1 Corinthians 13:6

13:4-7 Some of the effects of charity are stated, that we may know whether we have this grace; and that if we have not, we may not rest till we have it. This love is a clear proof of regeneration, and is a touchstone of our professed faith in Christ. In this beautiful description of the nature and effects of love, it is meant to show the Corinthians that their conduct had, in many respects, been a contrast to it. Charity is an utter enemy to selfishness; it does not desire or seek its own praise, or honour, or profit, or pleasure. Not that charity destroys all regard to ourselves, or that the charitable man should neglect himself and all his interests. But charity never seeks its own to the hurt of others, or to neglect others. It ever prefers the welfare of others to its private advantage. How good-natured and amiable is Christian charity! How excellent would Christianity appear to the world, if those who profess it were more under this Divine principle, and paid due regard to the command on which its blessed Author laid the chief stress! Let us ask whether this Divine love dwells in our hearts. Has this principle guided us into becoming behaviour to all men? Are we willing to lay aside selfish objects and aims? Here is a call to watchfulness, diligence, and prayer.

1 Corinthians 13:6-7 . Love rejoiceth not in iniquity — Takes no pleasure to see an adversary fall into an error or sin, by which his reputation should be blasted, and his interest ruined. On the contrary, the man influenced by this love, is truly sorry for either the sin or folly of even an enemy; takes no pleasure in hearing or in repeating it, but desires it may be forgotten for ever. But rejoiceth in the truth — Good in general is its glory and joy, wherever diffused through the world; while it brings forth its proper fruit, holiness of heart and life, with constancy and perseverance. Beareth — Or rather covereth all things, as παντα στεγει ought undoubtedly to be here rendered: because the common translation, beareth all things, is not different in sense from endureth all things, in the last clause of the verse. The lover of mankind conceals, as far as may be, the failings and faults of others; whatever evil he sees, hears, or knows of any one, he mentions it to none; it never goes out of his lips, unless where absolute duty constrains to speak. Believeth all things — Puts the most favourable construction on every thing, and is ever ready to believe whatever may tend to the advantage of any one’s character. And when it can no longer believe well, it hopes whatever may excuse or extenuate the fault which cannot be denied. Where it cannot even excuse, it hopes God will at length give repentance unto life.

Meantime it endureth all things — Whatever the injustice, malice, or cruelty of men can inflict. And as it is long-suffering with regard to human provocations, so it bears with patience whatever afflictions come immediately from the hand of God, acquiescing in his will, trusting in his care, and rejoicing if its own sufferings may be a means of consolation and edification to others. By this description of love, it evidently appears to be that divine grace, which renders men most like to God, and which is the best preparation of them for admission into heaven: the golden key, (says Milton, in his Comus, ) which opes the palace of eternity. Nor does it cease to exist, when it has introduced us into the eternal kingdom of our heavenly Father. For,

6 . rejoiceth not in iniquity ] Cf. Psalm 5:4-5 , ‘Thou art not a God that hath pleasure in wickedness: thou hatest all workers of iniquity.’ And Hosea 7:3 ; Romans 1:32 ; 2 Thessalonians 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. 2 Thessalonians 2:10 ; 2 John 1:4 .

Verse 6. - Rejoiceth not in iniquity; rather, at unrighteousness. The rejoicing at sin, the taking pleasure in them that commit sin, the exultation over the fall of others into sin, are among the worst forms of malignity ( Romans 1:32 ; 2 Thessalonians 2:12 ). The Greeks had a word, ἐπιχαιρεκακία , to describe "rejoicing at the evil" (whether sin or misfortune) of others ( Proverbs 24:17 ); Schadenfreude , "malignant joy" (Arist., 'Eth.,' 2:7, 15). It is the detestable feeling indicated by the remark of La Rochefoucald, "that there is something not altogether disagreeable to us in the misfortunes of our best friends." Rejoiceth in the truth; rather, with the truth. There are many who "resist the truth" ( 2 Timothy 3:8 ); or who "hold the truth in unrighteousness" ( Romans 1:18 ); but love accepts it, keeps it pure, exults in all its triumphs ( Acts 11:23 2John 4). 1 Corinthians 13:6

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

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 Romans 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.