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Nothing is more familiar to us in life than the different feelings with which the same object of pursuit is regarded by different persons. To some it is attractive and delightful, to others it is a matter of entire indifference, or is even repulsive. We see this in childhood. Of the children in the same household not infrequently it will be true that to one the schoolroom is full of invitation and of delight, while to others it is simply repellent. We see the same thing in mature life continually, so that a form of business which to one is delightful to another presents no attractiveness. The same law holds in the department of religious activity. To most men the religious life on earth appears like a tedious journey to a distant mine. They hope to find great riches, but instead of that the journey is merely one of fatigue and discomfort. To others the religious life on earth for its own sake is delightful and precious, containing in itself riches and rewards which belong to no other form of human activity. When we look carefully into the elements of this peculiar and rich experience in the religious life, they are not difficult to ascertain.

1. There is a sense of worth in character which comes with the full and vivid experience of the life of God, manifested in Christ and wrought in us by the power of the Holy Spirit. This, in itself, is an element of gladness and delight. A man when he has overcome a temptation and conquered a passion feels himself ennobled in a measure by that fact. When he has cherished in him self and brought to supremacy a trait difficult to be attained, and to which his nature seemed averse at the outset, he feels that he has gained in dignity and sweetness and strength of spirit. He rejoices in the fact. When the Christian feels that, by his consecrating faith toward the Divine Master, he has reached a point of moral supremacy which before he had not gained, he cannot help having the sense of a new birth in himself. There is nothing of self-righteousness in this. It has not come from his own endeavour, except as that endeavour has cooperated with the grace and power of the Most High working in him by the energy of the Holy Ghost.

2. Then there is a sense of his holy relationship to God — a sense by which He who builded and guides the universe becomes the guardian of our interests; His power, wisdom, universal presence and universal government become the guarantee of our security. Sometimes there is a sweet and triumphant sense of this in the midst of the utmost peril and sorrow. There is a consciousness that He who governs all things from the infinite throne will make our very sorrow work for our glory, work for the welfare of others through us, work for our own more triumphant peace and more happy and holy vision in the world beyond.

3. Then, beyond this, there is a sense of intimate fellowship with God; not merely of external relationship, which comes in intervals at least of Christian experience, and in which there is a thrilling and unspeakable delight. In that is joy, surpassing all joy of music, all delights of friendship; surpassing all other joys known on the earth, a gleam of the celestial breaking into the darkness of the world.

4. And then there is the consciousness of gladness in doing the work of God on earth, in cooperating with Him in our small measure, yet with a true consecration of the spirit to Him, which He accepts and blesses, and the result of which He secures and furthers by His providence and the energy of His Spirit. So it is that the grandest workers have been the happiest Christians. Luther, how he sings in his conversations and in his letters!

5. Then there comes a joy in all that helps toward this, which makes this state of experience and effort possible to man — joy in the Word of God; not merely because it is full of interesting narrative, charming biography, marvellous prophecy, grand argument of doctrine, grand revelation of the future, but because here God meets the human spirit which has been seeking Him, and has found it in order to lift it nearer Himself, to give it His own secret thought, if we may say so. The soul feels itself brought by the Word into fellow ship with the Divine mind. It has an intense gladness of heart meditating upon the Word, whose mysteries then become to it arguments for its Divine origin, whose transcendent promises flash before it as with the effulgence of the Divine mind. So with the Church. How sacred and lovely it is when it contributes to these results!

(R. S. Storrs, D. D.)

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KJV: And these things write we unto you, that your joy may be full.

WEB: And we write these things to you, that our joy may be fulfilled.