Exegetical and Hermeneutical Commentary of 1 Corinthians 13:6
Rejoiceth not in iniquity, but rejoiceth in the truth;
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. (10.) Rejoiceth not in iniquity] . Rejoiceth not in falsehood, but on the contrary, rejoiceth in the truth: this meaning 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] . 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 persons truth, or innocency, and righteousness.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. rejoiceth in the truthrather,”rejoiceth with the truth.” Exults not at theperpetration of iniquity (unrighteousness) by others (compare Gen 9:22;Gen 9:23), but rejoices when thetruth rejoices; sympathizes with it in its triumphs (2Jo4). See the opposite (2Ti 3:8),”Resist the truth.” So “the truth” and”unrighteousness” are contrasted (Ro2:8). “The truth” is the Gospel truth, the inseparableally of love (Eph 4:15; 2Jn 1:12).The false charity which compromises “the truth” by glossingover “iniquity” or unrighteousness is thus tacitlycondemned (Pr 17:15).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
Rejoiceth not in unrighteousness ( ). See Ro 1:32 for this depth of degradation. There are people as low as that whose real joy is in the triumph of evil.
But rejoiceth with the truth ( ). Associative instrumental case after – in composition. Truth personified as opposed to unrighteousness (2Thess 2:12; Rom 2:8). Love is on the side of the angels. Paul returns here to the positive side of the picture (verse 4) after the remarkable negatives.
Fuente: Robertson’s Word Pictures in the New Testament
Rejoiceth in the truth [ ] . Rev., correctly, rejoiceth with. Truth is personified as love is. Compare Psa 85:10.
Fuente: Vincent’s Word Studies in the New Testament
1) “Rejoiceth not in iniquity,” (ou chairei epi te adikia) “Does not rejoice over unrighteousness or wrong.” Where love abounds there resides no basis for boasting or bragging about supposed success or victories in immorality, lying, stealing, cheating, or questionable goals wrongly attained.
2) “But rejoiceth in the truth “ (sugchairei de te aletheia) “But (love) rejoices in colleague or close association with the truth,” If in moral truth (separation, sanctification, and holy living) or in matters of doctrine or practices of doctrine, one rejoices, such rejoicing may be done scripturally only in. the light of truth, the Word of God, and its standards, on any and all matters. This is the very nature of the Supreme charismatic gift of love.
“MYSELF” by Edgar A. Guest
I have to live with myself, and so I want to be fit for myself to know; I want to be able as days go by Always to look myself straight in the eye; I don’t want to stand with the setting sun And hate myself for the things I’ve done.
I don’t want to keep on a closet shelf A lot of secrets about myself, And fool myself as I come and go Into thinking that nobody else will know The kind of man I really am; I don’t want to dress myself up in sham.
I want to go out with my head erect, I want to deserve all men’s respect; But here in the struggle for fame and pelf, I want to be able to like myself. I don’t want to think as I come and go That I’m bluster and bluff and empty show.
I never can hide myself from me, I see what others may never see, I know what others may never know, I never can fool myself – and so, Whatever happens, I want to be Self-respecting and conscience free.
Fuente: Garner-Howes Baptist Commentary
(6) Rejoiceth not in iniquity.The attitude of our mind towards sin is a great test of the truth of our religious feeling.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Co 13:6. Rejoiceth not in iniquity This is the 10th character of love, that it rejoiceth not in iniquitycommon as it is even for those to do so who bear the name of Christ. The true Christian, however, is so far from this, that he laments over either the sin or folly of an enemy; takes no pleasure in hearing or repeating it; but rather desires that it may be forgotten for ever. Nay, 11thly, He rejoiceth in the truth, wherever it is found; in the truth which is after godliness, bringing forth its proper fruit, holiness of heart and conversation. He rejoices to find, that even those who differ from or oppose him, whether with regard to opinions, or some points of practice, are nevertheless lovers of God, and in other respects irreproachable. He is glad to hear good of them, and to speak all the good he can of them consistently with truth and justice. Indeed, good in general is his glory and joy, wherever diffused through 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 whatever brings glory to God, and promotes peace and good-will among men.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 13:6 . ] 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: , 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, . 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.
.] The is personified, and denotes the truth , 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 ; for to make morality prevail, is the ethical aim of the (2Th 2:12 ; Rom 2:8 ), whose joy it is, therefore, when she is obeyed in disposition, speech, and action (1Pe 1:22 , ); and her companion in this joy is love. Usually 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 .; or, with Chrysostom: , Billroth: “she rejoices with those who hold to the right,” Rckert: “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 (the opposite of the ) 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 ., and the more precise definition, “ in that which befalls any one ,” is imported.
[2075] l. and others; and other passages; and other editions.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6. . .] rejoices not at (the) iniquity , i.e. at its commission by others, as is the habit of the unloving world.
. ] 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 . = (Chrys.), those to whom, as in 3Jn 1:12 , . But Meyer’s rendering is the only one which preserves the force of both words: rejoices with the Truth , . being personified, and meaning especially the spread among men (as opposed to ) of the Truth of the Gospel , and indeed of the truth in general , in opposition to those who (ref. Rom.) , who (ref. 2 Tim.) .
Fuente: Henry Alford’s Greek Testament
in = upon, or at. App-104.
iniquity = unrighteousness. App-128.
rejoiceth in the truth = rejoiceth with (as in 1Co 12:26) the truth, i.e. as it wins its way, truth being personified.
Fuente: Companion Bible Notes, Appendices and Graphics
6. . .] rejoices not at (the) iniquity, i.e. at its commission by others,-as is the habit of the unloving world.
.] 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 . = (Chrys.), those to whom, as in 3Jn 1:12, . But Meyers rendering is the only one which preserves the force of both words: rejoices with the Truth, . being personified, and meaning especially the spread among men (as opposed to ) of the Truth of the Gospel, and indeed of the truth in general,-in opposition to those who (ref. Rom.) ,-who (ref. 2 Tim.) .
Fuente: The Greek Testament
1Co 13:6. -, in iniquity-in the truth) On this antithesis see Rom 2:8.-, rejoiceth with) congratulates, with joy. All truth cherishes joy.
Fuente: Gnomon of the New Testament
1Co 13:6
1Co 13:6
rejoiceth not in unrighteousness,-It does not rejoice in the wrongdoing committed by others. (Rom 1:32). It cannot sympathize with what is evil, neither can it share the glee of the successful transgressor.
but rejoiceth with the truth;-Rejoices when the truth rejoices; sympathizes with it in its triumphs: I rejoice greatly that I have found certain of thy children walking in truth, even as we received commandment from the Father. (2Jn 1:4). The truth is the gospel truth, the inseparable ally of love. (Eph 4:15; 3Jn 1:12). The false love which compromises the truth by glossing over iniquity or unrighteousness is thus tacitly condemned. (Pro 17:15).
Fuente: Old and New Testaments Restoration Commentary
Rejoiceth not: 1Sa 23:19-21, 2Sa 4:10-12, Psa 10:3, Psa 119:136, Pro 14:9, Jer 9:1, Jer 13:17, Jer 20:10, Hos 4:8, Hos 7:3, Mic 7:8, Luk 19:41, Luk 19:42, Luk 22:5, Rom 1:32, Phi 3:18
rejoiceth: Exo 18:9, Jos 22:22-33, Rom 12:9, 2Co 7:9-16, Phi 1:4, Phi 1:18, Phi 2:17, Phi 2:18, 1Th 3:6-10, 2Jo 1:4, 3Jo 1:3
in the truth: or, “with the truth
Reciprocal: Gen 9:22 – told Psa 35:15 – adversity Pro 2:14 – rejoice Pro 24:17 – General Jer 11:15 – thou doest evil Rev 11:10 – make
Fuente: The Treasury of Scripture Knowledge
1Co 13:6. Iniquity is placed as an opposite of truth, which shows that one does not have to commit some outward act of wrongdoing to be guilty of iniquity; his rejoicing in it makes him guilty. Paul taught the same principle in Rom 1:32.
Fuente: Combined Bible Commentary
1Co 13:6. rejoiceth not in unrighteousness, but rejoiceth with the truth. Loves native element is goodness and truth: apart from the truth it knows neither father nor mother, husband nor wife, son nor daughter: its antipathies are only with evil, its sympathies with truth and with those who believe and know the truth, who are ready to contend earnestly for it, and if need be to suffer for it. Thou canst not bear them that are evil, is the noble testimony borne from heaven to the church of Ephesus (Rev 2:2). The home of love is among the truthful, the believing, the holy; it breathes its own air in the kingdom of righteousness and peace and joy in the Holy Ghost.
The four concluding characteristics of love are the crowning ones; and, in view of this, the style changes, and in the successive clauses there is a fine roll, singularly musical and uplifting.
Fuente: A Popular Commentary on the New Testament
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!
Fuente: Expository Notes with Practical Observations on the New Testament
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 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 ones 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,
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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];
Fuente: McGarvey and Pendleton Commentaries (New Testament)
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 Grants 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. Gods 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, Gods 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.
Fuente: William Godbey’s Commentary on the New Testament
Verse 6
Rejoiceth not in iniquity; does not take a malignant pleasure in the faults and sins of others.
Fuente: Abbott’s Illustrated New Testament
13:6 Rejoiceth not in iniquity, but {f} rejoiceth in the truth;
(f) Rejoices at righteousness in the righteous. For by “truth” the Hebrews mean “righteousness”.
Fuente: Geneva Bible Notes
Love takes no delight in evil or the misfortunes of others, but it takes great pleasure in what is right.
"Love cannot share the glee of the successful transgressor." [Note: Robertson and Plummer, p. 294.]
"Love absolutely rejects that most pernicious form of rejoicing over evil, gossiping about the misdeeds of others; it is not gladdened when someone else falls. Love stands on the side of the gospel and looks for mercy and justice for all, including those with whom one disagrees." [Note: Fee, The First . . ., p. 639.]
"Christian love has no wish to veil the truth; it is brave enough to face the truth; it has nothing to conceal and so is glad when the truth prevails." [Note: Barclay, The Letters . . ., p. 137.]