iceberg? The genuine article of Christianity puts its veto indiscriminately on everything that is wrong, but rejoiceth in the truth. The real Christian rejoices in the truth of God. though it digs your creed up by the roots, decapitates your idols, smashes your theory, and revolutionizes you life. The real Christian asks but this question, “Is it true? Is this the word of God?” If an honest heart, enlightened by the open Bible, God’s Spirit and Providence, responds in the affirmative the question is settled. That soul acquiesces in the whole truth of God, fearless of men and devils, creeds, confessions, tradition, home influence, the opposition of the pastor, the official board, and the membership to the contrary notwithstanding. The real Christian wants nothing but the truth as it is in Jesus. He has no ax to grind, no party nor denomination to sustain; everything with him goes up or down with the truth of God.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

rejoiceth not in unrighteousness, but rejoiceth with the truth [It does not rejoice in seeing sin committed nor in the downfall of those who are overcome by it ( Rom_1:32 ; 2Th_2:12 ; comp. Joh_8:3-11 ), but is glad when truth puts down iniquity ( 2Jo_4 ; Act_11:23 ; Luk_10:17-21 ; comp. 2Ti_3:8 ). Possibly the verse also includes that malignant joy which many feel at the mishaps or misfortunes of others. It certainly condemns that false charity which compromises truth-- Pro_17:15 ; Gal_1:9 ; Gal_2:5 ; Gal_2:11 ];

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

6. Rejoiceth not in iniquity. Instead of rejoicing, is filled with sadness by wrong doing of any kind, but does rejoice with the truth in its triumphs.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

6. οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ. Cf. Psa 5:4-5, ‘Thou art not a God that hath pleasure in wickedness: thou hatest all workers of iniquity.’ And for the opposite, Hos 7:3; Rom 1:32; 2Th 2:12.

συνχαίρει δὲ τῇ ἀληθείᾳ. Rejoiceth with the truth. Love rejoiceth with the victory of Truth in the world, and at the consequent decline of unrighteousness, which is the opposite of truth. Cf. 2Th 2:10; 2Jn 1:4.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6. οὐ χ. ἐπὶ τῇ ἀδ.] rejoices not at (the) iniquity, i.e. at its commission by others,—as is the habit of the unloving world.

συγχαίρει τῇ ἀλ.] Most Commentators, as the E. V., altogether overlook the force of the verb and the altered construction, and render, ‘rejoiceth in the truth:’ others, who respect the verb, make τῇ ἀληθ. = τοῖς εὐδοκιμοῦσι (Chrys.), those to whom, as in 3Jn 1:12, μεμαρτύρηται ὑπʼ αὐτῆς τῆς ἀληθείας. But Meyer’s rendering is the only one which preserves the force of both words: rejoices with the Truth, ἡ ἀλήθ. being personified, and meaning especially the spread among men (as opposed to ἀδικία) of the Truth of the Gospel, and indeed of the truth in general,—in opposition to those who (ref. Rom.) τὴν ἀλήθειαν ἐν ἀδικίᾳ κατέχουσι,—who (ref. 2 Tim.) ἀνθίστανται τῇ ἀληθείᾳ.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

6. οὐ χαίρει ἐπὶ ἀδικίᾳ. ‘Rejoiceth not over unrighteousness,’ the wrongdoing committed by others (Rom 1:32). It cannot sympathize with what is evil. Chrys. misses the point in saying that Love does not rejoice over those who suffer wrong, τοῖς κακῶς πάσχουσι. It is quite true that there is no Schadenfreude in Love, no gloating over the misfortunes of others; but that is not the meaning here. Love cannot share the glee of the successful transgressor.

συνχαὶρει δὲ τῇ ἀληθείᾳ. So far from feeling satisfaction at the misdeeds of others, Love ‘rejoices with the Truth.’ Here Truth is personified, and Love and Truth rejoice together: comp. 2Co 13:8; Jas 3:14; 1Jn 5:6. The truth of the Gospel is not meant, but Truth in its widest sense, as opposed to ἀδικία (2Th 2:12; Rom 2:8), and therefore equivalent to Goodness. The change of preposition, from ἐπί to συν-, is ignored in the AV. Non gaudet super iniquitatem, congaudet autem veritati (Vulg.). Love sympathizes with all that is really good in others.

The seven negatives would become monotonous if they were continued. By giving an affirmative antithesis to the last of them St Paul prepares the way for a return to positive characteristics.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Rejoiceth in the truth [συγχαιρει τη αληθεια] . Rev., correctly, rejoiceth with. Truth is personified as love is. Compare Psa 85:10.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.