The Joy of Jesus is being Saved by God

"SALVATION IS OF THE LORD!"
Charles H. Spurgeon



And if GOD does require the sinner—dead in sin—that he should take the first step, then he requireth just that which renders salvation as impossible under the gospel as ever it was under the law, seeing man is as unable to believe as he is to obey, and is just as much without power to come to Christ as he is without power to go to heaven without Christ. The power must be given to him of the Spirit. He lieth dead in sin: the Spirit must quicken him. He is bound hand and foot, fettered by transgression; the Spirit must cut his bonds, and then he will leap to liberty. GOD must come and dash the iron bars out of their sockets, and then he can escape afterwards, but unless the first thing be done for him, he must perish as surely under the gospel as he would have done under the law.
I would cease to preach, if l believed that God, in the matter of salvation, required anything whatever of man which He Himself had not also engaged to furnish.. I am the messenger. I tell you the master's message; if you do not like the message quarrel with the Bible, not with me; so long as I have Scripture on my side I will dare and defy you to do anything against me. Salvation is of the Lord. The Lord has to apply it, to make the unwilling willing, to make the ungodly godly, and bring the vile rebel to the feet of Jesus, or else salvation will never be accomplished. Leave that one thing undone, and you have broken the link of the chain, the very link which was just necessary to its integrity. Take away the fact that God begins the good work, and that He sends us what the old divines call preventing grace-take that away, and you have spoilt the whole of salvation; you have just taken the key-stone out of the arch, and down it tumbles. There is nothing left then.

The Joy of Jesus is being at one with God

Christ, as one with the Father, claimed on behalf of all that had been given to him, and should in due time believe on him, that they should be brought to heaven; and that there the whole company of the redeemed might behold his glory as their beloved Friend and Brother, and therein find happiness. He had declared and would further declare the name or character of God, by his doctrine and his Spirit, that, being one with him, the love of the Father to him might abide with them also. Thus, being joined to Him by one Spirit, they might be filled with all the fulness of God, and enjoy a blessedness of which we can form no right idea in our present state

The Joy of Jesus is a New Year

In the beginning was the Word, and the Word was with God, and the Word was God. 2 The same was in the beginning with God. 3 All things were made by him; and without him was not any thing made that was made. 4 In him was life; and the life was the light of men.

5 And the light shineth in darkness; and the darkness comprehended [1] it not.

Commentary: The plainest reason why the Son of God is called the Word, seems to be, that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world. What the evangelist says of Christ proves that he is God. He asserts, His existence in the beginning; His coexistence with the Father. The Word was with God. All things were made by him, and not as an instrument. Without him was not any thing made that was made, from the highest angel to the meanest worm. This shows how well qualified he was for the work of our redemption and salvation. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This eternal Word, this true Light shines, but the darkness comprehends it not. Let us pray without ceasing, that our eyes may be opened to behold this Light, that we may walk in it; and thus be made wise unto salvation, by faith in Jesus Christ.

The Joy of Jesus is from The Heart

New International Version (©1984)
May the words of my mouth and the meditation of my heart be pleasing in your sight, O LORD, my Rock and my Redeemer.
New Living Translation (©2007)
May the words of my mouth and the meditation of my heart be pleasing to you, O LORD, my rock and my redeemer.

English Standard Version (©2001)
Let the words of my mouth and the meditation of my heart be acceptable in your sight, O LORD, my rock and my redeemer.

New American Standard Bible (©1995)
Let the words of my mouth and the meditation of my heart Be acceptable in Your sight, O LORD, my rock and my Redeemer.

GOD'S WORD® Translation (©1995)
May the words from my mouth and the thoughts from my heart be acceptable to you, O LORD, my rock and my defender.

King James Bible
Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.



Psalm 18:2 The LORD is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge. He is my shield and the horn of my salvation, my stronghold.
Psalm 31:5 Into your hands I commit my spirit; redeem me, O LORD, the God of truth.
Psalm 104:34 May my meditation be pleasing to him, as I rejoice in the LORD.
Isaiah 47:4 Our Redeemer--the LORD Almighty is his name--is the Holy One of Israel.
New International Version ©1984 by Biblica

Acceptable Chief David Heart Meditation Mouth Musician O Pleasing Psalm Redeemer Rock Salvation Sayings Sight Strength Thoughts

The Joy of Jesus is about a New Life

There is a bond uniting the saints which is closer than any natural tie: "so we, being many are one body in Christ, and every one members one of another" (Rom. 12:5), and therefore "those members should have the same care one for another" (1 Cor. 12:25). So vital and intimate is that mystical union that if "one member suffer, all the members suffer with it" (v. 25). If one member of your physical body is affected, there is a reaction throughout your whole system: so it is in the mystical Body. The health or sickness of your soul exerts a very real influence, either for good or for evil, upon your brethren and sisters. For their sake then, it is most desirable that if in a spiritual decline you should be restored. If you are not, your example will be a stumblingblock to them, and if they have much association with you their zeal will be dampened and their spirits chilled. Surely it is not a matter of little concern whether you are a help or hindrance to your fellow-saints. "Whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck and he were drowned in the depth of the sea" (Matthew 18:6).
Contemplate your case in connection with your unsaved relatives and friends. Do you not know that one of the main obstacles in the way of many from giving a serious consideration to the gospel, is the inconsistent lives of so many who profess to believe it? Years ago we read of one who was concerned about the soul of his son, and on the eve of his departure for a foreign land, sought to press upon him the claims and excellency of Christ. He received this reply: "Father, I am sorry, but I cannot hear what you say for seeing what you do"! Is that the unuttered sentiment of your child? You may reply, I do not believe that anything in my conduct can have any influence on the eternal destiny of any soul. Then you are woefully ignorant. "Wives, be in subjection to your own husbands; that, if any obey not the Word, they also may without the Word be won by the conversation [behavior] of the wives" (1 Peter 3:1). In saving sinners God uses a variety of means, as in prejudicing sinners Satan employs many agents; is God or Satan most likely to use you? Most certainly the latter, if you are in a backslidden state.

The Joy of Jesus is Joy itself

We profit from the Word when we perceive that joy is a duty. "Rejoice in the Lord alway: and again I say, Rejoice" (Phil. 4:4). The Holy Spirit here speaks of rejoicing as a personal, present and permanent duty for the people of God to carry out. The Lord has not left it to our option whether we should be glad or sad, but has made happiness an obligation. Not to rejoice is a sin of omission. Next time you meet with a radiant Christian, do not chide him, ye dwellers in Doubting Castle, but chide yourselves; instead of being ready to call into question the Divine spring of his mirth, judge yourself for your doleful state.
It is not a carnal joy which we are here urging, by which we mean a joy which comes from carnal sources. It is useless to seek joy in earthly riches, for frequently they take to themselves wings and fly away. Some seek their joy in the family circle, but that remains entire for only a few years at most. No, if we are to "rejoice evermore" it must be in an object that lasts for evermore. Nor is it a fanatical joy we have reference to. There are some with an excitable nature who are happy only when they are half out of their minds; but terrible is the reaction. No, it is an intelligent, steady, heart delight in God Himself. Every attribute of God, when contemplated by faith, will make the heart sing. Every doctrine of the Gospel, when truly apprehended, will call forth gladness and praise.

The Joy of Jesus is The Holy Spirit of God

Galatians 5:22-23 (New International Version, ©2010)

22 But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law.

Commentary:
Freedom by the Spirit

The attempt of the Galatian believers to attain spiritual perfection by keeping the law had ended in failure. Their churches were torn apart by conflict: they were "biting and devouring each other" (v. 15). Obviously their devotion to the law had not enabled them to be devoted to each other in love. And since they did not love each other, they were breaking the law. Where could they find the motivation and power to resolve their conflicts and renew their love for each other? Many Christians are asking the same question today. They are members of Bible-teaching churches torn apart by conflict. What went wrong? How can they be so devoted and yet so divided? How can they be empowered to really love each other?

Paul's answer is the Spirit of God. So I say, live by the Spirit (v. 16). The command live by the Spirit is the central concept in Paul's ethical appeal. Since the Christian life begins with the Spirit (3:3; 4:6, 29), the only way to continue the Christian life is by the power of the Spirit. The Spirit is not only the source of Christian life but also the only power to sustain Christian life. Actually, "walk by the Spirit" would be a more literal translation of Paul's command in verse 16. The command to walk in a certain way speaks of choosing a way of life--or we might say a "lifestyle," as long as we realize that what Paul has in mind is more than a matter of outward style. His command speaks of a way of living in which all aspects of life are directed and transformed by the Spirit.

The Galatian believers began their Christian life by receiving the Spirit (3:2-3), but they soon turned to the law to direct their lives. They probably felt that observance of the law was the way of life that would establish their identity and guide their behavior as the people of God. By turning to observance of law as their way of life, however, they were denying the Spirit's sufficiency to identify them as the people of God and to direct their conduct. Paul's references to the Spirit in chapters 3 and 4 assure his readers that their experience of the Spirit has clearly established their identity as the true children of Abraham and as the children of God. In this section (5:13--6:10) his references to the Spirit express his confidence that the Spirit is more than adequate to direct their moral behavior. The Spirit is the best guarantee of Christian identity and the only sure guide for Christian behavior. The Spirit is the only source of power to love in a way that fulfills the whole law.

Paul's confidence in the directive power of the Spirit is emphatically asserted in the promise that follows his command: Live by the Spirit, and you will not gratify the desires of the sinful nature (v. 16). Paul's use of a double negative in the Greek could be expressed in English by saying, "You will absolutely not gratify the desires of your sinful nature." The fulfillment of this promise depends on the implementation of the command.

Walking is excellent exercise, my doctor says! Walking by the Spirit demands active determination to follow the direction of the Spirit in the power of the Spirit. Those who follow the Spirit's direction in the Spirit's power will not carry out the evil intentions of their sinful nature. Walking by the Spirit excludes the destructive influence of the sinful nature. Walking by the Spirit can transform people who are "biting and devouring each other" into people who are serving each other in love.

In verse 17 Paul explains the basis of his confidence in the Spirit. He describes the war between the flesh and the Spirit and the result of that war. The Spirit and the sinful nature are two hostile forces opposed to each other: the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other. So walking by the Spirit (v. 16) means fighting in a war between the Spirit and the sinful nature (v. 17). The connection between verse 16 and verse 17 indicates that those who live by the Spirit are not neutral in this war. They are committed to fight on the side of the Spirit against the desires of the sinful nature.

This inner spiritual warfare is the nature of the Christian life; it is the experience of all those who live by the Spirit. The conflict Paul is describing here is not the moral conflict that everyone feels at some time, nor the conflict of a wayward Christian who is no longer committed to Christ. This is the conflict of a thoroughly committed Christian who is choosing each day to "walk by the Spirit." Each day the Christian who chooses to walk by the Spirit is engaged in a fierce battle between the Spirit and the sinful nature. It is important to stress this point, because many Christians feel ashamed to admit that they are experiencing such a conflict. They feel that mature Christians should somehow be above this kind of struggle. They imagine that the great saints were surely too spiritual to feel the desires of the flesh. But Paul flatly contradicts such images of superspirituality. His perspective is expressed by an old hymn:

And none, O Lord, have perfect rest,

For none are wholly free from sin;

And they who fain would serve Thee best

Are conscious most of wrong within.

But while Paul honestly portrays the reality of incessant moral warfare in the life of a Spirit-led Christian, he is not painting a picture of defeat. If you have sworn your allegiance to the Spirit in this war between the Spirit and your sinful nature, you "do not use your freedom to indulge the sinful nature" (v. 13), nor will you gratify the desires of the sinful nature (v. 16). The result of this fierce conflict is that you do not do what you want (v. 17), but what the Spirit desires you to do.

Some interpreters have taken the phrase you do not do what you want as an admission of defeat: the sinful nature defeats the Spirit-given desires of the believer, or at best the conflict ends in a stalemate between the flesh and the Spirit. But such an interpretation fails to see that Paul sets forth verse 17 as the explanation of his confident promise in verse 16 of the Spirit's victory over the sinful nature for those who live by the Spirit. If the Spirit's direction is continually defeated by the sinful nature, then there is no good reason to live by the Spirit or to have confidence in the Spirit's directive power.

The common interpretation of verse 17 as an admission of defeat in the conflict is influenced by Paul's admission of defeat in Romans 7:14-25 and the frequent experience of defeat in Christian experience. But there are significant differences between Romans 7:14-25 and this passage in Galatians 5, not least of which is that there is no mention of the Spirit in the Romans 7:14-25 passage. Furthermore, our common experience of moral failure should not determine our understanding of Paul's explanation of life in the Spirit. In this context Paul is presenting a reason for confidence in the Spirit's power to guide Christian behavior. His confidence is based on the fact that Christians who walk by the Spirit are involved in a war that determines the direction of every choice and every action. Their Christian freedom does not mean that they are left without moral direction to do whatever they want. They do not do what they want. They march under the Spirit's orders, to fulfill the directions of the Spirit.

In my elementary school we stood at the beginning of every day with our hands over our hearts to pledge allegiance to the flag of the United States of America "and to the republic for which it stands, one nation under God, indivisible, with liberty and justice for all." Mrs. Crane, our principal, often reminded us that some had upheld their pledge of allegiance at the cost of their own lives so that we could experience liberty and justice. And she challenged us to dedicate our own lives to keeping our pledge of allegiance in order to preserve true liberty and justice for all. In the war for true Christian freedom, victory is possible only for those who continually renew their allegiance to the Spirit in the unremitting war against the sinful nature. Then they do not do whatever they want, but only what the Spirit directs them to do.

Those who are living by the guiding power of the Spirit in their lives and are fighting each day against the influence of the sinful nature do not need to be supervised and restrained by the law. So Paul says, If you are led by the Spirit, you are not under law (v. 18). Life in the Spirit was pictured in verse 16 as an active determination: "Walk by the Spirit!" Walking demands active determination to get up out of the soft armchair and endurance to keep going at a steady pace. But now Paul speaks of life in the Spirit as passive submission: if you are led by the Spirit. The verb suggests pressure and control. A donkey and her colt were led by the disciples to Jesus (Mt 21:2). Soldiers arrested Jesus and led him away (Lk 22:54). Soldiers arrested Paul and led him away (Acts 21:34; 23:10). Paul has already described the control of the law in similar terms: "we were held prisoners by the law, locked up" (3:23); "the law was put in charge to lead us" (3:24), "subject to guardians and trustees" (4:2). But while the law exercised control, it could not give life or transform character (3:21). The law controlled by locking up all under sin (3:22). Now Paul depicts an alternative kind of control: the control of the Spirit. Life begins with the Spirit (3:3); children of promise are born by the power of the Spirit (4:29). The Spirit produces a transformation of character (5:22-23). The one who submits to the control of the Spirit is not under the control of the law.

If the Spirit is leading you to forgive your sister who wronged you instead of being resentful toward her, you are under the control of the Spirit rather than under the restriction of the command "You shall not kill." When your conduct is guided and empowered by the Spirit, your conduct will fulfill the law, so you will not be under the condemnation or supervision of the law.

Life by the Spirit involves active obedience to the direction of the Spirit (v. 16), constant warfare against the desires of the sinful nature by the power of the Spirit (v. 17) and complete submission to the control of the Spirit (v. 18). Such a life will be an experience of freedom from the control of the sinful nature and the control of the law.

The Joy of Jesus is Learning to Love

The Psalms
78

God's Faithfulness to His Unfaithful People
Maschil of Asaph.

1 Give ear, O my people, to my law:

incline your ears to the words of my mouth.
2 I will open my mouth in a parable:

I will utter dark sayings of old: Mt. 13.35
3 which we have heard and known,

and our fathers have told us.
4 We will not hide them from their children,

showing to the generation to come
the praises of the LORD, and his strength,
and his wonderful works that he hath done.
5 For he established a testimony in Jacob,

and appointed a law in Israel,
which he commanded our fathers,
that they should make them known to their children:
6 that the generation to come might know them,

even the children which should be born;
who should arise and declare them to their children:
7 that they might set their hope in God,

and not forget the works of God,
but keep his commandments:
8 and might not be as their fathers,

a stubborn and rebellious generation;
a generation that set not their heart aright,
and whose spirit was not steadfast with God.
9 The children of E'phra-im,

being armed, and carrying bows,
turned back in the day of battle.
10 They kept not the covenant of God,

and refused to walk in his law;
11 and forgat his works,

and his wonders that he had showed them.
12 Marvelous things did he in the sight of their fathers,

in the land of Egypt, Ex. 7.8--12.32 in the field of Zo'an.
13 He divided the sea, and caused them to pass through;

and he made the waters to stand as a heap. Ex. 14.21, 22
14 In the daytime also he led them with a cloud,

and all the night with a light of fire. Ex. 13.21, 22
15 He clave the rocks in the wilderness,

and gave them drink as out of the great depths.
16 He brought streams also out of the rock,

and caused waters to run down like rivers. Ex. 17.1-7 · Num. 20.2-13
17 And they sinned yet more against him

by provoking the Most High in the wilderness.
18 And they tempted God in their heart

by asking meat for their lust.
19 Yea, they spake against God;

they said, Can God furnish a table in the wilderness?
20 Behold, he smote the rock,

that the waters gushed out, and the streams overflowed;
can he give bread also?
Can he provide flesh for his people?
21 Therefore the LORD heard this, and was wroth:

so a fire was kindled against Jacob,
and anger also came up against Israel;
22 because they believed not in God,

and trusted not in his salvation:
23 though he had commanded the clouds from above,

and opened the doors of heaven,
24 and had rained down manna upon them to eat,

and had given them of the corn of heaven. Joh. 6.31
25 Man did eat angels' food:

he sent them meat to the full.
26 He caused an east wind to blow in the heaven:

and by his power he brought in the south wind.
27 He rained flesh also upon them as dust,

and feathered fowls like as the sand of the sea:
28 and he let it fall in the midst of their camp,

round about their habitations.
29 So they did eat, and were well filled:

for he gave them their own desire;
30 they were not estranged from their lust:

but while their meat was yet in their mouths,
31 the wrath of God came upon them,

and slew the fattest of them,
and smote down the chosen men of Israel. Ex. 16.2-15 · Num. 11.4-23 ; 31.35
32 For all this they sinned still,

and believed not for his wondrous works.
33 Therefore their days did he consume in vanity,

and their years in trouble.
34 When he slew them, then they sought him:

and they returned and inquired early after God.
35 And they remembered that God was their rock,

and the high God their redeemer.
36 Nevertheless they did flatter him with their mouth,

and they lied unto him with their tongues.
37 For their heart was not right with him, Acts 8.21

neither were they steadfast in his covenant.
38 But he, being full of compassion, forgave their iniquity,

and destroyed them not:
yea, many a time turned he his anger away,
and did not stir up all his wrath.
39 For he remembered that they were but flesh;

a wind that passeth away, and cometh not again.
40 How oft did they provoke him in the wilderness,

and grieve him in the desert!
41 Yea, they turned back and tempted God,

and limited the Holy One of Israel.
42 They remembered not his hand,

nor the day when he delivered them from the enemy:
43 how he had wrought his signs in Egypt,

and his wonders in the field of Zo'an:
44 and had turned their rivers into blood;

and their floods, that they could not drink. Ex. 7.17-21
45 He sent divers sorts of flies Ex. 8.20-24 among them, which devoured them;

and frogs, Ex. 8.1-6 which destroyed them.
46 He gave also their increase unto the caterpillar,

and their labor unto the locust. Ex. 10.12-15
47 He destroyed their vines with hail,

and their sycamore trees with frost.
48 He gave up their cattle also to the hail,

and their flocks to hot thunderbolts. Ex. 9.22-25
49 He cast upon them the fierceness of his anger,

wrath, and indignation, and trouble,
by sending evil angels among them.
50 He made a way to his anger;

he spared not their soul from death,
but gave their life over to the pestilence;
51 and smote all the firstborn in Egypt; Ex. 12.29

the chief of their strength in the tabernacles of Ham:
52 but made his own people to go forth like sheep,

and guided them in the wilderness like a flock. Ex. 13.17-22
53 And he led them on safely, so that they feared not:

but the sea overwhelmed their enemies. Ex. 14.26-28
54 And he brought them to the border of his sanctuary, Ex. 15.17 · Josh. 3.14-17

even to this mountain, which his right hand had purchased.
55 He cast out the heathen also before them, Josh. 11.16-23

and divided them an inheritance by line,
and made the tribes of Israel to dwell in their tents.
56 Yet they tempted and provoked the most high God, Judg. 2.11-15

and kept not his testimonies:
57 but turned back, and dealt unfaithfully like their fathers:

they were turned aside like a deceitful bow.
58 For they provoked him to anger with their high places,

and moved him to jealousy with their graven images.
59 When God heard this, he was wroth,

and greatly abhorred Israel:
60 so that he forsook the tabernacle of Shiloh,

the tent which he placed among men; Josh. 18.1 · Jer. 7.12-14 ; 26.6
61 and delivered his strength into captivity,

and his glory into the enemy's hand. 1 Sam. 4.4-22
62 He gave his people over also unto the sword;

and was wroth with his inheritance.
63 The fire consumed their young men;

and their maidens were not given to marriage.
64 Their priests fell by the sword;

and their widows made no lamentation.
65 Then the Lord awaked as one out of sleep,

and like a mighty man that shouteth by reason of wine.
66 And he smote his enemies in the hinder parts:

he put them to a perpetual reproach.
67 Moreover he refused the tabernacle of Joseph,

and chose not the tribe of E'phra-im:
68 but chose the tribe of Judah,

the mount Zion which he loved.
69 And he built his sanctuary like high palaces,

like the earth which he hath established for ever.
70 He chose David also his servant,

and took him from the sheepfolds:
71 from following the ewes great with young

he brought him to feed Jacob his people,
and Israel his inheritance. 1 Sam. 16.11, 12 · 2 Sam. 7.8 · 1 Chr. 17.7
72 So he fed them according to the integrity of his heart;

and guided them by the skilfulness of his hands.

Published by The American Bible Society

CONTENTS · BIBLIOGRAPHIC RECORD

The Psalms 77

The Joy of Jesus is Beautiful

The Beatitudes

He said:
3 “Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
4 Blessed are those who mourn,
for they will be comforted.
5 Blessed are the meek,
for they will inherit the earth.
6 Blessed are those who hunger and thirst for righteousness,
for they will be filled.
7 Blessed are the merciful,
for they will be shown mercy.
8 Blessed are the pure in heart,
for they will see God.
9 Blessed are the peacemakers,
for they will be called children of God.
10 Blessed are those who are persecuted because of righteousness,
for theirs is the kingdom of heaven.

11 “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. 12 Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.

Salt and Light

13 “You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot.
14 “You are the light of the world. A town built on a hill cannot be hidden. 15 Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. 16 In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven.

The Fulfillment of the Law

17 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. 19 Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. 20 For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.

The Joy of Jesus is The Christ to The World

THE DIVINE REMEMBERER

"Who remembered us in our low estate: for His mercy endureth forever"

Psalm 136:23

"Who remembered us." This is in striking and blessed contrast from our forgettings of Him. Like every other faculty of our beings, the memory has been affected by the Fall and bears on it the marks of depravity. This is seen from its power to retain what is worthless and the difficulty encountered to hold fast that which is good. A foolish nursery-rhyme or song heard in youth, is carried with us to the grave; a helpful sermon is forgotten within twenty-four hours! But most tragic and solemn of all is the ease with which we forget God and His countless mercies. But, blessed be His name, God never forgets us. He is the faithful Rememberer.
We were very much impressed when, on consulting the concordance, we found that the first five times the word "remember" is used in Scripture, in each case it is connected with God. "And God remembered Noah, and every living thing, and all the cattle that was with him in the ark" (Gen. 8:1). "And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth" (Gen. 9:16). "And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when He overthrew the cities in the which Lot dwelt" (Gen. 19:29), etc. The first time it is used of man we read, "Yet did not the chief butler remember Joseph, but forgat him" (Gen. 40:23)!
The historical reference here is to the children of Israel, when they were toiling amid the brick-kilns of Egypt. Truly they were in a "low estate": a nation of slaves, groaning beneath the lash of merciless task-masters, oppressed by a godless and heartless king. But when there was none other eye to pity, Jehovah looked upon them and heard their cries of distress. He "remembered" them in their low estate. And why? Exodus 2:24,25 tells us: "And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God had respect unto it."
Our text is not to be limited to the literal seed of Abraham: it has reference to the whole "Israel of God" (Gal. 6:16). The saints of this present Day of salvation also unite in saying, "Who remembered us in our low estate." How "low" was our "estate" by nature! As fallen creatures we lay in our misery and wretchedness, unable to deliver or help ourselves. But, in wondrous grace, God took pity on us. His strong arm reached down and rescued us. He came to where we lay, saw us, and had compassion on us (Luke 10:33). Therefore can each Christian say, "He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings" (Psa. 40:2).

The Joy of Jesus is The Work of The Lord

THE WORK OF THE LORD

Our present design is twofold: to censure a misuse, and to explain the meaning of the following verse: "Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord; forasmuch as ye know that your labour is not in vain in the Lord" (1 Cor. 15:58). In the heedless hurry of this slipshod age not a few have taken those words as though they read, "Work for the Lord," and have used them as a slogan for what is now styled "Christian service," most of which is quite unscriptural—the energy of the flesh finding an outlet in certain forms of religious activities. In this day of pride and presumption it has been quite general to speak of engaging in work for the Lord, and to entertain the idea that He is beholden to such people for the same, that were their labours to cease, His cause would not prosper. To such an extent has this conceit been fostered that it is now a common thing to hear and read of our being "co-workers with God" and "co-operators" with Him. It is but another manifestation of the self-complacent and egotistical spirit of Laodicea (Rev. 3:17) and which has become so rife.
But it is likely to be asked, Does not Scripture itself speak of the saints, or at least ministers of the Gospel, being "co-workers with God"? The emphatic answer is No, certainly not. Two passages have been appealed to in support of this carnal and blatant notion, but neither of them when rightly rendered teach any such thing. The first is 1 Corinthians 3:9, which in the Authorized Version is strangely translated "For we are laborers together with God." Literally the Greek reads, "For God’s we are: fellow-workers; God’s husbandry, God’s building, ye are." The apostle had just rebuked the Corinthians (3:1-3), particularly for exalting some of the servants of God above others (verse 4). He reminded them, first, that the apostles were but ministers or "servants," mere instruments who were nothings unless God blessed their labours and "gave the increase" (verses 6, 7). Then, he pointed out that one instrument ought not to be esteemed above another, for "he that planteth" and "he that watereth are one (verse 8) and shall each "receive his own reward." While in verse 9 he sums up by saying those instruments are "God’s"—of His appointing and equipping; "fellow-workers," partners in the Gospel field.
The second passage appealed to lends still less color to the conceit we are here rebutting: "We then as workers together with Him beseech you" (2 Cor. 6:1), for the words "with Him" are in italics, which means they are not contained in the original, but have been supplied by the translators. This verse simply means that the instruments God employed in the ministry of the Gospel were joint-laborers in beseeching sinners not to receive His grace in vain. There is no thought whatever of "co-operating" with God. Why should there be? What assistance does the Almighty need! Nor does He ever voluntarily receive any (Job 22:2, 3; Luke 17:10). What an absurdity to suppose the finite could be of any help to the Infinite! At most, we can but concur with His appointments, and humbly present ourselves before Him as empty vessels to be filled by Him. It is wondrous condescension on His part if He designs to employ us as His agents; the honour is ours, we confer no favour on Him. The Lord is the sole Operator; His servants the channels through which He often—though by no means always—operates. Ministers are not coordinates with God, but subordinates to Him.

The Joy of Jesus is Bible Study

The Spirit Uniting to Christ

Two Kinds of Union
One of the principal ends or designs of the Gospel is the communication to God’s elect of those benefits or blessings which are in the Redeemer; but the communication of benefits necessarily implies communion, and all communion as necessarily presupposes union with His Person. Can I be rich with another man’s money, or advanced by another man’s honors? Yes, if that other be my surety (one who pledges himself as liable for my debt), or my husband. Peter could not be justified by the righteousness of Paul, but both could be justified by the righteousness of Christ imputed to them, seeing they are both knit to one common Head. Principal and surety are one in obligation and construction of law. Head and members are one body; branch and stock are one tree, and a slip will live by the sap of an-other stock when once engrafted into it. We must, then, be united to Christ before we can receive any benefits from Him.
Now there are two kinds of union between Christ and His people: a judicial and a vital, or a legal and a spiritual. The first is that union which was made by God between the Redeemer and the redeemed when He was appointed their federal Head. It was a union in law, in consequence of which He represented them and was responsible for them, the benefits of His transactions redounding to them. It may be illustrated by the case of suretyship among men: a relation is formed between the surety and that person for whom he engages, by which the two are thus far considered as one—the surety being liable for the debt which the other has contracted, and his payment is held as the payment of the debtor, who is thereby absolved from all obligation to the creditor. A similar connection is established between Christ and those who had been given to Him by the Father.
But something farther was necessary in order to the actual enjoyment of the benefits procured by Christ’s representation. God, on whose sovereign will the whole economy of grace is founded, had determined not only that His Son should sustain the character of their Surety, but that there should be also a vital as well as legal relation between them, as the foundation of communion with Him in all the blessings of His purchase. It was His good pleasure that as they were one in law, they should be also one spiritually, that Christ’s merit and grace might not only be imputed, but also imparted to them, as the holy oil poured on the head of Aaron descended to the skirt of his garments. It is this latter, this vital and spiritual union, which the Christian has with Christ, that we now purpose to treat of.
Internal "Drawing"
The preaching of the Gospel by the ambassadors of the Lord Jesus is the instrument appointed for the reconciling or bringing home of sinners to God in Christ. This is clear from Romans 10:14 and 1 Corinthians 1:21, and more particularly from 2 Corinthians 5:20, "Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God." But, as we have pointed out, the mere preaching of the Word—no matter how faithfully—will never bring a single rebel to the feet of Christ in penitence, confidence, and allegiance. No, for that there must be the special and supernatural workings of the Holy Spirit: only thus are any actually drawn to Christ to receive Him as Lord and Savior: and only as this fact is carefully kept prominently before us does the blessed Spirit have His true place in our hearts and minds.

The Joy of Jesus is Your Blessing

Psalm 103

1Bless the LORD, O my soul: and all that is within me, bless his holy name.

2Bless the LORD, O my soul, and forget not all his benefits:

3Who forgiveth all thine iniquities; who healeth all thy diseases;

4Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies;

5Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's.

6The LORD executeth righteousness and judgment for all that are oppressed.

7He made known his ways unto Moses, his acts unto the children of Israel.

8The LORD is merciful and gracious, slow to anger, and plenteous in mercy.

9He will not always chide: neither will he keep his anger for ever.

10He hath not dealt with us after our sins; nor rewarded us according to our iniquities.

11For as the heaven is high above the earth, so great is his mercy toward them that fear him.

12As far as the east is from the west, so far hath he removed our transgressions from us.

13Like as a father pitieth his children, so the LORD pitieth them that fear him.

14For he knoweth our frame; he remembereth that we are dust.

15As for man, his days are as grass: as a flower of the field, so he flourisheth.

16For the wind passeth over it, and it is gone; and the place thereof shall know it no more.

17But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children;

18To such as keep his covenant, and to those that remember his commandments to do them.

19The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all.

20Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.

21Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure.

22Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul.

The Joy of Jesus is God's Word

John 1

The Word Became Flesh

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome[a] it.
6 There was a man sent from God whose name was John. 7 He came as a witness to testify concerning that light, so that through him all might believe. 8 He himself was not the light; he came only as a witness to the light.

9 The true light that gives light to everyone was coming into the world. 10 He was in the world, and though the world was made through him, the world did not recognize him. 11 He came to that which was his own, but his own did not receive him. 12 Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— 13 children born not of natural descent, nor of human decision or a husband’s will, but born of God.

14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.

15 (John testified concerning him. He cried out, saying, “This is the one I spoke about when I said, ‘He who comes after me has surpassed me because he was before me.’”) 16 Out of his fullness we have all received grace in place of grace already given. 17 For the law was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God, but the one and only Son, who is himself God and[b] is in closest relationship with the Father, has made him known.

John the Baptist Denies Being the Messiah

19 Now this was John’s testimony when the Jewish leaders[c] in Jerusalem sent priests and Levites to ask him who he was. 20 He did not fail to confess, but confessed freely, “I am not the Messiah.”
21 They asked him, “Then who are you? Are you Elijah?”

He said, “I am not.”

“Are you the Prophet?”

He answered, “No.”

22 Finally they said, “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?”

23 John replied in the words of Isaiah the prophet, “I am the voice of one calling in the wilderness, ‘Make straight the way for the Lord.’”[d]

24 Now the Pharisees who had been sent 25 questioned him, “Why then do you baptize if you are not the Messiah, nor Elijah, nor the Prophet?”

26 “I baptize with[e] water,” John replied, “but among you stands one you do not know. 27 He is the one who comes after me, the straps of whose sandals I am not worthy to untie.”

28 This all happened at Bethany on the other side of the Jordan, where John was baptizing.

John Testifies About Jesus

29 The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! 30 This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me.’ 31 I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel.”
32 Then John gave this testimony: “I saw the Spirit come down from heaven as a dove and remain on him. 33 And I myself did not know him, but the one who sent me to baptize with water told me, ‘The man on whom you see the Spirit come down and remain is the one who will baptize with the Holy Spirit.’ 34 I have seen and I testify that this is God’s Chosen One.”[f]

John’s Disciples Follow Jesus

35 The next day John was there again with two of his disciples. 36 When he saw Jesus passing by, he said, “Look, the Lamb of God!”
37 When the two disciples heard him say this, they followed Jesus. 38 Turning around, Jesus saw them following and asked, “What do you want?”

They said, “Rabbi” (which means “Teacher”), “where are you staying?”

39 “Come,” he replied, “and you will see.”

So they went and saw where he was staying, and they spent that day with him. It was about four in the afternoon.

40 Andrew, Simon Peter’s brother, was one of the two who heard what John had said and who had followed Jesus. 41 The first thing Andrew did was to find his brother Simon and tell him, “We have found the Messiah” (that is, the Christ). 42 And he brought him to Jesus.

Jesus looked at him and said, “You are Simon son of John. You will be called Cephas” (which, when translated, is Peter[g]).

Jesus Calls Philip and Nathanael

43 The next day Jesus decided to leave for Galilee. Finding Philip, he said to him, “Follow me.”
44 Philip, like Andrew and Peter, was from the town of Bethsaida. 45 Philip found Nathanael and told him, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph.”

46 “Nazareth! Can anything good come from there?” Nathanael asked.

“Come and see,” said Philip.

47 When Jesus saw Nathanael approaching, he said of him, “Here truly is an Israelite in whom there is no deceit.”

48 “How do you know me?” Nathanael asked.

Jesus answered, “I saw you while you were still under the fig tree before Philip called you.”

49 Then Nathanael declared, “Rabbi, you are the Son of God; you are the king of Israel.”

50 Jesus said, “You believe[h] because I told you I saw you under the fig tree. You will see greater things than that.” 51 He then added, “Very truly I tell you,[i] you[j] will see ‘heaven open, and the angels of God ascending and descending on’[k] the Son of Man.”

Footnotes:
John 1:5 Or understood
John 1:18 Some manuscripts but the only Son, who
John 1:19 The Greek term traditionally translated the Jews (hoi Ioudaioi) refers here and elsewhere in John’s Gospel to those Jewish leaders who opposed Jesus; also in 5:10, 15, 16; 7:1, 11, 13; 9:22; 18:14, 28, 36; 19:7, 12, 31, 38; 20:19.
John 1:23 Isaiah 40:3
John 1:26 Or in; also in verses 31 and 33 (twice)
John 1:34 See Isaiah 42:1; many manuscripts is the Son of God.
John 1:42 Cephas (Aramaic) and Peter (Greek) both mean rock.
John 1:50 Or Do you believe … ?
John 1:51 The Greek is plural.
John 1:51 The Greek is plural.
John 1:51 Gen. 28:12
New International Version, ©2010

The Joy of Jesus is in Sharing

The Christian life begins by the exercise of a God-given faith, namely, an act whereby we receive Christ as our own personal Saviour (John 1:1). We are "justified by faith," and by Christ "have access by faith into this grace [i.e., accepted into God is favor] wherein we stand" (Rom. 5:1, 2). We are "sanctified by faith" (Acts 26:18), that is, made actual participants of the ineffable purity of Christ. Through the Spirit we "wait for the hope of righteousness by faith" (Gal. 5:5; cf. 2 Tim. 4:8). It is by "the shield of faith," and that alone, we are able to "quench all the fiery darts of the wicked" (Eph. 6:12). It is "through faith and patience" that we "inherit the promises" (Heb. 6:12). It was by faith that the Old Testament saints "obtained a good report" (Heb. 11:3) and wrought such wonders as the remainder of that chapter demonstrates. It is by faith we successfully resist the Devil (1 Peter 5:9) and overcome the world ( l John 5:4). From all of which it is very evident that the Treasure of our Christian progress will he very largely determined by the extent to which this principle he kept healthy and remains operating in us.

Share Love in Christ Jesus....

The Joy of Jesus is Security

Consider God the Son in His mediatorial character. The elect were committed unto Him as a trust by the Father: said He Thine they were and Thou gayest them Me" (John 17:6). In the covenant of redemption Christ offered to act as their Surety and to serve as their Shepherd. This involved the most stupendous task which the history of the universe records: the Son’s becoming incarnate, magnifying the Divine Law by rendering to it perfect obedience, pouring out His soul unto death as a sacrifice to Divine justice, overcoming death and the grave, and ultimately presenting ‘faultless" before God (Jude 24) the whole of His redeemed. As the good Shepherd He died for His sheep, and as the great Shepherd it is His office to preserve them from this present evil world. If He failed in this task, if any of His sheep were lost, where would be His faithfulness to His engagement? where would be the efficacy of His atonement? how could He triumphantly exclaim at the end "Behold land the children which God hath given Me" (Heb. 2:13)?
The person of the Holy Spirit is equally concerned in this vital matter. It is not sufficiently realized by the saints that they are as definitely indebted to the third Person of the Godhead as truly as they are to the first and second Persons. The Father ordained their salvation, the Son in His mediatorial character purchased it, and the Spirit "applies" and effectuates it. It is the blessed Spirit’s work to make good the Father’s purpose and the Son’s atonement: "He saved us by the washing of regeneration and renewing of the Holy Spirit" (Titus 3:5). Said Christ to His disciples "I will not leave you orphans (though I leave this world): I will come to you" (John 14:18). That promise given on the eve of His death was made good in the gift of the Spirit "But the Comforter, the Holy Spirit, whom the Father will send in My name, the same shall teach you all things" (John 14:26). Christ’s redeemed were thus entrusted to the love and care of the Spirit, and should any of them be lost where would be the Spirit’s sufficiency? where His power? where His faithfulness?
This, then, is no trivial doctrine we are now concerned with, for the most momentous considerations are inseparably connected with it. We are satisfied it is because of their failure to realize this that so many professing Christians perceive not the seriousness of their assenting to the opposing dogma of the total apostasy of saints. If they understood more clearly what was involved in affirming that some who were truly born again fell from grace, continued in a course of sin, died impenitent and were eternally lost, they would be slower to set their seal unto that which carried such horrible implications. Nor may we regard it as a matter of indifference where such grave consequences are concerned. For any of the elect to perish would necessarily entail a defeated Father, who was balked of the realization of His purpose: a disappointed Son, who would never see the full travail of His soul and be satisfied; and a disgraced Spirit, who had failed to preserve those entrusted to His care. From such awful errors may we be delivered

The Joy of Jesus is Divine Power

Excellence and Sufficiency of Divine Power
"Now to him that is of power to establish you" (Rom. 16:25). This is not a petitionary prayer, but the adoration of Deity. No request is made for the saints, but God is exalted before them. The apostle begins by reminding us of the excellency and sufficiency of the divine power. He had concluded his introduction to this epistle by affirming "the gospel of Christ... is the power of God unto salvation to every one that believeth" (Rom. 1:16). Now he points out the believer is equally dependent upon God’s power for his establishment. Christians cannot establish themselves, nor can their ministers establish them; the one or the other may use the appointed means, but they cannot ensure success. God alone can make them effectual to any of us. But blessed be His name, He can do so, for "God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work" (2 Cor. 9:8). Note that the word able includes disposition as well as capacity: He can, He will (cf. Rom. 4:21; Eph. 3:20).
The Greek word translated "stablish" (sterizo) is rendered "set steadfastly" in Luke 9:51 and "strengthen" in Luke 22:32 and Revelation 3:2. It means "to thoroughly establish," "to make rooted and grounded in the faith" (Col. 1:27) both in heart (1 Thess. 3:12) and in walk (2 Thess. 2:17). This is a duty incumbent upon us, for we are expressly bidden, "Stablish your hearts" (James 5:8). But because we are not sufficient for such a task, God has graciously made the promise: "But the Lord is faithful [though we are unfaithful], who shall stablish you, and keep you from evil" (2 Thess. 3:3). Though it be our privilege and obligation to study the Word, to grow in grace and in the knowledge of the Lord Jesus, yet so strongly are our hearts influenced by sin, so dull is our understanding and so feeble is our love, that the working of God’s power is required to preserve us. Not only were we unable to bring ourselves into the faith but we cannot continue in it without divine strength. Because of our proneness to apostatize, the subtlety and strength of our spiritual enemies, the evil of the world in which we live, God’s power alone can keep us (cf. Jude 24).

The Joy of Jesus is The Glory of God

(Romans 15:4-7 NIV) For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope. {5} May the God who gives endurance and encouragement give you a spirit of unity among yourselves as you follow Christ Jesus, {6} so that with one heart and mouth you may glorify the God and Father of our Lord Jesus Christ. {7} Accept one another, then, just as Christ accepted you, in order to bring praise to God.

The Joy of Jesus is True Love

1 Corinthians 13

1 If I speak in the tongues[a] of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. 2 If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. 3 If I give all I possess to the poor and give over my body to hardship that I may boast,[b] but do not have love, I gain nothing.

4 Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5 It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. 6 Love does not delight in evil but rejoices with the truth. 7 It always protects, always trusts, always hopes, always perseveres.

8 Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. 9 For we know in part and we prophesy in part, 10 but when completeness comes, what is in part disappears. 11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. 12 For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.

13 And now these three remain: faith, hope and love. But the greatest of these is

The Joy of Jesus is The Power of God

Jesus Calms the Storm

35 That day when evening came, he said to his disciples, “Let us go over to the other side.” 36 Leaving the crowd behind, they took him along, just as he was, in the boat. There were also other boats with him. 37 A furious squall came up, and the waves broke over the boat, so that it was nearly swamped. 38 Jesus was in the stern, sleeping on a cushion. The disciples woke him and said to him, “Teacher, don’t you care if we drown?”
39 He got up, rebuked the wind and said to the waves, “Quiet! Be still!” Then the wind died down and it was completely calm.

40 He said to his disciples, “Why are you so afraid? Do you still have no faith?”

41 They were terrified and asked each other, “Who is this? Even the wind and the waves obey him!”