Nehemiah 8:9-10 And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said to all the people… I. THAT IN THE PRACTICE OF RELIGIOUS DUTIES THERE IS FOUND AN INWARD JOY, here styled "the joy of the Lord." 1. Joy is a word of various signification. By men of the world it is often used to express those flashes of mirth which arise from irregular indulgences of social pleasure. It will be easily understood that the joy here mentioned partakes of nothing akin to this; but signifies a tranquil and placid joy, an inward complacency and satisfaction, accompanying the practice of virtue, and the discharge of every part of our duty. 2. In order to ascertain this, let us consider the disposition of a good man with respect to God. When we consider in what manner religion requires that a good man should stand affected towards God, it will presently appear that rational enlightened piety opens such views of Him as must communicate joy. It presents Him, not as an awful unknown Sovereign, but as the Father of the Universe, the lover and protector of righteousness, under whose government all the interests of the virtuous are safe. With delight the good man traces the Creator throughout all His works, and beholds them everywhere reflecting some image of His supreme perfection. Amidst that Divine presence he dwells with reverence, but without terror. Conscious of the uprightness of his own intentions, and of the fidelity of his heart to God, he considers himself, by night and by day, as under the protection of an invisible guardian. He listens to the gracious promises of His Word. With comfort he receives the declarations of His mercy to mankind, through a great Redeemer. All the various devotional exercises of faith and trust in God, all the cordial effusions of love and gratitude to this Supreme Benefactor in the acts of prayer and praise, afford scope to those emotions of the heart which are of the most pleasing kind. But it may here be objected, Are there no mortifications and griefs that particularly belong to piety? What shall we say to the tear of repentance, and to that humiliation of confession and remorse which may, at times, be incumbent on the most pious, in this state of human infirmity? To this I reply, first, that although there may be seasons of grief and dejection in s course of piety, yet this is not inconsistent with the joy of the Lord being, on the whole, the predominant character of a good man's state; as it is impossible that, during this life, perpetual brightness can remain in any quarter, without some dark cloud. But I must observe, next, that even the penitential sorrows and relentings of a pious heart are not without their own satisfactions. A certain degree of pleasure is mingled with the tears which the returning offender sheds. 3. When we consider, next, the disposition of s good man towards his fellow-creatures, we find here the joy of the Lord exerting its influence fully. That mild and benevolent temper to which he is formed by virtue and piety; s temper that is free from envious and malignant passions, and that can look with the eye of candour and humanity on surrounding characters, is a constant spring of cheerfulness and serenity. With respect to that part of religion which consists in the government of a man's own mind, of his passions and desires, it may be thought that much joy is not to be expected, for there religion appears to lay on a severe and restraining hand. Yet here also it will be found that the joy of the Lord takes place, To a person just reclaimed from the excesses of sensual indulgence, the restraints imposed by virtue will, at first, appear uncouth and mortifying. But let him begin to be accustomed to a regular life, and his taste will soon be rectified, end his feelings will change. In purity, temperance, and self-government there is found a satisfaction in the mind similar to what results from the enjoyment of perfect health in the body. A man is then conscious that all is sound within. There is nothing that gnaws his spirit; that makes him ashamed of himself, or discomposes his calm and orderly enjoyment of life. His conscience testifies that he is acting honourably. He enjoys the satisfaction of being master of himself. He feels that no man can accuse him of degrading his character. From this slight sketch it plainly appears that there is an inward satisfaction, justly termed "the joy of the Lord," which runs through all the parts of religion. his is a very different view of religion from what is entertained by those who consider it as a state of perpetual penance. But what it concerns us at present to remark is, that some experience of this joy of the Lord which I have described enters as an essential part into the character of every good man. In proportion to the degree of his goodness, to his improvement and progress in virtue, will be the degree of his participation in the pleasure and joy of religion. II. TO SHOW IN WHAT RESPECTS THE JOY OF THE LORD IS JUSTLY SAID TO BE THE STRENGTH OF THE RIGHTEOUS. 1. In the first place, it is the animating principle of virtue; it supports its influence, and assists it in becoming both persevering and progressive. Experience may teach us that few undertakings are lasting or successful which are accompanied with no pleasure. H a man's religion be considered merely as a task prescribed to him, which he feels burdensome, it is not likely that he will long constrain himself to act against the bent of inclination. It is not until he feels somewhat within him which attracts him to his duty that he can be expected to be constant and zealous in the performance of it. Was it ever found that a person advanced far in any art or study, whether of the liberal or mechanical kind, in which he had no pleasure? A sense of duty may sometimes exercise its authority, though there be no sensations of pleasure to assist it. Belief of those religious principles in which we were educated, and dread of future punishment, will, in cases where no strong temptation assails us, restrain from the commission of atrocious crimes, and produce some decent regularity of external conduct. But on occasions when inclination or interest prompt to some transgression of virtue, which safety or secrecy encourages, and which the example of the world seems to countenance, is it to be thought that conscience will then stand its ground with one who never was attached to virtue on its own account, and never experienced any joy in following its dictates? But these are the occasions when the joy of the Lord proves the strength of the righteous man. Accustomed to take pleasure in doing his duty; accustomed to look up to God with delight and complacency, and to feel himself happy in all the offices of kindness and humanity to men around him; accustomed to rejoice in a clear conscience, in a pure heart, and the hope of heavenly bliss, he cannot think of parting with such satisfactions for the sake of any worldly bribe. There is something within his heart that pleads for religion and virtue. 2. In the next place, the joy of the Lord is the strength of the righteous, as it is their great support under the discouragements and trials of life. From the view which we have now taken of the subject, it must clearly appear, that to every one who wishes to possess the spirit, and to support the character of genuine goodness and virtue, it is an object most desirable and important, to acquire a prevailing relish for the pleasures of religion. To attain this spirit, of considering the discharge of our duty as our pleasure and happiness, is certainly not incompatible with our present state of infirmity. It is no more than what good men have often attained, and have testified to it, that their delight was in the law of God; that His statutes were sweet to their taste; that they had taken them as an heritage for ever, for they were the rejoicing of their heart: "I delight to do Thy will, O my God; Thy law is within my heart." It is therefore of high importance, that all proper means be employed to form our internal taste to a proper relish for this joy of the Lord. (H. Blair, D. D.) Parallel Verses KJV: And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law. |
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