New Testament textual criticism has traditionally neglected the findings of early Church history, but only to its own injury, because the transmission of the New Testament text is certainly an integral part of that history.

Kurt Aland and Barbara Aland, The Text of the New Testament, trans. Erroll F. Rhodes, 49.

[T]he sheer joyous enthusiasm of the early evangelists enhanced their absolute claims for Jesus Christ. If he really was the only way to God, if there was salvation in no other, then it is not surprising that they should commend him with such enthusiasm to others. Jesus had promised his joy as a permanent possession of his Church, a joy which no man could take from them. And they demonstrated that this was so. They might be thrown into prison for their views: but they were still singing hymns to God at midnight! It was from prison that Paul wrote Philippians, that epistle of joy and confidence. Conversion and joy are closely related in the Acts of the Apostles, and it remained a characteristic thing about the early Christians which attracted others into their company. Their new faith did not make them miserable. Often outward circumstances were unpleasant enough, but that could not rob them of the joy which was their Christian birthright. The Thessalonians received the word in much affliction . . . but equally, in joy inspired by the Holy Spirit. The disciples had an infectious joy that they were allowed to suffer for their Master’s sake. They rejoiced in the hope of sharing a future with God; they rejoiced in the sufferings which came to them along the Christian path; they rejoiced in God himself, and the companionship with him that nothing could deprive them of.

Michael Green, Evangelism in the Early Church, 185-186.

[A] peculiar kind of responsibility is involved in preparing an edition of the Greek New Testament. It is not just any random text, but the very foundation for New Testament exegesis by theologians of all confessions and denominations throughout the world. Further, this Greek text serves as the base for new translations as well as for revisions of earlier translations in modern languages, i.e., it is in effect the foundation to which the whole contemporary Church looks in formulating expressions of faith. The full awesome weight of this responsibility is better shared by a committee: a single scholar simply could not bear it.

Kurt Aland and Barbara Aland, The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism, trans. Erroll F. Rhodes, 35.

Perhaps the modern method of New Testament textual criticism may be more aptly described as a local-genealogical method (i.e., applying to each passage individually the approach used by classical philology for a whole tradition).

Kurt Aland and Barbara Aland, The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism, trans. Erroll F. Rhodes, 34.

Excerpt from poem “Meditations upon the love of Christ, in the redemption of elect sinners” by Hugh Clark.

O saints who share His love, in Him be glad,

Who love you, ere you a being had!

Why should you doubt His love to you, because

You cannot in yourself perceive the cause?

‘Twas not your worth of goodness could deserve

That He at first from death should you preserve,

Nor will your worthlessness, nor vileness make,

Your loving Lord your souls again forsake.

It was the goodness of His sovereign will

Engaged him first, and will engage Him still,

And since He love you from eternity,

Believe He’ll do the same eternally.

Lay by your doubtings, then, ye saints, and raise

Melodious songs to your Redeemer’s praise.

A Cloud of Witnesses for the Royal Prerogatives of Jesus Christ; Being the Last Speeches and Testimonies of Those Who Have Suffered for the Truth in Scotland Since the Year 1680, updated with notes by John H. Thomson, xiii.

To the onlooker, Moses and Israel were in the saddest and most miserable circumstances. Moses had experienced many disappointments and frustrations over his life, especially during the last forty years in the wilderness, and particularly in being banned from entering the promised land because he lost his temper once. Israel’s forty-year history up to this point was a trail of thousands of carcasses in the same wilderness, and they were still outside the promised land!

Yet Moses pronounces God’s people [Deuteronomy 33:1-25, 29] not just happy but the happiest people in the world! Incomparably happy. Happier than the most powerful and prosperous nations.

What can possibly explain it?

It wasn’t something manufactured or manipulated; it was given by God. Given the circumstances, negativity and pessimism would have been easier. But, by grace, God enabled Moses to rise above every discouragement and sadness (without denying them) and to find happiness in God. Like Paul, who faced similar harrowing circumstances, he was “sorrowful, yet always rejoicing” (2 Cor. 6:10).

. . .

Remember how one of the lessons from Moses’s life was that the believer can enjoy happiness regardless of the circumstances in his life. We can see this in Paul’s life too, especially in one of his prison letters in which he commended and commanded rejoicing in the Lord (Phil. 4:4) before insisting, “I have learned, in whatsoever state I am, therewith to be content” (v. 11).

. . .

As Psalms 37, 42, 43, 73, 78, and many others demonstrate, our thoughts and feelings can be changed, even if our circumstances can’t. Plus, the Christian has the additional help of the Holy Spirit, one of whose fruits is joy.

“Happiness: Science Versus Scriptures” by David P. Murray in PRJ 10, 1 (2018): 205-223.

[T]extual variants need not be relegated to the status of scraps on the cutting room floor, but can also function as ‘windows’ into the world of early Christianity, its social history, and the various theological challenges it faced (The Early Text of the New Testament, eds. Charles E. Hill & Michael J. Kruger, 5).

[A] text does not have to be sacred for its original wording to matter (The Early Text of the New Testament, eds. Charles E. Hill & Michael J. Kruger, 4).

If the works of God are viewed by their own light, they naturally compel admiration and worship. Then we see that the Christian faith does not merely convey much to its own favor, but it also displays an internal beauty and, by its inherent truth and glory, commends itself to the consciences of humanity. Then we thank God, not that we must but that we may believe. Then we realize, to some extent, what our faith gives to our thinking and living. And each in his own tongue, we begin again to declare the wonderful works of God.

Herman Bavinck, The Wonderful Works of God, xxxiii.

[T]he Christian religion does not exist merely in words, in a doctrine, but that it is a work of God, in word and fact, which was accomplished in the past, is being worked out in the present, and will be fulfilled in the future.

Herman Bavinck, The Wonderful Works of God, xxxi.