Fullness of Joy and Rivers of Pleasure - Part 2
Scripture
The future is used to give the idea of continuance, “The king rejoices, and will go on rejoicing.
David’s psalms almost always end with a note of joy, or at any rate in a tone that is cheerful and encouraging. The present psalm, though reckoned among the penitential ones, both begins and ends with joyful utterances.
an invitation to the whole world to join in the joy of Israel
A strong contrast is frequently drawn between the exodus from Babylon and that from Egypt. On the former occasion all was hurry, alarm, disquiet, danger. The later exodus will be accompanied with “peace” and “joy” (see ch. 51:9–16, etc.). (For the fulfilment, see Ezra 1, 2, and 7, 8) The mountains and the hills shall break forth before you into singing. All nature shall rejoice at your deliverance, especially the noblest and the grandest parts of nature—“the mountains and the hills.” Isaiah’s admiration of mountains continually reveals itself throughout the work
It may be said, indeed, that the highest virtue consists in doing what is right simply because it is right—in fulfilling God’s will, whatever may come of it to ourselves; but the hope of a final happy issue comes properly, and indeed inevitably, in as an inspiring and sustaining motive. Aspiration after happiness is a God-given instinct of humanity, necessary for keeping up the life of virtue.
Paul returns to the key-note of the Epistle, Christian joy. He writes again the same things (see ch. 3:1); he will say it again, he never wearies of repeating that holy joy is a chief Christian duty
The concluding clause here has reference to “let not your good,” etc., preceding. It is the practical fruits of faith that commend it to men, as well as being the test of its genuineness before God.
The thanksgiving day is one which has been fore-ordained of God, and brought into existence by him for a special purpose. We will therefore carry out God’s purpose, and rejoice and be glad in it.
your hearts are troubled, you weep and lament to-night, your desolation for “a little while” will be utter collapse and dismay—but I shall see you again. He does not repeat, “Ye shall behold me” (θεωρεῖτέ με, cf. ch. 14:19), but “I shall see you (ὄψομαι ὑμᾶς).” The same word, however, is used repeatedly in the record of the resurrection, and in ver. 19 he had said ὄψεσθέ με. The point of the vision is his own consciousness of their human need filling all the forty days with its glory. The occasional manifestations of his Person during that interval helped them in a wonderful way to recognize the fact that he was ever watching them, and was at their side under all the circumstances of human life.
Unshaken in confidence, the prophet, representing the faithful Israelite, expresses his unbounded joy at the prospect of salvation which opens to him beyond the present affliction.
Draw from communion with God all that inward intensity of joy which it is capable of giving. And he shall give thee the desires of thine heart. God will then grant thee all thy desires, and make thee perfectly happy.
So that the condition, the shielding protection of my love is removed, thou, O my Father, must be their Sun and Shield. And these things I am uttering in the world; uttering, i.e. in their hearing before my last step is taken, and perhaps in the very midst of the machinations which are going on against me. That they might have the joy that is mine fulfilled, fully unfolded and completed, in themselves. By overhearing the high-priestly prayer, they would be assured of the Divine guardianship, and would receive the transfer of even his, joy as well as of his peace. They would find the higher joy also of the return of their Lord to the bosom of the Father. Christ has taught his disciples to desire such joy and peace as be found on the night of the Passion.