Rejoiceth not in iniquity, but rejoiceth with the truth;

“Charity is the bond of brotherhood, the foundation of peace, the holdfast and security of unity, which is greater than both hope and faith, which excels both good works and martyrdoms, which will abide with us always, eternal with God in the kingdom of heaven. Take from it patience; and deprived of it, it does not endure. Take from it the substance of bearing and of enduring, and it continues with no roots nor strength. The apostle, finally, when he would speak of charity, joined to it endurance and patience. "Charity," he says, "is large-souled; charity is kind; charity envieth not, is not puffed up, is not provoked, thinketh not evil; loveth all things, believeth all things, hopeth all things, beareth all things." Thence he shows that it can tenaciously persevere, because it knows how to endure all things. And in another place: "Forbearing one another," he says, "in love, using every effort to keep the unity of the spirit in the bond of peace." He proved that neither unity nor peace could be kept unless brethren should cherish one another with mutual toleration, and should keep the bond of concord by the intervention of patience.”

“"Rejoiceth not in unrighteousness:" i.e., doth not feel pleasure over those that suffer ill: and not this only, but also, what is much greater, "rejoiceth with the truth." "She feels pleasure," saith he, "with them that are well spoken of," as Paul saith, "Rejoice with them that rejoice, and weep with them that weep." Hence, she "envieth not," hence she "is not puffed up:" since in fact she accounts the good things of others her own. Seest thou how by degrees love makes her nursling an angel? For when he is void of anger, and pure from envy, and free from every tyrannical passion, consider that even from the nature of man he is delivered from henceforth, and hath arrived at the very serenity of angels.”

“Since the Apostle showed that charity is so necessary that without it no spiritual gift suffices for salvation, here he shows that it is so useful and of such efficacious power that through it all the works of virtue are accomplished. And first he sets forth two, as it were, general points; second he subjoins in particular the works of the virtues which are fulfilled through charity, at the place charity does not seek its own, etc. Concerning the first he does two things. For every virtue consists in this, that someone conducts himself well in acting, either in enduring evils or in doing good things. As to the endurance of evils, therefore, he says charity is patient, that is, it makes evils be endured patiently. For when a man loves someone on account of love for him, he easily bears whatever is difficult; and likewise he who loves God, on account of love for him, patiently bears whatever adversities. Hence also in Cant. 8:7 it is said: many waters cannot quench charity, neither shall the rivers overwhelm it. James 1:4: patience has a perfect work. But as to the working of good things, he adds it is kind; now kindness is called, as it were, a good fieriness, so that just as fire, in melting, causes things to flow out, so charity brings this about, that the goods which a man has, he does not keep to himself alone, but derives them to others, according to that word of Prov. 5:16: let your fountains be conveyed abroad, and divide your waters in the streets. This indeed charity does. Hence in 1 John 3:17 it is said: whoever has the substance of this world, and sees his brother in need, and shuts up his heart from him, how does the charity of God abide in him? Hence also in Eph. 4:32 it is said: be kind and merciful to one another. And in Wisdom 1:6 it is said: the spirit of wisdom is kind. Then when he says charity does not seek its own, etc., he sets forth in particular the works of the virtues which charity brings about; and because two things pertain to virtue, namely to abstain from evil and to do good, according to that word of Ps. 33:15: turn away from evil, and do good, and Is. 1:16f.: cease to act perversely, learn to do good. First he shows how charity causes all evils to be avoided; second how it causes all good things to be accomplished, at the place but rejoices in the truth, etc. Now a man cannot effectively do evil to God, but only to himself and to his neighbor, according to that word of Job 35:6: if you have sinned, what harm will you do him? And afterward it is added: your impiety will harm a man who is like yourself. First, therefore, he shows how through charity are avoided the evils which are against one's neighbor; second how are avoided the evils by which someone is thrown into disorder in himself, at the place is not puffed up, etc. Now the evil which is against one's neighbor can be in affection and in effect. In affection especially it occurs when, through envy, someone grieves over the goods of his neighbor, which is directly contrary to charity, to which it pertains that a man should love his neighbor as himself, as is had in Lev. 19:18. And therefore it pertains to charity that, just as a man rejoices over his own goods, so he should rejoice over the goods of his neighbor. From which it follows that charity excludes envy. And this is what he says: charity is not envious, that is, it does not envy, because indeed it causes one to be wary of envy. Hence also in Ps. 36:1 it is said: do not be envious of evildoers. And Prov. 23:17: let not your heart envy sinners. As to effect, he adds it does not act perversely, that is, wickedly against someone. For no one acts unjustly against him whom he loves as himself. Is. 1:16: cease to act perversely. Then when he says is not puffed up, etc., he shows how charity causes the evils to be avoided by which someone is thrown into disorder in himself. And first as to the passions, second as to choice, at the place thinks no evil. He shows, therefore, first that charity repels disordered passion, as to three things. First indeed as to pride, which is a disordered appetite for one's own excellence. Now a man seeks his own excellence in a disordered way when he is not content to remain within that degree which has been granted to him by God. And therefore it is said in Ecclesiasticus 10:14: the beginning of man's pride is to apostatize from God. This indeed happens when a man is unwilling to be contained under the rule of divine ordination. And this is repugnant to charity, by which one loves God above all things. Col. 2:18f.: puffed up by the sense of his flesh, and not holding the head, etc. Rightly, moreover, is pride compared to inflation. For that which is puffed up does not have solid magnitude, but apparent magnitude; thus the proud indeed seem to themselves to be great, though they lack true greatness, which cannot exist apart from divine order. Wisdom 4:19: he will dash them, puffed up, without a voice. Now the principal daughter of pride is ambition, through which someone seeks to be preeminent; this too charity excludes, which rather chooses to minister to its neighbors, according to that word of Gal. 5:13: by charity serve one another in the spirit. And therefore he adds it is not ambitious, that is, it makes a man avoid ambition. Ecclesiasticus 7:4: do not seek leadership from a man, nor a seat of honor from a king. Second, he shows how charity excludes the disorder of cupidity, when he says it does not seek what is its own, so that this be understood with precision, that is, with the goods of others neglected. For he who loves others as himself seeks the goods of others just as he does his own. Hence also above, in 10:33, the Apostle said not seeking what is profitable to myself, but to many, that they may be saved. Against which it is said of certain persons in Phil. 2:21: all seek the things that are their own, not the things that are Jesus Christ's. It can also be understood otherwise, it does not seek what is its own, that is, it does not demand back what has been taken from it, namely in judgment with scandal: because it loves the salvation of its neighbor more than money, according to that word of the end of Philippians: I do not seek the gift, but I seek the fruit that abounds in your justice. How this, however, is to be understood has been said above, in chapter 6. Third, he shows how charity excludes the disorder of anger, saying it is not provoked to anger, that is, it is not provoked to wrath. For anger is a disordered appetite for vengeance. Now it pertains to charity rather to forgive offenses than to take vengeance beyond measure or in a disordered way, according to that word of Col. 3:13: forgiving one another, if anyone has a complaint against another; James 1:20: the anger of man does not work the justice of God. Then when he says thinks no evil, etc., he shows how through charity the disorder of choice is excluded. Now choice, as is said in Ethics III, is an appetite following deliberation. Then, therefore, does a man sin from choice and not from passion, when from the counsel of reason his affection is provoked to evil. Charity, therefore, first indeed excludes perversity of counsel. And therefore he says it thinks no evil, that is, it does not permit one to devise how someone might accomplish evil. Micah 2:1: woe to you who think what is useless, who work evil in your beds. Is. 1:16: take away the evil of your thoughts from before my eyes. Or, charity thinks no evil, because it does not permit a man, through various suspicions and rash judgments, to think evil of his neighbor. Matt. 9:4: why do you think evil in your hearts? Second, charity excludes the disordered affection for evils, when he says it does not rejoice over iniquity. For he who sins from passion commits sin with a certain remorse and grief; but he who sins from choice rejoices in this very fact, that he commits sin, according to that word of Prov. 2:14: who rejoice when they have done evil, and exult in the worst things. This, however, charity prevents, inasmuch as it is love of the highest good, to which every sin is repugnant. Or he says that charity does not rejoice over iniquity, namely committed by one's neighbor, but rather grieves over it, inasmuch as it is contrary to the salvation of one's neighbor which it desires. 2 Cor. 12:21: lest, when I come again, God humble me among you, and I mourn many of those who have sinned before. Then when he says but rejoices, etc., he shows how charity causes good to be worked. And first as to one's neighbor; second as to God, at the place believes all things, etc. As to one's neighbor, however, a man works good in two ways. First indeed by rejoicing over his goods. And as to this he says but rejoices in the truth, namely of one's neighbor, or in his life, or his teaching, or his justice, from the fact that he loves his neighbor as himself. In 3 John 3: I rejoiced greatly when the brothers came, and bore testimony to your truth, as you walk in charity. Second, in this, that a man endures the evils of his neighbor as is fitting. And as to this he says bears all things, that is, without disturbance he endures all the defects of his neighbors, or whatever adversities. Rom. 15:1: we who are stronger ought to bear the weaknesses of the weak. Gal. 6:2: bear one another's burdens, and so you will fulfill the law of Christ, namely charity. Then when he says believes all things, he shows how charity causes good to be worked in relation to God. This indeed happens especially through the theological virtues, which have God for their object. Now besides charity there are two theological virtues, as is said below, namely faith and hope. As to faith, therefore, he says believes all things, namely the things that are divinely handed down. Gen. 15:6: Abraham believed God, and it was reputed to him unto justice. But to believe everything that is said by men is a mark of levity, according to that word of Ecclesiasticus 19:4: he who believes quickly is light of heart. As to hope, however, he says hopes all things, namely the things that are promised by God. Ecclesiasticus 2:9: you who fear God, hope in him. And lest hope be broken by delay, he adds endures all things, that is, patiently awaits the things promised by God, however delayed, according to that word of Hab. 2:3: if it makes delay, wait for it; Ps. 26:14: let your heart be strengthened, and endure the Lord.”

“Rejoiceth not in iniquity,.... Neither in his own, nor in others; but on the contrary is grieved for it; he mourns over his own iniquities, the corruption of his heart, the infirmities of his life, his secret sins, which none know but God and his own soul; he is greatly troubled at the profaneness and immorality of the men of the world, and the sins of professors cut him to the heart: nor does he rejoice in injustice, as the word used here may be rendered, in any unjust action or injury, that may be done to any, yea, even to an enemy; even as Christ, when Peter, in great zeal for him, drew his sword and cut off the ear of one of the high priest's servants, who was more busy than the rest in apprehending Christ, and showed more malignancy than others, was so far from rejoicing at it, that he was displeased with Peter for doing it, and was moved with so much compassion to that man, though his enemy, as to heal him: but rejoiceth in the truth; in the truth of the Gospel, and the success of it; such an one can do nothing against it, but for it, will buy it at any rate, but sell it upon no account whatever; and he rejoices greatly when he sees any walking in it, and agreeably to it; for truth, as it stands opposed to iniquity or unrighteousness, may signify an upright, holy, and righteous conversation, a conversation becoming the Gospel of Christ, which that teaches, and by which it is adorned; now a gracious soul desires this in itself, and delights to see it in others. Rejoiceth not in iniquity,.... Neither in his own, nor in others; but on the contrary is grieved for it; he mourns over his own iniquities, the corruption of his heart, the infirmities of his life, his secret sins, which none know but God and his own soul; he is greatly troubled at the profaneness and immorality of the men of the world, and the sins of professors cut him to the heart: nor does he rejoice in injustice, as the word used here may be rendered, in any unjust action or injury, that may be done to any, yea, even to an enemy; even as Christ, when Peter, in great zeal for him, drew his sword and cut off the ear of one of the high priest's servants, who was more busy than the rest in apprehending Christ, and showed more malignancy than others, was so far from rejoicing at it, that he was displeased with Peter for doing it, and was moved with so much compassion to that man, though his enemy, as to heal him: but rejoiceth in the truth; in the truth of the Gospel, and the success of it; such an one can do nothing against it, but for it, will buy it at any rate, but sell it upon no account whatever; and he rejoices greatly when he sees any walking in it, and agreeably to it; for truth, as it stands opposed to iniquity or unrighteousness, may signify an upright, holy, and righteous conversation, a conversation becoming the Gospel of Christ, which that teaches, and by which it is adorned; now a gracious soul desires this in itself, and delights to see it in others. 1 Corinthians 13:7 co1 13:7 co1 13:7 co1 13:7Beareth all things,.... The burdens of fellow Christians, and so fulfils the law of Christ, which is the law of love; the infirmities of weak believers, and the reproaches and persecutions of the world: or "covers all things", as it may be rendered, even a multitude of sins, as charity is said to do, Pe1 4:8 not by conniving at them, or suffering them to be upon a brother; but having privately and faithfully reproved for them, and the offender being brought to a sense and acknowledgment of them, he freely forgives them as trespasses against him, covers them with the mantle of love, and industriously hides and conceals them from others; believeth all things; that are to be believed, all that God says in his word, all his truths, and all his promises; and even sometimes in hope against hope, as Abraham did, relying upon the power, faithfulness, and other perfections of God; though such a man will not believe every spirit, every preacher and teacher, nor any but such as agree with the Scriptures of truth, the standard of faith and practice; nor will he believe every word of man, which is the character of a weak and foolish man; indeed, a man of charity or love is willing to believe all the good things reported of men; he is very credulous of such things, and is unwilling to believe ill reports of persons, or any ill of men; unless it is open and glaring, and is well supported, and there is full evidence of it; he is very incredulous in this respect: hopes all things; that are to be hoped for; hopes for the accomplishment of all the promises of God; hopes for the enjoyment of him in his house and ordinances; hopes for things that are not seen, that are future, difficult, though possible to be enjoyed: hopes for heaven and eternal happiness, for more grace here and glory hereafter; hopes the best of all men, of all professors of religion, even of wicked men, that they may be better and brought to repentance, and of fallen professors, who declare their repentance, and make their acknowledgments; he hopes well of them, that they are sincere, and all is right and will appear so: endureth all things; that are disagreeable to the flesh; all afflictions, tribulations, temptations, persecutions, and death itself, for the elect's sake, for the sake of the Gospel, and especially for the sake of Christ Jesus.”

“(10.) Rejoiceth not in iniquity - Ου χαιρει επι τῃ αδικιᾳ· Rejoiceth not in falsehood, but on the contrary, rejoiceth in the truth: this meaning αδικια has in different parts of the Scriptures. At first view, this character of love seems to say but little in its favor; for who can rejoice in unrighteousness or falsity? But is it not a frequent case that persons, who have received any kind of injury, and have forborne to avenge themselves, but perhaps have left it to God; when evil falls upon the sinner do console themselves with what appears to them an evidence that God has avenged their quarrels; and do at least secretly rejoice that the man is suffering for his misdeeds? Is not this, in some sort, rejoicing in iniquity? Again: is it not common for interested persons to rejoice in the successes of an unjust and sanguinary war, in the sackage and burning of cities and towns; and is not the joy always in proportion to the slaughter that has been made of the enemy? And do these call themselves Christians? Then we may expect that Moloch and his sub-devils are not so far behind this description of Christians as to render their case utterly desperate. If such Christians can be saved, demons need not despair! (11.) But rejoiceth in the truth - Αληθεια· Every thing that is opposite to falsehood and irreligion. Those who are filled with the love of God and man rejoice in the propagation and extension of Divine truth - in the spread of true religion, by which alone peace and good will can be diffused throughout the earth. And because they rejoice in the truth, therefore they do not persecute nor hinder true religion, but help it forward with all their might and power.”

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