One of the first lessons we learn as children is to distinguish the Bible from all other books. We are taught to believe that the Bible is the Word of God and that the Bible is true. This teaching will have been confirmed as we grew to years of discretion by the place given to the Bible by the Church of God. We could not but recognise that the Church regarded it as the inspired, inerrant and infallible Word of God. Here was no ordinary book, but one acknowledged by the Church to have divine authority. Acquaintance with the Word of God itself would have further established us in the view that this book was from God; that it was indeed a divine revelation. The contents of the Scriptures most certainly confirm the uniqueness of the Bible.
It is clear that the arguments in favour of the Bible being the Word of God are compelling and irresistible, so we would expect that intellectual assent to the doctrine of the infallibility of Scripture would be easily won. It is evident, however, that many do not regard the Bible as infallibly true. Why is this? It is not because of lack of evidence that the Scriptures are the very Word of God. It can only be accounted for, then, on the ground of wilful prejudice in the mind of man to that which constitutes a divine revelation. The same opposition which is found in the heart of Satan to the Word of God is found also in the heart of man. “Yea, hath God said?” is no new manifestation but one which appeared early in the world’s history.
While men may be competent enough to evaluate the worth of other books, it is not so with the Bible. The natural opposition to the truth in the heart of man disqualifies him from giving an unbiased judgment on the Word of God. “The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.” 1 Cor. 2:14. Our heart must be opened to receive the truth before we can cordially give our consent to the truth and to the Bible as the Word of God.
It is plain — as the Confession of Faith states — that “we may be
moved and induced by the testimony of the Church to an high and reverend esteem of the Holy Scripture.” The Confession also declares that “the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to God), the full discovery it makes of the only way of man’s salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby the Holy Scripture doth abundantly evidence itself to be the Word of God.” This, however, is not enough to ensure infallible conviction of the truth of God’s Word. The Confession of Faith goes on to state what else is required: “Our full persuasion and assurance of the infallible truth and divine authority of the Holy Scripture, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts.” It is the work of God, the Holy Spirit, to seal conviction of the truth upon the souls and consciences of men. It is when He, the Holy Spirit, comes to regenerate the dead soul that the sinner is first of all brought in reality to the discovery of the Scriptures as the very Word of God. It is when the Word of God comes not in word only but also in power and in the Holy Ghost that the sinner realises that “the Word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” Heb. 4:12. It is then that the sinner realises that to fight against the Word of God is to fight against God. The sinner is convinced then, and only then, that in Moses and the Prophets and the Apostles alike the God of Heaven is speaking. The sinner recognises, too, that in them the great Prophet of the Church is speaking and that every soul which will not hear that Prophet shall be destroyed from among the people. How solemn an experience it is for the sinner to have the Word of God as the voice of God in his conscience. It is a word, a voice, that cannot be gainsaid. To run against it is to run upon the thick bosses of the bucklers of the God of heaven. He is absolutely assured that if he will not hear Moses and the Prophets neither would he be convinced though one rose from the dead.
We need not wonder at the many attacks made upon the Word of God. It began with Satan in the garden of Eden and has continued with his seed ever since. Such opposition will continue so long as the world lasts. What we may be infallibly assured of from the Word of God is this — either the truth of the Word of God will be confirmed in our everlasting deliverance from death and hell, or it will be vindicated in our everlasting condemnation. “So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” Isaiah 55:11.
How solemn it is for all who trifle with the Word of God and for all who oppose it. Let us not be moved by such opposition. “Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.” 2 Chron. 20:20.
Studies in the Life of the Apostle Paul
By Rev. A. M. Cattanach, M.A.
Second Series
XIII Lystra, Iconium and Antioch Revisited
At the close of our last study, we left the Apostles resting at Derbe after their stormy passage through Antioch, Iconium and Lystra. Though glad of the respite, they are still actively engaged in their labour of love, preaching the Gospel to their fellow-sinners in the strength of the Lord. But now, the time has come for them to return to base: they have reached their journey’s end, outward bound, from the Syrian Antioch, whence they had been recommended to the grace of God for the work which they had undertaken to do. Much of that grace had already been given on the outward journey and we have seen some of the evidences in difficult circumstances. We could not, in view of all that they have passed through, be really surprised, had they now chosen to return direct, by the quickest and safest route. Instead of doing so, however, we read in Acts, Chapter 14 at verse 21, “… they returned again to Lystra, and to Iconium and Antioch . . .” How much more is involved than might appear, at first sight, in these simple words! To return again to such cities — ‘trouble spots’ of the Roman world of the day indeed, where riots were very easily sparked off — was no easy task to undertake; to revisit the very scenes where they had, so recently, experienced the full force of the ‘wrath of man’ and persecution for the Master’s sake, would require no small measure of courage and determination; but we shall see, in our present study, that this is exactly what they did — and did right nobly too, as befitted good soldiers of Jesus Christ. Indeed, in military language, as is perhaps suggested in the word translated, ‘returned again’, they heard the Master’s divine command, “About turn!”, and so they set their faces once more to
the same route, returning to the home base via Lystra, Iconium and Antioch in Pisidia. Surely it is not without significance that the record of the homeward journey is so different from that of the outward one. This time, we have no record of opposition or persecution from enemies — in itself a silent testimony to the power of God to set restraints to the wrath of man — but rather, a record of spiritual consolation for the brethren in these cities, and ecclesiastical consolidation of the churches established in these centres.
As we turn our attention a little more closely to these matters, may these few opening remarks encourage all true disciples, especially the Lord’s own sent messengers, to persevere to the end, in the service of Jesus, who promises to be with them always, and in all circumstances.
The words which form the basis of this particular study are found within the short compass of two verses, and yet they cover the same extent of ground to which is devoted so much of this chapter up to this point, and the whole of the previous chapter. How much time the apostles spent in these cities is not recorded but enough is left on record to show us that such time was well spent. We read that in Lystra, Iconium and Antioch the Apostles spent their time, “confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.” Acts 14: 22, 23.
These verses show us that the Apostles were engaged, during those days, in a two-fold activity
- (a) That of giving spiritual instruction to the new converts, and
- (b) That of organising the churches on a permanent basis.
In connection with the first of these activities, both of which were necessary in their own place, three matters present themselves for our attention meantime.
Firstly: The Apostles confirmed the souls of the disciples.
This in itself implies the need for such a gracious work: the disciples had but newly come to the knowledge of the sweet truths of the everlasting Gospel, and doubtless were subject to many temptations in connection with their hope of salvation, and also exposed to the attacks of the enemies of the Cross, among whom they lived. The Holy Ghost used the ministry of these two servants of the Lord, Paul and Barnabas, to counteract the above, and thus left for succeeding generations a noble example to all true followers of the Apostles in the ministry of reconciliation. ‘Confirming the souls of the disciples‘ is still an integral part of the Christian ministry. It is instructive to notice that the emphasis lies in confirming the souls of the disciples — their minds,
their hearts, their spirits, their whole being spiritually, would seem to be implied in the use of this all-embracing word. The purpose of the present ministry of Paul and Barnabas was to strengthen, under God’s hand, the brethren, in these parts, with might by the Spirit in the inner man, a phrase later to be used by Paul as part of his express desire for the church at Ephesus. The word used here, ‘to confirm’, means, literally, ‘to fix upon’ something, with the sense of fixing securely or permanently. It is used in various ways with different shades of meaning, and here one feels that it is used to convey the idea of the souls of the disciples being fixed securely and permanently upon the one foundation laid in Zion. The Apostles thus sought to encourage the brethren by causing them to rest more and more upon the only solid foundation for eternity — Christ and Him crucified. As they would hear again the great doctrines of the faith expounded to them, in the power of the Holy Ghost, so would their hearts and minds be centred more and more upon them, to the mutual strengthening of each one of them. It was thus that they would then be able to stand firm against all opposition. They might then take up the words of the Psalmist in Psalm 57 as the expression of their own feelings, where we find him using the Old Testament equivalent to this New Testament phrase — “My heart is fixed, O God, my heart is fixed: I will sing and give praise” verse 7. May it be ours to know something of that blessed fixedness of heart, in things spiritual and eternal, in a day when men have largely lost such tenacity of spirit. The Lord remains unchangeable and it is to Him we must look for this spirit of steadfastness.
Secondly, we read, the Apostles exhorted them to continue in the faith. Here again we meet with words familiar to all serious readers of the New Testament. The Lord Jesus Himself had instructed the people in similar terms, and now His ambassadors were seeking to do the same. The need for such exhortation is writ large in the pages of this book itself, and it is over against such a background as has already been brought before us, that we contemplate this aspect of their ministry of reconciliation. The Apostles knew the dangers were real: having confirmed the souls of the disciples by word and precept, by prayer and example, they now desired them to ‘continue in the faith‘ — in other words, to remain steadfast, unmoveable, and always abounding in the work of the Lord assured of the fact that the faith, which Jude in his epistle was later to call ‘the faith once delivered unto the saints‘ was itself steadfast, immoveable and secure. They are hereby exhorted to abide in the doctrines of the faith, as the Apostles had delivered them unto them, for in this way alone could they stand fast in the midst of an evil world, around them and within them. Temptations to fall away were many, attractions to return to their former heathen way of life varied, but yet, if they would rejoice in their new found possession
— a goodly hope through grace — then they must persevere therein unto the end. One of the main ways in which they could do this was to continue in the faith, by dwelling in the doctrines of the Word, as in their own homes, by following on to know the Lord more fully, as One altogether worthy to be served. In this call to ‘continue’, there is a note, both of encouragement and warning: encouragement, in that therein lay the path of happiness for them, forasmuch as it had been written long before by the inspired Psalmist of Israel,
“Bless’d is the man whose strength thou art
in whose heart are thy ways” (Psalm 84:5.);
and warning, in that they might realise the danger of turning back to perdition, and therefore that they might use all the means at their disposal in the armoury of the faith to enable them, by God’s grace to sing, again in the words of the same sweet Psalmist of old,
“So henceforth we will not go back,
Nor turn from thee at all.” (Psalm 80:18.)
May we see anew the need for such continuance in the faith. Ours is a dark day indeed; on every hand, men are turning back, or turning aside, from that same faith once delivered to the saints. May our ears be opened to hear this call again, first addressed to the new disciples of the Lord Jesus in Lystra, Iconium and Antioch.
Thirdly, we read that the Apostles taught ‘that we must through much tribulation enter into the kingdom of God’.
This was the third element in their spiritual instruction — a facet of the truth of the Gospel most apposite to the situation and to the circumstances of the time. Surely none had forgotten the stoning at Lystra, the riots at Iconium and Antioch, and the whole atmosphere of tension and enmity, coupled with fear which had characterised the Apostles’ work in these parts on the outward stage of their first missionary journey! Certainly not Paul and Barnabas anyway. However, in case others might have forgotten or tended to look upon the events as isolated incidents, they are here reminded that all this is very much an integral part of true discipleship, just as the Master Himself had foretold; had He not told His own in the upper chamber, ‘In this world ye shall have tribulation: but be of good cheer; I have overcome the world’? (John 16:33.)
Now the same message is reiterated to the early church. While the word ‘tribulation’ covers many things, no doubt in the minds of both Apostles and people here, the thought of persecution for the Gospel’s sake was uppermost. The fact that the word itself is strengthened by the addition of the adjective ‘much’ would seem to confirm this, by reminding them of recent experiences of persecution (as recorded earlier, in this and the previous chapter) and seeking to link this with the
hope set before them of the glory yet to come. As with the great Head of the Church Himself, so, in measure, with the members also, the ‘sufferings’ are linked with the ‘coming glories.’ How sweet, then, for them, to contemplate these tribulations as so many stepping stones on the pathway to glory, or as so many avenues leading to the portals of the heavenly kingdom; or yet again, to change the metaphor (and introduce a thought inherent in the very word ‘enter’), as so many doors or gateways by which to enter the Father’s house of many mansions! Some were indeed to find, as had Stephen before, that ‘tribulation’ of this sort, in the last analysis, would prove to be for them the very gate of heaven. But even if this were not the case, the principle enunciated here is taught throughout the Scriptures, and covers many fields — tribulation of varying degrees of intensity and variety will be the common lot of God’s children, and while often they will be overwhelmed by reason of them, they ought to give the more earnest heed to such an injunction as this, and seek grace to view them as but stepping stones, preparatory means to achieve the cherished goal in view — ‘to enter into the kingdom of God’ and so to hear the sweet words of the Master whom thus they humbly serve, as He says unto them at last, ‘Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ (Matthew 25:34.)
One final point before we leave this section of our study: it is instructive to remember that one of those who thus exhorted the disciples was himself called ‘the son of consolation’ — a word suggestive of the very opposite of tribulation. Was it not the fact, however, that being himself in tribulation, he was the more able, therefore, to give that necessary consolation to those who would also be in like tribulation, for the Master’s sake? Indeed, though Barnabas had this truth embodied in his very name, could not Paul also bear witness to the same truth, as he did in later years, writing to the church at Corinth, in the opening address of his second letter to them, “Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble (the same word in Greek), by the comfort wherewith we ourselves are comforted of God . . .” (2 Corinthians 1:3 ff.) It is also interesting to see the insertion of the first person pronoun into a construction otherwise entirely taken up with the third person — “that WE must . . .” Although what are called, among scholars, the ‘We passages’ of the Acts do not strictly begin until Chapter 16, by which is meant that Luke himself, the inspired historian, when using this form, intimates that he himself was present, in whichever situation is being described, yet, nevertheless here itself, we feel that Luke, while certainly not there with the Apostles in person, is indeed there in spirit, and conveys this to us,
through the Holy Ghost, by the insertion of this personal touch, associating himself entirely with his brethren in their teaching and so saying, as it were, Amen. May we be taught likewise to put our personal Amen to such a word as this.
We come now to consider briefly the second branch of their activities in Lystra, Iconium and Antioch at this time, and here again we find three points mentioned by the inspired historian, which are worthy of a few thoughts.
Firstly, we read that the Apostles “ordained them elders in every church.” This point is the first reference to ecclesiastical organisation in the wake of missionary activity in this region of the ancient world, and, indeed, the first reference to such work outside of Judaea itself, up till this period in the history of the Early Church. It can be viewed as a divinely-instructed effort, on the part of Paul and Barnabas, to consolidate their labours in the Gospel, and establish in these regions, churches organised according to a specific pattern. Having sought to establish them in the doctrines of the faith, they now proceed to the field of church government, and so provide us with a pattern for future generations. Although nothing specific is told us of the duties of these elders, in this particular verse, we may rest assured that they were to be men in whom would be found the qualifications, specified in other portions of the New Testament. The word which is here used to signify their ordination to this office, is an interesting one. Its literal meaning is ‘to stretch out one’s hand’; then it came to be used in a technical sense of voting in the Athenian ecclesia or assembly of the people, by stretching out the hand, and finally, to mean simply, appoint or ordain, with or without a vote, to particular offices, secular or ecclesiastical. It is in this final sense that it is used here, and we have thus an interesting insight into the institution of a form of church government, which is best preserved to this day, in the Presbyterian Church. It may or may not be relevant to this original meaning and use of the verb so translated here, to remind ourselves of the method of voting among ourselves in connection with ordination of office-bearers in the church.
The second matter to which reference is here made is that the Apostles prayed with fasting. They did not approach the solemn work of ordaining elders in every church, without seeking to do so in the spirit and atmosphere of prayer, to which, in accordance with regular Apostolic practice, is also attached the specific exercise of fasting. Without entering into the interesting question of fasting in connection with prayer, under both economies of redemption, suffice to say that we are here taught how everything which concerns the Cause of Christ ought to be performed in the spirit of prayer, of confession of sin and utter unworthiness, of complete dependence upon the grace and mercy
of God, and in the infinite merits of the Lord and Saviour Jesus Christ. May we all seek to learn the true place for prayer in our daily lives, and especially, in our devotional exercises and corporate worship.
Finally, we see that the Apostles here commend the brethren of Lystra, Iconium and Antioch to the Lord, on whom they believed. Before they depart, then, they leave them in safe-keeping, even in the hands of the Great Shepherd of the flock Himself, believing that, as He said Himself, no one could pluck them from His hand. This last phrase in the verse bespeaks a parting blessing for the churches of that central plain of Asia Minor. Paul and Barnabas must travel on, but there is One who can remain with them, One who has been made exceeding precious, as unto such as do believe. It is unto Him, then, that Paul and Barnabas commend them — hand them over for safe-keeping, as the verb may properly signify. They could ask no greater favour for these disciples than that the Lord would receive them, in answer to their desire and prayer for them, into His own protection and care. Whatever trials might yet await them in the future, no ill could befall them if they were thus found dwelling safely under the shade of the Almighty. This is the burden of their desire for the brethren and it provides us with the only sure dwelling place still, for all who love the Lord and seek to serve Him in this world.
May we have that exercise of soul for our fellow-believers, if we are of the number of such as have been brought out of darkness into His marvellous light, and also for ourselves and for all whom we love. We can ask for no better gift than to be found among the number of the redeemed.
Paul and Barnabas now pass on and make their way down to the coast, preaching the Word as they go. They are never idle; their journey took them through the region of Pisidia, through Pamphylia, and Perga, down to Attalia, on the sea coast, where they were to sail back to Antioch in Syria, but wherever they went, they carried with them the message of the Cross. As they slowly made their way on this stage of the homeward journey, they ceased not to show forth the unsearchable riches of God’s grace in His own dear Son. May it be our happy lot to follow, however unworthily, and however far off, their noble example in this respect.
Our present study began with the Apostles turning round and setting off for home on the hazardous and difficult route via Lystra, Iconium and Antioch — the Lord did not leave them without tokens for good. At His command they had gone forth, and in the path of obedience, they found His peace and blessing. In like manner, we, too, may find that peace which passeth all understanding, and the blessing of the Lord which maketh rich for time and for eternity.
The Fruits of the Spirit
by Rev. M. MacInnes, Ullapool
2. JOY
We have already seen with regard to this passage of Scripture, the fifth chapter of the Epistle to the Galatians, that the Apostle is writing of the contrast between ‘the works of the flesh’ and the ‘fruits of the Spirit’. In continuing our study of the ‘fruits of the Spirit’ it is well to keep before our minds that the work of the Spirit is necessary in salvation, and accordingly if we are to bear these fruits it must be by the Spirit of God working graciously within us. We are encouraged to ask for the Holy Spirit to that end.
The particular fruit to which we are now to direct our attention is ‘joy’, and as it is produced by the Holy Spirit it must be holy, pure, and desirable. Joy is something for which we naturally look, making choice of happiness rather than sorrow. However, the Bible teaches us that man is ‘born unto trouble, as the sparks fly upward’ and therefore true joy cannot belong to us as sinful creatures. There is much joy among men apart from the saving work of the Holy Spirit, but the Bible shows also that ‘the laughter of the fool is as the crackling of thorns under a pot’. The important matter, therefore, is to distinguish between the joy which is of God’s Spirit, and that which is only shallow, noisy and transient. Because there is sorrow in conviction of sin, and because there is that ‘worldly joy’ which is deceitful, Christians are in danger of thinking that it is wrong for them to be joyful. There are many things in the world around, and within the believer, which will cause him to mourn over sin. Nevertheless, there is such a sufficiency in Christ of divine grace and help that the believer has more reason for joy than for sorrow. The Apostle Paul had to say, ‘O wretched man that I am’; but he could follow it with thanks to God through Jesus Christ. In whatever measure we are lacking in spiritual joy we are lacking in the mercies of the Covenant of Grace. The joy which is the fruit of the Spirit clearly has reference to Christ, so that Peter says in his First Epistle, Ch. 1 v. 8: ‘Jesus Christ, whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory’.
If we would examine our joy, as to its nature, causes and effects, we would do well to look to what the Bible says on the subject, and to see there particularly what is told us of Jesus Christ with regard to joy. Concerning the Lord Jesus, we are specifically told that He was ‘a man of sorrows, and acquainted with grief’; and in the course of His sojourn on earth He said ‘my soul is exceeding sorrowful, even
unto death’. The sorrow with which He was familiar was peculiar to Him in that state of humiliation. There is no sorrow like unto His sorrow, wherewith the Lord afflicted Him in the day of His fierce anger. The Bible shows, however, that the Lord Jesus was not a stranger to rejoicing. In Luke 10:21 we read that ‘Jesus rejoiced (exceedingly) in spirit, and said, I thank thee, O Father, Lord of heaven and earth . . .’. Here we see Jesus delighting in the will of God, and thanking Him for the way of salvation by grace. This shows us the foundation of true spiritual joy. Jesus rejoiced in the will of the Father, as Representative of the Godhead, and showed His acquiescence saying, ‘Ever so, Father; for so it seemed good in thy sight’. If we would have true joy we must come to be at one with God’s will for man’s salvation, even as Jesus was at one with it. There are other parts of Scripture to which we might refer to show the joy which belongs to Christ, e.g., Luke 15:5: ‘when he hath found it (the lost sheep), he layeth it on his shoulders rejoicing’; and Hebrews 12:2: ‘who for the joy that was set before him, endured the cross’, both passages having reference to Jesus Christ’s experiences in grace and glory respectively. This shows us that believers may have spiritual joy in God’s merciful dealings with them in grace here and in glory hereafter. The work of the Holy Spirit is to bring the sinner to Christ Jesus, so that he may joy in God by trusting in Jesus Christ. David said in Psalm 43:4; ‘Then will I go unto the altar of God, unto God my exceeding joy’. There can be no source of joy comparable with God, because all that we can obtain from Him by His grace is to our advantage. He is the fountain of all that is good, the Father of mercies and the God of all comfort. No sinner ever lost by seeking satisfaction and joy in God. That we might attain to that joy we need faith in Jesus Christ. Apart from trust in Jesus Christ we remain under the sentence of condemnation; but, on the other hand, the Holy Spirit says in Psalm 5:11, ‘let all those that put their trust in thee rejoice’. The joy of the believer is that of a soul to which has been made known God’s love. It is not only the reconciling of enemies by the death of God’s Son, but the imparting of joy to those thus reconciled (Romans 5:10, 11). ‘And not only so, but we joy in God through our Lord Jesus Christ’.
Believers often lose their joy because they become ‘self-centred’ or ‘situation-centred’ rather than ‘Christ-centred’. When this happens we become more conscious of our needs than we are of God’s provision. We can never have Jesus Christ too much in our thoughts or expectations. The more we have of Jesus in our thoughts, by the Spirit of God, the more reason we will see for thanking God for His unspeakable gift, and for rejoicing in Christ Jesus, having no confidence in the flesh. God has made known that, through Jesus, believers come to have pardon of their sins, that God is just and the Justifier of the ungodly who
believe in Jesus. Such a discovery of truth meeting with mercy, of righteousness and peace kissing one another, is the finding of a treasure for the which a man will with joy sell all that he has, that he might buy it. If we have the saving work of the Holy Spirit, we are willing to part with all that might come between us and Jesus Christ. With joy we part with sinful practices and seek to live for Christ. Where, in the strength of divine grace, this is done, the Lord makes the person joyful. This is illustrated in Ezra 6:21, 22, where we read about the children of Israel who had come again out of the captivity, and all such as had separated themselves unto them from the filthiness of the heathen, that ‘the Lord had made them joyful’. Giving place to sin is not compatible with joy in God, so that we need not be surprised if our experience of joy in the Lord is limited when we harbour sin in our lives.
Believers may also have joy with regard to their present circumstances. When all appears favourable it is easy for us to rejoice, but even then we need God’s grace that we might acknowledge Him as the One who gives us richly all things to enjoy. It is when circumstances appear contrary that there is particularly a testing time. No chastening for the present seemeth to be joyous, but grievous. If we are to benefit from every providence we must have the proper mind toward God and His dealings; we must come to see that the Redeemer has an all-wise purpose in what He does. There is a divine order in which God makes all things work together for good to such as love Him, to such as are the called according to His purpose. For this Peter and John could rejoice ‘that they were counted worthy to suffer shame for his name’ Acts 5:41.
A large measure of the joy of the believer lies in the prospect of heaven. In Psalm 16:11 we read ‘at thy right hand are pleasures for evermore’; and the Apostle Paul in Romans Ch. 5 went forward from justification and peace, through the Lord Jesus Christ, to rejoicing ‘in the hope of the glory of God’. The more our thoughts dwell on, and our conduct conforms to, the things of heaven through the Lord Jesus Christ, the greater will be our joy in the prospect of entering into the joy of the Lord. The joy of heaven consists in being with Christ, of being made like unto Him, and of being delivered for ever from sin and from death. “The ransomed of the Lord shall return to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away”.
Such a precious possession as joy in God, which is to the soul a foretaste of heaven, must be cared for amidst many things of an opposite nature. Sin, Satan, and self would rob you, believer, of every spiritual blessing, but God has so provided that joy may be nourished and increased in your soul’s experience. Jesus has shown us how we
may come to enjoy this favour — by His word. ‘These things have I spoken unto you, that my joy might remain in you, and that your joy might be full’. John 15:11. In the Scriptures God shows the riches of His grace, and, through them, we, by the blessing of God’s Spirit, may rejoice as they do who find great spoil. (Psalm 119:162).
‘Let Israel in his Maker joy,
and to him praises sing:
Let all that Sion’s children are
be joyful in their King.’ (Psalm 149:2.)