Joy
Joy
1. Context.-Various words correspond in the original to the word joy of the English Bible, its derivatives and synonyms. The terms and (etymologically allied to , charm, grace) denote pleasurable feeling experienced in the mental sphere. On the other hand, , (the verb not found in the NT) largely denote joy in the sphere of the senses. Alongside of this distinction runs the other difference that stands for the wholesome, unreflecting joy which occupies itself with the object of its source, whereas designates the joy which subjectively dwells on its own sensation. In the NT the latter term is used only sensu malo (Luk 8:14, Tit 3:3, Jam 4:1, 2Pe 2:13). The terms and describe a genial, pleasurable state of feeling such as is engendered by good fare or some other happy festive condition (usually rendered by to be merry, to make merry [Luk 12:19; Luk 15:23; Luk 24:29; Luk 24:32; Luk 16:19; Act 2:26; Act 7:41; Act 14:17; Rom 15:10, 2Co 2:2, Gal 4:27, Rev 11:10; Rev 12:12]). The terms , , are used of hopeful good cheer with reference to the outcome of some situation or undertaking (Act 24:10; Act 27:22; Act 27:25; Act 27:36, Jam 5:13). , stand for the deep joy of exultation, hence are joined by way of climax to (Mat 5:12, Luk 1:14; Luk 1:44; Luk 1:47; Luk 10:21, Joh 5:35; Joh 8:56, Act 2:26; Act 2:46; Act 16:34, Heb 1:9, 1Pe 1:6; 1Pe 1:8; 1Pe 4:13, Jud 1:24, Rev 19:7). In still another conception, that of , the element of joy is an inevitable ingredient, but the word as such denotes a specific state of mind, viz. glorying, the exalted feeling in which the consciousness of the spiritual worth of the religious subject in its association with and subserviency to the glory of God expresses itself (for this conception cf. A. Ritschl, Die christliche Lehre von der Rechtfertigung und Vershnung2, ii. [1882] 365-371; A. Titius, Die neutest. Lehre von der Seligkeit, ii. [1900] 91-96).
2. Joy as a general characteristic of the Christian life.-Joy appears in the NT writings as an outstanding characteristic of the Christian life in the Apostolic Age. In the Pauline Epistles especially it figures prominently. It is one of the three great ingredients of the Kingdom of God (Rom 14:17); it receives the second place in the enumeration of the fruits of the Spirit (Gal 5:22; cf. 1Th 1:6); the descriptions of the Christian life frequently refer to it (Act 2:46; Act 8:39; Act 13:52; Act 16:34, Rom 12:12, 2Co 1:24; 2Co 6:10; 2Co 8:2, (Php 1:25, 1Pe 1:8). That this joy is not a mere byproduct of the Christian state without inherent religious significance appears from the further fact that the constant cultivation of it is enjoined upon believers (2Co 13:11, Php 3:1; Php 4:4 [rejoice always], 1Th 5:16, Jam 1:2, 1Pe 4:13). The Apostle even makes it an object of prayer (Rom 15:13), and represents its attainment as the goal of his apostolic activity for the churches (2Co 1:24, Php 1:25). The prevalence of a joyful state of mind in the early Church may also be inferred from the numerous references to thanksgiving as a regular Christian occupation (Rom 1:21, 2Co 8:2, Eph 5:4; Eph 5:20, Php 4:6, Col 1:12; Col 2:7; Col 3:17; Col 4:2, 1Th 3:9; 1Th 5:18). In view of all this, it may be surmised that the conventional formula of salutation by means of has perhaps, when used among believers, acquired a deeper meaning (cf. Mat 28:9, Luk 1:28, Act 15:23, 2Co 13:11, Jam 1:1, 2Jn 1:10-11).
When we come to inquire into the causes of the facts just reviewed, the first place must be given to (a) the vivid consciousness of salvation which is present in the Apostolic Age. Through the restored fellowship with God and the forgiveness of sin a joy streams into the heart which is coloured by the contrast of the opposite experience belonging to the state of estrangement from God. The Christian joy is specifically a joy in God (Rom 5:11, Php 3:8; Php 4:10). Joy appears associated with faith, as well as with hope (Act 8:39; Act 16:34, Rom 15:13, 2Co 1:24, Php 1:25, 1Pe 1:8). It likewise accompanies the ethical renewal of the mind as a new-born delight in all that is good (1Co 13:6).
A second cause may be found in (b) the highly pneumatic character of the religious experience in the Apostolic Age. The Spirit as the gift of the Ascended and Glorified Christ to His followers, manifested His presence and power in these early days after a most uplifting fashion, and among other things produced in believers an exalted state of feeling in which the note of joyousness predominated. The conjunction of joy and the Spirit, however, does not merely mean that the Spirit produces this joy: it is due to the inherent character of the Spirit, so that to be in the Spirit and to be filled with joy become synonymous (Act 2:46; Act 13:52, Rom 14:17). The Spirit possesses this inherent character as a Spirit of joy because He is essentially the element of the life to come. This leads to the observation that in the third place (c) the joyfulness of the early Christian consciousness must be explained in the light of the fact that the Christian state is felt to be semi-eschatological, i.e. in many important respects an anticipation of the consummated life of the Kingdom of God. Through the entrance of the Messiah into glory, through His pneumatic presence and activity in the Church, and through the prospect of His speedy return, believers have been brought into real contact with the world to come. The specific character of the world to come is that of blessedness and joy, and to the same degree as this world projects itself through experience or hope into the present life, the latter also comes to partake of this joyful complexion. Especially in St. Paul and the Epistle to the Hebrews can we trace this connexion, though it is not absent from any of the NT writings (Rom 12:12; Rom 14:17; Rom 15:13, Heb 10:34; Heb 12:11, 1Pe 1:6; 1Pe 1:8; 1Pe 4:13, Jud 1:24, Rev 19:7). Jesus Himself had already represented the spiritual coming of the Kingdom, the time of His presence with the disciples as a period of joy, resembling a wedding-feast (Mar 2:19), and had pointed forward to the dispensation of the Spirit as a period of joy (Joh 14:28; Joh 15:11; Joh 16:20; Joh 16:22; Joh 16:24; Joh 17:13). On this principle is to be explained the paradoxical character which the Christian joy assumes through entering into contrast with the tribulation and affliction of this present life. It even makes out of the latter a cause for rejoicing, inasmuch as the believer, from the power of faith which sustains him, receives the assurance of his approvedness () with God, and thus the strongest conceivable hope in the eschatological salvation. Rom 5:3 ff. is the classical passage for this, but the same train of thought meets us in a number of other Pauline passages, and occasionally elsewhere, sometimes in pointedly paradoxical formulation (Act 5:41, Col 1:11, 1Th 1:6, Heb 10:34, Jam 1:2, 1Pe 4:13). Most frequently this specific kind of joy is expressed in connexion with the idea of , to glory (cf. above; Rom 5:2-3, 2Co 11:30; 2Co 12:9, Jam 1:9).
3. The joy of St. Paul.-To be distinguished from this general joy as a common ingredient of all Christian experience is the specific joy which belongs to the servant of God engaged in the work of his calling. Of this joy of ministering, the delight and satisfaction that accompany the successful discharge of the apostolic task, the NT makes frequent mention. The Pauline Epistles are full of it. The Apostle runs his course with joy (Act 20:24 [some textual authorities here omit with joy]); rejoices exceedingly over the obedience of believers (Rom 16:19); though sorrowful, yet is always rejoicing in his work (2Co 6:10); overflows with joy on account of his converts (2Co 7:4); makes his supplication with joy on their behalf (Php 1:4); their progress in love and harmony makes full his joy (Php 2:2); he rejoices in the prospect of being offered upon the sacrifice and service of their faith (Php 2:17); rejoices in his sufferings for their sake (Col 1:24); feels that no thanksgiving can adequately express his joy before God on their account (1Th 3:9). Specific developments in his ministry furnish occasion for special joy (1Co 16:17, 2Co 2:3; 2Co 7:13; 2Co 7:16, Php 1:18; Php 2:28; cf. Act 11:23, Heb 13:17, 2Jn 1:4, 3Jn 1:3-4). This joy in ministering coalesces with the prospective eschatological joy, inasmuch as in the day of the Lord the results of ones ministry will be made manifest and become for the servant of Christ a special joy or crown of glorying (2Co 1:14, Php 4:1, 1Th 2:19).
Literature.-A. Harnack, The Acts of the Apostles, Eng. translation , 1909, p. 277; Voluntas Dei, 1912, p. 265; H. Bushnell, The New Life, 1860, p. 147; R. C. Moberly, Christ our Life, 1902, p. 93; J. Clifford, The Gospel of Gladness, 1912, p. 1.
Geerhardus Vos.
Fuente: Dictionary of the Apostolic Church
JOY
A delight of the mind arising from the consideration of a present for assured approaching possession of a future good. When it is moderate, it is called gladness; when raised on a sudden to the highest degree, it is then exultation or transport; when we limit our desires by our possessions, it is contentment; when our desires are raised high, and yet accomplished, this is called satisfaction; when our joy is derived from some comical occasion or amusement, it is mirth; if it arise from considerable opposition that is vanquished in the pursuit of the good we desire, it is then called triumph; when joy has so long possessed the mind that it is settled into a temper, we call it cheerfulness; when we rejoice upon the account of any good which others obtain, it may be called sympathy or congratulation. This is natural joy; but there is,
2. A moral joy, which is a self-approbation, or that which arises from the performance of any good actions; this is called peace, or serenity of conscience: if the action be honourable, and the joy rise high, it may be called glory.
3. There is also a spiritual joy, which the Scripture calls a “fruit of the Spirit, ” Gal 5:22. “the joy of faith.” Php 1:25. and “the rejoicing of hope, ” Heb 3:6.
The objects of it are,
1. God himself, Psa 43:4. Is. 41: 10.
2. Christ, Php 3:3. 1Pe 1:8.
3. The promises, Psa 119:162.
4. The administration of the Gospel, and Gospel ordinances, Psa 89:15.
5. The prosperity of the interest of Christ, Act 15:3. Rev 11:15; Rev 17:1-18 :
6. The happiness of a future state, Rom 5:1-21. Mat 25:1-46 :
The nature and properties of this joy:
1. It is or should be constant, Php 4:4.
2. It is unknown to the men of the world, 1Co 2:14.
3. It is unspeakable, 1Pe 1:8.
4. It is permanent, Joh 16:22. Watts on the Pass. sect. 11; Gill’s Body of Div. p. 111.3d. vol. 8vo. edit.; Grove’s Mor. Phil. vol. 1: p. 356.
Fuente: Theological Dictionary
joy
The passion opposed to sadness, and arising from the possession of a desired or coveted object; one of the fruits of the Holy Ghost; an effect also of contemplating the sacred mysteries of the Resurrection, Ascension, and Coming of the Holy Ghost.
Fuente: New Catholic Dictionary
Joy
(usually some form of , which prop. means to spin round with pleasurable emotion, and is thus a stronger term than , which expresses gladness; but less so than , to exult or leap with exuberant joy, Gr. prop. ), a delight of the mind arising from the consideration of a present or assured approaching possession of a future good (Ezr 6:16; Est 8:16).
1. NATURAL joy is of various degrees: when it is moderate, it is called gladness; when raised on a sudden to the highest degree, it is then exultation or transport; when we limit our desires by our possessions, it is contentment; when our desires are raised high, and yet accomplished, this is called satisfaction, when our joy is derived from some comical occasion or amusement, it is mirth; if it arise from considerable opposition that is vanquished in the pursuit of the good we desire, it is then called triumph; when joy has so long possessed the mind that it is settled into a temper, we call it cheerfulness; when we rejoice upon the account of any good which others obtain, it may be called sympathy or congratulation.
2. MORAL joy is also of several kinds, as the self approbation, or that which arises from the performance of any good actions; this is called peace, or serenity of conscience; if the action be honorable and the joy rise high, it may be called glory.
3. There is also a SPIRITUAL joy, which the Scripture calls a “fruit of the Spirit” (Gal 5:22), “the joy of faith” (Php 1:25), and “the rejoicing of hope” (Heb 3:6). The objects of it are
(1.) God himself (Psa 43:4, Isa 61:10).
(2.) Christ (Php 3:3; 1Pe 1:8).
(3.) The promises (Psa 119:162).
(4.) The administration of the Gospel and Gospel ordinances (Psa 89:15).
(5.) The prosperity of the interest of Christ (Act 15:3; Rev 11:15; Rev 11:17).
(6.) The happiness of a future state (Rom 5:2; Matthew 25). The nature and properties of this joy:
[1.] It is, or should be, constant (Php 4:4).
[2.] It is unknown to the men of the world (1Co 2:14).
[3.] It is unspeakable (1Pe 1:8).
[4.] It is permanent (Joh 16:22). See Watts, On Pass. sec. 31: Gil’s Body of Div. 3, 111, 8vo ed.; Grove’s Moral Philippians 1, 356.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
JOY
Both Old and New Testaments use a variety of words to express the many aspects of joy, gladness, contentment and rejoicing. Joy is a characteristic of God, and he wants it to be a characteristic that is evident throughout all creation, particularly among his people (Job 38:7; Psa 16:11; Psa 104:31; Luk 2:10; Luk 2:14; Joh 15:11; Php 4:4).
Gladness and rejoicing are part of the everyday life that God desires for human society. God wants people to enjoy him and all that he has given them for life in this world (Deu 14:26; Ecc 5:18-19; Ecc 9:7-9; Luk 1:14; Luk 15:22-24; 1Ti 6:17). However, all such enjoyment must be linked with right behaviour and self-discipline (Pro 23:16-21; Amo 6:4-7; Rom 13:13; Rom 14:17; 1Th 5:7-8; 1Pe 4:3).
Expressions of gladness and joy were a feature of public worship in ancient Israel (Deu 12:5-7; Psa 81:1-3; Psa 100:1-2; Psa 150:3-6). They were also a feature of the life of the early church (Act 2:46-47; Act 5:41; Act 8:39; Act 13:52; Col 3:16).
Joy in a special sense becomes the possession of believers when by faith they come into union with Jesus Christ (Joh 15:4; Joh 15:11). This joy is more than simply a feeling of happiness when all is going well. That sort of joy will be only temporary (Ecc 2:1-11). The joy that Christ gives is something that no circumstances can take away (Joh 16:22; Joh 16:33; Joh 17:13; Rom 15:13). It is a quality of peace and strength that enables believers to rejoice even amid trouble and sorrow (Hab 3:17-18; Mat 5:10-12; 2Co 6:10; Col 1:24; Jam 1:2; see PEACE).
Sin in the lives of believers can spoil their experience of the joy God has given them. For this reason they must resist sin, along with its accompanying tendency to despondency. They must make a constant and wholehearted effort to be positive and joyful at all times (Php 4:4; 1Th 5:16-18).
The more believers grow in their new life in Christ, the more the indwelling Spirit of Christ develops the quality of joy within them (Gal 5:22). This joy is inseparable from faith, love, peace and hope (Rom 5:1-5; Rom 15:13; 1Th 1:3; 1Th 1:6; Heb 10:34). The fulfilment of their joy will be to meet Christ at his return and enter with him into the full joy of the age to come (Isa 65:17-19; Mat 25:21; Jud 1:24; Rev 19:7-9). This glorious hope is a further cause for their rejoicing amid present sufferings (Rom 5:2; Rom 8:18; Rom 8:24; 1Pe 1:6-8; 1Pe 4:13; see HOPE).
Fuente: Bridgeway Bible Dictionary
Joy
JOY.In the Greek of the NT there are two verbs, with their corresponding nouns, used to express the idea of joy. These are , , and , .
The word conveys rather the idea of exultation or exuberant gladness, and is a favourite with St. Luke, who has been called the most profound psychologist among the Evangelists. It is in the pages of his Gospel also that we find the most frequent mention of circumstances of joy attending the proclamation and reception of the gospel message, and the whole character of his writing reveals our Lord in the most joyous relation to His own disciples and to the world at large. The Gr. word for gospel () means good tidings, or, as it is described in Luk 2:10, in the message of the angel to the shepherds, good tidings of great joy ( ). In the case of the angel messenger to Zacharias, the two words are combined in his greeting. Thus at the very outset the idea of joy attends the prophecy of even the harsher ministry of John the Baptist. Thou shalt, says the angel, have joy and gladness ( ), and many shall rejoice () at his birth (Luk 1:14). Another strange attendant circumstance of the joy of these days that preceded our Lords incarnation is the utterance of Elisabeth, who, when Mary, the predestined mother of the Messiah, comes to visit her, cries out in an ecstasy of wonder and joy, Behold, when the voice of thy salutation came into mine ears, the babe leapt in my womb for joy (Luk 1:44). In the same scene there immediately follows the song of thanksgiving known in the Church as the Magnificat (wh. see), which is pervaded by the spirit of joy, and in which the word rejoiced occurs at the very outset (Luk 1:47).
When we turn to the historical account of the beginnings of the proclamation of the gospel, we find that, according to Jn.s narrative, when John the Baptist declared the coming of the Greater than himself, he heralded His advent in the words, He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegrooms voice: this my joy therefore is fulfilled (Joh 3:29).
This statement is rather remarkable in the light of the accounts of the Baptists ministry given in the Synoptics. There the ascetic note is much more prominent, and it is our Lord who says that, because John came neither eating nor drinking, the people supposed he had a devil (Mat 11:18 || Luk 7:33). Whether we are to think that the Fourth Evangelist had carried back the conception of his Lords ministry into the prophetic description of it given by His forerunner or not, it is difficult to decide. In any case, the statement here attributed to John the Baptist stands alone, and is not characteristic of his general attitude or of the question which, according to Mt. and Lk., he addressed at a later time to our Lord Himself.
In the parables in which the secret of the Kingdom is itself set forth by our Lord, we meet the word joy several times. In the interpretation of the parable of the Sower we are told: He that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it (Mat 13:20), a striking characterization of the temper of those who eagerly adopt a new idea, but are just as ready to exchange it for some more recent fashion. It is a temper that our Lord describes in another place, when, discussing the ministry of His forerunner, He says: He was the lamp that burneth and shineth, and ye were willing to rejoice for a season in his light (Joh 5:35). Joy of a deeper and more permanent character is that of the man who found a treasure hidden in his field, and in his joy he goeth and selleth all that he hath and buyeth that field (Mat 13:44). This is the true and evangelical temper of a proper reception of the gospel message. In Luke 15 joy is given a higher place and a yet more spiritual significance. In the three famous parables that fill that chapter, the joy of Gods own heart is set forth under the images of the shepherd with his sheep, the woman with her precious coin, and the father with his restored son. Joy, says our Lord, in the two former cases, fills all heaven, even increasing the gladness of the angels in sympathy with their King; while the exuberant picture of the joy of the household at the prodigals return gives a still more tender and touching picture of the Divine Fatherhood. The reward promised to the faithful servant in the parable of the Talents is to enter into the joy of his Lord (Mat 25:21). The meaning of this is obviously that the servant should he partaker in the richer and fuller joy that is his Lords portion, which may probably be the joy that comes from the exercise of higher responsibilities, and the opportunities of fuller usefulness (see the Comm. in loc).
In the narrative in Lk. descriptive of the return of the seventy disciples from their mission in Galilee, we read (Luk 10:17) that they returned with joy, saying, Lord, even the devils are subject unto us in thy name. It may be that our Lord regarded this as too much akin to the shallow joy which He had exposed in the parable of the Sower, or, at any rate, as detrimental to the more serious thought with which He wished their minds to be filled; for He replied (Luk 10:20): Howbeit in this rejoice not that the spirits are subject unto you, but rejoice that your names are written in heaven. The keynote thus given to the real joy of the disciple is the assurance of his belonging to the Kingdom of God, a joy, therefore, that is with trembling. According to Lk.s account, it is at the same moment that we read of Christs rejoicing, but the parallel in Mt. does not bear out the same historical connexion (cf. Luk 10:21 and Mat 11:25).
Iu Lk.s narrative also there is the unique expression, He rejoiced in the Holy Spirit. What exactly is meant by this phrase it is most difficult to say, and some have even supposed it to be a forestalling of the strange experiences of the Christian Church after Pentecost. This does not seem very probable, and it may be that Lk. is only expressing with greater fulness and exactitude the truth that it was through the inspiration of the Spirit that our Lord was able clearly to thank His Father for the manner in which His mighty works were done, as well as to perform these works themselves.
In the passage in which Lk. gives his setting of the Beatitudes, he puts very strongly the blessing of suffering for righteousness sake, the words being, Rejoice in that day, and leap: for, behold, your reward is great in heaven (Luk 6:23).
In Jn. there is a very striking use of the verb rejoice in a passage of great difficulty (Joh 8:56). It occurs in the reported controversy of our Lord with the Jews, where He tells them, Your father Abraham rejoiced () to see my day: and he saw it, and was glad (). The force of the Greek implies that Abraham exulted that he should see, that is, presumably, in the promises that were made to him, while the actual seeing of it, of which the Lord speaks, is possibly an assertion of Abrahams living with God, as in Christs similar use of the text, I am the God of Abraham, of Isaac, and of Jacob, to prove the reality of the doctrine of the resurrection.
We must next turn to a class of passages contained in the closing addresses of our Lord to His disciples, as recorded in the Fourth Gospel, where much stress is laid upon our Lords own joy and the disciples share in it. The clear declaration of His commandments is to effect the purpose of their partaking in His own joy of obedience, and to secure the permanence and completeness of their own glad following of the Divine will (Joh 15:11). Again, the natural sorrow at His approaching departure is to be a sorrow like that of a woman in her birth-pangs,a sorrow, that is, which is not only full of purpose, but is a necessary element in a great deliverance; and the joy that will succeed not only causes forgetfulness of the previous suffering, but abides, while the pain is only a passing and comparatively unimportant experience (Joh 16:20-24).
And, finally, in the great prayer of intercession contained in John 17, our Lord requests that the joy which was His own peculiar possession should find its full accomplishment in the hearts of His disciples (Joh 17:13). The joy thus foretold and interceded for is noted by the Evangelist as a possession of the disciples immediately after the resurrection. In Mat 28:8 we are told that the women departed from the tomb with fear and great joy, while the effect of the gladness is noted by Lk., with a truthfulness to human experience that is most remarkable, as being itself a ground of scepticism (see Luk 24:41). This joy was not only the possession, but the abiding possession of the early Church, as frequent notes in the Book of Acts prove; and many passages in St. Pauls Epistles speak of joy as one of the true fruits of the indwelling of the Holy Spirit (see Act 13:52 and Gal 5:22).
While the passages above examined contain most of the instances in which the words joy or rejoice are used in the Gospels, there remain very many passages in which the idea is prominent. Our Lords own description of Himself, for instance, as the Bridegroom when He is vindicating the liberty of His disciples to abstain from the ascetic practices of the Pharisees, shows how He conceived His mission and ministry (see Mar 2:18-22). Many of the parables, other than those already named, set forth the inherent joy of the Kingdom, as, for example, those of the Wedding Supper and the Ten Virgins. The Lords Supper itself was a feast of joy, for, according to Lk.s account (Luk 22:15), our Lord said, With desire I have desired to eat this Passover with you before I suffer, thus indicating that He had eagerly and gladly anticipated it; and in the further words that He speaks on that occasion He indicates that there is only to be a pause in the joy which will be resumed and heightened in other surroundings. I will not, He continues, drink from henceforth of the fruit of the vine until the kingdom of God shall come, or, as Mt. phrases it (Mat 26:29), until that day when I drink it new with yon in my Fathers kingdom.
There must have been much in our Lords intercourse with the people that led them to see in Him a helper of their joys rather than a restraint upon their merriment. He was, for example, an honoured guest at a wedding feast (Joh 2:1), and at many a social meal (cf. Luk 14:1 and Joh 12:2); and when He decided to abide at the house of Zacchaeus, we are told that the latter received him joyfully. In His triumphal entry into Jerusalem the people gladly welcomed Him (Luk 19:37), and the children cried joyfully in the Temple, Hosanna to the Son of David (Mat 21:15). All these more or less exuberant outbursts of spontaneous joy greatly offended the Pharisees and other formal religionists; and while it would not be correct to say that our Lord designedly arranged circumstances in which the contrasts would be clearly manifested, still the conditions in which they were so displayed were admirable parables in action of some of the deepest truths of His kingdom.
There is much beauty, as well as truth, in the imaginary description of Renan: He thus traversed Galilee in the midst of a continual feast. When He entered a house it was considered a joy and a blessing. He halted in the villages and at the large farms, where He received open hospitality. In the East when a stranger enters a house it becomes at once a public place. All the village assembles there, the children invade it, they are put out by the servants, but always return. Jesus could not suffer these innocent auditors to be treated harshly. He caused them to be brought to Him and embraced them. He protected those who wished to honour Him. In this way children and women came to adore Him (Life of Jesus, ch. xi.).
The joy that emanated from our Lords person and presence during His earthly ministry was without question a great part of its power. His attitude stood in such clear contrast to the general character of the religious people round about Him, that the consciousness of it must have been felt by all the onlookers; but in addition to this fact was the whole teaching about His kingdom, which, as set forth in parable and precept, was to be a kingdom of gladness. In this latter respect it came into line with what the prophets had described as the marked characteristic of the Kingdom of God, and also with what the Jewish apocalypses pictured as the outcome of the Messiahs advent. That a more earthly conception of joy filled the hearts of many of the disciples there is little reason to question, but a great deal of our Lords teaching was directed to spiritualize their hopes and to deepen their insight into the true character of spiritual joy.
Literature.The Comm. on the passages referred to, esp. the Introductions to Lk. by Plummer and Adeney; art. Joy in Hasting’s Dictionary of the Bible ; Bruce, Galilean Gospel, chs. 7. 12.; Farrar, Life of Christ, new ed. 1894, 225 ff.; J. W. Diggle, Short Studies in Holiness, 1900, 111 ff.; G. Matheson, Studies in the Portrait of Christ, 1st series, 272 ff.; J. Moffatt in Expos, Times, ix. (1898) 334.
G. Currie Martin.
Fuente: A Dictionary Of Christ And The Gospels
Joy
JOY.
The noun joy and its synonyms, rejoicing, gladness, mirth, the verb joymore usually rejoice, also be (and make) joyful, be (and make) glad or merrywith the corresponding adjectives, represent in the OT a rich variety of Heb. synonyms not easily distinguishable. NT Greek expresses the emotion by three leading words: (a) the ordinary chara (vb. chair; cf. charis, grace); (b) a term signifying excited, demonstrative joy, exultationas noun rendered gladness (Luk 1:14, Act 2:46, Heb 1:9; exceeding joy in Jud 1:24), as vb. be exceeding glad (Mat 5:12, Rev 19:7), or rejoice greatly (Act 16:34, 1Pe 1:6; 1Pe 1:8; 1Pe 4:13)never found in Paul; (c) almost peculiar to Paul (who uses noun and vb. 34 times in 1 and 2Co 8:1-24 times in Rom 8:1-39 times elsewhere), denoting joy over some personal distinction or possession, and mostly rendered glorying or boasting by AV [Note: Authorized Version.] , by RV [Note: Revised Version.] uniformly glorying, except in Rom 5:2 f. where it appears twice as rejoicing. (d) In Luk 12:19; Luk 15:23 etc., 2Co 2:2, we find a familiar Gr. word for festive, social joy; (e) in Act 27:22 etc., Jam 5:13, a similar term signifying cheerfulness or high spirits. The Beatitudes of OT (under the formula Blessed!, or Happy, is the man, etc., as in Psa 1:1; Psa 127:5) and of the NT (Mat 5:3 ff. etc.) come under this head, as they set forth the objective conditions, spiritual or material, of religious happiness; while peace designates the corresponding inward state forming the substratum of joy, which is happiness in its livelier but fluctuating emotional moods. Joy is to peace as the sunshine and bright colours are to the calm light and sweet air of a summer day: on the relations of the two, see Joh 14:1; Joh 14:27 f., Joh 15:11; Joh 16:19-33, Rom 14:17; Rom 15:13; Rom 15:32 f., Gal 5:22, Php 4:1-7 etc.).
Joy is more conspicuous in Christianity than in any other religion, and in the Bible than in any other literature. Psychologically, joy is the index of health, resulting from the adequate engagement of the affections and the vigorous and harmonious exercise of the powers; it is the sign that the soul has found its object. In the OT, as between J [Note: Jahweh.] and Israel, joy is mutual. Its ascription to J [Note: Jahweh.] indicates the realism of the Heb. conception of the Divine personality: J [Note: Jahweh.] rejoices in his works (Gen 1:31 etc., Psa 104:31), and rejoices over His people for good (Deu 30:9, Zep 3:17 etc.; cf. Luk 15:7; Luk 15:10). The righteous in turn rejoice in J [Note: Jahweh.] , (Psa 97:12; Psa 149:2 etc.), in the fact that they have such a God and know Him (Psa 4:6 f., Psa 16:11 f., 100 etc.)this is the supreme happiness of life, it is life in the full sense (Psa 36:9; Psa 63:1-7 etc.)particularly in His mercy and faithfulness and salvation (Psa 21:1-7; Psa 51:7-17; Psa 85:1-13; Psa 89:1-8, Isa 25:9, Hab 3:17 ff.), in His wise and holy statutes (Deu 4:7 f., Psa 119:1-176); they rejoice before J [Note: Jahweh.] , expressing their joy by sacrifice and feast (Deu 12:10-12 etc.), they rejoice in the natural boons of life, in the guidance of Providence (Psa 103:1-22; Psa 116:1-19; Psa 118:1-29 etc.), in national blessings and success (Exo 15:1-27, 1Ki 8:66, Isa 55:1-13, Neh 12:43 etc.), in J [Note: Jahweh.] s judgments on wrong-doers (1Sa 2:1-10, Psa 48:4 ff; Psa 68:1-6 etc.), and in His promises, which bring hope and light into the darkest days (Psa 27:1-6, Jer 15:16, Zec 2:10; Zec 9:9 etc.).
The OT joy in God breaks out again in the Canticles of the NT (Luk 1:46 ff., Luk 1:68 ff; Luk 2:28 ff.), being all the while sustained on the hope of Israel, and gathering in the hidden reservoir of pious Jewish hearts. This joy in God was strong in Jesus; the intimations given by Mar 2:18-22, Mat 5:10-12; Mat 6:16 ff., Mat 5:25-34; Mat 11:16-19, Luk 10:21; Luk 10:15 (the whole ch.), Joh 2:1-11; Joh 15:11; Joh 17:13, should correct the one-sided impression that in His ordinary temper our Lord was the man of sorrows; the glow of happiness felt in His company formed an element in the charm of Jesus. Christian joy is associated with the finding of lifes treasure in true religion (Mat 13:44 etc.), with the receiving of salvation through Christ (Act 2:46; Act 16:34, 1Th 1:6), with the influence of the Holy Spirit on the soul (Rom 14:17, Gal 5:22, Eph 5:18-20), with success in work for God and man, and hope of heavenly reward (Luk 10:20 f., Joh 4:36, Rom 12:12, Php 1:18, 1Pe 4:13; cf. Psa 17:14 f., Psa 126:5), and with spiritual fellowship and friendship (Rom 12:15, 2Co 7:7-16, Php 2:1 ff., 2Jn 1:4 etc.)the fruit of the Spirit is love, joy, etc., an inseparable pair (see Joh 15:9-14). The adversities which destroy earthly happiness, like obstructions crossing a stream that rises from some deep spring, go to swell the tide of joy in the breast of the children of God; see, e.g., Mat 5:10 ff., Joh 16:33, Act 5:41, Rom 5:3-11; Rom 8:31-39, 1Pe 1:6-12, Rev 7:14-17, Isa 35:1-10.
G. G. Findlay.
Fuente: Hastings’ Dictionary of the Bible
Joy
joi (, simhah; , chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simhah (1Sa 18:6, etc.), variously translated in English Versions of the Bible joy, gladness, mirth; from sameah, properly to be bright, to shine (Pro 13:9, The light of the righteous rejoiceth, literally, is bright), but generally used figuratively to rejoice, be glad (Lev 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly to spring, leap, hence, exult, rejoice; rinnah, shouting. joy; gl, from verb gl or gul, to go in a circle, hence, be excited (dancing round for joy), rejoice. In the New Testament, far the commonest are chara, joy, charo, to rejoice (compare , charis, grace). But we have also agallasis, which expresses exuberant joy, exultation (not used in classical Greek, but often in the Septuagint; in the New Testament, Luk 1:14, Luk 1:44; Act 2:46; Jud 1:24; Heb 1:9), and the corresponding verb agallaoo (-aomai), to exult, rejoice exceedingly (Mat 5:12, etc.). In English Versions of the Bible we have sometimes to joy (now obsolete as a verb), used in an intransitive sense = to rejoice (Hab 3:18; 2Co 7:13, etc.).
2. In the Old Testament:
Besides joy in a general sense, as the response of the mind to any pleasurable event or state (1Ki 1:40; Est 8:17, etc.), joy as a religious emotion is very frequently referred to in the Old Testament. Religion is conceived of as touching the deepest springs of emotion, including the feeling of exultant gladness which often finds outward expression in such actions as leaping, shouting, and singing. Joy is repeatedly shown to be the natural outcome of fellowship with God. In thy presence is fullness of joy; in thy right hand there are pleasures for evermore (Psa 16:11; compare Psa 16:8, Psa 16:9). God is at once the source (Psa 4:7; Psa 51:12) and the object (Psa 35:9; Isa 29:19) of religious joy. The phrase rejoice (be glad) in Yahweh and similar. expressions are of frequent occurrence (e.g. Psa 97:12; Psa 149:2; Isa 61:10; Zec 10:7). Many aspects of the Divine character call forth this emotion, such as His lovingkindness (Psa 21:6, Psa 21:7; Psa 31:7), His salvation (Psa 21:1; Isa 25:9; Hab 3:18), His laws and statutes (Psa 12:1-8; 119 passim), His judgments (Psa 48:11), His words of comfort in dark days (Jer 15:15, Jer 15:16). The fundamental fact of the sovereignty of God, of the equity of the Divine government of the world, gives to the pious a joyous sense of security in life (Psa 93:1 f; Psa 96:10; Psa 97:1) which breaks forth into songs of praises in which even inanimate Nature is poetically called upon to join (Psa 96:11-13; Psa 98:4-9). In the case of those who held such views of God, it was natural that the service of God should elicit a joyous spirit (I will offer in his tabernacle sacrifices of joy, Psa 27:6; compare 1Ch 29:9), a spirit which is abundantly manifest in the jubilant shouting with which religious festivities were celebrated, and the trumpet-sound which accompanied certain sacrifices (2Sa 6:15; Psa 33:1-3; Num 10:10; 2Ch 29:27), and especially in psalms of praise, thanksgiving and adoration (Psa 47:1-9; 81; Psa 100:1-5, etc.). Rejoice before Yahweh your God is an oft-repeated phrase in Dt with reference to the sacrificial feast (e.g. Deu 12:12). But joy is a Divine, as well as a human, emotion; for God Himself is represented in the Old Testament, not as a rigid, impassible Being, but as susceptible to pleasure and pain. God may be conceived of as rejoicing in his works (Psa 104:31; compare Gen 1:31), and over His people for good (Deu 30:9). He will rejoice over thee (Zion) with joy; he will rest in his love; he will joy over thee with singing (Zep 3:17). Such noble and vivid anthropomorphisms are a nearer approach to the truth than the abstract doctrine of the impassibility of God which, owing to Platonic influences, dominated theology of the early Christian centuries.
3. In the New Testament:
The element of joy in religion is still more prominent in the New Testament. It is the appropriate response of the believer to the good tidings of great joy which constitute the gospel (Luk 2:10). In the four Gospels, especially Luke, this element is conspicuous. It is seen in the canticles of Lk 1 and 2. It is both exemplified in the life and character, and set forth in the teaching of Jesus. There are many intimations that, in spite of the profound elements of grief and tragedy in His life, His habitual demeanor was gladsome and joyous, certainly not gloomy or ascetic: such as, His description of Himself as bridegroom, in defense of His disciples for not fasting (Mar 2:18-20); the fact that He came eating and drinking, giving occasion to the charge that He was a gluttonous man and a winebibber (Mat 11:19); His rejoicing in the Holy Spirit (Luk 10:21); the fact that His presence was found to be congenial at social festivities (Mar 14:3; Luk 14:1; Joh 12:1), and at the wedding in Cana (Joh 2:1 ff); His mention of my joy (Joh 15:11; Joh 17:13). His teaching with reference to His followers harmonizes with this. The Christian virtues confer on those who attain them not only beatitude, a calm and composed state of felicity (Mat 5:3-11), but also a more exuberant state of joy, which is in sharp contrast to the sad countenance of the hypocrites (Mat 6:16) (Rejoice, and be exceeding glad, Mat 5:12). This spirit is reflected in many of the parables. The discovery of the true treasure of life brings joy (Mat 13:44). The three parables in Lk 15 reveal the joy of the Divine heart itself at the repentance of sinners (see especially Luk 15:5-7, Luk 15:9, Luk 15:10, Luk 15:22-24, Luk 15:32). The parable of the Talents lays stress on the joy of the Lord which is the reward of faithfulness (Mat 25:21, Mat 25:23). Jesus confers on His followers not only peace (Joh 14:27; Joh 16:33), but participation in His own fullness of joy (Joh 15:11; Joh 16:24; Joh 17:13), a joy which is permanent, in contrast to the sorrow which is transient (Joh 16:22). In the dark days of disappointment that succeeded the crucifixion, the joy of the disciples passed under a cloud, but at the resurrection (Luk 24:41) and still more on the day of Pentecost it emerged into light, and afterward remained a marked characteristic of the early church (Act 2:46 f; Act 8:39; Act 13:52; Act 15:3). Paul speaks of joy as one of the fruits of the spirit (Gal 5:22) and of joy in the Holy Spirit as an essential mark of the kingdom of God (Rom 14:17). This joy is associated with faith (Phi 1:25), hope (Rom 5:2; Rom 12:12), brotherly fellowship and sympathy (Rom 12:15; 2Co 7:13; Phi 2:1 f). To rejoice in the Lord is enjoined as a Christian duty (Phi 3:1; Phi 4:4; compare Phi 2:17 f; 1Th 5:16). In Christ, the Christian rejoices with joy unspeakable and full of glory (1Pe 1:8), in spite of his temporary afflictions (1Pe 1:6). Christian joy is no mere gaiety that knows no gloom, but is the result of the triumph of faith over adverse and trying circumstances, which, instead of hindering, actually enhance it (Act 5:41; Rom 5:3 f; Jam 1:2, Jam 1:12; Jam 5:11; 1Pe 4:13; compare Mat 5:11, Mat 5:12). Even our Lord Himself for the joy that was set before him endured the cross, despising shame (Heb 12:2).
Fuente: International Standard Bible Encyclopedia
Joy
Joy, or gladness, is what man craves and is set upon finding; and he does find it when he finds God, and only then. He retains it too in proportion as he grows in the knowledge of God. God is the author of true joy as of every good and perfect gift. Being Himself perfectly good and above all evil, He is even represented as finding His own joy in the repentance of the sinner who returns to seek Him. Sin having come in, and man being thus, alas, alienated from God, his idea of joy is to be as happy as he can make himself without God and away from Him. (See the prodigal in Luke 15.) But disappointment and bitterness here and eternal sorrow hereafter alone can result from such a course as that. When however, on the contrary, the light of God’s love, revealed in the gift and the death of His Son, breaks upon the heart, it is filled at once “with joy unspeakable and full of glory.”
“The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.” The fruit too of the Spirit is love, joy, peace, with other beautiful traits, and this is produced in the believer’s heart by the Spirit for God’s glory. The apostle desired for the Romans that the God of hope would fill them with all joy and peace in believing. Rom 15:13. The Thessalonians too had received the word in “much affliction with joy of the Holy Ghost.” Many more passages might be cited to show how joy is one of the leading characteristics of those who have been brought to know God. The one only Man who never had to be so brought – because His delight was ever in God, as God’s was in Him: He who is called a “man of sorrows” – this perfect and blessed One had His own deep joy in communion with and in dependence upon God; and He desires for His own in the world that this His joy might be theirs.
True joy is unknown in the world in its present state; but there is a day coming when sorrow, suffering, death, and all the gloomy fruits of sin, will be done away, and God Himself will wipe away all tears and fill the universe with joy unclouded and eternal. That day is depicted in Rev 21.
Fuente: Concise Bible Dictionary
Joy
Attributed to God
Deu 28:63; Deu 30:9; Jer 32:41
In heaven
Luk 15:10-32
Unclassified scriptures relating to
Deu 12:18; 1Sa 2:1; 1Ch 16:27; 2Ch 7:10; Ezr 6:22; Neh 8:10; Neh 8:12; Neh 12:43; Job 8:21; Job 22:21; Job 22:26; Job 33:26; Psa 2:11; Psa 4:7; Psa 5:11; Psa 9:2; Psa 13:5; Psa 9:14; Psa 16:5-6; Psa 16:8-9; Psa 16:11; Psa 17:15; Psa 19:8; Psa 20:5; Psa 21:1; Psa 21:6; Psa 28:7; Psa 30:5; Psa 30:11-12; Psa 32:11; Psa 32:1-2; Psa 33:21; Psa 35:9; Psa 36:8; Psa 40:16; Psa 70:4; Psa 42:4; Psa 43:4; Psa 45:15; Psa 46:4; Psa 51:8; Psa 51:12; Psa 53:6; Psa 14:7; Psa 63:5-7; Psa 63:11; Psa 64:10; Psa 68:3; Psa 69:32; Psa 71:23; Psa 85:6; Psa 89:15-16; Psa 97:11-12; Psa 100:1-2; Psa 104:34; Psa 105:3; Psa 105:43; Psa 119:1-2; Psa 119:14; Psa 119:16; Psa 119:55; Psa 119:111; Psa 119:162; Psa 119:165; Psa 126:5-6; Psa 132:16; Psa 138:5; Psa 149:2; Psa 149:5; Pro 10:28; Pro 13:9; Pro 19:23; Pro 29:6; Pro 28:12; Ecc 2:26; Isa 9:3; Isa 12:1-6; Isa 25:9; Isa 29:19; Isa 30:29; Isa 35:1-2; Isa 35:10; Isa 41:16; Isa 44:23; Isa 49:13; Isa 52:9; Isa 51:11; Isa 56:7; Isa 55:12; Isa 61:3; Isa 61:7; Isa 61:10; Isa 65:14; Isa 65:18-19; Isa 66:10-12; Isa 66:14; Jer 15:16; Jer 31:12-14; Jer 31:25-26; Jer 33:6; Jer 33:11; Joe 2:23; Nah 1:15; Hab 3:18; Zep 3:14; Hag 2:9; Zec 2:10; Zec 9:9; Zec 10:7; Mat 25:21; Luk 1:47; Luk 2:10; Luk 6:22-23; Luk 10:20; Luk 15:6-8; Luk 15:10; Mat 18:13; Luk 15:22-32; Luk 24:52-53; Joh 15:11; Joh 16:20; Joh 16:22; Joh 16:24; Joh 16:33; Joh 17:13; Act 2:28; Act 8:8; Act 8:39; Act 13:52; Act 16:25; Act 16:34; Rom 5:2; Rom 5:11; Rom 12:12; Rom 14:17; Rom 15:13; 2Co 1:12; 2Co 1:24; 2Co 6:10; 2Co 7:4; 2Co 8:2; 2Co 12:10; Gal 5:22; Eph 5:18-19; Phi 3:3; Phi 4:4; Col 1:11; 1Th 1:6; 1Th 5:16; Heb 10:34; Jas 1:2; Jas 5:13; 1Pe 1:8; 1Pe 4:13; 1Jn 1:4; Jud 1:24
Instances of Joy:
– Of Moses and the Israelites, when Pharaoh and his army were destroyed
Exo 15:1-22
– Of Deborah and the Israelites, when Sisera was overthrown
Jud 1:5
– Of Jephthah’s daughter, when he returned from his victory over the Ammonites
Jdg 11:34
– Of Hannah, when Samuel was born
1Sa 2:1-11
– Of Naomi, when Boaz showed kindness to Ruth
Rth 2:20; Rth 4:14
– Of the Israelites:
b When Saul was presented as their king
1Sa 10:24
b When David slew Goliath
1Sa 18:6-7
b When they repaired to David to Hebron to make him king
1Ch 12:40
b When they took the ark from Kirjath-Jearim
1Ch 13:8
b When they brought the ark from the house of Obed-Edom to Jerusalem
1Ch 15:16; 1Ch 15:25; 1Ch 15:28
b When they made gifts to the house of God
1Ch 29:9
b When they kept the dedication of the temple, and the Feast of Tabernacles under Ezra
Ezr 6:16; Ezr 6:22
– Of the Jews:
b After hearing anew, the word of God
Neh 8:9-18
b When they turned away from idolatry
2Ch 15:14-15; 2Ch 23:18; 2Ch 23:21; 2Ch 29:30; 2Ch 29:36; 2Ch 30:21; 2Ch 30:23; 2Ch 30:26
b When the wall of Jerusalem was dedicated
Neh 12:43
b When the foundation of the second temple was laid
Ezr 3:11-13
– Of David, over the offerings of the princes and people for the house of God
1Ch 29:10-19
– Of Jews, over the hanging of Haman
Est 8:15-16; Est 7:10
– Of Elizabeth, when Mary visited her
Luk 1:5-44
– Of Mary, when she visited Elizabeth
Luk 1:46-56
– Of Zecharias, when John was born
Luk 1:67-79
– Of angels, when Jesus was born
Luk 2:13-14
– Of the shepherds, when they saw the infant Jesus
Luk 2:20
– Of the magi
Mat 2:10
– Of Simeon, when Jesus was presented in the temple
Luk 2:28-32
– Of the disciples, because the devils were subject to them
Luk 10:17
– Of the father, when his prodigal son returns
Luk 15:20-32
– Of angels, when sinners repent
Luk 15:7; Luk 15:10
– Of the disciples, when Jesus triumphantly entered Jerusalem
Mat 21:8-9; Mar 11:8-10
– Of the women who returned from the Lord’s sepulcher
Mat 28:8
– Of the disciples:
b After the resurrection of Jesus
Luk 24:41
b In the temple after the ascension of Jesus
Luk 24:53
b In the temple because they had received the gift of the Holy Ghost
Act 2:46-47
– Of the impotent man, healed by Peter
Act 3:8
– Of Paul, when he went up to Jerusalem
Act 20:22-24
– Of Paul and Silas, in the jail at Philippi
Act 16:25
– Of Rhoda, when she heard Peter at the gate
Act 12:14
– Of the disciples at Jerusalem, when Peter told them about the conversion of Cornelius and other Gentiles
Act 11:18
– Of Barnabas, when he saw the success of the gospel at Antioch
Act 11:22-23
– Of Paul and the Corinthians, because the excommunicated member repented
2Co 1:24; 2Co 2:3
– Of Paul and Titus, because of the hospitality of the Corinthians
2Co 7:13; 2Co 8:6; Rom 15:32; 1Co 16:18
– Of the Macedonians, when they made a contribution for the Christians at Jerusalem
2Co 8:2
– Of Paul, when he prayed for the Philippians
Phi 1:4
– Of Thessalonians, when they believed Paul’s gospel
1Th 1:6
– Of Paul, rejoicing over his converts
1Th 2:19-20; 1Th 3:9; Phm 1:7
– Of early Christians, when they believed in Jesus
1Pe 1:8-9
Of the wicked
Job 20:5; Pro 14:13; Pro 15:21; Ecc 2:10; Ecc 7:6; Ecc 11:8-9; Isa 16:10; Jas 4:9 Happiness; Praise; Thanksgiving
Fuente: Nave’s Topical Bible
Joy
Neh 8:10 (c) This is symbolical of the great satisfaction in the heart of our Lord over the victory made possible by His provision for sin and for the sinner. He was well pleased with His work in creation. He is well pleased with His work in salvation. He will be pleased in the final consummation. We are strong in His victory.