Spiritual Joy (2)

Counterfeit Spiritual Joy

The third matter to be considered is that which resembles this joy, or counterfeit joy. The difference between worldly joy pertaining to earthly goods and the commission of sins, and this spiritual joy is too radical to be considered here. The joy of temporal believers, however, resembles spiritual joy in an external sense, even though they differ entirely in nature. Temporal believers are also joyful at times. “But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it” (Mat. 13:20; cf. Luke 8:13). Their objective is spiritual, for it pertains to the gospel, having Christ as a Savior, entering into heaven, being numbered among the godly, and being loved and praised by the godly, etc. The apostle speaks about the object of the joy of temporal believers in Hebrews 6:4-5: “...those who were once enlightened” [those who came from the darkness of Jewry and heathendom to the knowledge of divine truth] “and have tasted of the heavenly gift” [those who have had a clear perception of the desirability and glory of heavenly and evangelical truths, so that they rejoice in seeing their beauty, since the viewing of a glorious object is delightful even though one does not possess it], “were made partakers of the Holy Ghost” [not the indwelling of the Spirit, but rather His common gifts], “and have tasted the good word of God” [who, in contemplating upon the blessedness of those who are partakers of the forgiveness of sins, God’s grace, and all the glorious promises found in the Word, imagine themselves to be partakers of them and thus flatter themselves with this and rejoice in it] “and the powers of the world to come” [who, due to their knowledge of the Word, contemplate upon eternal felicity, viewing it in a natural manner — who, without any misgivings, consider themselves to be heirs of salvation on the basis of such imaginations].

Such is the joy of temporal believers; now compare to this the joy of true believers. You will observe that in both cases the object of their joy is the same, but that, nevertheless, the difference is as great as between the natural and the spiritual, between imagination and truth.

This difference needs to be carefully defined so that those who have counterfeit joy may be convicted, and those who possess true joy may be assured and, with liberty, make progress in this true joy.

First, all true joy proceeds from faith as a result of the immediate operation of the Holy Spirit, even though it varies greatly in degree. Therefore, all joy which does not proceed from receiving Christ and union with Him — by which one becomes a partaker of all His benefits — is counterfeit joy. “...in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory” (1 Pet. 1:8). The eunuch went on his way rejoicing after he had become a believer (Acts 8:37, 39); the jailor rejoiced in the fact that he had believed (Acts 16:34). Therefore let him who has attained to this joy by faith, acknowledge the veracity of his joy, and proceed with liberty.

Secondly, all true joy is experienced in the presence of God and in communion with God as their reconciled God. “And my spirit hath rejoiced in God my Saviour” (Luke 1:47); “Rejoice in the Lord alway” (Phil. 4:4); “Be glad in the LORD, and rejoice, ye righteous” (Psa. 32:11); “My meditation of Him shall be sweet: I will be glad in the LORD” (Psa. 104:34). All counterfeit joy pertains to matters pleasant to the person and which do not end in God. Although true believers also rejoice in their happiness and in the matters which they have or anticipate, they do not remain with the matters only; that is impossible for them. Rather, in the enjoyment of these matters, they find themselves in the presence of God.

Thirdly, all true joy makes the soul holier, drawing the soul away from all that is not God and does not please God — from sin. It enlarges the heart and makes them willing to do God’s will out of love with humility. “... the joy of the LORD is your strength” (Neh. 8:10); “I will run the way of Thy commandments, when Thou shalt enlarge my heart” (Psa. 119:32).

It cannot but be that when one is joyful, there will also be love. One cannot but rejoice in a received benefit — rejoice about and in having communion with God. Furthermore, it cannot be different but that the heart will be inclined to manifest gratitude by surrendering oneself to the service of the Lord. When David joyfully exclaimed, “The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust,” he then exclaimed immediately, “I will love Thee, O LORD, my strength” (Psa. 18:2, 1). When he recognized that the Lord had heard his prayer, he said, “I love the LORD” (Psa. 116:1). When he acknowledged that he had received many benefits, he said, “What shall I render unto the LORD for all His benefits toward me? I will take...,” etc. (Psa. 116:12-14).

If someone considers himself to be joyful and is nevertheless not tender in his walk, but instead lives in the world and yields to his lusts, doing everything with the wrong objective and in seeking self, his joy is not a joy in God, but is a counterfeit joy. However, whenever joy proceeds from faith, functions in communion with God, and begets tenderness, willingness, actual opposition to sin, and the practice of godliness — then there is true joy. Let the heart of such a person rejoice, and endeavor to continually live in this joy.

The Parameters for this Joy: the Fear of God

The fourth thing to be considered is what qualifies this joy as being true: the fear of God. Since believers still have the old Adam within them, and the devil conspires and leaves no stone unturned to cause them to fall, he who has spiritual joy needs to be on guard that, upon experiencing joy, corruptions do not arise from any given direction. When a believer rejoices in the Lord, he must give heed on the one hand that he forget not his insignificance and sinfulness and become irreverent toward the Lord, but he should remain reverent and humble in having fellowship with God. On the other hand he must take heed of becoming careless in watching against sin, for when rejoicing he will be vulnerable for this corruption. When a person, in rejoicing, deviates to the one side or the other, his joy will immediately cease. Therefore, whoever wishes to live in this joy ought to endeavor greatly to fear God. He must reverence Him and be on guard against sin. “Serve the LORD with fear, and rejoice with trembling” (Psa. 2:11).

From that which has been said it can be deduced what spiritual joy is. At the same time we must not understand by this joy the extraordinary illumination, the being drawn up, and the elated experiences which some of God’s children occasionally experience. Not all, but only a few experience these; and these do not remain but again disappear. Therefore a weak believer ought not to think that, since he has not experienced this ecstatic joy, he therefore has never been joyful and ought to strive for nothing but this joy only. Rather, by joy we understand the cheerful, joyous disposition which issues forth from faith in God. Each believer must seek for this and acquaint himself with God, so that it may be the general trend of his life to be glad and joyful in God. This is commanded: “Rejoice in the Lord alway: and again I say, Rejoice” (Phil. 4:4). This is the promise: “Blessed is the people that know the joyful sound: they shall walk, O LORD, in the light of Thy countenance. In Thy name shall they rejoice all the day” (Psa. 89:15-16). This was Paul’s desire and practice: “...that I might finish my course with joy” (Acts 20:24). Happy is he who may have this happy cheerfulness in view, seek it, and accustom himself to it.

Wilhelmus à Brakel (1635-1711), a Second Reformation divine, was a leading representative of practical Reformed Orthodoxy in the Netherlands who became most renowned for his major work, Redelijke Godsdienst (The Christian’s Reasonable Service).

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