Strong’s Greek 2165 appears fourteen times in the New Testament as a verb describing gladness, festive rejoicing, or making merry. The contexts move along a spectrum from righteous celebration at God’s saving work to hollow self-indulgence that ends in judgment.

Occurrences in the New Testament

Acts 2:26; Acts 7:41

Luke 12:19; Luke 15:23, 24, 29, 32; Luke 16:19

2 Corinthians 2:2

Romans 15:10

Galatians 4:27

Revelation 11:10; Revelation 12:12; Revelation 18:20

Theological and Practical Themes

1. Celebration of Redemption

The verb saturates the parable of the prodigal son (Luke 15). Four times the father calls for rejoicing over a son who was “dead and is alive again.” God-centered celebration emphasizes grace, restoration, and shared community joy. Likewise, Peter cites Psalm 16 in his Pentecost sermon: “Therefore my heart is glad and my tongue rejoices; my body also will live in hope” (Acts 2:26). Here the resurrection of Jesus anchors the believer’s gladness.

2. Communal Solidarity and Pastoral Encouragement

Paul appeals to corporate joy: “Rejoice, O Gentiles, with His people” (Romans 15:10) and “Rejoice, O barren woman” (Galatians 4:27). The call reaches Jew and Gentile, fertile and barren—showing that gospel joy dismantles natural distinctions. In 2 Corinthians 2:2 Paul explains that mutual rejoicing is entwined with mutual comfort; a wounded congregation cannot cheer its apostle.

3. False or Empty Merriment

Luke records three warnings: the rich fool who says, “Eat, drink, and be merry” (Luke 12:19), the rich man who “lived in luxury every day” (Luke 16:19), and Israel dancing around the golden calf (Acts 7:41). None of these scenes ends well; self-centered festivity invites divine rebuke. The lesson for ministry is clear: joy becomes sin when detached from gratitude to God and love for neighbor.

4. Vindication and Eschatological Triumph

Revelation applies the verb to cosmic history. Heaven is commanded, “Therefore rejoice, O heavens, and you who dwell in them!” (Revelation 12:12) after Satan’s expulsion. Saints are told, “Rejoice over her, O heaven, O saints and apostles and prophets” (Revelation 18:20) when Babylon falls. Conversely, the unbelieving world “will celebrate and send gifts” over the death of the two witnesses (Revelation 11:10), an ironic festivity quickly reversed by resurrection and judgment. Eschatological uses frame the verb with moral polarity: eternal rejoicing belongs to those aligned with Christ; fleeting glee characterizes His foes.

Historical Setting

In Greco-Roman society public festivals were routine, often tied to imperial cults or pagan deities. The New Testament writers appropriate the common vocabulary of festivity yet redirect it toward the redemptive acts of God. By doing so they confront and transform prevailing definitions of joy, insisting that genuine gladness is covenantal, Christ-centered, and ultimately eschatological.

Ministry Significance

• Worship: Congregational gatherings should echo the father’s house in Luke 15—lavish, welcome-filled, and centered on resurrection life.
• Counseling: Opposing fleshly indulgence (Luke 12:19) with Christ-rooted rejoicing guards hearts from materialism and despair.
• Missions: Romans 15:10 opens the door for cross-cultural celebration; every people group is invited to share Israel’s joy in Messiah.
• Suffering Church: Revelation 18:20 assures persecuted believers that their vindication will be met with heavenly rejoicing.

Conclusion

Strong’s Greek 2165 threads through Scripture as a litmus test of the heart. Whether in parable, epistle, or apocalypse, the Spirit distinguishes between joy that honors God and joy that mocks Him. The faithful are summoned to live and minister in the former, anticipating the day when heaven’s command—“Rejoice!”—will resound forever.