(11) These things have I spoken unto you, that my joy might remain in you.—The better reading is, . . that My joy may be in you. The joy thought of is that which Christ Himself possessed in the consciousness of His love towards the Father, and of the Father’s love towards Him. The brightness of that joy lit up the darkest hours of His own human life, and He wills that it should light up theirs. In the consciousness of their love to God, and of God’s love to them, there would be in them, as part of their true life, joy which no sorrow could ever overcome. They were as men with troubled hearts. He has told them of the true source of peace. His own peace He has given to them. He tells them now of the source of joy, and has spoken the word that they may possess the very joy which was the light of His own heart.

And that your joy might be full.—Comp. the words of the Intercessory Prayer in John 17:13, and the same phrase in John 3:29; John 16:24; 1John 1:4; 2John 1:12. The state of which He has spoken to them—the loving and being loved of God—is the ideal perfection of human life. It supplies satisfaction for all the deepest desires of our being. The capacities of the whole man are fulfilled in it, and the result is fulness of joy. They have learnt little of the true spirit of Christianity whose religion does not impart to them a joy which sheds its light over the whole of their lives.

Proverbs - John

ABIDING IN LOVE

HOLLOW LAUGHTER, SOLID JOY

Proverbs 14:13. - John 15:11.

A poet, who used to be more fashionable than he is now, pronounces ‘happiness’ to be our being’s end and aim. That is not true, except under great limitations and with many explanations. It may be regarded as God’s end, but it is ruinous to make it man’s aim. It is by no means the highest conception of the Gospel to say that it makes men happy, however true it may be. The highest is that it makes them good. I put these two texts together, not only because they bring out the contrast between the laughter which is hollow and fleeting and the joy which is perfect and perpetual, but also because they suggest to us the difference in kind and object between earthly and heavenly joys; which difference underlies the other between the boisterous laughter in which is no mirth and no continuance and the joy which is deep and abiding.

In the comparison which I desire to make between these two texts we must begin with that which is deepest, and consider-

I. The respective objects of earthly and heavenly joy.

Our Lord’s wonderful words suggest that they who accept His sayings, that they who have His word abiding in them, have in a very deep sense His joy implanted in their hearts, to brighten and elevate their joys as the sunshine flashes into silver the ripples of the lake. What then were the sources of the calm joys of ‘the Man of Sorrows’? Surely His was the perfect instance of ‘rejoicing in the Lord always’-an unbroken communion with the Father. The consciousness that the divine pleasure ever rested on Him, and that all His thoughts, emotions, purposes, and acts were in perfect harmony with the perfect will of the perfect God, filled His humanity up to the very brim with gladness which the world could not take away, and which remains for us for ever as a type to which all our gladness must be conformed if it is to be worthy of Him and of us. As one of the Psalmists says, God is to be ‘the gladness of our joy.’ It is in Him, gazed upon by the faith and love of an obedient spirit, sought after by aspiration and possessed inwardly in peaceful communion, confirmed by union with Him in the acts of daily obedience, that the true joy of every human life is to be realised. They who have drunk of this deep fountain of gladness will not express their joy in boisterous laughter, which is the hollower the louder it is, and the less lasting the more noisy, but will manifest itself ‘in the depth and not the tumult of the soul.’

Nor must we forget that ‘My joy’ co-existed with a profound experience of sorrow to which no human sorrow was ever like. Let us not forget that, while His joy filled His soul to the brim, He was ‘acquainted with grief’; and let us not wonder if the strange surface contradiction is repeated in ourselves. It is more Christlike to have inexpressibly deep joy with surface sorrow, than to have a shallow laughter masking a hurtful sorrow.

We have to set the sources of earthly gladness side by side with those of Christ’s joy to be aware of a contrast. His sprang from within, the world’s is drawn from without. His came from union with the Father, the world’s largely depends on ignoring God. His needed no supplies from the gratifications ministered by sense, and so independent of the presence or absence of such; the world’s need the constant contributions of outward good, and when these are cut off they droop and die. He who depends on outward circumstances for his joy is the slave of externals and the sport of time and chance.

II. The Christian’s joy is full, the world’s partial.

All human joys touch but part of our nature, the divine fills and satisfies all. In the former there is always some portion of us unsatisfied, like the deep pits on the moon’s surface into which no light shines, and which show black on the silver face. No human joys wait to still conscience, which sits at the banquet like the skeleton that Egyptian feasters set at their tables. The old story told of a magician’s palace blazing with lighted windows, but there was always one dark;-what shrouded figure sat behind it? Is there not always a surly ‘elder brother’ who will not come in however the musicians may pipe and the servants dance? Appetite may be satisfied, but what of conscience, and reason, and the higher aspirations of the soul? The laughter that echoes through the soul is the hollower the louder it is, and reverberates most through empty spaces.

But when Christ’s joy remains in us our joy will be full. Its flowing tide will rush into and placidly occupy all the else oozy shallows of our hearts, even into the narrowest crannies its penetrating waters will pass, and everywhere will bring a flashing surface that will reflect in our hearts the calm blue above. We need nothing else if we have Christ and His joy within us. If we have everything else, we need His joy within us, else ours will never be full.

III. The heavenly joys are perpetual, the earthly joys transient.

Many of our earthly joys die in the very act of being enjoyed. Those which depend on the gratification of some appetite expire in fruition, and at each recurrence are less and less complete. The influence of habit works in two ways to rob all such joys of their power to minister to us-it increases the appetite and decreases the power of the object to satisfy. Some are followed by swift revulsion and remorse; all soon become stale; some are followed by quick remorse; some are necessarily left behind as we go on in life. To the old man the pleasures of youth are but like children’s toys long since outgrown and left behind. All are at the mercy of externals. Those which we have not left we have to leave. The saddest lives are those of pleasure-seekers, and the saddest deaths are those of the men who sought for joy where it was not to be found, and sought for their gratification in a world which leaves them, and which they have to leave.

There is a realm where abide ‘fullness of joy and pleasures for ever more.’ Surely they order their lives most wisely who look for their joys to nothing that earth holds, and have taken for their own the ancient vow: ‘Though the fig-tree shall not blossom, neither shall fruit be in the vine. . .. Yet I will rejoice in the Lord, I will joy in the God of my salvation.’ If ‘My joy’ abides in us in its calm and changeless depth, our joy will be ‘full’ whatever our circumstances may be; and we shall hear at last the welcome: ‘Enter thou into the joy of thy Lord.’

15:9-17 Those whom God loves as a Father, may despise the hatred of all the world. As the Father loved Christ, who was most worthy, so he loved his disciples, who were unworthy. All that love the Saviour should continue in their love to him, and take all occasions to show it. The joy of the hypocrite is but for a moment, but the joy of those who abide in Christ's love is a continual feast. They are to show their love to him by keeping his commandments. If the same power that first shed abroad the love of Christ's in our hearts, did not keep us in that love, we should not long abide in it. Christ's love to us should direct us to love each other. He speaks as about to give many things in charge, yet names this only; it includes many duties.These things - The discourse in this and the previous chapter. This discourse was designed to comfort them by the promise of the Holy Spirit and of eternal life, and to direct them in the discharge of their duty.

My joy - This expression probably denotes the happiness which Jesus had, and would continue to have, by their obedience, love, and fidelity. Their obedience was to him a source of joy. It was that which he sought and for which he had labored. He now clearly taught them the path of duty, and encouraged them to persevere, notwithstanding he was about to leave them. If they obeyed him, it would continue to him to be a source of joy. Christ rejoices in the obedience of all his friends; and, though his happiness is not dependent on them, yet their fidelity is an object which he desires and in which he finds delight. The same sentiment is expressed in John 17:13.

Your joy might be full - That you might be delivered from your despondency and grief at my departure; that you might see the reason why I leave you, be comforted by the Holy Spirit, and be sustained in the arduous trials of your ministry. See 1 John 1:4; 2 John 1:12. This promise of the Saviour was abundantly fulfilled. The apostles with great frequency speak of the fulness of their joy - joy produced in just the manner promised by the Saviour - by the presence of the Holy Spirit. And it showed his great love, that he promised such joy; his infinite knowledge, that, in the midst of their many trials and persecutions, he knew that they would possess it; and the glorious power and loveliness of his gospel, that it could impart such joy amid so many tribulations. See instances of this joy in Acts 13:52; Romans 14:17; 2 Corinthians 2:3; Galatians 5:22; 1 Thessalonians 1:6; 1 Thessalonians 2:19-20; 1 Thessalonians 3:9; 1 Peter 1:8; Romans 5:11; 2 Corinthians 7:4.

10. If ye keep my commandments, ye shall abide in my love—the obedient spirit of true discipleship cherishing and attracting the continuance and increase of Christ's love; and this, He adds, was the secret even of His own abiding in His Father's love! The end of my pressing so much the duty of holiness upon you, under the notions of abiding in me, abiding in my love in my words, bringing forth much fruit, &c. is, that I might have a continual cause to rejoice in you. Joy is nothing else but the satisfaction of the reasonable soul in its union with an object which it loved and desired. Christ, willing and desiring the perfection of his disciples, according to the rational workings of human nature, is properly said to rejoice in the satisfaction of his will; in which sense joy and rejoicing are often in Scripture attributed to God. Nor doth Christ press them to this, that he might rejoice in them, but also that their joy might be full; that joy and peace which attends and follows believing, Romans 15:13; called the peace of God, Colossians 3:15; a peace which passeth all understanding, Philippians 4:7. No man maketh Christ to rejoice over him, but he thereby also procures unspeakable joy and peace to himself; as no man grieves his Spirit, but also purchases grief and sadness to himself in the latter end.

These things have I spoken unto you,.... Concerning the vine and branches, his abiding in them, and they in him, their fruitfulness from him, and perseverance in him, his love to them, and theirs to him:

that my joy might remain in you; meaning either that joy with which he joyed in and over them, as united to him, and which is of the same nature as the joy of the bridegroom over the bride, and which will always remain and continue the same; or rather that joy which he is the author, object, ground, and matter of, for there is always reason to rejoice in him, even in the most afflictive circumstances of life:

and that your joy might be full; that grace of joy which is implanted in the soul, by the Spirit of God in regeneration, and arises from, and is increased by discoveries of the person, grace, blood, righteousness, and sacrifice of Christ; and is "full of glory", 1 Peter 1:8; upon a clear sight of him in this life, and will be entirely full, completely perfected in the other world, when he will be seen as he is,

These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.