 In the following passage, Paul rejoices about somebody else’s suffering, though not maliciously, but out of love for the sufferer. “Now I rejoice (chairō), not because you were grieved (elupēthēte), but because your grief (lupē) led to repentance (metanoian); for you felt a godly grief (elupēthēte gar kata theon), so that you were not harmed in any way by us. For godly grief (kata theon lupē) produces a repentance that leads to salvation and brings no regret (ametamelēton), but worldly grief (tou kosmou lupē) produces death. [For discussion of emotions belonging to the family of regret, remorse, and repentance, see Bash 2019).] For see what earnestness this godly grief has produced in you, what eagerness to clear yourselves, what indignation, what alarm, what longing, what zeal, what punishment! At every point you have proved yourselves guiltless in this matter” (II Corinthians 7:9–11). Here Paul the pastor rejoices over the Corinthians’ sorrow, not simply because of their emotional pain, but because of the character of their pain — that it was about something genuinely lamentable (some inappropriate attitude or action of theirs, considered in the light of God’s will). This grief was not a harm to the Corinthians, but an expression of their spiritual health and wellbeing. This sorrow is something to rejoice about, because it was a good thing for them and for the whole church. This might be an example of a joy that is a fruit of the Holy Spirit, a joy that betokens harmony of mind with the mind of God. So Paul’s joy, as well as the Corinthians’ grief, is heavily theology-laden: both emotions are situational construals that incorporate Christian beliefs.