We know our feelings better by experience than by analysis. We can imagine a father so utterly unsatisfactory in his character and conduct that his own children are ashamed to mention his name. We can imagine one whose kindness, whose faultless conduct, whose commanding intellect render them proud of his name. They think of him with pleasure. Thus the poor among men rejoice in the Holy One of Israel.
If you attempt to examine, you will find that your joy in God is compounded of several other feelings, which, like tributary streams, swell with the river of your pleasure. 1. Gratitude. For experience of the Divine goodness. It expresses itself in thanks and songs. You think with pleasure of one for whom you are grateful. 2. Affection. Love is closely akin to gratitude. And God has taken away all cause of alienation. The love of God in Christ possesses the heart. Love delights in its object (Rom. v. 11). 3. Confidence. We trust Him entirely. In present distresses or future fears. If distrust crosses our minds, we dismiss it as inconsistent with the truth of which we have satisfied ourselves. Now if there is perfect confidence in Him on whom we depend, we cannot fail to rejoice in Him. 4. Approbation. We find the Holy One of Israel a Being in whom we can be infinitely satisfied. At no point, in no respect, could we desire Him to be different from what He is. Nor is it the admiration sometimes expressed for characters there is no desire to imitate. Christians earnestly desire likeness to God. Putting all these together, there must be joy in the Lord.
III. The augmentation which it receives.
“The meek shall increase their joy in the Lord.” Earthly joy is short-lived. The objects from which it proceeds are liable to change and perish. Many of these, even if they continue, fall. They become flat by satiety and continuity. We outgrow them as a child outgrows his toys. But Christian joy is permanent and tends to increase, because its object remains the same for ever, while His fulness is ever unfolding itself. Knowing and experiencing more of God, there is more joy in Him. Thus there is a constant increase—in the present world, and in the world to come.
Would you enjoy this privilege? Then make it possible. Possess the character. Ye must be born again. Do not indulge sin. Keep Christ in your thoughts. Thus you will be superior to earthly enjoyments.—John Rawlinson.
The Origin and the End of Sin.
xxx. 1–3. Woe to the rebellious children, saith the Lord, that take counsel, but not of Me, &c.
The policy inculcated by the Divine Ruler on the Jewish nation was a policy of isolation. Now, this would be a self-destructive policy. But the circumstances of that nation were peculiar. It was not a missionary to the world, but it was a witness. When it formed alliances with surrounding nations, its witness became indistinct. It often dropped its testimony and adopted the idolatries against which its protest should have been uniform. This prophecy is against the alliance with Egypt. Assyria was about to invade that country. It was feared she would take Judea on the way. Now, the Lord was its defence; there was therefore no need to seek assistance from any other power whatsoever. It was a rebellious and unbelieving spirit that sought this alliance. The politicians sought a covering from the impending storm; but they did not seek it by Divine counsel. They were adding another sin to the number against them. It would be shame and confusion at the end. Egypt would be unwilling or unable to help.
Human nature is ever the same. Here is a representation of the way in which sinners act, and of its consequences.
I. All sin proceeds from neglect and defiance of God’s counsel.