_THE STANDING ORDERS OF THE GOSPEL._
"Rejoice alway; pray without ceasing; in everything give thanks: for
this is the will of God in Christ Jesus to you-ward."--1 THESS. v.
16-18 (R.V.).
The three precepts of these three verses may be called the standing
orders of the Christian Church. However various the circumstances in
which Christians may find themselves, the duties here prescribed are
always binding upon them. We are to rejoice alway, to pray without
ceasing, and in everything to give thanks. We may live in peaceful or
in troubled times; we may be encompassed with friends or beset by
foes; we may see the path we have chosen for ourselves open easily
before us, or find our inclination thwarted at every step; but we must
always have the music of the gospel in our hearts in its own proper
key. Let us look at these rules in order.
"Rejoice alway." There are circumstances in which it is natural for us
to rejoice; whether we are Christians or not, joy fills the heart till
it overflows. Youth, health, hope, love, these richest and best
possessions, give almost every man and woman at least a term of unmixed
gladness; some months, or years perhaps, of pure light-heartedness,
when they feel like singing all the time. But that natural joy can
hardly be kept up. It would not be good for us if it could; for it
really means that we are for the time absorbed in ourselves, and
having found our own satisfaction decline to look beyond. It is quite
another situation to which the Apostle addresses himself. He knows
that the persons who receive his letter have had to suffer cruelly for
their faith in Christ; he knows that some of them have quite lately
stood beside the graves of their dead. Must not a man be very sure of
himself, very confident of the truth on which he stands, when he
ventures to say to people so situated, "Rejoice alway"?
But these people, we must remember, were Christians; they had received
the gospel from the Apostle; and, in the gospel, the supreme assurance
of the love of God. We need to remind ourselves occasionally that the
gospel is good news, glad tidings of great joy. Wherever it comes, it
is a joyful sound; it puts a gladness into the heart which no change
of circumstances can abate or take away. There is a great deal in the
Old Testament which may fairly be described as doubt of God's love.
Even the saints sometimes wondered whether God was good to Israel;
they became impatient, unbelieving, bitter, foolish; the outpourings
of their hearts in some of the psalms show how far they were from
being able to rejoice evermore. But there is nothing the least like
this in the New Testament. The New Testament is the work of Christian
men, of men who had stood quite close to the supreme manifestation of
God's love in Jesus Christ. Some of them had been in Christ's company
for years. They knew that every word He spoke and every deed He
wrought declared His love; they knew that it was revealed, above all,
by the death which He died; they knew that it was made almighty,
immortal, and ever-present, by His resurrection from the dead. The
sublime revelation of Divine love dominated everything else in their
experience. It was impossible for them, for a single moment, to forget
it or to escape from it. It drew and fixed their hearts as
irresistibly as a mountain peak draws and holds the eyes of the
traveller. They never lost sight of the love of God in Christ Jesus,
that sight so new, so stupendous, so irresistible, so joyful. And
because they did not, they were able to rejoice evermore; and the New
Testament, which reflects the life of the first believers, does not
contain a querulous word from beginning to end. It is the book of
infinite joy.
We see, then, that this command, unreasonable as it appears, is not
impracticable. If we are truly Christians, if we have seen and
received the love of God, if we see and receive it continually, it
will enable us, like those who wrote the New Testament, to rejoice
evermore. There are places on our coast where a spring of fresh water
gushes up through the sand among the salt waves of the sea; and just
such a fountain of joy is the love of God in the Christian soul, even
when the waters close over it. "As sorrowful," says the Apostle, "yet
alway rejoicing."
Most churches and Christians need to lay this exhortation to heart. It
contains a plain direction for our common worship. The house of God is
the place where we come to make united and adoring confession of His
name. If we think only of ourselves, as we enter, we may be despondent
and low spirited enough; but surely we ought to think, in the first
instance, of Him. Let God be great in the assembly of His people; let
Him be lifted up as He is revealed to us in Jesus Christ, and joy will
fill our hearts. If the services of the Church are dull, it is because
He has been left outside; because the glad tidings of redemption,
holiness, and life everlasting are still waiting for admission to our
hearts. Do not let us belie the gospel by dreary, joyless worship: it
is not so that it is endeared to ourselves or commended to others.
The Apostle's exhortation contains a hint also for Christian temper.
Not only our united worship, but the habitual disposition of each of
us, is to be joyful. It would not be easy to measure the loss the
cause of Christ has sustained through the neglect of this rule.
A conception of Christianity has been set before men, and especially
before the young, which could not fail to repel; the typical Christian
has been presented, austere and pure perhaps, or lifted high above the
world, but rigid, cold, and self-contained. That is not the Christian
as the New Testament conceives him. He is cheerful, sunny, joyous; and
there is nothing so charming as joy. There is nothing so contagious,
because there is nothing in which all men are so willing to partake;
and hence there is nothing so powerful in evangelistic work. The joy
of the Lord is the strength of the preacher of the gospel. There is an
interesting passage in 1 Cor. ix., where Paul enlarges on a certain
relation between the evangelist and the evangel. The gospel, he tells
us, is God's free gift to the world; and he who would become a
fellow-worker with the gospel must enter into the spirit of it, and
make his preaching also a free gift. So here, one may say, the gospel
is conceived as glad tidings; and whoever would open his lips for
Christ must enter into the spirit of his message, and stand up to
speak clothed in joy. Our looks and tones must not belie our words.
Languor, dulness, dreariness, a melancholy visage, are a libel upon
the gospel. If the knowledge of the love of God does not make us glad,
what does it do for us? If it does not make a difference to our
spirits and our temper, do we really know it? Christ compares its
influence to that of new wine; it is nothing if not exhilarating; if
it does not make our faces shine, it is because we have not tasted it.
I do not overlook, any more than St. Paul did, the causes for sorrow;
but the causes for sorrow are transient; they are like the dark clouds
which overshadow the sky for a time and then pass away; while the
cause of joy--the redeeming love of God in Christ Jesus--is permanent;
it is like the unchanging blue behind the clouds, ever-present,
ever-radiant, overarching and encompassing all our passing woes. Let
us remember it, and see it through the darkest clouds, and it will not
be impossible for us to rejoice evermore.
It may seem strange that one difficult thing should be made easy when
it is combined with another; but this is what is suggested by the
second exhortation of the Apostle, "Pray without ceasing." It is not
easy to rejoice alway, but our one hope of doing so is to pray
constantly. How are we to understand so singular a precept?
Prayer, we know, when we take it in the widest sense, is the primary
mark of the Christian. "Behold, he prayeth," the Lord said of Saul,
when He wished to convince Ananias that there was no mistake about his
conversion. He who does not pray at all--and is it too much to suppose
that some come to churches who never do?--is no Christian. Prayer is
the converse of the soul with God; it is that exercise in which we
hold up our hearts to Him, that they may be filled with His fulness,
and changed into His likeness. The more we pray, and the more we are
in contact with Him, the greater is our assurance of His love, the
firmer our confidence that He is with us to help and save. If we once
think of it, we shall see that our very life as Christians depends on
our being in perpetual contact and perpetual fellowship with God. If
He does not breathe into us the breath of life, we have no life. If He
does not hour by hour send our help from above, we face our spiritual
foes without resources.
It is with such thoughts present to the mind that some would interpret
the command, "Pray without ceasing." "Cherish a spirit of prayer,"
they would render it, "and make devotion the true business of life.
Cultivate the sense of dependence on God; let it be part of the very
structure of your thoughts that without Him you can do nothing, but
through His strength all things." But this is, in truth, to put the
effect where the cause should be. This spirit of devotion is itself
the fruit of ceaseless prayers; this strong consciousness of
dependence on God becomes an ever-present and abiding thing only when
in all our necessities we betake ourselves to Him. Occasions, we must
rather say, if we would follow the Apostle's thought, are never
wanting, and will never be wanting, which call for the help of God;
therefore, pray without ceasing. It is useless to say that the thing
cannot be done, before the experiment has been made. There are few
works that cannot be accompanied with prayer; there are few indeed
that cannot be preceded by prayer; there are none at all that would
not profit by prayer. Take the very first work to which you must set
your mind and your hand, and you know it will be better done if, as
you turn to it, you look up to God and ask His help to do it well and
faithfully, as a Christian ought to do it for the Master above. It is
not in any vague, indefinite fashion, but by taking prayer with us
wherever we go, by consciously, deliberately, and persistently lifting
our hearts to God as each emergency in life, great or small, makes its
new demand upon us, that the apostolic exhortation is to be obeyed. If
prayer is thus combined with all our works, we shall find that it
wastes no time, though it fills all. Certainly it is not an easy
practice to begin, that of praying without ceasing. It is so natural
for us not to pray, that we perpetually forget, and undertake this or
that without God. But surely we get reminders enough that this
omission of prayer is a mistake. Failure, loss of temper, absence of
joy, weariness, and discouragement are its fruits; while prayer brings
us without fail the joy and strength of God. The Apostle himself knew
that to pray without ceasing requires an extraordinary effort; and in
the only passages in which he urges it, he combines with it the duties
of watchfulness and persistence (Eph. vi. 15; Col. iv. 2; Rom. xii.
12). We must be on our guard that the occasion for prayer does not
escape us, and we must take care not to be wearied with this incessant
reference of everything to God.
The third of the standing orders of the Church is, from one point of
view, a combination of the first and second; for thanksgiving is a
kind of joyful prayer. As a duty, it is recognised by every one within
limits; the difficulty of it is only seen when it is claimed, as here,
without limits: "In everything give thanks." That this is no
accidental extravagance is shown by its recurrence in other places. To
mention only one: in Phil. iv. 6 the Apostle writes, "In everything by
prayer and supplication with thanksgiving let your requests be made
known to God." Is it really possible to do this thing?
There are times, we all know, at which thanksgiving is natural and
easy. When our life has taken the course which we ourselves had
purposed, and the result seems to justify our foresight; when those
whom we love are prosperous and happy; when we have escaped a great
danger, or recovered from a severe illness, we feel, or say we feel,
so thankful. Even in such circumstances we are possibly not so
thankful as we ought to be. Perhaps if we were our lives would be a
great deal happier. But at all events we frankly admit that we have
cause for thanksgiving; God has been good to us, even in our own
estimate of goodness; and we ought to cherish and express our grateful
love toward Him. Let us not forget to do so. It has been said that an
unblessed sorrow is the saddest thing in life; but perhaps as sad a
thing is an unblessed joy. And every joy is unblessed for which we do
not give God thanks. "Unhallowed pleasures" is a strong expression,
which seems proper only to describe gross wickedness; yet it is the
very name which describes any pleasure in our life of which we do not
recognise God as the Giver, and for which we do not offer Him our
humble and hearty thanks. We would not be so apt to protest against
the idea of giving thanks in everything, if it had ever been our habit
to give thanks in anything. Think of what you call, with thorough
conviction, your blessings and your mercies,--your bodily health, your
soundness of mind, your calling in this world, the faith which you
repose in others and which others repose in you; think of the love of
your husband or wife, of all those sweet and tender ties that bind our
lives into one; think of the success with which you have wrought out
your own purposes, and laboured at your own ideal; and with all this
multitude of mercies before your face, ask whether even for these you
have given God thanks. Have they been hallowed and made means of grace
to you by your grateful acknowledgment that He is the Giver of them
all? If not, it is plain that you have lost much joy, and have to
begin the duty of thanksgiving in the easiest and lowest place.
But the Apostle rises high above this when he says, "In everything
give thanks." He knew, as I have remarked already, that the
Thessalonians had been visited by suffering and death: is there a
place for thanksgiving there? Yes, he says; for the Christian does not
look on sorrow with the eyes of another man. When sickness comes to
him or to his home; when there is loss to be borne, or disappointment,
or bereavement; when his plans are frustrated, his hopes deferred, and
the whole conduct of his life simply taken out of his hands, he is
still called to give thanks to God. For he knows that God is love. He
knows that God has a purpose of His own in his life,--a purpose which
at the moment he may not discern, but which he is bound to believe
wiser and larger than any he could purpose for himself. Every one who
has eyes to see must have seen, in the lives of Christian men and
women, fruits of sorrow and of suffering which were conspicuously
their best possessions, the things for which the whole Church was
under obligation to give thanks to God on their behalf. It is not
easy at the moment to see what underlies sorrow; it is not possible to
grasp by anticipation the beautiful fruits which it yields in the long
run to those who accept it without murmuring: but every Christian
knows that all things work together for good to them that love God;
and in the strength of that knowledge he is able to keep a thankful
heart, however mysterious and trying the providence of God may be.
That sorrow, even the deepest and most hopeless, has been blessed, no
one can deny. It has taught many a deeper thoughtfulness, a truer
estimate of the world and its interests, a more simple trust in God.
It has opened the eyes of many to the sufferings of others, and
changed boisterous rudeness into tender and delicate sympathy. It has
given many weak ones the opportunity of demonstrating the nearness and
the strength of Christ, as out of weakness they have been made strong.
Often the sufferer in a home is the most thankful member of it. Often
the bedside is the sunniest spot in the house, though the bedridden
one knows that he or she will never be free again. It is not
impossible for a Christian in everything to give thanks.
But it is only a Christian who can do it, as the last words of the
Apostle intimate: "This is the will of God _in Christ Jesus_ to
you-ward." These words may refer to all that has preceded: "Rejoice
alway; pray without ceasing; in everything give thanks"; or they may
refer to the last clause only. Whichever be the case, the Apostle
tells us that the ideal in question has only been revealed in Christ,
and hence is only within reach of those who know Christ. Till Christ
came, no man ever dreamt of rejoicing alway, praying without ceasing,
and giving thanks in everything. There were noble ideals in the world,
high, severe, and pure; but nothing so lofty, buoyant, and exhilarating
as this. Men did not know God well enough to know what His will for
them was; they thought He demanded integrity, probably, and beyond
that, silent and passive submission at the most; no one had conceived
that God's will for man was that his life should be made up of joy,
prayer, and thanksgiving. But he who has seen Jesus Christ, and has
discovered the meaning of His life, knows that this is the true ideal.
For Jesus came into our world, and lived among us, that we might know
God; He manifested the name of God that we might put our trust in it;
and that name is Love; it is Father. If we know the Father, it is
possible for us, in the spirit of children, to aim at this lofty
Christian ideal; if we do not, it will seem to us utterly unreal. The
will of God in Christ Jesus means the will of the Father; it is only
for children that His will exists. Do not put aside the apostolic
exhortation as paradox or extravagance; to Christian hearts, to the
children of God, he speaks words of truth and soberness when he says,
"Rejoice alway; pray without ceasing; in everything give thanks." Has
not Christ Jesus given us peace with God, and made us friends instead
of enemies? Is not that a fountain of joy too deep for sorrow to
touch? Has He not assured us that He is with us all the days, even to
the end of the world? Is not that a ground upon which we can look up
in prayer all the day long? Has He not told us that all things work
together for good to them that love God? Of course we cannot trace His
operation always; but when we remember the seal with which Christ
sealed that great truth; when we remember that in order to fulfil the
purpose of God in each of us He laid down His life on our behalf, can
we hesitate to trust His word? And if we do not hesitate, but welcome
it gladly as our hope in the darkest hour, shall we not try even in
everything to give thanks?