Penitential sorrow.
"All the people wept when they heard the words of the law."
I. A NATURAL SORROW. "By the law is the knowledge of sin," and this knowledge cannot but awaken sorrow as to—
1. Guilt contracted. The law is seen to be. The Sabbath day, as originally instituted, was far from being the gloomy season which some represent; and of the other seasons set apart for special religious observance, only one was a fast, all the rest were festivals for the commemoration of God's goodness, and the offering of praise to him. The three occasions on which all the males were required to appear at the temple were all festivals, and how the festivals were to be kept our text shows. It relates to the feast of trumpets—the new year's festival—as observed by the Jews after their re-settlement in Palestine (for the law, see Leviticus 23:23). On this occasion the people were more disposed to mourn than rejoice, for the law had been read and expounded to them, and they were reminded by it of the nation's sin and deserved punishment. But Nehemiah bids them not mourn, but rejoice, adding that the joy of the Lord would be as a stronghold to them. We may gather from his words hints on Christian joy and feasting.
I. THE JOY WHICH GOD'S PEOPLE SHOULD INDULGE. "The joy of the Lord." Holy, pious joy. It is joy—
1. In God—his existence and perfections; his relation to believers; his works and government (in creation, providence, and grace); his special interpositions for Israel, for mankind, especially in and by the Lord Jesus; his word and the understanding of it (verse 12); his operations in each heart and life.
2. From God. All joy which is his gift has his stamp of approval: innocent pleasures of sense, reason, social affection, as well as the higher spiritual joys. But these last are specially "the joy of the Lord," which is one of the fruits of the Spirit (Galatians 5:22).
3. With God, as he rejoices in his works (Psalms 104:31), in the repentance of sinners (Luke 15:1-32.), and in the character and welfare of his people (Psalms 147:11; Isaiah 62:5; Isaiah 65:19; Zephaniah 3:17). We are capable of fellowship with him in his joy.
4. Directed to God. In gratitude and love, in praise and in cheerful service. Natural joys regulated by and culminating in religion, in thankfulness, etc; become thus "the joy of the Lord." Such joy, not sorrow, should be the predominant feeling of Christians, although sorrow has also its place. The consciousness of redemption, of pardon, peace with God, sonship, etc; should produce joy. Such joy, not sinful mirth, should Christians indulge.
II. WHY SUCH JOY SHOULD BE CHERISHED. "The joy of the Lord is your strength." Literally, your stronghold, fortress. For the Jews at this time, feeble as they were, the joy of the Lord would be safety against enemies. It would unite them, inspirit them, make them brave, stimulate them in God's service, which was their safety, as it would secure his protection and blessing. And in all times religious, holy joy is a defence against evil. It imparts "strength" in another sense—inward power to do and endure the will of God, and overcome temptation, and thus becomes a strong-hold—
1. Against discouragement and despondency in trying times.
2. Against sin. Making God's service a delight, it counterweighs the attractions of sinful pleasure. He who is happy in God is raised above them.
3. Against infidelity. For it gives an experimental proof of the reality and worth of religion which no mere argument can shake. And as it is with individuals, so with families, Churches, nations, the joy of the Lord is strength, gloomy religion weakness, sinful joy more so.
III. WHEN IT SHOULD BE INDULGED. On days "holy to the Lord," which every day should be. Then on days specially set apart for religious services—the Lord's day, Easter, Christmas. Our special commemoration of God's works should be with holy, not sinful, joy.
IV. HOW IT SHOULD BE EXPRESSED.
1. It may be expressed by feasting. So here, and in Jewish religious observances generally. Two things secured by such association of religion and feasting. It makes religion social, cheerful, and attractive, and it elevates and sanctifies feasting itself, consecrating it to God, and preserving its purity by associating it with thoughts of him. We should deem it singular to hear the ministers of religion say, "Eat the fat and drink the sweet, for this day is holy to the Lord." Yet primitive Christianity had this element, in dropping which we have lost much good, if also much evil. At Christmas time we in a measure associate feasting with religion. Let us endeavour so to unite them that our joy may be "the joy of the Lord." Let us blend with our festivities gratitude for Christ and Christianity. Let us invite Jesus to our feasts, and enjoy ourselves as in his presence. It is easier to mix religion with feasting at this time, because of the occasion, and the family character of the feast, the children uniting.
2. It should always overflow in charity. "Send portions unto them for whom nothing is prepared" (see Deuteronomy 16:11, Deuteronomy 16:14). Special suitableness of this at Christmas time, not only on account of the time of year, when the poor have to bear peculiar hardships, but on account of the event celebrated. The incarnation sanctifies human nature, uniting it to the Divine; teaching us to reverence, respect, care for all; furnishing a new and sacred bond of unity and brotherhood. It sanctifies poverty, as Christ was born of a poor woman, in a very humble lodging. He chose to be a poor man, and esteems kindness to the poor as kindness to himself, and vice versa. It affords us all ground for utmost thankfulness, which we should express by charity. Even selfishness might prompt benevolence at this season, for it will give zest to our own feasting to be conscious that others are sharing it through our gifts. Even if we must curtail our own feast somewhat in order to give to others, we shall be thus repaid. Finally, all joy should, and may, be a joy of the Lord. That which cannot is unworthy a Christian, and will lead to ultimate sorrow.