THE JOY OF THE MEEK
Isaiah 29:19. The meek also shall increase their joy in the Lord.
I. THE PERSONS HERE DESCRIBED.
Meekness does not mean timidity (2 Timothy 1:7); not the craven spirit of the coward, but the quiet power of the strong man (Proverbs 28:1). It does not mean the absence of courage, but the absence of that ignorant and arrogant self-sufficiency which Peter showed when he said, “Though all men forsake Thee, yet will not I.” It is that calmness of spirit which grows not out of reliance on self, but out of reliance on God. It is recorded of one whose courage at times had flashed up like a consuming fire, “Now the man Moses was very meek, above all the men which were upon the face of the earth.” His meekness was not feebleness, but a calm strength; quiet endurance in the doing of duty under difficulties. He was not provoked by the wrong-headedness or irritated by the ingratitude of the nation he wished to serve, but he quietly bore their stubbornness, and persisted in doing them good against their will. Hence a quiet doing and a quiet bearing of the will of God is one constituent in this quality of the mind “meekness.” It does not mean that equableness of disposition which comes from nature, so much as that calmness of spirit which comes from grace. It is one of the fruits of the Spirit (Galatians 5:23). This quality of mind in God’s people is shown:
1. In their intercourse with God. In His presence they manifest “a humble, lowly, and contrite heart.” Theirs is not the spirit of the Pharisee, but the lowly contrition of the publican. Not “Stand by, for I am holier than thou,” but “I am not worthy,” &c. In a ready acceptance of the doctrines of grace and salvation through a Saviour crucified. Not like the Pharisees, who scorned the Saviour “as a root out of a dry ground,” but like those few elect souls, just and devout, who “were waiting for the consolation of Israel.” Christianity is a discipline of humility. In making men Christ-like it makes them meek. Jesus was meek and lowly, and He promises to those like Himself rest of soul.
2. In their submission to the allotments of Providence (Job 14:14; Job 13:15; Micah 7:9; Leviticus 10:3; 1 Samuel 3:18; H. E. I. 157, 158, &c.)
3. In their deportment before their fellow-men. They do not arrogate to themselves that superiority which despises and neglects others, but obey the apostolic injunctions (1 Peter 2:17; 1 Peter 3:8).
II. THE BLESSINGS GOD CONFERS UPON THEM.
1. He saves them. Often in outward troubles they become the charge and care of His providence (Zephaniah 2:3). How wonderfully was Moses saved from the strivings and rebellions of the people! Leaving his vindication in the hands of the Great Judge, God took up his cause; and when the whole camp was against him, God delivered him. How wonderfully was Joseph delivered from the pit and the prison, and Jeremiah in the siege! But always are they saved from soul-destruction. “Saved in the Lord with an everlasting salvation.”
2. He beautifies them. “He will beautify the meek with salvation.” By the robe of righteousness, the inward adorning of the soul in every virtue, by the special manifestation of His mercy when most needed (chap. Isaiah 61:3), by giving them that esteem and commanding influence which often attracts and impresses their fellow-men.
3. He makes it appear that He delights in them. “The Lord taketh pleasure in His people.”
III. THEIR GRATEFUL RESPONSE.
“The poor among men shall rejoice in the Holy One of Israel.” They rejoice in His salvation; they praise Him in voice, and heart, and life (Isaiah 61:10).—Samuel Thodey.
RELIGIOUS JOY
Isaiah 29:19. The meek shall increase their joy.
It is commonly said that while religion is man’s duty and his interest, it is not productive of enjoyment. Yet the Bible is full of joyful expressions, and of exhortations to joy. It even meets the sorrows of humanity and brings joy out of them. Its association of joy with conditions not joyful is remarkable (Matthew 5:3-5). Observe the contrasts in our passage (Isaiah 29:18-19). Circumstances are mentioned which amount to the removal of all alarm (Isaiah 29:20). From the outward fact, the faith of the persons here described rises to the hand that accomplished it.
Our subject is religious joy.
I. THE SOURCE WHENCE IT IS DERIVED.
“The Lord. The Holy One of Israel.” We rejoice in what we have desired, hoped for, and obtained. This does not exclude enjoyment of the blessings of the present life. They are closely associated with it. They suggest it. We ask whence they come. The habit of regarding earthly advantages as gifts from the hand of God keeps the divine character before us as that of a Being to be regarded with pleasure.
Thus, if we ascend to the spiritual region and contemplate the salvation of man, it includes the compassionate love of God, which gave His Son to impoverishment, suffering, and death; full forgiveness of sin; the various influences of the Divine Spirit; the elevated spiritual privileges and hopes bestowed on fallen men. All this came from the grace of God; it originated in His nature. “God is love.” But the God whose nature can be read in this way is not a God to repel, but attract; not a God of whom to stand in terrified awe, but a God in whom to rejoice.
And this result emerges if we take a more direct look at the divine character. We are supplied with verbal asseverations as well as historical illustrations. We read of the Almighty, the All-wise, the All-righteous, the All-holy, as well as the All-loving. Power, even with justice, would fail to produce joy. But a God of power, and love, and holiness can be a delight, because He can be loved.
But no object of delight can be considered a part from its subject. Nothing is universally delightful. Before you can enjoy anything you must have sympathy with it, a taste for it. There are people who cannot enjoy the finest concert. There must be the heart that is capable of joy in the Holy One of Israel, the heart of “the meek, the poor among men;” the heart changed by the grace of God.
II. THE ELEMENTS OF WHICH IT CONSISTS.
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 to 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 (Romans 5:11).
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 them, 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.