Joy

VIEW:29 DATA:01-04-2020

JOY.
The noun joy and its synonyms, rejoicing, gladness, mirth, the verb joy—more usually rejoice, also be (and make) joyful, be (and make) glad or merry—with 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. chairô; cf. charis, ‘grace’); (b) a term signifying excited, demonstrative joy, exultation—as 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 life’s ‘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.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

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).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.

joi (שׁמחה, simḥāh; Χαρά, chará):

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 simḥāh (1Sa_18:6, etc.), variously translated in English Versions of the Bible ?joy,? ?gladness,? ?mirth?; from sāmēah, 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 māsōs and sāsōn, both from sūs, properly ?to spring,? ?leap,? hence, ?exult,? ?rejoice?; rinnāh, ?shouting.? ?joy?; gı̄l, from verb gı̄l or gūl, ?to go in a circle,? hence, ?be excited? (dancing round for joy), ?rejoice.? In the New Testament, far the commonest are chara, ?joy,? chaı́rō, ?to rejoice? (compare Χάρις, cháris, ?grace?). But we have also agallı́asis, 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 agallı́aoo (-áomai), ?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).

International Standard Bible Encyclopedia
PRINTER 1915.

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.
Wilson's Dictionary of Bible Types
press 1957.

Joy
(usually some form of גּיל, which prop. means to spin round with pleasurable emotion, and is thus a stronger term than שָׂמִח, which expresses gladness; but less so than עָלַוֹ, to exult or leap with exuberant joy, Gr. prop. χαρά), 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.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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