Philippians 4:4

Philippians 4:4-9 4. Rejoice in the Lord alway: and again I say, Rejoice. 4. Gaudete in Domino semper, iterum dico, gaudete. 5. Let your moderation be known unto all men. The Lord is at hand. 5. Moderatio vestra nota sit omnibus hominibus. Dominus prope est. 6. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 6. De nulla re sitis solliciti: sed in omnibus, oratione et precatione, cum gratiarum actione, petitiones vestrae innotescant apud Deum. 7. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. 7. Et pax Dei, quae exsuperat omnem intelligentiam, custodiet corda vestra et cogitationes vestras in Christo Iesu. 8. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things 8. Quod reliquum est, fratres, quaecunque sunt vera, quaecunque gravia, qaecunque iusta, quaecunque pura, quaecunque amabilia, quaecunque honesta: si qua virtus, et qua laus, haec cogitate. 9. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you. 9. Quae et didicistis, et suscepistis, et audistis, et vidistis in me: haec facite, et Deus pacis erit vobiscum. 4. Rejoice in the Lord It is an exhortation suited to the times; for, as the condition of the pious was exceedingly troublous, and dangers threatened them on every side, it was possible that they might give way, overcome by grief or impatience. [223] Hence he enjoins it upon them, that, amidst circumstances of hostility and disturbance, they should nevertheless rejoice in the Lord, [224] as assuredly these spiritual consolations, by means of which the Lord refreshes and gladdens us, ought then most of all to show their efficacy when the whole world tempts us to despair. Let us, however, in connection with the circumstances of the times, consider what efficacy there must have been in this word uttered by the mouth of Paul, who might have had special occasion of sorrow. [225] For if they are appalled by persecutions, or imprisonments, or exile, or death, here is the Apostle setting himself forward, who, amidst imprisonments, in the very heat of persecution, and in fine, amidst apprehensions of death, is not merely himself joyful, but even stirs up others to joy. The sum, then, is this -- that come what may, believers, having the Lord standing on their side [226] , have amply sufficient ground of joy. The repetition of the exhortation serves to give greater force to it: Let this be your strength and stability, to rejoice in the Lord, and that, too, not for a moment merely, but so that your joy in him may be perpetuated. [227] For unquestionably it differs from the joy of the world in this respect -- that we know from experience that the joy of the world is deceptive, frail, and fading, and Christ even pronouces it to be accursed ( Luke 6:25 ). Hence, that only is a settled joy in God which is such as is never taken away from us. 5 Your moderation This may be explained in two ways. We may understand him as bidding them rather give up their right, than that any one should have occasion to complain of their sharpness or severity. "Let all that have to deal with you have experience of your equity and humanity." In this way to know, will mean to experience. Or we may understand him as exhorting them to endure all things with equanimity. [228] This latter meaning I rather prefer; for is a term that is made use of by the Greeks themselves to denote moderation of spirit -- when we are not easily moved by injuries, when we are not easily annoyed by adversity, but retain equanimity of temper. In accordance with this, Cicero makes use of the following expression, -- "My mind is tranquil, which takes everything in good part." [229] Such equanimity -- which is as it were the mother of patience -- he requires here on the part of the Philippians, and, indeed, such as will manifest itself to all, according as occasion will require, by producing its proper effects. The term modesty does not seem appropriate here, because Paul is not in this passage cautioning them against haughty insolence, but directs them to conduct themselves peaceably in everything, and exercise control over themselves, even in the endurance of injuries or inconveniences. The Lord is at hand Here we have an anticipation, by which he obviates an objection that might be brought forward. For carnal sense rises in opposition to the foregoing statement. For as the rage of the wicked is the more inflamed in proportion to our mildness, [230] and the more they see us prepared for enduring, are the more emboldened to inflict injuries, we are with difficulty induced to possess our souls in patience. ( Luke 21:19 .) Hence those proverbs, -- "We must howl when among wolves." "Those who act like sheep will quickly be devoured by wolves." Hence we conclude, that the ferocity of the wicked must be repressed by corresponding violence, that they may not insult us with impunity. [231] To such considerations Paul here opposes confidence in Divine providence. He replies, I say, that the Lord is at hand, whose power can overcome their audacity, and whose goodness can conquer their malice. He promises that he will aid us, provided we obey his commandment. Now, who would not rather be protected by the hand of God alone, than have all the resources of the world at his command? Here we have a most beautiful sentiment, from which we learn, in the first place, that ignorance of the providence of God is the cause of all impatience, and that this is the reason why we are so quickly, and on trivial accounts, thrown into confusion, [232] and often, too, become disheartened because we do not recognize the fact that the Lord cares for us. On the other hand, we learn that this is the only remedy for tranquillizing our minds -- when we repose unreservedly in his providential care, as knowing that we are not exposed either to the rashness of fortune, or to the caprice of the wicked, [233] but are under the regulation of God's fatherly care. In fine, the man that is in possession of this truth, that God is present with him, has what he may rest upon with security. There are, however, two ways in which the Lord is said to be at hand -- either because his judgment is at hand, or because he is prepared to give help to his own people, in which sense it is made use of here; and also in Psalm 145:18 , The Lord is near to all that call upon him. The meaning therefore is, -- "Miserable were the condition of the pious, if the Lord were at a distance from them." But as he has received them under his protection and guardianship, and defends them by his hand, which is everywhere present, let them rest upon this consideration, that they may not be intimidated by the rage of the wicked. It is well known, and matter of common occurrence, that the term solicitudo (carefulness) is employed to denote that anxiety which proceeds from distrust of Divine power or help. 6 But in all things It is the singular number that is made use of by Paul, but is the neuter gender; the expression, therefore, is equivalent to omni negotio, (in every matter,) for (prayer) and (supplication) are feminine nouns. In these words he exhorts the Philippians, as David does all the pious in Psalm 55:22 , and Peter also in 1 Peter 5:7 , to cast all their care upon the Lord. For we are not made of iron, [234] so as not to be shaken by temptations. But this is our consolation, this is our solace -- to deposit, or (to speak with greater propriety) to disburden in the bosom of God everything that harasses us. Confidence, it is true, brings tranquillity to our minds, but it is only in the event of our exercising ourselves in prayers. Whenever, therefore, we are assailed by any temptation, let us betake ourselves forthwith to prayer, as to a sacred asylum. [235] The term requests he employs here to denote desires or wishes. He would have us make these known to God by prayer and supplication, as though believers poured forth their hearts before God, when they commit themselves, and all that they have, to Him. Those, indeed, who look hither and thither to the vain comforts of the world, may appear to be in some degree relieved; but there is one sure refuge -- leaning upon the Lord. With thanksgiving As many often pray to God amiss, [236] full of complaints or of murmurings, as though they had just ground for accusing him, while others cannot brook delay, if he does not immediately gratify their desires, Paul on this account conjoins thanksgiving with prayers. It is as though he had said, that those things which are necessary for us ought to be desired by us from the Lord in such a way, that we, nevertheless, subject our affections to his good pleasure, and give thanks while presenting petitions. And, unquestionably, gratitude [237] will have this effect upon us -- that the will of God will be the grand sum of our desires. 7. And the peace of God Some, by turning the future tense into the optative mood, convert this statement into a prayer, but it is without proper foundation. For it is a promise in which he points out the advantage of a firm confidence in God, and invocation of him. "If you do that," says he, "the peace of God will keep your minds and hearts." Scripture is accustomed to divide the soul of man, as to its frailties, into two parts -- the mind and the heart. The mind means the understanding, while the heart denotes all the disposition or inclinations. These two terms, therefore, include the entire soul, in this sense, -- "The peace of God will guard you, so as to prevent you from turning back from God in wicked thoughts or desires." It is on good ground that he calls it the peace of God, inasmuch as it does not depend on the present aspect of things, [238] and does not bend itself to the various shiftings of the world, [239] but is founded on the firm and immutable word of God. It is on good grounds, also, that he speaks of it as surpassing all understanding or perception, for nothing is more foreign to the human mind, than in the depth of despair to exercise, nevertheless, a feeling of hope, in the depth of poverty to see opulence, and in the depth of weakness to keep from giving way, and, in fine, to promise ourselves that nothing will be wanting to us when we are left destitute of all things; and all this in the grace of God alone, which is not itself known otherwise than through the word, and the inward earnest of the Spirit. 8. Finally What follows consists of general exhortations which relate to the whole of life. In the first place, he commends truth, which is nothing else than the integrity of a good conscience, with the fruits of it: secondly, gravity, or sanctity, for to semnon [240] denotes both -- an excellence which consists in this, that we walk in a manner worthy of our vocation, ( Ephesians 4:1 ,) keeping at a distance from all profane filthiness: thirdly, justice, which has to do with the mutual intercourse of mankind -- that we do not injure any one, that we do not defraud any one; and, fourthly, purity, which denotes chastity in every department of life. Paul, however, does not reckon all these things to be sufficient, if we do not at the same time endeavor to make ourselves agreeable to all, in so far as we may lawfully do so in the Lord, and have regard also to our good name. For it is in this way that I understand the words -- If any praise, [241] that is, anything praiseworthy, for amidst such a corruption of manners there is so great a perversity in men's judgments that praise is often bestowed [242] upon what is blameworthy, and it is not allowable for Christians to be desirous even of true praise among men, inasmuch as they are elsewhere forbidden to glory, except in God alone. ( 1 Corinthians 1:31 .) Paul, therefore, does not bid them try to gain applause or commendation by virtuous actions, nor even to regulate their life according to the judgments of the people, but simply means, that they should devote themselves to the performance of good works, which merit commendation, that the wicked, and those who are enemies of the gospel, while they deride Christians and cast reproach upon them, may, nevertheless, be constrained to commend their deportment. The word, prosphilo kai euphema however, among the Greeks, is employed, like cogitare among the Latins, to mean, meditate. [243] Now meditation comes first, afterwards follows action. 9. What things ye have learned, and received, and heard By this accumulation of terms he intimates, that he was assiduous in inculcating these things. "This was my doctrine -- my instruction -- my discourse among you." Hypocrites, on the other hand, insisted upon nothing but ceremonies. Now, it was a dishonorable thing to abandon the holy instruction, [244] which they had wholly imbibed, and with which they had been thorouglly imbued. You have seen in me Now, the main thing in a public speaker [245] should be, that he may speak, not with his mouth merely, but by his life, and procure authority for his doctrine by rectitude of life. Paul, accordingly, procures authority for his exhortation on this ground, that he had, by his life no less than by his mouth, been a leader and master of virtues. And the God of peace He had spoken of the peace of God; he now more particularly confirms what he had said, by promising that God himself, the Author of peace, will be with them. For the presence of God brings us every kind of blessing: as though he had said, that they would feel that God was present with them to make all things turn out well and prosperously, provided they apply themselves to pious and holy actions. Footnotes: [223] "Il se pouuoit faire que les Philippiens, estans vaincus de tristesse ou impatience, venissent a perdre courage;" -- "It might be, that the Philippians, being overcome by grief or impatience, might come to lose heart." [224] "Non obstant les troubles et les fascheries qu'ils voyoyent deuant leurs yeux;" -- "Notwithstanding the troubles and annoyances that they saw before their eyes." [225] "Qui plus que tous les autres pouuoit auoir matiere de se contrister;" -- "Who might more than all others have had occasion to indulge sorrow."" [226] "Ont le Seigneur pour eux;" -- "Have the Lord for them." [227] "Que vostre ioye se continue en iceluy iusques a la fin;" -- "That your joy may maintain itself in him until the end." [228] "En douceur et patience;" -- "With sweetness and patience." [229] "TranquilIus animus meus, qui aequi boni facit omnia." Calvin here gives the sense, but not the precise words, of Cicero, which are as follows: "Tranquillissimus autem animus meus, qui totm istuc aequi boni facit;" -- "My mind, however, is most tranquil, which takes all that in good part." See Cic. Art.7,7. -- Ed. [230] "D'autant plus que nous-nous monstrons gracieux et debonnaires;" -- "The more that we show ourselves agreeable and gentle." [231] "Afin qu'ils ne s'esleuent point a l'encontre de nous a leur plaisir et sans resistance;" -- "That they may not rise up against us at their pleasure, and without resistance." [232] "Que nous sommes tout incontinent et pour vn rien troublez et esmeus;" -- "That we are all at once and for nothing troubled and moved." [233] "Ni au plaisir desborde des meschans;" -- "Nor to the unbridled inclination of the wicked." [234] "Car nous ne sommes de fer ni d'acier (comme on dit) ne si insensibles;" -- "For we are not of iron nor steel, as they say, nor so insensible." [235] "Comme a vne franchise;" -- "As to a privilege." [236] "Autrement qu'ils ne doyuent;" -- "Otherwise than they ought." [237] "La recognoissance des benefices de Dieu;" -- "Gratitude for God's benefits." [238] "De ces chc.ses basses;" -- "Of these low things." [239] "N'est point en branle pour chanceler selon les changemens diuers du monde;" -- "Is not in suspense so as to turn about according to the various shiftings of the world." [240] The word semnon means that which has dignity connected with it. Hence semnos and megaloprepe; are joined together by Aristotle, as quoted by Wetstein, and in 2 Macc. 8:15." -- Storr. See Biblical Cabinet, vol. 40, p. 178, note; -- Ed. [241] "The Clermont copy reads here, ei tis epainos, If there be any praise of knowledge. Instead of epistemes, the Valesian readings have paideies, with which the Vulg. Latin, agrees, reading, If there be any praise of discipline, (disciplinae,) as does also the Ethiopic, and two ancient Commentators mentioned by Dr. Mills." -- Pierce. -- Ed. [242] "Bien souuent on loue;" -- "Very frequently they praise." [243] Like the Latin terms cogitare, meditari, the Greek meletan signifies to contemplate a thing, with the view of, finding means for effecting it. ... According to this view, tauta logizesthe, in the passage before us, will be equivalent to tauta poiein logizesthe, think to do these things,' -- give diligence to do them.'" -- Storr. See Biblical Cabinet, vol. 40, p. 180 Note. -- Ed. [244] "C'eust este vne chose dishonneste aux Philippiens de delaisser la sainte doctrine et instruction;" -- "It would have been a dishonorable thing for the Philipplans to abandon the holy doctrine and instruction." [245] "En vn prescheur;" -- "In a preacher."

{3} Rejoice in the {d} Lord alway: and again I say, Rejoice. (3) He adds particular exhortations: and the first is, that the joy of the Philippians should not be hindered by any afflictions that the wicked imagine and work against them. (d) So is the joy of the world distinguished from our joy.

Rejoice in the Lord alway: and again I say, Rejoice. Rejoice in the Lord — That is the true and only joy (said Mr Philpot the martyr), which is conceived not of the creature, but of the Creator; to this all other joys being compared are but mournings, all delights sorrows, all beauty filth, … Other joy besides this may wet the mouth, but not warm the heart; smooth the brow, but not fill the breast. And again I say, Rejoice — No duty almost more pressed in both Testaments than this of rejoicing in the Lord. It is no less a sin not to rejoice than not to repent.

He doth here, considering the importance of Christian cheerfulness, which he had twice before put them upon, Philippians 2:18 3:1 , stir them up to true rejoicing, not only by repetition of the injunction, but by extending the duty to all times, and under all conditions. For though there be woe to the enemies of Christ’s cross, who langh at his followers, Luke 6:25 ; yet they who are really found in him, have evermore ground of rejoicing, for all the benefits of God they have through him, and the far more excellent they do expect to receive upon his account, John 16:33 1 Corinthians 1:31 1 Thessalonians 5:16 1 Peter 1:8 .

Rejoice in the Lord alway,.... This is a repetition of the exhortation in the preceding chapter; See Gill on Philippians 3:1 ; with this addition "alway"; for there is always cause and matter for rejoicing in Christ, even in times of affliction, distress, and persecution; since he is always the same; his grace is always sufficient; his blood has a continual virtue in it, and always speaks for peace and pardon; his righteousness is an everlasting one, and so is his salvation, and such is his love; though some join this word with what follows, and again, I say, rejoice; this is what was continually inculcated by him, as being of great importance and use for the comfort of believers, and the honour of Christ.

Let believers be of one mind, and ready to help each other. As the apostle had found the benefit of their assistance, he knew how comfortable it would be to his fellow-labourers to have the help of others. Let us seek to give assurance that our names are written in the book of life. Joy in God is of great consequence in the Christian life; and Christians need to be again and again called to it. It more than outweighs all causes for sorrow. Let their enemies perceive how moderate they were as to outward things, and how composedly they suffered loss and hardships. The day of judgment will soon arrive, with full redemption to believers, and destruction to ungodly men. There is a care of diligence which is our duty, and agrees with a wise forecast and due concern; but there is a care of fear and distrust, which is sin and folly, and only perplexes and distracts the mind. As a remedy against perplexing care, constant prayer is recommended. Not only stated times for prayer, but in every thing by prayer. We must join thanksgivings with prayers and supplications; not only seek supplies of good, but own the mercies we have received. God needs not to be told our wants or desires; he knows them better than we do; but he will have us show that we value the mercy, and feel our dependence on him. The peace of God, the comfortable sense of being reconciled to God, and having a part in his favour, and the hope of the heavenly blessedness, are a greater good than can be fully expressed. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under troubles, and from sinking under them; keep us calm and with inward satisfaction. Believers are to get and to keep a good name; a name for good things with God and good men. We should walk in all the ways of virtue, and abide therein; then, whether our praise is of men or not, it will be of God. The apostle is for an example. His doctrine and life agreed together. The way to have the God of peace with us, is to keep close to our duty. All our privileges and salvation arise in the free mercy of God; yet the enjoyment of them depends on our sincere and holy conduct. These are works of God, pertaining to God, and to him only are they to be ascribed, and to no other, neither men, words, nor deeds.

4. (Isa 61:10.) alway—even amidst the afflictions now distressing you (Php 1:28-30). again—as he had already said, "Rejoice" (Php 3:1). Joy is the predominant feature of the Epistle. I say—Greek, rather, "I will say."

Rejoice in the Lord alway - see the notes at Philippians 3:1 . It is the privilege of Christians to do this, not at certain periods and at distant intervals, but at all times they may rejoice that there is a God and Saviour; they may rejoice in the character, law, and government of God - in his promises, and in communion with him. The Christian, therefore, may be, and should be, always a happy man. If everything else changes, yet the Lord does not change; if the sources of all other joy are dried up, yet this is not; and there is not a moment of a Christian's life in which he may not find joy in the character, law, and promises of God.

Philippians REJOICE EVERMORE Php 4:4 . It has been well said that this whole epistle may be summed up in two short sentences: ‘I rejoice’; ‘Rejoice ye!’ The word and the thing crop up in every chapter, like some hidden brook, ever and anon sparkling out into the sunshine from beneath the shadows. This continual refrain of gladness is all the more remarkable if we remember the Apostle’s circumstances. The letter shows him to us as a prisoner, dependent on Christian charity for a living, having no man like-minded to cheer his solitude; uncertain as to ‘how it shall be with me,’ and obliged to contemplate the possibility of being ‘offered,’ or poured out as a libation, ‘on the sacrifice and service of your faith.’ Yet out of all the darkness his clear notes ring jubilant; and this sunny epistle comes from the pen of a prisoner who did not know but that to-morrow he might be a martyr. The exhortation of my text, with its urgent reiteration, picks up again a dropped thread which the Apostle had first introduced in the commencement of the previous chapter. He had there evidently been intending to close his letter, for he says: ‘Finally, my brethren, rejoice in the Lord’; but he is drawn away into that precious personal digression which we could so ill spare, in which he speaks of his continual aspiration and effort towards things not yet attained. And now he comes back again, picks up the thread once more, and addresses himself to his parting counsels. The reiteration in the text becomes the more impressive if we remember that it is a repetition of a former injunction. ‘Rejoice in the Lord alway’; and then he seems to hear one of his Philippian readers saying: ‘Why! you told us that once before!’ ‘Yes,’ he says, ‘and you shall hear it once again; so important is my commandment that it shall be repeated a third time. So I again say, "rejoice!"‘ Christian gladness is an important element in Christian duty; and the difficulty and necessity of it are indicated by the urgent repetition of the injunction. I. So, then, the first thought that suggests itself to me from these words is this, that close union with Jesus Christ is the foundation of real gladness. Pray note that ‘the Lord’ here, as is usually the case in Paul’s Epistles, means, not the Divine Father, but Jesus Christ. And then observe, again, that the phrase ‘Rejoice in the Lord’ has a deeper meaning than we sometimes attach to it. We are accustomed to speak of rejoicing in a thing or a person, which, or who, is thereby represented as being the occasion or the object of our gladness. And though that is true, in reference to our Lord, it is not the whole sweep and depth of the Apostle’s meaning here. He is employing that phrase, ‘in the Lord,’ in the profound and comprehensive sense in which it generally appears in his letters, and especially in those almost contemporaneous with this Epistle to the Philippians. I need only refer you, in passing, without quoting passages, to the continual use of that phrase in the nearly contemporaneous letter to the Ephesians, in which you will find that ‘in Christ Jesus’ is the signature stamped upon all the gifts of God, and upon all the possible blessings of the Christian life. ‘In Him’ we have the inheritance; in Him we obtain redemption through His blood, even the forgiveness of sins; in Him we are ‘blessed with all spiritual blessings.’ And the deepest description of the essential characteristic of a Christian life is, to Paul, that it is a life in Christ. It is this close union which the Apostle here indicates as being the foundation and the source of all that gladness which he desires to see spreading its light over the Christian life. ‘Rejoice in the Lord’--being in Him be glad. Now that great thought has two aspects, one deep and mysterious, one very plain and practical. As to the former, I need not spend much time upon it. We believe, I suppose, in the superhuman character and nature of Jesus Christ. We believe in His divinity. We can therefore believe reasonably in the possibility of a union between Him and us, transcending all the forms of human association, and being really like that which the creature holds to its Creator in regard to its physical being. ‘In him we live, and move, and have our being’ is the very foundation truth in regard to the constitution of the universe. ‘In Him we live, and move, and have our being’ is the very foundation truth in regard to the relation of the Christian soul to Jesus Christ. All earthly unions are but poor adumbrations from afar of that deep, transcendent, mysterious, but most real union, by which the Christian soul is in Christ, as the branch is in the vine, the member in the body, the planet in its atmosphere, and by which Christ is in the Christian soul as the life sap is in every twig, as the mysterious vital power is in every member. Thus abiding in Him, in a manner which admits of no parallel nor of any doubt, we may, and we shall, be glad. But then, passing from the mysterious, we come to the plain. To be ‘in Christ’ which is commended to us here as the basis of all true blessedness, means that the whole of our nature shall be occupied with, and fastened upon, Him; thought turning to Him, the tendrils of the heart clinging and creeping around Him, the will submitting itself in glad obedience to His beloved and supreme commandments, the aspirations, and desires feeling out after Him as the sufficient and eternal good, and all the current of our being setting towards Him in earnestness of desire, and resting in Him in tranquillity of possession. Thus ‘in Christ’ we may all be. And, says Paul, in the great words of my text, such a union, reciprocal and close, is the secret of all blessedness. If thus we are wedded to that Lord, and His life is in us and ours enclosed in Him, then there is such correspondence between our necessities and our supplies as that there is no room for aching emptiness; no gnawing of unsatisfied longings, but the blessedness that comes from having found that which we seek, and in the finding being stimulated to a still closer, happier, and not restless search after fuller possession. The man that knows where to get anything and everything that he needs, and to whom desires are but the prophets of instantaneous fruition; surely that man has in his possession the talismanic secret of perpetual gladness. They who thus dwell in Christ by faith, love, obedience, imitation, aspiration, and enjoyment, are like men housed in some strong fortress, who can look out over all the fields alive with enemies, and feel that they are safe. They who thus dwell in Christ gain command over themselves; and because they can bridle passions, and subdue hot and impossible desires, and keep themselves well in hand, have stanched one chief source of unrest and sadness, and have opened one pure and sparkling fountain of unfailing gladness. To rule myself because Christ rules me is no small part of the secret of blessedness. And they who thus dwell in Christ have the purest joy, the joy of self-forgetfulness. He that is absorbed in a great cause; he whose pitiful, personal individuality has passed out of his sight; he who is swallowed up by devotion to another, by aspiration after ‘something afar from the sphere of our sorrow,’ has found the secret of gladness. And the man who thus can say, ‘I live: yet not I, but Christ liveth in me,’ this is the man who will ever rejoice. The world may not call such a temper gladness. It is as unlike the sputtering, flaring, foul-smelling joys which it prizes--like those filthy but bright ‘Lucigens’ that they do night work by in great factories--it is as unlike the joy of the world as these are to the calm, pure moonlight which they insult. The one is of heaven, and the other is the foul product of earth, and smokes to extinction swiftly. II. So, secondly, notice that this joy is capable of being continuous. ‘Rejoice in the Lord always ,’ says Paul. That is a hard nut to crack. I can fancy a man saying, ‘What is the use of giving me such exhortations as this? My gladness is largely a matter of temperament, and I cannot rule my moods. My gladness is largely a matter of circumstances, and I do not determine these. How vain it is to tell me, when my heart is bleeding, or beating like a sledge-hammer, to be glad!’ Yes! Temperament has a great deal to do with joy; and circumstances have a great deal to do with it; but is not the mission of the Gospel to make us masters of temperament, and independent of circumstances? Is not the possibility of living a life that has no dependence upon externals, and that may persist permanently through all varieties of mood, the very gift that Christ Himself has come to bestow upon us--bringing us into communion with Himself, and so making us lords of our own inward nature and of externals: so that ‘though the fig-tree shall not blossom, and there be no fruit in the vine,’ yet we may ‘rejoice in the Lord, and be glad in the God of our salvation.’ If a ship has plenty of water in its casks or tanks in its hold, it does not matter whether it is sailing through fresh water or salt. And if you and I have that union with Jesus Christ of which my text speaks, then we shall be, not wholly, but with indefinite increase of approximation towards the ideal, independent of circumstances and masters of our temperaments. And so it is possible, if not absolutely to reach this fair achievement of an unbroken continuity of gladness, at least to bring the lucent points so close to one another as that the intervals of darkness between shall be scarcely visible, and the whole will seem to form one continuous ring of light. Brother, if you and I can keep near Jesus Christ always--and I suppose we can do that in sorrow as in joy--He will take care that our keeping near Him will not want its reward in that blessed continuity of felt repose which is very near the sunniness of gladness. For, if we in the Lord sorrow, we may, then, simultaneously, in the Lord rejoice. The two things may go together, if in the one mood and the other we are in union with Him. The bitterness of the bitterest calamity is taken away from it when it does not separate us from Jesus Christ. And just as the mother is specially tender with her sick child, and just as we have often found that the sympathy of friends comes to us, when need and grief are upon us, in a fashion that would have been incredible beforehand, so it is surely true that Jesus Christ can, and does, soften His tone, and select the tokens of His presence with especial tenderness for a wounded heart; so as that sorrow in the Lord passes into joy in the Lord. And if that be so, then the pillar which was cloud in the sunshine brightens into fire as night falls on the desert. But it is not only that this divine gladness is consistent with the sorrow that is often necessary for us, but also that the continuity of such gladness is secured, because in Christ there are open for us sources of blessedness in what is else a dry and thirsty land. If you would take this epistle at your leisure, and run over it in order to note the various occasions of joy which the Apostle expresses for himself, and commends to his brethren, you would see how beautifully they reveal to us the power of communion with Jesus Christ, to find honey in the rock, good in everything, and a reason for thankful gladness in all events. I have not time, at this stage of my sermon, to do more than just glance at these. We find, for instance, that a very large portion of the joy which he declares fills his own heart, and which he commends to these Philippians, arises from the recognition of good in others. He speaks to them of being his ‘joy and crown.’ He tells them that in his sorrows and imprisonment, their ‘fellowship in the Gospel, from the first day until now,’ had brought a whiff of gladness into the close air of the prison cell. He begs them to be Christlike in order that they may ‘fulfil his joy’; and he may lose himself in others’ blessings, and therein find gladness. A large portion of his joy came from very common things. A large portion of the joy that he commends to them he contemplates as coming to them from small matters. They were to be glad because Timothy came with a message from the Apostle. He is glad because he hears of their well-being, and receives a little contribution from them for his daily necessities. A large portion of his gladness came from the spread of Christ’s kingdom. ‘Christ is preached,’ says he, with a flash of triumph, ‘and I therein do rejoice; yea, and will rejoice.’ And, most beautiful of all, no small portion of his gladness came from the prospect of martyrdom. ‘If I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all; and do ye joy and rejoice with me.’ Now, put all these things together and they just come to this, that a heart in union with Jesus Christ can find streams in the desert, joys blossoming as the rose, in places that to the un-Christlike eye are wilderness and solitary, and out of common things it can bring the purest gladness and draw a tribute and revenue of blessedness even from the prospect of God-sent sorrows. Dear brethren, if you and I have not learned the secret of modest and unselfish delights, we shall vainly seek for joy in the vulgar excitements and coarse titillations of appetites and desires which the world offers. ‘Calm pleasures there abide’ in Christ. The northern lights are weird and bright, but they belong to midwinter, and they come from electric disturbances, and portend rough weather afterwards. Sunshine is silent, steadfast, pure. Better to walk in that light than to be led astray by fantastic and perishable splendours. ‘Rejoice in the Lord always.’ III. Lastly, such gladness is an important part of Christian duty. As I have said, the urgency of the command indicates both its importance and its difficulty. It is important that professing Christians should be glad Christians {with the joy that is drawn from Jesus Christ, of course, I mean}, because they thereby become walking advertisements and living witnesses for Him. A gloomy, melancholy, professing Christian is a poor recommendation of his faith. If you want to ‘adorn the doctrine of Christ’ you will do it a great deal more by a bright face, that speaks of a calm heart, calm because filled with Christ, than by many more ambitious efforts. This gladness is important because, without it, there will be little good work done, and little progress made. It is important, surely, for ourselves, for it can be no small matter that we should be able to have travelling with us all through the desert that mystical rock which follows with its streams of water, and ever provides for us the joys that we need. In every aspect, whether as regards men who take their notions of Christ and of Christianity, a great deal more from the concrete examples of both in human lives than from books and sermons, or from the Bible itself--or as regards the work which we have to do, or as regards our own inward life, it is all-important that we should have that close union with Jesus Christ which cannot but result in pure and holy gladness. But the difficulty, as well as the importance, of the obligation, are expressed by the stringent repetition of the commandment, ‘And again I say, Rejoice.’ When objections arise, when difficulties present themselves, I repeat the commandment again, in the teeth of them all; and I know what I mean when I am saying it. Thus, thought Paul, we need to make a definite effort to keep ourselves in touch with Jesus Christ, or else gladness, and a great deal besides, will fade away from our grasp. And there are two things that you have to do if you would obey the commandment. The one is the direct effort at fostering and making continuous your fellowship with Jesus Christ, through your life; and the other is looking out for the bright bits in your life, and making sure that you do not sullenly and foolishly, perhaps with vain regrets after vanished blessings, or perhaps with vain murmurings about unattained good, obscure to your sight the mercies that you have, and so cheat yourselves of the occasions for thankfulness and joy. There are people who, if there be ever such a little bit of a fleecy film of cloud low down on their horizon, can see nothing of the sparkling blue arch above them for looking at that, and who behave as if the whole sky was one roof of doleful grey. Do not you do that! There is always enough to be thankful for. Lay hold of Christ, and be sure that you open your eyes to His gifts. Surely, dear friends, if there be offered to us, as there is, a gladness which is perfect in the two points in which all other gladness fails, it is wise for us to take it. The commonplace which all men believe, and most men neglect, is that nothing short of an infinite Person can fill a finite soul. And if we look for our joys anywhere but to Jesus Christ, there will always be some bit of our nature which, like the sulky elder brother in the parable, will scowl at the music and dancing, and refuse to come in. All earthly joys are transient as well as partial. Is it not better that we should have gladness that will last as long as we do, that we can hold in our dying hands, like a flower clasped in some cold palm laid in the coffin, that we shall find again when we have crossed the bar, that will grow and brighten and broaden for evermore? My joy shall remain . . . full.