_JOY._
"Rejoice in the Lord alway; and again I say rejoice."--Philippians
iv. 4.
Whatever may be the impression produced by these words, no one can
read them attentively, and be indifferent to the admonition they
convey. They speak to our most real life, a life of mingled sunshine
and shadow; and they speak in the name of a religion which is divinely
holy and solemn. They have a marvellous power in awakening feeling,
and if we could but know the emotion they excite in each of us, we
should find them to constitute a perfect test of our actual
experiences, as well as of our religious condition. In any religious
assembly, there must of necessity be two widely different states of
feeling. Some souls are happy, and others are depressed. To the first
class, the words before us come with sweetness, adding joy to joy; to
the second, they come with pain, the pain of contrast and of longing.
Hence the question might be asked, "To whom are they addressed? Are
they spoken to the happy alone? Must they be suppressed when we speak
to the sad or to the miserable?" They are addressed neither to the one
class alone, nor to the other alone. They were spoken to _all_ hearts
in the Philippian church, without distinction of condition; and
without distinction they are also spoken to us. If there be any
special stress in them at all, it is when they are addressed to the
sorrowing, as we shall see by-and-by. The words themselves supply a
hint as to how this may be. The joy that is recommended is "_joy in
the Lord_." It is therefore a Christian joy; and those to whom the
apostle recommends it, whatever may be the diversity of their
circumstances, are first of all, last of all, anyhow, under any
condition, Christians. Paul knows that joy is an inevitable
consequence of the possession of true Christianity in the heart, that
it is the natural outcome of Christian faith, that it ought to be a
pervading experience of the Christian soul through all the forms and
circumstances of its life. And so he offers the same exhortation to
all. Nor is it a recommendation merely: it is a command, and it
strikingly takes its place among the great Pauline precepts. For the
proof of this, turn to these precepts as we have them at the close of
his first epistle to the Thessalonians. (See chap. v. 14-22.)
No one will suppose for a moment that the exhortation to rejoice can
be applied in any sense to unbelieving men, to men of the world, to
the ungodly. Granting that they have a joy peculiarly their own, it is
of such a nature, and is so conditioned by the life of every day, that
it would be cruel to bid them "rejoice _evermore_." The worldling has
too many disappointments, struggles, and cares, for a permanent and
unbroken joy such as that. He may think himself fortunate for
rejoicings that come now and then! Besides, how could Paul recommend a
rejoicing which is not "in the Lord," which is the only rejoicing
possible to the unbeliever? Paul's joy is consistent with every duty
of the religion he preached; but to that religion the unbeliever is
opposed. His rejoicing cannot be acceptable to the Lord. It is
spurious. It has no true, substantial source. To such a man the
apostle might rather have said, "Weep!" Christian joy is an
inheritance closely fenced around; and hard as it seems to enjoy any
good things in which others cannot share, we must say, "Unbelieving
men and women, it is not for you." The way here is through the strait
gate, and along the narrow road.
No joy can be "joy in the Lord" which does not contain the following
elements--
1. _Purity._ The objects that excite it must be pure. It must be free
from all carnality and from all sin; it must spring from the soul's
sympathy with God, with His truth, with His goodness. Holy in its
objects, it becomes a sanctifying power.
2. _Calmness._ It is freedom from turmoil of heart, from disquietude
of life. It suffuses our feeling and our conduct with peace--peace
that "flows like a river." Hence, it is the condition of a quiet,
steady Christian experience.
3. _Seriousness._ It does not depend on self-forgetfulness, or on a
forced thoughtlessness. It is deepest in the most reflective, and is
strengthened in all by an honest and habitual self-examination.
4. _Humility._ There is a sort of arrogance and self-sufficiency in
worldly joy. Christianity puts man in his true place, and teaches him
to refer all his peace to God.
5. _Love._ Love to man and to God; the latter as the natural effect of
gratitude, the former from deep pity for his spiritual destitution, or
from sympathy in a common experience of happiness.
6. _Permanence._ It is not a fitful, occasional, moody thing.
Secondary sources of joy may fail, but God, the primary Source and
Giver of all joy, remains; and the relationship between the believer
and Him abides, so that the grounds of peace and of hope are
everlasting.
Now it is clear that these are not the elements of a worldly joy. We
do not care to reduce all that joy to a common level, and to say that
it is invariably and equally destitute of all these qualities of
purity, calmness, seriousness, humility, love, permanence. It is
enough to say that it is not "joy in the Lord." It does not
consciously or actually spring from Him; it is not maintained by
communion with Him; and it does not pay to Him its tribute of love,
consecration, and praise.
This exhortation to Christian joy is one of the most common in the
writings of Paul. Happy Christians may wonder why it is repeated so
often. Why urge it at all? Is it not the first, the necessary, the
constant result of faith? Why specially insist upon it as a duty? If
faith be weak, give us reasons by which faith may be strengthened;
but, once in the conscious possession of eternal life and of peace
with God, let the results naturally follow. Are they not sure to come?
One would suppose so; but, alas! Paul knew, and we have reason to
know, that we are very inconsistent! There is often a divorce between
our professed beliefs and the results that should flow from them.
Then, too, our faith is often unconsciously held. It is too merely
traditional; it lacks freshness and vitality. We may well, therefore,
be thankful that God, who has given us such motives for joy, should
still recommend it to us. Even with a very sincere faith may
circumstances arise which shall trouble our hearts. Our joy is
constantly threatened, and almost unconsciously we sometimes come to
feel that we have none. I know many Christians of whom the last thing
we could affirm would be that they are joyful Christians. Hence the
exhortation. It takes the form of a command. Why?
1. We owe it to the love and mercy of our God. Joy is the sign, the
expression, and the ornament of gratitude. A faith without joy is an
altar without perfume. God's abounding grace realised in the heart
demands this return. If we be not joyful, what does the fact mean? Do
we lightly esteem His great love? Are we afraid it may fail?
2. Joy is a means of _testifying_ our gratitude. Without joy, faith is
barren and inefficient, or else its fruits are rare and without
savour. The gospel represents good works as the fruits of faith, and
fruits grow not on the trunk, but on the branches; and joy is one of
these. A worldly joy gives vigour to the heart in the pursuit of
worldly objects. Christian joy prompts the heart to devotedness to
God.
3. The world is mightily influenced by our joy. The idea that religion
is a sad, gloomy thing is widely spread, and is a hindrance in the
way. Men know that our beliefs ought to produce joy, and, if they fail
to do so, they become themselves discredited. A true Christian is
really at the source of all true joy. The world yields him most
because he is nearest heaven. _Joy is a proselyting power._
4. True joy cannot be imitated. The world's gaiety is the effect of
temperament and circumstances, not of reflection; it repudiates and
shrinks from thought. Christian joy deepens the more thoughtful men
become. The grounds on which it rests are felt to be the surer the
more they are examined.
Let us look at one or two more of the characteristics of Christian
joy.
1. It does not avoid contact with men, but it can, if need be, live
alone. It can flourish in the heart that is alone with itself and
with God, and can find its food in meditation and prayer. It blossoms
where other joys fade.
2. It is devout. It loves the places where its Author is worshipped,
but it can sing its praises everywhere. The heart in which it resides
is a temple. It sings even in the midst of cares and tribulations,
like Paul and Silas in the midnight gloom of the prison at Philippi.
3. It is at the furthest remove from frivolity. It rejoices in serious
things, even in such serious things as sorrow and death. It looks up
and on with hope. It rests in God. It knows that Christ, its Source,
can never be separated from it. It thinks itself rich enough in the
possession of God's great love.
4. It triumphs over the hindrances by which all other joy is thwarted.
As to remembrances of the past, all that needed to be forgiven _is_
forgiven. As to actual trouble, it can take hold of God. As to
forecasts of the future, _that_, in its truest blessedness, is secure.
Who would not be a Christian? And who, being a Christian, can refuse
to be glad?
Eternal Source of Life and Light,
From whom my every blessing flows,
How shall my lips extol aright
The bounty that no measure knows?
Sweet are the gifts Thou dost accord;
Still best when best we love Thy ways:
But one yet add, all bounteous Lord,
And teach me as I would to praise.
To praise Thee ofttimes with my tongue;
To praise Thee ever with my heart;
And soon, where heavenly praise is sung,
Oh, let me take my blissful part!
Then, Lord, not one of all the host
That hymn Thy glory round the Throne,
How e'er exalted there, shall boast
A strain more fervent than mine own.