scenes would sometimes reveal that when, after hours of close study, some intricate point

had been resolved, or a complicated structure discovered, the writer's manner of

celebrating the event was far removed from the deportment we usually associate with

such studies. Such exuberance not only echoes Archimedes' famous cry of Eureka, but,

and which is more to the point, is an echo of a joy such as that of Jeremiah, who

exclaimed: "Thy words were found and I did eat them; and Thy word was unto me the

joy and rejoicing of mine heart" (Jer. 15: 16), or of the Psalmist who said: "I rejoice at

Thy word, as one that findeth great spoil" (Psa. 119: 162).

However, none of us attain even nearly to the ideal, and some concession must be

made. We therefore deliberately set aside a few pages each month in order that we may

minister to the "joy" as well as to the "soundness" of the faith. "Rejoice" is as much an

exhortation to be heeded, by grace, as any other found in Scripture. Let us then enter into

the joy of faith, in blessed anticipation of that future entry into the joy of the Lord.

The subject of Christian joy may be approached from several angles, and it is

associated with a variety of themes, but the one theme that calls for immediate expression

seems to be the close association that Scripture indicates as existing between joy and the

presence of the Lord. We might establish the truth of this by an appeal to the epistle to

the Philippians, where one of the key-words is "rejoice", and where in chapter 4: the

secret is revealed that "The Lord is near". We might appeal to the Psalmist who said:

"In Thy presence is fullness of joy" (Psa. 16: 11), and realize that all such enjoyment of

the Lord's presence in this life is an anticipation of that future day of resurrection when

we shall be satisfied (Psa. 17: 15).

But in the first epistle of John we read: "These things write I unto you that your joy

may be full" (I John 1: 4). Upon examination it will be discovered that John is writing

about fellowship with the Father and with the Son, of walking in the light as He is in the

light. In other words he associates joy with the presence of the Lord.

Looking back to the verse in Psa. 16: preceding that quoted above we read: "For

Thou wilt not leave my soul in hell" (Psa. 16: 10), and this reference provides us with the

first of many aspects of that experimental enjoyment of the presence of God, which is our

"Thou wilt not leave."--These words of the Lord spoken in the very valley of the

shadow of death are calculated to minister to the joy of all who trust in Him. We observe

that:--

(1) The promise, "I will not leave thee" arises out of salvation itself:--