Philippians 1:1-3 Paul and Timotheus, the servants of Christ Jesus, to all the saints in Christ Jesus which are at Philippi Paul’ s greeting to the Philippians 1.Servants of Jesus Christ is the most royal title which human beings can assume. 2. Saints take precedence of bishops and deacons forasmuch as character is immortal, while office is but temporary. 3. All blessing is with the absolute; even the chief of the apostles can only bless ministerially, not primarily. I. The power of memory. Remembrance is a very heaven or hell. Memory follows man like his own shadow. A man of gladsome recollections can never be absolutely alone. Whenever the apostle took an excursion across the mountains and through the valleys of his gone lifetime he caught sight of the loving Philippians, and their very names gladdened him--as a long-absent traveller might be gladdened by the pinnacles of the city of his home. II. Man serves God by aiding God’ s servants. Paul thanked God for the blessing of kind, helpful men. III. The more enlarged and susceptible the heart, the more easily can service be rendered to it. It is easier to win the benediction of a great and noble heart than of a withered and sapless bone. Look at Elisha and the woman of Shunem; see Christ blessing the woman for her one box of nard; and Paul prostrating himself before God at the little kindnesses of the Philippians. IV. How good a thing it is to serve the great, and inferentially, how sublime a thing to live and die in the service of the greatest. If Paul remembered these benefactions, he has also left this testimony: “ God is not unrighteous to forget your work of faith and labour of love.” In both cases it is a question of memory. Nor will God forget the man who never does a good deed. V. Each of us should leave a memory that shall be cherished and blessed. A noble life is not necessarily made up of great efforts, but of little acts of consideration, well-timed smiles of encouragement, gentle words and generous interpretations. Not one of us, how hidden and feeble soever, need live a sterile life. VI. Every man must determine for himself the memory he leaves behind him; whether he will so live that “ every remembrance” of him shall induce thankfulness to God, or his name be a burden which memory would willingly cast off. VII. Paul stands forth as an illustrious man while the Philippians are not known to us by more than their general name. The hidden workers are not on that account to deem themselves useless. Where would the oak be but for invisible agents? (J. Parker, D. D.)The apostolic salutation teaches-- I. What we ought to be. Servants of Jesus Christ; saints; useful in His Church. II. What we need. Grace; peace. III. Whence these blessings flow. From God: from Jesus Christ. (J. Lyth, D. D.)The blessings of the gospel I. Their nature. II. The source from whence they are derived. III. The channels by which they are dispensed. IV. The end for which they are given. That we may be holy, useful. (J. Lyth, D. D.)Address and salutation I. The author.1. Paul had full confidence in the love and obedience of the Philippians. Hence, as in Thessalonians, he drops the official title, because he knew that no such assertion of his claim to be heard and obeyed was needed. 2. He introduces the name of Timothy as his dear friend, well known to the Philippians. This was natural, but was only a courtesy. The letter is Paul’ s alone, and carries with it full apostolic authority. When Timothy is referred to again it is in the third person (chap. 2:10). 3. The designation, “ servants,” etc., is a beautiful one. James, the Lord’ s brother, similarly begins his letter. It describes all who, by taking Christ as their Master, have entered into true freedom. II. The Church.1. Saints. (1) This is a most instructive paraphrase for “ Church.” The radical thought is consecration. Believers are by their Saviour’ s grace separated from the world to serve God. Our secular life Christ would have us make holy. We are apt to think of a Christian as one who accepts certain doctrines and performs certain services. The only satisfying proof that the gospel has been believed is holiness of character. (2) The secret of true saintliness--“ in Christ Jesus.” Out of Christ none are saints. Believers, because they are “ in Him,” have within them the pulsations and working of His life. (3) All the saints are addressed to show the warmth of the apostle’ s affection, his impartiality, and his desire that all should love one another. 2. Bishops and deacons. These are mentioned probably because-- (1) Paul wished to acknowledge their liberality through Epaphroditus; or-- (2) To support their authority, which may have been impugned; or-- (3) In reply to a letter subscribed by them, as in Acts 15:22-23. III. The prayer. The highest form of Christian life is seen when energetic love is fully pervaded by a spirit of gentleness and sympathy, exhibiting itself in true politeness to all of all social positions, and in little things as well as great. Paul’ s letters, written in the midst of arduous work, yet show diligent attention to all the kindly courtesies of social life.1. From “ grace,” the free favour of God, come all our blessings. Its reference here is to the manifestation of the Divine favour in the enlightening and sanctifying influences of the Holy Ghost. Grace to transform the naturally sinful into the likeness of the sinless Jesus is what is asked of God. 2. The meet companion of grace is peace, springing from the knowledge of God’ s love in Christ. An Eastern, when he enters a house, says, “ Peace be to this house,” as thoughtlessly as we say, “ Good morning” ; but the courtesies of Christians should have reality of significance. 3. The prayer is presented to God our Father, “ from whom cometh every good gift,” and the Lord Jesus Christ who humbled Himself that, in a way consistent with the glory of the Divine character, “ grace and peace” might be bestowed on man. (R. Johnstone, LL. B.)The salutation I. St. Paul, the writer.1. He omits his apostolical authority. The term apostle is not added here nor in Thessalonians and Philemon. His dignity as their father in Christ was supreme and incontestable. The man rather than the apostle speaks in every sentence. The spirit of his apostolical prerogative is felt all the more because of the absence of its letter. 2. He unites his own name with that of Timothy, whose name appears with his for a fourth time, because-- (1) Timothy had twice visited the Philippians (Acts 16:1-40; Acts 19:1-41), and was doubtless endeared to them. (2) Paul desired to invest him with as much dignity as possible. (3) He was probably St. Paul’ s amanuensis, and-- (4) perhaps he was so dear to his father in the gospel. 3. The bond between them was the common service of Christ Jesus. The apostolic name would not have been common. It was specific and unshared. “ Servants” in a sense belongs to all who belong to Christ. But here the term has relation to Christ as Lord, who assigns to all and to each their sphere of duty. II. The church of the Philippians.1. Its essential spiritual character. “ All the saints,” etc., is the most profound and sacred definition of the true Church which the New Testament contains. (1) “ All” suggests the whole company of those who form the body of which Christ is the Head, the bond of union being the Holy Ghost common to both. As a spiritual Church on earth it is the communion of those who (Colossians 1:2) are “ faithful” as believers in Jesus, “ saints” as set apart from the world, and “ brethren” as united in the brotherhood of salvation. (2) “ Saints in Christ Jesus” indicates-- (a) That they are consecrated to God in Christ Jesus; redeemed from the curse of the law; no longer condemned with the world but accepted in the beloved. Hence they realize the ideal relation, a holy nation and a peculiar people. (b) That they are not with Him, following Him only, but “ in Christ,” in whom are all the treasures of wisdom and knowledge, the Holy Ghost and all His influences; full redemption and all its powers of life and sanctity. But all things in Him are ours. (c) All this being true we are furnished with a safeguard against a double error, There is a tendency to regard this word as synonymous with Christian people; but we must not suffer it to become merely a conventional official term. On the other hand there are those who make it disparage the visible Church. But here “ saints” mean those who are baptized into the visible community, and signifies not only that they are truly members of Christ, but that they profess to belong to Him. (3) Each individual. The glorious prerogative of the mystical fellowship of the body must be a personal possession. 2. Its outward organic form. (1) This is the earliest reference of St. Paul to ecclesiastical order. It marks out a city as containing one visible body, not necessarily always meeting in one place, but under one united government. (2) The apostle greets the Church with the bishops and deacons as one. They are all on the same level in relation to the Divine benediction. It is a debasement of Christian language which makes the ministerial order the Church. (3) The spiritual and visible organization must ever be found in one. Neither the one nor the other without its counterpart is perfect “ in the Lord.” III. The greeting.1. As an apostolic salutation it is peculiar to St. Paul. It is pronounced in the name of God. It is not even in inspired man to bless his fellow. All benediction comes from God as all doxology goes back to Him. 2. But it is also an invocation of grace and peace upon the Christian Church. (1) The eternal love of God as it sends the Redeemer for man’ s salvation is grace. The fruit of this flowing through Christ is peace. (2) The invocation should be our petition. All the people who receive the benediction and hear the prayer must say Amen. (W. B. Pope, D. D.)Paul and Timothy (A sermon to old and young):--In the text we have age and youth, autumn and spring, the golden eventide and the fair light of early days. We see-- I. Age and youth together. Not separate, looking askance at each other, divided by incompatibilities or jealousies, but in union. The young often flee from the old; the old are often impatient with the young. The advantages of this union are obvious.1. The old will contribute the wisdom of experience.2. The young will quicken animation and hope. II. Though age and youth are together age takes precedence of youth. Paul first. A principle of right settles all questions of priority. It is not beautiful because not right that youth should take precedence. There are many ways of taking virtual precedence.1. Contradiction.2. Impatience.3. Neglect. III. Though age takes precedence of youth yet both are engaged in common service. “ Servants,” not Paul the master. See how one great relationship determines all minor conditions and attitudes. As between themselves Paul was father, renowned, senior; Timothy was son, obscure, junior; but as before Christ, the one Lord, they were both servants. The Alps are great mountains in themselves, but are less than pimples in relation to the world. The earth, a great globe in itself, is a speck of light to the nearest star. The important tradesman in a small town is lost in a great city. The right way to take our proper measure and to chasten our ambition is to look at the highest relationships of all. The great man dwindles into his proper proportions when he looks at the Creator; the mighty potentate as he looks at the King of kings; the philanthropist as he looks at the Saviour. The noisy rushing train seems to be going fast; let it look at the flying stars and be humble. (J. Parker, D. D.)The saints at Philippi Lessons taught by the commencement of the gospel here.1. To secure the widest diffusion of the gospel, great centres should be the first places chosen for the concentration of its forces. 2. The gospel of universal adaptation has a worldwide mission (Romans 1:15-16). The three first converts embraced different nationalities, employments, social grades. They were Lydia, the Oriental trader; the Grecian female slave and soothsayer; the Roman “ keeper of the prison.” “ There is neither Jew nor Greek, there is neither bond nor free; there is neither male nor female, for ye are all one in Christ Jesus.” Christ has demolished all barriers to the exercise of Divine mercy. 3. The duty and privilege of Christian parents to consecrate their children and home to Christ (Acts 16:15; Acts 16:33-34; Acts 16:40). 4. Civic distinctions, subordinated to Christ, will further the gospel and adorn the Christian name. Paul’ s Roman citizenship gained his freedom and silenced his enemies. 5. His chain connects the history of Rome and Philippi. 6. The Christian’ s spirit can defy “ the inner prison” to suppress its praise or prayer (Acts 16:25). (G. C. Ballard.)Philippi was anciently called Krenides or the “ Springs” on account of its numerous fountains in which the Gangitis has its sources. Philip (in 358 B.C.) enlarged the old town and fortified it, and named it after himself. After the famous battle Augustus conferred special honours upon it, and made it a Roman colony. A military settlement had been made in it, chiefly of the soldiers who had fought under Antony, so that it was a protecting garrison on the confines of Macedonia. A colonia was a reproduction in miniature of the mother city. The Roman law ruled, and the Roman insignia were everywhere seen. The municipal affairs were managed by decemvirs or praetors, and its lands were free from taxation. It thus possessed a rank far above that of a municipium or a civitas libera, and was very different from a settlement (ἀποικία) founded by adventurers or emigrants. Highly favoured as Philippi had been, it was in need of help. Political franchise and Roman rites, Greek tastes and studies, wide and varied commerce, could not give it the requisite aid. It was sunk in a spiritual gloom, which needed a higher light that Italian jurisprudence or Hellenic culture could bring it. The spear and phalanx of Macedonia had been famous, and had carried conquest and civilization through a great portion of the eastern world; the sun of Greece had not wholly set, and epicurians and stoics still sought after wisdom; the sovereignty of Rome had secured peace in all her provinces, and her great roads not only served for the march of the soldier, but for the cortege of the trader; art and law, beauty and power, song and wealth, the statue and the drama, survived and were adored; but there was in many a heart a sense of want and powerlessness, an indefinite longing after some higher good and portion, a painless and restless agitation, which only he of Tarsus could soothe and satisfy, with his preaching the God-Man--the life and hope and centre of humanity. Many remains of antiquity, such as are supposed to belong to the forum and the palace, are on the site of Philippi. The Turks now call it Felibedjik. (Professor Eadie.)With the bishops and deacons--As St. Paul addresses his Epistle to all the faithful at Philippi, especially distinguishing them from the bishops and deacons, it thus appears clear that his intention is that all true Christians, whatever may be their condition in the Church, should read his letters, in opposition to the presumption of those who deny them to the people. Believers, enjoy boldly the right which St. Paul has given you in his writings. Search and study them carefully. You are not less the people of God than were the Philippians. (J. Daille.)Order of God The Philippians are reminded at the very outset that God is not the author of confusion, but of order. All are not ministers, though all are members of the Church of Christ. Let those who form the congregation duly recognize and receive the ministrations of those who are set over them in the Lord. Let them not forget discipline in privilege. If they are Christians they have still something to learn: they need pastors and teachers, even though they have but one Lord and Master. (Dean Vaughan.)Peace The word in the original use of it means that which binds together. There thus lies in the very term a testimony to eternal truth, that man can be at peace only when all his varied interests are “ bound by gold chains about the feet of God.” The multitude of the angelic host praising God at Jesus’ birth sang of “ peace on earth.” The multitude of human worshippers at Jesus’ triumphal entry into the city of David sang responsive of “ peace in heaven.” Peace, then, is the sign and seal of Christ’ s kingdom, both in its state of patience here and in its state of glory hereafter. (J. Hutchison, D. D.)Ministers servants of Christ Dr. Parr, in his life of Archbishop Usher, relates that while that prelate was once preaching in the church at Covent Garden, a message arrived from the court that the king wished immediately to see him. He descended from the pulpit, listened to the command, and told the messenger that he was then, as he saw, employed in God’ s business, but as soon as he had done, he would attend upon the king to understand his pleasure; and then continued his sermon. Christian peace Christian peace, the peace which Christ gives, the peace which He sheds abroad in the heart, is it aught else than such a glorified harmony--the expelling from man’ s life of all that was causing disturbance there, all that was hindering him from chiming in with the music of heaven, all that would have made him a jarring and a dissonant note, left out from the great dance and minstrelsy of the spheres, in which now shall mingle forever the consenting songs of redeemed men and elect angels? (Archbishop Trench.)Peace Peace is the opposite of passion, and of labour, toil, and effort. Peace is that state in which there are no desires madly demanding an impossible gratification; that state in which there is no misery., no remorse; no sting. (F. W. Robertson.)Grace a continuity The acts of breathing which I performed yesterday will not keep me alive today; I must continue to breathe afresh every moment, or animal life ceases. In like manner yesterday’ s grace and spiritual strength must be renewed, and the Holy Spirit must continue to breathe on my soul, from moment to moment, in order to my enjoying the consolations, and to my working the works of God. (Toplady.)Grace comes from God As grace is at first from God, so it is continually from Him, and is maintained by Him, as much as light in the atmosphere is all day long from the sun, as well as at first dawning, or at sun rising. (J. Edwards.)The honour of serving Christ When the Spartan king advanced against the enemy, he had always with him some one that had been crowned in the public games of Greece. And they tell us that a Lacedaemonian, when large sums were offered him on condition that he would not enter the Olympic lists, refused them. Having with much difficulty thrown his antagonists in wrestling, one put this question to him, “ Spartan, what will you get by this victory? “ He answered with a smile, “ I shall have the honour to fight foremost in the ranks of my prince.” (C. H. Spurgeon.) Philippians 1:3-11I thank my God upon every remembrance of you Retrospect and forecast I. The retrospect.1. Its subject--“ fellowship of the gospel.” (1) Their mutual delight in all that the gospel brings. The grace that saved the apostle was that which saved his converts. Having a common faith they had a bond of union. (2) Their cooperation in all attempts for the furtherance of the gospel. 2. The emotions it awakened. (1) A grateful recognition of its unbroken character. Never had a single jar arisen between them. This experience was exceptional with Paul as it is with ourselves. In looking over ten years of work we can see more than enough to prevent our review from being one of unmixed pleasure. This is essential to check pride. (2) Thankfulness to God, the source and sustainer of it. This also is exceptional. We thank God for good and earnest men, but can they thank God for our cooperation? II. The forecast. It is founded on the same cooperation.1. The apostle’ s confident hope in regard to their future. Confidence in character is of tardy growth, and is often disappointed. Paul’ s was based on two grounds. (1) Their character had not failed when it was severely tested. They had braved the ridicule and persecution of their heathen neighbours for ten years. (2) God, being who and what He is, would not fail. He would bring the work He had begun to completion; not, however, that men are passive instruments in His hands. 2. The staple of His prayer. It is a prayer for the growth of that which already exists in them; and one which implies their active cooperation in fulfilling the subject of His petitions; that their love may grow in knowledge and perception. 3. The remaining portion of the forecast refers to the fruits of which love, knowledge, and a powerful moral sense are the roots. (1) There is a quick choice of the best among good things (Philippians 1:10). Not mental and spiritual epicurianism. (2) Frankness and transparency, and therefore purity. (3) Blamelessness, not causing offence to men; so living as to be acceptable to God. (4) Abundant and uninterrupted fruitfulness. (J. J. Goadby.)Pleasant memories and bright hopes The apostle’ s usual practice was to begin with thanksgiving. He delights to recognize good in those to whom he writes, even where there is much to reprove. In melancholy contrast stands the Epistle to the Galatians. In a Christian the natural outflow of gladness is in thanks to our Father in heaven. More distinctively Christian is it when the heart gives thanks for the good of others; but most of all when, as here, for the spiritual good of others. I. An expression of gratitude for the past history of the Philippian Church (verses 3-5).1. Its object--“ My God.” The “ my” well illustrates the broadening influence of Christianity; its tendency to slay the selfishness of the human heart. The wise believer knows that the widening of the range of blessing brings no diminution of individual blessing. 2. Its occasion. He had vividly before him “ the kindness of their youth, the love of their espousals” to the Saviour. With this good beginning he knew that their history since had on the whole accorded. How rare in any age such a Church! How sweet to a pastor such a memory. 3. Its form. (1) When a minister sees God’ s blessing plainly resting on his work, his sense of gratitude impels him with peculiar power to prayer. This is the proper and healthful influence of gratitude to God for any gift. (2) Prayer offered with thankfulness will be distinguished by gladness. 4. Its ground. Every true Church is an association for advancing the gospel. (1) This fellowship was first and fundamentally with Christ. (2) In Him they had “ fellowship in relation to the gospel” with each other. The advancement of each other’ s piety and peace and the extension of the gospel was an object of definite pursuit. (3) This fellowship was with all Christians--with their friend Paul for example. II. The expression of gratitude for an assured hope in regard to the future.1. Every work of God is good, particularly His work of saving grace, which makes sinful men “ good.” Paul believed that the same grace would bring the good work to completeness. God does not do things by halves. 2. Having this happy conviction Paul is confident that the good would be carried on “ until the day of Jesus Christ” --the day of the resurrection when body as well as soul will be glorified. 3. But diligence, watchfulness, and prayer, is necessary “ to make our calling and election sure.” The perseverance of the saints is a perseverance in faith and holiness. (R. Johnstone, LL. B.)The true spirit of prayer I. Thanksgiving (verse 3). II. Petition (verse 4). III. Confident faith (verse 6). IV. Christian charity (verses 7-8). V. Intercession (verses 9-10). VI. Holy purpose. VII. Praise. (J. Lyth, D. D.)Here are-- I. Pleasant memories. Inspiring gratitude, joy, prayer. II. Confident hopes. The work is begun; must be continued; completed. III. Loving fellowship. In bonds; in the defence of the gospel; in the enjoyment of special grace. (J. Lyth, D. D.)Blessed remembrance and joyful prayers I. The remembrance. No one looked back with deeper solicitude on past labours than Paul. Memory plays an important part in secular, religious, and national life. It influences the present and casts its shadow on the future.1. Look at the general religious aspect of the subject. The history of the Church is full of imperishable monuments of life and character. This history has created an enthusiasm which has resulted in acts of the highest importance and use. Same histories debase, this elevates; some depress, this strengthens. 2. Look at the particular religious history of this subject. The history of this Church was interwoven with the apostle’ s liveliest interest. He was the founder of it, and it developed virtues which excited his warmest admiration. So there are tender recollections of the work of grace clustering around every particular Church. If we, at any time, are cold or despondent, let us open the chronicles of the Churches of our early days, gather around us the warm hearts which cheered us then, and though dead they will speak to us words of life and encouragement. II. The prayers. We call prayer “ the burden of a sigh, the falling of a tear.” There is that in our life which lends sorrow to prayer. Much of this, however, is wrong--lamentation over pardoned sins, etc. We are under an obligation to approach the throne of grace with joy.1. We may look at this in its general aspect. It arose from an absence of selfish desires, and absorption in the condition and want of others. Paul’ s heart was bound up with the interests of the Church. At Philippi there was everything to evoke spiritual joy. Paul, therefore, joyfully prayed for a larger blessing. Let us approach God with praise for the prosperity of the Church, and with prayer for its increase. 2. If we narrow our field of observation every Christian must feel thankful for his new heart. If the glory of creation, the goodness of providence, excites gratitude, much more this the chiefest of God’ s works. Let us supplicate its further perfection. (Weekly Pulpit.)Christian remembrances I. Inspire gratitude. II. Provoke prayer. III. Awaken joy. IV. Cement fellowship, (J. Lyth, D. D.)Happy memories those--1. That are prompted by the Spirit of God.2. That recall the past joy of harvest.3. That cause to abide With us, fruit long since reaped.4. That link us still in association with distant but kindred spirits.5. That evoke perennial gratitude to God.6. That enrich our own moral worth. They “ shall be had in everlasting remembrance,” whose life on earth gives birth to memories such as these. (G. G. Ballard.)A cheerful prisoner At midnight in the Philippian prison Paul and Silas sang praises to God. The same joyous spirit breathes through this Epistle. And yet now he was a prisoner at Rome. I. The sorrow of his imprisonment is tempered by his thought of God.1. He recognizes God as his God. He knows that God has led him and redeemed him, and that nothing can separate him from His love (Psalms 63:2). As it was with Paul and David, so it may be with us. “ Whom have I in heaven but Thee.” II. The sorrow of his separation from the Philippians is lightened by thought of their welfare.1. He remembered them in his thanksgivings. (1) For their fellowship with each other in the gospel. (2) He had confidence in its continuance. 2. He remembered them in his supplications. (1) That their mutual affection, knowledge of truth, and spiritual perceptions might increase. (2) That they might be preserved pure and without offence to the day of Christ. (3) That they might be filled with the fruits of righteousness. Conclusion: Looking to God he felt thankful; thinking on what God had wrought by him, and praying for its perfection, he was happy. Here is the secret of ministerial joy. (Family Churchman.)My God I. Between God and him there was a reciprocal community of--1. Being.2. Love.3. Sympathy.4. Effort. Blessed consummation of life when myself, as the court of final appeal, gives place to “ my God.” Then “ He calls a worm His friend, He calls Himself my God.” II. The ground of this relationship.1. He is my Master, my Provider, my Redeemer, my Father, my Friend. “ Whose I am and whom I serve.” 2. Faith gathers up these long-forgotten links, and welds them into a golden chain, whereby the heart is consciously rebound to God. Appropriating faith commands the fulness of God’ s heart and the omnipotence of His hand. III. Its effect. Deeper than any mere channel of its communication, true gratitude has its spring in the immediate and responsive fellowship existing between the soul and God. (G. G. Ballard.)The introduction to the Epistle Masters of the art of elocution teach us that the business of the exordium is to gain the goodwill of those to whom we speak. In fact, as hatred, dislike, and indifference close the entrance to men’ s hearts, it is necessary when we desire to persuade them that first of all we should prepare their minds, and fill them with a prepossession in our favour, so that our arguments may be received into their understandings. To this end the apostle labours in verses 1-12. (J. Daille.) Philippians 1:4-5 Always in every prayer of mine for you all making request with joy I.The quality of the apostle’ s prayer.1. Prayer may be varied according to the spiritual mood of the suppliant. In some instances prayer may hardly rise beyond a mere duty; in other cases it may become the supreme joy of the heart. 2. The mood need not impair the sincerity. You may pursue the same journey through a thick and troubled atmosphere, as well as through the brightness and calm of the summer light; the path is the same, the goal is the same, the purpose is the same, yet in the one case the soul may sit as a bird with folded wings, and in the other it may be soaring and singing through the streaming glory. II. Its object. Fellowship in the gospel I take to mean unanimity, entireness of accord, and I see no reason why the apostle himself should not be included in that fellowship.1. The centralizing influence of God’ s redeeming and sanctifying idea. No agent, principle, doctrine, has done, or can do, so much in the education and consolidation of heart power as the gospel of Jesus Christ. Paul thanks God for their mutual accord, and this may exhaust the grammatical significance of his language; but the fact that he is joyfully thankful for this unanimity brings us into the presence of the sublime idea-- 2. That Christianity is the most influential of all heart-uniting forces. (1) Men who are one in Christ are united in the highest ranges of their nature. They are not one necessarily in the lower and temporary appetences of their manhood, but in the vitalities of their being. (2) Death cannot break the seal that binds the friendships of the good. (3) Distance cannot divide the sympathetic. Paul is in Rome; his friends are at Philippi; but in the great globe heart of the apostle Rome and Philippi are but different names of the same place. The union of the Church is guaranteed by the immortality of the principles on which it is founded. The moral is the immortal. (J. Parker, D. D.)The joy of the faithful minister over the progress of the gospel I. Joy always. II. Joy is every prayer. III. Joy overall. (J. Lyth, D. D.)Pure joy I. Springs from Divine communication. II. Succeeds a previous sorrow. III. Is superior to human surroundings. IV. Is sustained by answered prayer. (G. C. Ballard.)Intercession for others I. An exalted privilege. II. A holy duty. III. A happy employment. (J. Lyth, D. D.)Present rewards of Christian work I. Work done creates grateful remembrances. II. Grateful remembrances create a zest for prayer. III. Prayer deepens joy. (G. G. Ballard.)Fellowship and progress I. Fellowship.1. The bond of union--Christ. The attraction was irresistible to all who had come near enough to feel the force of the magnet of Divine love. This power directed all faculties, possessions, desires, in the same course. As He had not lived for Himself neither did they. The result was brotherly union. As all the rivers flow to find one common rest in the sea, so their melted hearts ran into the one fellowship--the Church. Here they found protection from the chill of the world and the storm of persecution. Weak faith was strengthened; the timid heart emboldened; unity begat strength and numbers, and augmented influence. The communal life brought together a vast capital to be invested in the cause which was so dear to their own heart. 2. Concerted action. The Christian communities existed as much, if not more, for external labour as for internal edification. As no Christian lived to himself, the whole Church could not possibly confine its wealth of power and influence within its Own circle. They lived one for another that all might live for the salvation of the world. The idea generally attached to a community is that it exists exclusively for the benefit of its own order, but the Christian society is built on the principle of give in order to receive. The Christians at Philippi met for prayer and for general improvement, in order to give the light of the knowledge of God in Christ Jesus to the world. 3. The transmission of moral influence is only possible through sympathetic media. The best cable chain would not convey an electric message any distance, but a small copper wire would do so round the globe. Divine truth must proceed from the heart of the Church, and be anointed with the unction of pure motives and tender sympathies, to accomplish its mission among men. The experimental expression of the truth is the most powerful and successful. II. Perseverance--“ from the first day until now.” The converts had not relapsed into idolatry, nor were any idolatrous practices incorporated in their worship. They had resisted all worldly influences. The converts held on their way, progressing in knowledge and the Christian graces. When the apostle looked towards this Church, he saw signs of growth and increased vigour.1. True Christian fellowship absorbs the whole man, thought, desire, association, and progression. It is the family of God, with ample room for the development of human nature. Of all fruitfulness, true manhood is the greatest. The consummation of fellowship is found in the man Christ Jesus. 2. Christian fellowship absorbs all time and service. From the first day to the last, and from the last day on through eternity its bonds are unrelaxed. It is not a temporary engagement, but an everlasting covenant. Some of its forms must undergo changes, but its essence is the same, even fellowship with the Father and the Son, and communion with the saints. (Weekly Pulpit.)Our fellowship in the gospel I. How originated. II. What it implies. III. What it requires. (J. Lyth, D. D.)True gospel fellowship 1. Lives which adorn it.2. Hearts which beat for it.3. Lips which testify for it.4. Hands which work for it.5. Gifts which extend it. (G. G. Ballard.)Paul’ s activity and prayerfulness While his life was one of unexampled activity, it was also one of continual prayerfulness. These two aspects of his life are mutually explanatory. His activity was unwearied, just because his prayerfulness was unceasing. His religion was a life, and the heart of that life was prayer. The risen and exalted Saviour’ s words uttered regarding him at his conversion held good ever afterwards: “ Behold, he prayeth.” “ As a good soldier of Jesus Christ,” he had all prayer as the weapon of his warfare. (J. Hutchinson, D. D.) Philippians 1:6“ Being confident of this very thing.” Spiritual culture I. The signs whereby we may know God has begun this gracious work.1. The signs are not to be sought in any set methods or patterns by which God is supposed to begin His work of training the soul for Himself. His ways are endless. Some souls have to be smitten: for others a gentle look is enough, e.g., Saul and Zacchaeus. 2. There are certain impressions and effects produced by the preaching of the gospel or by the ways of God in His providence which are sometimes mistaken for signs of a gracious work. The consequences of sin may fill the conscience with remorse, and vows made to begin a new life. A sense of happiness springs up in emotional natures on a very superficial acquaintance with religion and its responsibilities. Nor is the sign found in a head well informed. 3. What then is the sign? Love to God, Christ, man, showing itself in trust and obedience, and goodness. II. The conditions under which this good work will be perfected by God.1. Remember that so long as you are in this world the work is incomplete. For the development of a soul in Christ’ s likeness time is necessary. “ First the blade,” etc. Some are discouraged because they cannot see the full corn at once. If it is time for the full corn, however, do not be satisfied with the ear or blade. It is the indolent man who thinks he has only to believe once for all. 2. You must concur in God’ s work as it advances from stage to stage till it is completed in the day of Jesus Christ. Growth proceeds slowly if it is to endure. Mushrooms spring up in the night but they soon decay. (R. Tuck, B. A.)Paul’ s confidence was I. Totally isolated from judaism and self (Philippians 3:3-7). II. Grounded solely in Christ.1. As his medium of access to the mind, the heart, the power of God (Ephesians 3:12). 2. As the repository of all his interests (2 Timothy 1:12). 3. As being united to Him by love bonds which neither the mere incidents of life, nor satanic power could sever (Romans 8:38-39). III. A means of perpetuating living relations between him and the churches which he bad formed. He expresses his confidence--1. In the sympathy of the Corinthians (2 Corinthians 1:14-15; 2 Corinthians 2:3). 2. In the steadfastness of the Galatians in Christianity (Galatians 5:10). 3. In the obedience of the Thessalonians to his teaching (2 Thessalonians 3:4). 4. In the purity and intelligence of the Romans (Romans 15:14). 5. In the final perfectness of the Philippians. IV. The seed he lived to disseminate among men. (G. G. Ballard.)Confidence and completion I. Of what was paul confident?1. That the work of salvation in this people would be perfected. They were running a race, and he was confident that they would receive the prize. They were the workmanship of the Divine redeeming hand; Paul was confident that the work would not be forsaken by the Workman. That God would perfect this work. “ It is God that worketh in you.” Paul knew that his own influence was nothing, except as it was the medium and the vehicle of the influence of God. 2. That the work would be finished in the day of the Lord. In that day every work will be tried as by fire. God’ s work in this people would appear then to be perfected. A sublime persuasion, this! To stand on some moorland and see some young oaks planted, and feel quite confident that they would grow to perfection; to visit a dockyard slip, and to see the timbers of the keel of a first-rate man-of-war laid down, and to feel confident that she would answer every trial of her strength, until she had rendered full service to the nation; to be present at some important public undertaking, and to feel sure that it would be noble, and prosperous, and of national benefit; to hear the birth cry of a human being, and to feel confident that its path from the cradle to the sepulchre would be that shining brighter and brighter unto perfect day, are all glorious positions; but they cannot be compared, so far as true greatness and moral grandeur are concerned, with the position of Paul here. The sublimity of this persuasion is largely connected with the love of Paul’ s heart. The multitude are thoughtless, indifferent, and careless about each other, or they are envious and malicious. But this is true, sincere, pure Christian love, which writes, “ Being confident of this very thing.” II. On what did Paul’ s confidence rest?1. On the character and resources of the Worker. It does not rest on the Church. Not because Church polity is all right, because you are thoroughly orthodox, nor because your modes of worship are just what they ought to be. The foundation of his confidence was God in Christ. Men fail in work by loss of means and of power, by change of purpose, by their dependence upon others, and by reason of death. But it is not thus with the Creator. 2. On the nature and quality of the work about which he is assured. The work is remedial to the creature, and supremely honourable to the redeeming God. 3. On the fact that the commencement of this work was by God Himself. The beginning is the pledge of the consummation. Even a wise man does nothing at random. 4. On the fact that a day is fixed for exhibiting this work in all its completeness. The day of Christ, without redemption, would indeed be a dark day. 5. He happens to blend with all this his own experience of the faithfulness and wealth of the redeeming God--Father, Son, and Holy Ghost. III. How did this confidence operate on paul?1. It did not prevent Paul praying for these people. 2. It gave fervency and gladness to his intercessions. 3. It did not keep Paul from exhorting the people and directing them to the use of means. Conclusion: Cherish such confidence concerning yourselves and each other, but be devoutly careful not to abuse it. (S. Martin.)Divine workmanship I. Its highest sphere--man (Ephesians 2:10). II. Its chosen instrumentality--holy men (1 Corinthians 4:9). III. Its model--Divine perfectness (Matthew 5:48). IV. Its law of accomplishment--gradual but certain progression--“ begun, perform.” V. Its guarantee of completion--God’ s will. His willingness is--1. Revealed in His word.2. Embodied in Christ the Foundation.3. Ratified by experience.4. Plighted to us in the earnest of the Spirit. (G. G. Ballard.)“ A good work” I. The good work.1. Its nature. A new creation (Ephesians 2:10), without which we have neither will nor power to perform good works (Philippians 2:13). 2. Its property. It is a good work because-- (1) It is begun by a good God (Psalms 25:8).(2) It is wrought out for a good purpose (Colossians 1:12).(3) It is performed with a good end in view (Romans 8:30; Hebrews 12:14). II. The grounds of Paul’ s confidence that this good work would be completed.1. The perfections of God’ s works (Deuteronomy 32:4) in creation, providence, and grace.2. The atonement of Christ (John 10:15).3. The Christian’ s union to Christ (John 14:19).4. The earnest of the Spirit (2 Corinthians 1:22).5. The nature of the life Christ gives (John 10:28).6. The intercession of Christ (Hebrews 7:22; John 11:42; John 17:24). (S. Barnard.)The good work within I. A gracious operation.1. It is good. Why? Because-- (1) God the best of beings is the author of it. He is the author of the wisdom that designed it; the influence which begins, continues, and completes it; the holiness which is its pattern; the love which it displays; the means whereby it is performed. (2) Its effects are good. (a) In respect of the soul that is the subject of it, which passes from death unto life, from sin to holiness, etc. (b) In respect to families. When this good work is begun in the hearts of parents religion with all its pleasantness and peace dwells in the house, and God commands His blessing. (c) Upon ministers, who thereby are made not ashamed of the gospel. (d) Upon the Church, whose increase and prosperity is the edification and comfort of individual believers. (e) To the world. Every convert exercises, like salt, a purifying and preserving influence. (f) On heaven itself (Luke 15:10). (3) Its end and completion are good. The soul is born for glory. 2. It is a work. (1) It is primarily and chiefly the operation of the Holy Spirit. He removes all obstacles from the heart, and gives the truth free course over the inner man. (2) It is begun and carried on by means of the Word, which is the power of God unto salvation. (3) All the faculties of the soul which is the subject of it are brought into lively and diligent exercise: serious thought, anxious inquiry, restless desire, fervent prayer, repentance, faith, love. II. Its important situation--“ in you.” Not only in the head but in the heart.1. It is evident that it is an inward work from the many figures which denote it--temple; inner man; good seed. 2. How does it exist then? (1) As light in the mind.(2) As love shed abroad in the heart.(3) As peace in the conscience. Conclusion:1. This inward religion will be evidenced by corresponding fruits without. 2. You in whom this good work is be thankful, for “ by the grace of God you are what you are.” Be anxious, watchful, prayerful, too, that it may go on. 3. You in whom it is begun, but fear that it is not, compare what your feelings and desires are with what they were. 4. You who think it is within you, but whose life proves that it is not, fear and tremble. 5. You who show no desire for it--if there is not a good work in you, there is an evil work there, evil in its origin, effects, end. Contemplate your danger. (Congregational Remembrancer.)I. A wonderful fact. “ He who began the work.”1. The work is Divine. No part of God’ s work bears so distinctly the signs of divinity (James 1:18). Human agency is the channel. 2. The work is gracious. Wisdom is here and power, but goodness is a special feature. God’ s compassion in the gospel is a power to make us good. To make men wise, rich, happy, healthy, is a great work--but to make them good is better (2 Thessalonians 2:16-17). 3. The work is progressive. The stages of spiritual life are like those of physical life advancing towards manhood. II. A glorious certainty.1. The resources of God are inexhaustible (Isaiah 46:9-10).2. The faithfulness of God is unfailing (Hosea 2:20).3. Perfection is God’ s end in everything. (Weekly Pulpit.)Whether this good work relates entirely to the special act of beneficence which had called forth this Epistle may be fairly disputed. Taken upon this narrow ground the apostle’ s joy would be but the refinement of selfishness. Rather he lays down a great principle respecting the Divine method of working, viz., to begin is to finish, and that principle, wide enough to encompass the universe, will also comprehend every detail of Christian service. I. God works by a plan--to prepare manhood for the final day--a period of time, or a perfection of development; the “ day” of death, of judgment, or of the completeness of Christian manhood. II. God is not fickle in the prosecution of his purposes. He begins not that He may conduct an experiment, but that He may perform a design. III. God has so revealed himself in the education of the individual and the training of society as to justify “ the most emphatic expression of “ confidence” on the part of his church. The past fortells the future. When the world was young it needed Elijahs, Ezekiels, and Daniels; but the richer the world becomes in history the louder and sweeter will be its tone of confidence. God cannot publish any amended edition of Himself. You may therefore make the past the source of the widest inferences. (J. Parker, D. D.)The perseverance of the saints The passage suggests-- I. That real religion is a work upon the heart.1. In opposition to the mere profession of orthodox sentiments and opinions. The truth may be held in unrighteousness. Christ is not only set forth a propitiation before His people, but is made unto them “ wisdom,” etc. The gospel must be received as well as believed. 2. In opposition to a bare attendance upon the prescribed duties of religion. This will indeed follow but only as a means, not as an end. II. That this work is a good work.1. It has respect to the immortal soul.2. It qualifies for fellowship with God the chief good.3. It is productive of good fruits.4. Its fruition is glory. III. That it is the province of God to begin this work. Every other cause is inadequate. IV. That wherever God begins a work of grace he will carry it on and perfect it.1. He cannot be at a loss to accomplish the work He has commenced. As it is not more difficult to create than to uphold, so it is as easy for Him to communicate great supplies of grace as it was to bestow it at the first. 2. To suppose otherwise would be altogether inconsistent with His purposes of grace and love. 3. But God will perfect His work by the use of means. (1) Secret prayer.(2) Perusal of His Word. Hence perseverance is not only a privilege but a duty. V. That the second coming of Christ is the period when the work of grace shall be perfected and publicly recognized. (Congregational Remembrancer.)Sanctification and perseverance Sanctification, unlike the act of justification, is a work of the Holy Spirit, which will not be completed till the soul is perfected in glory. It is the gradual transformation of the renovated but imperfect heart continued until this corruptible shall put on incorruption. I. This work consists in--1. A gradual purification of our nature. Regeneration is the first act, but by mournful experience Paul knew, and we know, that the remains of depravity are left behind. These it is the work of sanctification to remove. (1) It clarifies the sight of believers, enabling them more distinctly to discern Divine things. (2) It purges the conscience, causing it to pronounce more correctly on the relations of the conduct to the law and to the gospel. (3) It brings to light the lines of the Divine image already engraven on the heart. 2. A correspondent purification of our lives so that our obedience gradually approaches nearer the standard of holiness (Ephesians 2:10). (1) Evil propensities are diminished. (2) The graces produced by regeneration are strengthened: Faith, humility, love. II. The motives which should induce us to seek this sanctification.1. God commands it.2. The love of Christ urges it.3. We can only be prepared for glory by it.4. It alone will enable us to glorify God. (J. Foot, D. D.)The day of Jesus Christ Man has his day; Christ shall have His. When--1. His toil and suffering shall be remunerated.2. His government be vindicated.3. His glory be revealed.4. All men be brought into closest relations with Him.5. His kingship receive universal recognition on whose head are many crowns. That day is--(1) The goal of the human race.(2) The terminus of history.(3) The fulness of time. For it Paul longed, watched, waited, lived. (G. G. Ballard.)The present dispensation I. Excelleth in glory the former. II. Is incomplete in its results as yet. III. Is culminative to a higher and final glory. IV. Is rich in spiritual forces. V. Is one is which divine operations for man’ s welfare are all pervasive. VI. Is marvellous in its history. VII. Is accumulative in its events towards, and formative of, a future time. Former dispensations gradually opened the path of man from the guilt of Eden to the altar of atonement: this dispensation shall terminate in dissipating the shame of the cross by the glory of the Redeemer’ s kingdom. (G. G. Ballard.)The danger and security of the Christian The dangers which attend the spiritual life are of the most appalling character. The life of a Christian is a series of miracles. See a spark living in mid ocean, see a stone hanging in the air, see health blooming in a lazar house, and the snow-white swan among rivers of filth, and you behold an image of the Christian life. The new nature is kept alive between the jaws of death, preserved by the power of God from instant destruction; by no power less than Divine could its existence be continued. When the instructed Christian sees his surroundings, he finds himself to be like a defenceless dove flying to her nest, while against her tens of thousands of arrows are levelled. The Christian life is like that dove’ s anxious flight, as it threads its way between the death-bearing shafts of the enemy, and by constant miracle escapes unhurt. The enlightened Christian sees himself to be like a traveller, standing on the narrow summit of a lofty ridge; on the right hand and on the left are gulfs unfathomable, yawning for his destruction; if it were not that by Divine grace his feet are made like hinds’ feet, so that he is able to stand upon his high places, he would long ere this have fallen to his eternal destruction. (C. H. Spurgeon.)The faithfulness of God Grandly did the old Scottish believer, of whom Dr. Brown tells us in his “ Horae Subsecivae,” respond to the challenge of her pastor regarding the ground of her confidence. Janet, said the minister, “ what would you say, if after all He has done for you, God should let you drop into hell?” “ E’ en’ s (even as) He likes,” answered Janet. “ If He does, He’ ll lose mair than I’ ll do.” At first sight Janet’ s reply looks irreverent, if not something worse. As we contemplate it, however, its sublimity grows upon us. Like the Psalmist she could say, “ I on Thy Word rely” (Psalms 119:114, metrical version). If His Word were broken, if His faithfulness should fail, if that foundation could be destroyed, truly He would lose more than His trusting child. (Clerical Library.)The perfection of God’ s works Show me for once a world abandoned and thrown aside half formed; show me a universe east off from the Great Potter’ s wheel, with the design in outline, the clay half hardened, and the form unshapely from incompleteness. Direct me, I pray you, to a star, a sun, a satellite--nay, I will challenge you on lower ground: point me out a plant, an emmet, a grain of dust that hath about it any semblance of incompleteness. All that man completes, let him polish as he may, when it is put under the microscope, is but roughly finished, because man has only reached a certain stage, and cannot get beyond it; it is perfection to his feeble optics, but it is not absolute perfection. But all God’ s works are finished with wondrous care; He as accurately fashions the dust of a butterfly’ s wing, as those mighty orbs that gladden the silent night. (C. H. Spurgeon.)The basis of Paul’ s confidence He had one great historical instance to commend his theological inference. For he knew, with all the depth and intensity of a late and reluctant realization, that the whole history of his own people had been one vast illustration of the truth on which he relied. In them, far back, in the very childhood of the race, God had begun a good work: patriarchs, psalmists, prophets had by faith been confident that He would perform it: and He had actually performed it until the day of Jesus Christ, until His first coming. From the call of Abraham to the Incarnation one purpose had been steadfast, one work had moved on a line determined from the beginning--all that vast period, with its surprises and disasters, its restless shirtings, its immeasurable contrasts, had been spanned by one dominant conception--through all that seemed so disorderly and aimless there had sped the evolution of one supreme design--from first to last one thought held good, one will pressed on--and He who came at last could look back across the centuries to that majestic, solitary form upon the far-distant watch-tower, and could declare--“ Your father Abraham rejoiced to see My day: and he saw it and was glad.” (J. Paget, D. D.)Means of progress in the Divine life Man is not formed in his infancy, but passes through several stages which bring him gradually to perfection; one polishes his memory, another sharpens his mind; this strengthens his judgment, and that embellishes his manners; so is it with the work of piety. For this new man who must be brought to perfection, can only be so by various degrees. He has his infancy before he attains his riper years. As in the schools of painters they first draw the figures with the pencil, and then add the colouring, giving them at different sittings and with much labour the last gloss of perfection, which in the studies of those which they adorn steals the senses of the beholders; so in the school of God, the faithful are begun and the work sketched, and then they are polished and finished. Here this work is well begun; but it can only be finished in heaven. We are the pencil sketch of the work of God to which He daily adds some touch; but the last finishing stroke we shall not receive till the great day of the Lord. (J. Daille.)The perseverance of the saints does not supersede human effort If any of you should be well assured that, in a certain line of business, you would make a vast sum of money, would that confidence lead you to refuse that business, would it lead you to lie in bed all day, or to desert your post altogether? No, the assurance that you would be diligent and would prosper would make you diligent. I will borrow a metaphor from the revelries of the season, such as Paul aforetime borrowed from the games of Greece--if any rider at the races should be confident that he was destined to win, would that make him slacken speed? Napoleon believed himself to be the child of destiny, did that freeze his energies? To show you that the certainty of a thing does not hinder a man from striving after it, but rather quickens him, I will give you an anecdote of myself: it happened to me when I was but a child of some ten years of age, or less. Mr. Richard Knill, of happy and glorious memory, an earnest worker for Christ, felt moved, I know not why, to take me on his knee, at my grandfather’ s house, and to utter words like these, which were treasured up by the family, and by myself especially, “ This child,” said he, “ will preach the gospel, and he will preach it to the largest congregations of our times.” I believed his prophecy, and my standing here today is partly occasioned by such belief. It did not hinder me in my diligence in seeking to educate myself because I believed I was destined to preach the gospel to large congregations; not at all, but the prophecy helped forward its own fulfilment; and I prayed, and sought, and strove, always having this Star of Bethlehem before me, that the day should come when I should preach the gospel. Even so the belief that we shall one day be perfect, never hinders any true believer from diligence, but is the highest possible incentive to make a man struggle with the corruptions of the flesh, and seek to persevere according to God’ s promise. (C. H. Spurgeon.)The permanence and sacrificial character of the work of grace These words, found linked together more than once in Pauline usage, e.g., 2 Corinthians 8:6, Galatians 3:3, have probably a sacrificial import. They are used in describing religious ceremonials, and especially the ritual of sacrifice. The metaphor then may be this: just as a sacrifice, when once it is solemnly inaugurated, is carried through with all the appropriate rites to its completion, so every work of grace in the believer’ s heart, being not only God’ s work, but a work which is an offering presented unto Him, will be carried on to its proper consummation. Nothing will be allowed to come in the way, so as to render it a half-finished, a mutilated, an imperfect thing. Begun, it must be “ performed.” Paul is now writing to a Christian community composed for the most part of those who had once been heathen; his language therefore purposely takes appropriate colouring from their former but now forsaken rites. There is, he would say, a sacrifice carried on within their souls, a work of grace, a work shown in Christian liberality, which God will not permit to remain mutilated and incomplete. This explanation is all the more probable in view of a similar figure found in 2:17. There substantially the same metaphor appears distinctly on the surface, which at least lies only hidden here. It reminds us of the infinite solemnity belonging to every good work wrought within us and wrought by us. It is “ an odour of a sweet smell, a sacrifice acceptable, well pleasing to God.” But the apostle directs the thought forward to the final completion of this service, “ until the day of Jesus Christ.” (J. Hutchinson, D. D.)The day of Jesus Christ That is the goal of our race. That is the point to which every Christian eye is directed. Every other day of our lives, every other day of the world’ s existence, is a day; a common, ordinary, casual day and no more: this is the day. It is sometimes so called without further epithet or explanation (1 Corinthians 3:13; Hebrews 10:25). Do we remember, do we live in the remembrance of all that is involved in it? The day of Jesus Christ is the day which is His altogether; the day which shall reveal Him as He is, disclose His real greatness, put down every rival power, and erect His throne forever as the King of kings and Lord of lords. Where shall we be then? Shall we be among those slothful and disobedient servants who shall be punished with everlasting destruction from the presence of the Lord? or rather among those who have been long waiting for Him with loins girt and lights burning, and to whom the day of the revelation of Jesus Christ will be also the day of their own final manifestation as the sons of God? (Dean Vaughan.) Philippians 1:7-11I have you in my heart--Aboundings of love I. Was it a slip of the pen when Paul wrote “ I have you in my heart” ? Will he modify it? No, he will make it more than it was. Lest it should be supposed that it was only his manner of speech, and that he is only uttering a passing sentiment, he puts before what he has to say a solemn asseveration. “ God is my witness.” Such a form of expression would hardly be regarded in these days as meeting the laws of taste and propriety, and some object to it on the ground that God cannot be called into court to witness to a thing, and that after all it is only the testimony of a man. Granted: Yet it is the highest form in which testimony can be given. And apart from the apostle’ s anxiety to be believed, there was a naturalness in his using it which would not belong to any other. He was often alone, separated from his converts, but he carried them about with him in his heart. He often spoke to God about them, so that God knew of his love to them. And not only so; it is as though he said, “ Did I say I had you in my heart? I should rather have said, ‘ I long after you in the heart of Jesus Christ.’ ‘ I love, yet not I, but Christ loveth in me.’ His heart and mine meet in unison here.” II. Loving thus how natural that he should pray about their love. He asks that the great love faculty should fill their souls. “ In all knowledge.” There is the knowledge of the schoolboy, of the well-informed man, of the philosopher. Here it is the latter, the higher knowledge, such as is strong meat to the strong man. “ In all perception.” The first term deals with the general knowledge of the gospel; this comes down to particulars of Christian apprehension, “ That ye may approve things that are excellent” or “ try things that differ.” It is good to have the faculty for so discerning, that we may never call darkness light; but the apostle prays for more, even that in the region of things, all of which are good and true, they may discern the most excellent, always seeing and choosing the best. Again, there are different ways of doing good things. So that the apostle goes on to pray that they may be “ sincere and without offence” or “ stumbling” --anything that prevents advance. III. The prayer is summed up in the words: “ that ye may be filled with the fruits of righteousness.” In so doing they would have the sublime glory of living to the praise of God--the highest end and aim of being. Men living the Christian life by distinct intent and aim achieve the noblest thing in actual result. Bat a little thing does it seem? Every little stream contributes to the majestic swell of the ocean, so every fruitful life is sending its little to contribute to the fulness of the Divine glory. IV. The relation between the phrase, “ that your love may abound,” and all that comes after. That is the root phrase, the key to the position, mother to all the virtues. Love will produce all these, and make a beautiful character. The soul is a living house having many doors. Some, the greatest number, stand by the door of reason, and strive to enter, and many go in. But when they get in they find the house full of company. How did they get in? By other doors, or by the windows. From deep convictions, blossoming hopes, and heavenly aspirings, but most got in by the door of love. This is not so imposing a way of entrance. There is no great knocker to this door called logic. You come in by it softly, you do but whisper, and are admitted. V. The practical use of all this is that we should take the best things we can think of to promote the aboundings of love. (A. Raleigh, D. D.)The sixth verse was like the peal of a trumpet; the seventh is the low sweet murmur of the summer morning. The expression of the text is of singular beauty. Who can measure the circumference of a truly philanthropic heart? Has arithmetic any cunning art by which to calculate the girth of that organ of affection? A man in Rome carrying the Philippian Church in his heart! I. He who carries the world elsewhere than in his heart will soon wish to cast off his burden. II. He who carries the good in his heart can never be desolate. Loneliness is an impossibility to the well-stored heart. III. He whose heart is engaged with the tender offices of affection is the profoundest interpreter and the most efficient servant of mankind. IV. He who enshrines his benefactors in his heart has broken the dominion of selfishness. (J. Parker, D. D.)Reasons for Paul’ s confidence I. The common interest--“ defence and confirmation.”1. They sympathized with the apostle in his trials. These trials arose not out of political or moral offences, but out of his defence and propagation of the gospel. The Philippians made common cause with him, supporting him by gifts and prayer. The true character of Christianity is seen here. When the Jews are in sackcloth and ashes, Esther is pleading their cause; when Peter is in prison, the disciples are praying for his release. The Church is one in adversity as well as prosperity; one in prison as well as in heaven. Remember that as you think of missionaries, and your persecuted brethren in the home, workshop, etc. (Hebrews 13:3). 2. They seconded the apostle’ s efforts by their lives and labours. They lived the gospel he preached. Their sympathy was deeper than attachment to his person, or admiration of his character. “ If ye love Me, keep My commandments.” “ See how these Christians love one another,” was the evidence wrung from minds full of animus. No power can shake the gospel when firmly rooted in the life of the Church. Sceptics may as well scoff at the light of the sun as ignore the gospel of the life and character. II. The mutual love and esteem which this service produces--“ I have you in my heart;” as we say of a friend, “ He has a warm place in my heart.”1. It was a great love. 2. Constant love. The old adage “ out of sight, out of mind,” was not true here. 3. Increasing love. Many streams dry up, but “ let brotherly love continue.” III. The common source of blessedness--“ partakers with me,” etc.1. By the one sacrifice of Jesus they were saved from sin. There is but one fountain opened for sin. 2. The example of Jesus led them all in the right way. With one accord all believers “ show forth the praises of Him who hath called them,” etc. 3. His presence was their one source of inspiration. Daily communion with Jesus kept their zeal burning, and their work advancing. 4. His coming was their only hope. (Weekly Pulpit.)Observe-- I. What a faithful minister delights to think of in his flock: That they will be--1. Steadfast.2. Progressive.3. Triumphant. II. Why he delights to think so. Because--1. He loves them.2. Labours for them.3. Suffers for them. (J. Lyth, D. D.)The fellowship of the gospel We have here a wider idea of that than in verse 5. The apostle and the Philippians being one in their faith in Christ, were one also in their love of each other. Being one with the apostle in Christ, they were one with him in all the vicissitudes of his experience. He refers to himself as in two different situations; in the one he was bound as a prisoner, in the other he was defending and confirming the gospel. In each case the Philippians were partakers of his grace. I. The advocacy of the best of causes may bring a man into social humiliation. II. Social humiliation does not necessarily involve moral dishonour. III. While the morally honourable are suffering from social humiliation they will not be abandoned by the partakers of the same grace. Another proof of the uniting and consolidating force of Christianity. (J. Parker, D. D.)The unifying influence of Christian love There are instincts in human nature by which we love the beautiful, the useful, the tender, and the loving; but this love drew its inspiration from character and from life. This is the result of the love of Christ in us. Two drops of rain fall on the same stone, and near each other. By the force of the affinity they will travel the short distance, and unite. Divine love comes down in drops, which attract each other to form the Christian Church. In the concerted action of that society, all intellects are fused into one wisdom; all consciences unite to make one great moral force: all hearts are joined, as so many embers gathered together to make a large fire; all wills are blended to create a power before which opposition must cease. As water will find its level, so the love of Christians will rise as high as its source. The Saviour loved the world, and died for it; so St. John says that we ought to lay down our lives for the brethren. (The Study.)The heart of Paul and the heart of Christ As Bengel says, “ Christ, not Paul, lived in Paul; wherefore Paul is moved not in the heart of Paul, but in the heart of Jesus Christ.” Springing from such a depth, Paul’ s love could not but rise to vast proportions. The heart of Jesus, infinitely tender, thrown open to men, was the home of the captive apostle--the well spring of sacrificing love; where man is brought nearest to God. (G. G. Ballard.)The apologetic value of Paul’ s bonds So then Paul’ s bonds were a confirmation of the gospel, and a defence. And most truly so. For if he had shunned bonds, he might have been thought a deceiver; but now by enduring everything, both bonds and affliction, he shows that he suffers this for no human reason, but for God, who rewards. For no one would have been willing to die, or to incur such great risks; no one would have chosen to come into collision with such an emperor, I mean, as Nero, unless he had looked to another far greater King. Truly a confirmation of the gospel were his bonds. See how he more than succeeded in turning all things to their opposite. For what they supposed to be a weakness and a detraction, that he calls a confirmation; and had not this taken place, there had been a weakness. (Chrysostom.)Ministers carry the images of their people in their hearts After the battle of Gettysburg, a soldier was found dead upon the field, holding in his hand the picture of three small children. No clue to his name could be found. In the terrors of battle he had comforted himself with this picture. It was published, and by this means the children were found in a village of Western New York. Even so do faithful ministers carry the souls of their converts with them wherever they go. Philippians 1:8 God is my witness how greatly I long after you all Paul’ s tender regard for the Philippians I. Its witness--God.1. This appeal should not be made frequently, or on trivial occasions; but should be reserved for seasons of peculiar solemnity, as here. Paul wanted to give them an assurance of his regard such as would be their consolation when he was gone. 2. But though the parade of this witness should be spared, the consciousness of it should pervade all our life. It is easy to deceive our fellow man. It is healthful to be constantly reminded of an onlooker who is not mocked. His company, however, is shunned by many for good reasons. No man chooses the living God as his habitual company who is not reconciled to him through Christ. 3. What a blessed state to be in; to let all our affections towards our brethren flow and reflow in the Divine presence. II. Its source--“ the bowels,” --the strong compassion of Christ. From that fountain his own pity flowed.1. He was free to testify, “ In me dwelleth no good thing.” True; no pity flowed from his cruel heart or dimmed his cruel eye when Stephen died. He was not at that time in Christ. From the memory of his former self he writes Titus 3:3. 2. Now the very love that glowed in the bosom of Jesus was communicated to His disciple. It was not a love of mere nature or an affection of party. 3. His new position gave him a new view and new affections. He had risen with Christ, and from the heavenly places the old divisions between Jew and Greek, etc., had disappeared, and one line only divided the race into two compartments, those who were in Christ Jesus and those who were not. He loved the whole, but rejoiced over the brethren with joy unspeakable. III. Its character and strength--“ How greatly,” etc.1. Learn from the fact that he called God to witness it, that in order to get into communion with God it is not necessary to banish your brother out of sight. The law is that “ he who loveth God, love his brother also.” 2. The extent and distribution of his affection--“ all.” Probably they were not all alike attractive. The longing was one as it burned in Paul’ s heart; but it was many coloured as it streamed on a promiscuous congregation. Light is for all the same, but it becomes various as it falls on various surfaces. (1) Little children. “ Longing after” is more appropriate to infants than to others(2) The young who are of understanding age. You have need of a compassion like Christ’ s.(3) The burdened with care.(4) The aged. (W. Arnot, D. D.)Brotherly love I. Its sources--“ the tender mercies of Jesus Christ.” Here the hardness of our hearts is melted. Sin has dried up the wells of sympathy, broken the family ties of mankind. Jesus collects the fragments, places them in the furnace of his love, and welds them together.1. The restoration of the family likeness. When we see God the Father in each other, we begin to love one another. The spirit of Christ generates that love. When we meet in Christ we experience the first touch of heart. The ministry of the tender mercies of Christ quickens those who are dead in trespasses and sins. 2. On the basis of brotherly love human society is reconstructed. The branches touch each other in the vine. The whole fabric rests on the one corner stone, Christ. By the power of the Cross the clouds of selfishness are rolled back. The social instincts are sanctified to constitute universal society. II. Its attestation--“ God is my witness.” The evidence was an inward consciousness, and an outward life. Omniscience was the final court of appeal.1. Love to the Church is an evidence of our conversion by the truth (1 John 3:14). 2. Through the Church we commune with God. The heavens declare God’ s glory, the earth His riches, the Bible His will, human experience in the Church His goodness. The historical side of religion administers to the spiritual. The wisdom of Paul, the zeal of Peter, the affection of John, bring God nearer to the heart. Every believer is a vessel of the Holy Ghost; and to drink of His experience is to commune with the Divine. III. The functions of spiritual longings. Paul’ s supreme desire was to be near the Philippians, and to be of service to their growth. Thereby he would witness--1. To the love of God.2. Against the hatred of the sinful heart.3. To the final society of the blest. (Weekly Pulpit.)Apostolic solicitude I. Its objects. II. Occasion. III. Principle. IV. Intensity. V. Evidence. (J. Lyth, D. D.)Saints longing for saints is a prophecy that all saints are destined to be brought into one assembly. God will satisfy all the desires which He creates; He will feed the soul which He has made hungry; and as He has given us the spirit of true fellowship, so will He supply the means of its full enjoyment. Out of all this comes heaven. The good longing for the good; the creature yearning for the Creator; the redeemed sighing for the Redeemer; the dew of the morning trembling with the hope of being taken up by the infinite light: what is all this but the premonition of celestial life. (J. Parker, D. D.)The consistency of love of man with love of God He is a jealous God to the effect of commanding, “ Thou shalt have no other gods before Me;” but even in His own sight you may cherish to the full all your love of the brethren. The sun, at his rising, extinguishes all the stars of heaven, but not the flowers of earth; so when you get into the presence of God, none other is permitted to stand on a level with Himself, but into His presence you may boldly bring all your brethren of human kind. In His presence you may keep every affection that is inherited by nature or ingrafted by grace. (W. Arnot, D. D.)Universality of Christian love A lamp lighted on the top of a pillar casts light on some objects, and a shadow on others; but the sun spreads day over all. The love that is grafted into Christ is universal; like His own. There is no respect of persons with God; and none with the godly as far as they act in character. (W. Arnot, D. D.)“ The bowels of Jesus Christ” The σπάγχνα are properly the nobler viscera, the heart, lungs, liver, etc., as distinguished from the ἔντερς, the lower viscera, the intestines. The σπλάγχνα alone seem to be regarded by the Greeks as the seat of affections, whether anger, love, pity, or jealousy. (Bishop Lightfoot.) Philippians 1:9-11 And this I pray The recorded prayers of St.Paul are eight in number. I. For the Ephesians (Ephesians 1:17-23; Ephesians 3:14-21). II. For the Colossians (Colossians 1:9-14). III. For the Thessalonians (1 Thessalonians 3:10-13; 1 Thessalonians 1:11-12; 1 Thessalonians 2:16-17; 1 Thessalonians 3:16). IV. For the Philippians (in loco). (G. G. Ballard.)St. Paul’ s prayer for the Philippians These words contain a petition for-- I. The enlargement of the affections by the improvement of the intellectual powers. II. An increase of love in knowledge and judgment with reference to the improvement of the moral character. (C. Lawson.)The prayer tells us that love should be-- I. Progressive. II. Intelligent. III. Discriminating. IV. Sincere. V. Without offence. VI. Constant. VII. Fruitful. (J. Lyth, D. D.)I. The apostle’ s action of praying. The Philippians abounded in love, etc., yet the apostle prayed that they might abound yet more and more. Whence observe--1. The continual necessity of prayer. Whatsoever graces the Lord hath bestowed on us yet we have still need to pray that we may abound more and more in Him (1 Thessalonians 5:17; James 1:5; 1 Thessalonians 3:12). And the reason why we are continually so to pray is plain; for (1) Such is our weakness through sin, that unto whatsoever measure of grace we have attained, yet stand therein we cannot unless God uphold us (Matthew 14:31; Ephesians 6:20). (2) In whatsoever grace we abound, yet therein we come so short of perfection that we have need to pray that we abound more and more. (3) This, then, may serve to condemn our great slackness, negligence, coldness, and faintness, both in private and public prayer. 2. Christians are not to stand still, or be content with good beginnings, but to grow (Hebrews 6:1; Philippians 3:12). And how should any man think otherwise, considering what enemies hinder our perfection. These continually bid us such battle, that if either we stand or give back we must generally take the foil. (1) Many which seemed to have begun in the spirit make an end in the flesh. (2) Others pause, and, as if they were in danger in every step, move not a foot forward. Nay, not to go forward is to go backward, and not to increase in the graces of God’ s Spirit is to decrease (Revelation 3:16). (3) Others are content to make a show of going forward for advantage and gain. II. The things for which he prays.1. That their love to God and one another might abound. (1) Touching the love of God, how can we love Him enough who so loved us. (2) Love one of another (1 Thessalonians 3:12). (3) Love towards poor saints and afflicted members of Christ (2 Corinthians 8:1-24; Deuteronomy 15:7-11); which serveth to condemn the cold love of Christians in our days (1 John 4:20). 2. That they may abound more and more in knowledge, viz., of God’ s will out of His Word (1 Corinthians 14:20; Hebrews 6:1). This then may teach us-- (1) To beware of their leaven who would have shut us up in ignorance, on the ground that it is the mother of devotion, and that the Scriptures are hard to be understood, and perilous to read. But what saith the Holy Ghost? (John 5:29; 2 Peter 3:18; Colossians 3:16.)(2) To give diligence unto the reading, hearing, and meditating upon the Scriptures that we may abound in knowledge and understanding. Very lamentable is it to see so many thousands who are as ignorant of God’ s Word as when they sat in the darkness of Egypt. 3. That they may abound more and more in all judgment, i.e., in sound judgment, that having their wits exercised through long custom, they may discern both good and evil; and abound also in an experience of spiritual things in themselves, that they might spiritually feel in their hearts that which they knew out of the word (Psalms 34:8). This should teach us to so observe the mercies and judgments of the Lord that we may have an experimental knowledge of them (Psalms 34:6). 4. That their “ love” might be grounded in sound “ knowledge and judgment,” that each having help of other, and being furnished by other, they might the better “ discern things that differ.” Though we have all knowledge and not love we are nothing. So, on the other hand, though we have all love and no knowledge, it is nothing. Which of these soever grows up without other, like Jonah’ s gourd, will quickly wither. Our care then must be that our love abound in knowledge, that we may know on whom our love ought principally to be set; and in all judgment, that knowing whom we ought to love we may love them as we ought (Galatians 6:10). Otherwise our love may do more harm than good; as zeal without knowledge. III. The ends wherefore he prays.1. That they might discern things that differ one from another, virtue and vice, false and true prophets, corrupt and uncorrupt doctrine, and so might follow the good and fly the bad (Romans 2:18). Very justly, then, are they to be reproved that in seeking after knowledge even out of the Scriptures propose any other end. (1) Such are they that, seeing the Church to lean on the Scriptures, do by their corruptions of the text, their false glosses and conclusions, labour to overthrow the truth and to build their own errors. (2) Others there are whose end is only a vain ostentation, that men may think and speak of them as great rabbins (1 Corinthians 8:1). The end of others is information, so that they may not appear ignorant, but who show no fruits of their knowledge in a godly life. 2. That they might be pure from any leaven of corruption in doctrine, life, or manners as white wool never dyed, fine flour never leavened. For it is not enough to know the difference between purity and impurity (1 Corinthians 5:6-7; Matthew 16:12; 1 Timothy 5:22). 3. That they might not stumble, but hold on a constant course without falling, slipping back, or standing at a stay (Galatians 3:3; Luke 9:62). 4. That they might be fruitful in all good works. (1) The measure of good works--“ filled;” pressed down, shaken together.(2) The definition of good works--“ fruits of righteousness.”(3) Their fountain “ Jesus Christ.”(4) Their end--“ the glory and praise of God.” IV. Observations for our instruction.1. We are not only to do the things that are good, but to abound in them (Colossians 1:9-10; John 15:5-8; Acts 9:36). Why? (1) That we may please God (Colossians 1:10).(2) That we may glorify the Father (John 15:8).(3) That we may abide in Christ, and Christ in us (John 15:5). 2. Let this stir us up and forward to every good work. (H. Airay, D. D.)I. Christian love in its proper growth and manifestation.1. This love is not that specially which was cherished towards the apostle. From his point of view that was already much more than he had looked for. Nor is it brotherly love, or love to all men, or love towards God and Christ, or loving activity in Christian service. It is rather love in the absolute sense of the term--the inward state of the heart, which is also the motive power of the life. 2. It is no mere rhetorical accident which makes this grace the very essence of the renewed life. It is the life of the believer’ s soul, and the soul of his life. It is with conscious design, therefore, and perfect propriety, that he who penned 1 Corinthians 13:1-13 should here specify love as the distinctive mark of the life hid with Christ in God. 3. This love, although the bond of perfectness, is itself never perfect on earth. Here there must be a persistent going on to perfection. The manifold outgoings of love need direction and control. (1) It cannot live forever in a cell, apart from thought (Proverbs 1:4). We are therefore taught that the love of the renewed heart must live in the sphere of increasing spiritual knowledge. (a) Of Christ--a clear perception of the Saviour’ s person, character, and work, accompanied by a heart interest therein. (b) Of the deep things of God. (2) This abounding of love in knowledge is, consequently, also an abounding in all discernment, in every moral sense or feeling which almost intuitively perceives what is right, and almost unconsciously shrinks from what is wrong. It is spiritual discrimination, moral tact. 4. The function of love thus regulated is to approve the things that are excellent. Love has to prove and so approve things that differ (marg.) in being better. What are those excellent things? See Philippians 4:8-9. 5. A practical and much needed lesson lies in this. Love may set on foot many schemes of usefulness, and yet the issue may be failure, because the abounding love has not been in knowledge and discernment. It can never be right to cultivate one central grace to the neglect of the others. II. The perfection of the Christian life thereby attained.1. “ Sincere,” i.e., spotless, pure, clear. Some see here a military figure, the result of dividing an army into several sections, so as to separate the more hardy and valiant, as Gideon set apart his three hundred. According to this the word means selected and so excellent. Others see an agricultural figure. Select, pure as corn that is purged by the winnowing fan or threshing roller. But the view that it means tested or judged by the sunbeam is the most probable. Christ’ s people as here depicted, therefore, are like the gem held up to the sunlight, and found to be without a flaw; walking in the light of truth, and the white radiance of eternity. 2. It follows that they become in relation to others “ void of offence,” giving no occasion for stumbling. A Christian who is consistent in his own character is also inoffensive in his conduct. His unconscious example, as well as words and deeds, is a power only for good. 3. This he does unto the day of Christ. (J. Hutchinson, D. D.)In one word the apostle prayed that the Philippians might grow. Moral dwarfs never pray that others may become moral giants. A man cannot transcend himself. Only the firmament can embrace the stars. The apostle prays-- I. That love may abound in moral tact. True love is intelligent. We are to love God with “ all our mind.” As knowledge is the basis of faith, so is it the first condition of love. II. For an enlargement and quickening of the discriminating faculty, that they might distinguish between things that differ, that so they might elect the right. A man is known by his verdicts. The artist sees where the clown but looks. The more we love Christ the more shall we be qualified to perceive every charm in moral life. He who approves the excellent will defend it. III. For their sincerity. The word has a double meaning.1. In the Greek it signifies that which is proved in the sunlight. Christians are to be so true that the solar light of infinite rectitude cannot find any stain or derangement in their character. 2. In the Latin it means “ without wax;” clarified honey, free from all admixture. The Christian life is to be so refined as to be thoroughly free from foreign elements. IV. “ Being filled,” etc. (verse 11). Paul, beginning at the centre, finds his way to the circumference; beginning with the spiritual, he culminates in the practical (John 15:1-5). See the connection between Christ and fruit. This call to practical life shows that Christianity is not a mocking pretence, a theological dream, or a speculative science, but a sublime, vital, and vitalizing reality. The doctrines acknowledged in this prayer are--1. That Christian life is progressive.2. That God is ready to cooperate with His people for their moral enrichment.3. That the entire manhood is to bear fruit. (J. Parker, D. D.)Let it be your earnest concern and prayer-- I. That your love may abound in all knowledge and judgment.1. The love you should aspire after is Christian love. (1) Such as proceeds from faith (Galatians 5:6). (2) Which has for its objects God and Christ, His cause, truths, ordinances, servants, and your fellow creatures. (3) This is the fulfilling of the law, and inspires the soul with a cheerful disposition for and activity in keeping God’ s commandments (Romans 13:10; 1 John 5:3). 2. Your being Church members supposes that you are already partakers of this love in some prevailing degree, as Paul inferred in this case. Persons lacking this ought not to be Church members; for love is the great band of union and communion. 3. The prayer intimates that it is not perfect, but that you ought to seek further progress in it. (1) There may be something lacking with respect to its disinterestedness, impartiality, and spirituality; or in respect to some instances and exercises of it; or in respect of its constancy, and the degrees of its fervour and activity. (2) Keep before you a humbling sense of defect, and be earnest with God to invigorate and develope it. 4. The text suggests that it should be a judicious love. Light should kindle all your warmth. Without knowledge and judgment your love will be like a land flood, that overfloweth with a rapid stream, but hath no springs to maintain it, or banks to conduct it to a regular course. Take heed of an ignorant, ungovernable, and misjudged love of you know not what, or why. II. That ye may approve, etc. (verse 10). We are to prove all things by the unerring touchstone of God’ s Word, and by a spiritual taste according to it. The more acquaintance we have with the things of God the better they recommend themselves to us (Psalms 34:8; 1 Peter 2:2-3). III. That ye may be sincere, etc. (verse 10). Some understand “ sincere” as referring to God, and “ without offence” as referring to man. But why should not each refer to both?1. Sincerity is not so much a distinct grace as an essential quality running through all our graces and duties, distinguishing them from false appearances in their exercise towards God and man. 2. “ Without offence” (Acts 24:16). IV. “ That ye may be filled,” etc. (verse 11).1. The nature of a man must be changed in its moral frame by regenerating grace before he can bear fruits of righteousness. 2. They are by Jesus Christ-- (1) As all virtue for producing them is derived from Him (John 15:5).(2) As all their acceptance with God is through Him (1 Peter 2:5).(3) As the revenue of glory which arises from them passes to God through Him (1 Peter 4:11). (J. Guyse, D. D.)True Christian love Our power to help and bless each other is primarily the power of prayer. Prayer directs and impels to services of love; secures the efficiency and success of all other ministrations; appeals to the foundation of good, and fills the channel of blessing sometimes to overflowing. And Paul knowing all this writes not merely, “ I preach, teach, warn, labour,” but “ I pray.” He prays in harmony with the words of the Lord Jesus that they may abound “ more and more” in love. Some people seem to have enough religion, and very little that enough is. Paul’ s cry was ever for “ more” --if he had light, if he felt himself unusually strong, if he felt his inner life enriched from God’ s fulness, his cry still was “ more.” So he prayed--not that the Philippians were marrow-minded, thin-souled, cold-hearted people. I. There was love in the hearts of the saints at Philippi. This was the chief evidence of their being saints. The absence of this, no matter what had been present, would have cast a cloud on their Christian profession. II. This love was manifested. It was not stagnant like the waters of a tarn, but flowed as a stream which, descending from the hills, runs through the valleys. Christian benevolence must not Sleep in the depths of your nature. What if God’ s pity had slept in His! If it be there then make ways for it, so that the living water may reach a thirsty world. III. The love of others may be affected by our prayers. Sometimes no other agency will succeed, as in the case of a crabbed professing Christian who is impervious to speech, example, and other acts of loving kindness. We can pray that God would expand that Harrow soul. IV. The love of a true Christian is not a stationary principle: because life underlies it. (S. Martin.)Love--the heart’ s eye Love is a faculty of spiritual knowledge. Metaphysicians think the faculty of sight is to be found principally among the intellectual powers. As a power of sight Paul says five things about love. I. It discerns spiritually, i.e., it sees those objects which belong to the spiritual sphere. Love sees as no other faculty can--1. The truths of the gospel.2. God Himself.3. The precepts of the Saviour.4. The promises.5. Christian duty and responsibility. II. It discriminates. Some people say that love is blind, which is true in a sense. But love has also widely open eyes. It separates right from wrong views of God, of human character, of Christian duty. Prejudice never discriminates, nor pride, vanity, cowardice, pugnacity, ambition. III. It appreciates. Dislike and hatred depreciate; indifference values nothing; love approves what is excellent. You will see what is excellent in others in the degree of your love. If you have not Christian love you will fail to see much that is Christian in God’ s Church. IV. It prevents mistakes. It makes a man sincere and without offence. The sincere but unloving are sometimes most offensive. The deficient in love are often most insincere. The two things in social and Church life are often separated. You have the sincere and the loving as separate classes. But why should they not be brought together? The Christian is not obtrusive, obstinate, exacting, compromising. V. It remains unimpaired to the end. The understanding may fail, and the memory, but love never. A beautiful illustration of this we sometimes see in old Christians. Conclusion: The day of Christ comes apace. In the fires of that day love only will survive. (S. Martin.)Perseverance to the day of Christ The “ day” governs the whole petition. Let us mark the ascending order and cumulative force of the supplications--1. For the steady increase of their love in the knowledge of truth and in the moral tact of its appreciation; 2. For their perfection internal and external of moral character; and-- 3. For their final acceptance thus perfected in the testing day of Christ. I. The regulating principle of Christian life.1. The Philippians had been already taught of God to love Himself and one another. The apostle now prays for its abundant increase, not by arbitrary and absolute effusion into their hearts, but as the result of being fed by Divine truth and diligently practised. 2. “ Knowledge” is the apprehension or arrangement of truth in the mind, but spiritual knowledge, partly as being bound up with our spiritual nature and needs, and chiefly as being imparted by the Holy Ghost. (1) As love enlarges and strengthens the power of attaining religious knowledge, so increasing knowledge feeds love in return. (2) All knowledge is summed up in knowing Christ. All truth is now “ as the truth is in Jesus.” 3. Judgment is the faculty of spiritual discernment: that moral sensitiveness of the renewed mind which is quick to perceive the good and evil in every doctrine, practice, and contingency of daily life (Hebrews 5:14). As knowledge is truth stored up in the mind, so judgment is the mind itself applying that knowledge to the endless occasions which arise for distinguishing between what should be sought and what shunned. 4. The approval of things that are excellent is the operation of this knowledge and discrimination in the mind itself--the precious insight of love which, using its knowledge and its tact, distinguishes in every case what is more excellent and at once approves of it. It is the inward legislator that often tells us what is the commandment where outward legislation fails. The praise of charity in 1 Corinthians 13:1-13 is little more than the praise of its marvellous discrimination. Almost all that can look like, without being, religion is there condemned by the judge among the graces. II. From the regulating principle the prayer now passes to the perfect character, as established in the world, under the guidance and control of enlightened love. Paul exhibits the whole compass of godliness under two aspects, inward and outward--first in their separation and then in their union.1. Sincere signifies that flawless simplicity of heart which is able to endure every test. The last and most perfect test is the eye of God. What the sun is in nature the Great Detector is in religious life. Those whom God sees thus pure in heart have it as the reward of their purity that they see God. This sacred simplicity is a pearl of great price. Hence it is made a matter of prayer; such cleanness is the express creation of God; but not so as to exclude the consecration of our own effort and habitual watchfulness. 2. “ Without offence.” The prayer asks for preservation through the blessing of God on the wise solicitude of charity, from doing anything that should hinder the salvation of any one. The Christian’ s thoughtful charity must show its tact in this that his conduct shall at once rebuke the sin of others, and direct them to the beauty of holiness. 3. When the prayer proceeds to the “ fruit of righteousness” it completes the picture of this perfection, at the same time that it explains more fully the meaning of “ sincere and without offence.” (1) Righteousness is neither that imputed nor that implanted alone, but that which comes through our union with Christ and unites in fruit. (2) The fruit or produce of the new method of making us right in Christ is the entire compass of godliness in all its tempers and acts. (3) “ Pilled,” sounds out clearly the note of Christian perfection attainable because prayed for, prayed for because attainable. It leaves no room for the notion of any necessary defect in the religious life. III. We must go back to that central word, “ the day of Christ,” which completes the meaning of the prayer. Jesus the Judge will in that day acknowledge the purity which He now approves, and confirm and reward the righteousness He now creates. Christian integrity, sealed in one sense by death, is to be reexamined, and finally, with the whole universe as witness, ratified in the great day. Conclusion: Those who are tempted by their creed or indolence to rely on the supposed necessity that a salvation once begun must be finally accomplished are reminded by the tone and words of the prayer that without their inward and outward holiness that blessed issue shall not be attained. (W. B. Pope, D. D.) Philippians 1:10 That ye may approve the things that are excellent True religion is I. The highest intelligence. II. The fairest accomplishment. III. The most enduring possession. (J. Lyth, D. D.)Life work I. Respects judgment--motive--action. II. Requires energy--till the day of Christ. (J. Lyth, D. D.)Spiritual discrimination I. Demands the exercise of the most intelligent and sensitive charity. II. Commands a wide field of effort, viz., the bad, the good, the better, the best--in character, life, doctrine, practice, enjoyment, attainment. III. Implies the admission and use of a noble liberty of thought, judgment, and action. IV. Involves a weighty and far-reaching responsibility. V. Is essential to a pure and blameless life. (G. G. Ballard.)Discerning with a purpose I. A suggestion that a spirit of discernment is required from believers in Christ Jesus. The reference is founded on the common action of comparing one thing with another, so as to find the best. A capability to prove which is best for us bodily in food, e.g., would save us from many physical ailments. How many spiritual troubles might be avoided if, in prayer and preaching, we always fixed upon what best presented the glory and grace of Christ. Possessing this faculty we should--1. Know what course it would be right to take in spiritual difficulties. The banker draws his finger across a bank note and says, “ That is forged,” or “ That is genuine.” His senses are exercised to prove them. So we ought to be able to perceive the signs of evil, however covered up, and the marks of God’ s will, however faint. 2. Understand the relation between duty and comfort. II. A purpose placed in view of this spirit of discernment.1. It has respect to the day of Christ, when every man’ s work will be tried. (1) So we are not to purpose our own satisfaction. Many endeavour to attain certain excellencies so that they may stand well with themselves. (2) We are not to purpose to be satisfied with the opinions of the world. There are men who think that if they secure the approbation of their neighbours, they are as good as they need be. 2. It has set before it sincerity and blamelessness. (1) The Christian is seen standing in the light, and gives no occasion for others to stumble against him. Seeing him in family, business, party, or Church, they have no cause to say, “ He acts so as to stand between me and Christ.” (2) To be counted sincere and without offence is the proof of a high attainment. The Christian must not be behind, but before men of the world in good points of character and conduct. (D. G. Watt, M. A.)The things that are excellent Two things are necessary for all noble life.1. That we have some ideal of duty. 2. That we are honest in trying to realize this ideal. The words before us suggest these necessities. I. As Christians we ought to approve things that are excellent.1. Not merely things which are opposed, or differ, as good and bad. It requires no gift of grace to do this. Natural conscience tells us what is right and wrong. All know that truth is better than falsehood. When men call good evil, they are condemned as much by the world as the Church. It is melancholy to think, however, that some have fallen as low as this in Christian communities, and make a gain of godliness. 2. Paul had a higher level of thought in view--a certain spiritual sensitiveness which recoils from evil, and is drawn to good. 3. We all fail more or less in the cultivation of this higher mindedness. The world is too much with us, weighing down our desires, and whispering a religion of convenience, rather than of aspiration. Our frequent failures, too, tend to keep us contented at a low level. 4. The fineness of spiritual perception is of value in the world. It is a key which unlocks secrets of character. It is not easily deceived. It knows what is true and excellent in art, literature, society, and politics, more readily than others who let their moral ideals grow dim. II. The further necessity of our being sincere and without offence. Our life and thought must be knit together, our ideal translated into fact.1. Sincerity is the basis of all good character. A man whose inner and outer life is a contradiction loses even the respect of the world. It would be better if all Christian Churches were more intent on the realities of Christian character; their reward would be greater, and their contentions less. 2. We are also to be without offence. (Principal Tulloch.)Sincere and without offence I. A few words against insincerity.1. Against all forms of it. We are all in danger of it, and its sources are numberless, insidious, and within our own breast. It arises from the prevalent excitement; men pleasing, fiction, ritualism. 2. Against religious insincerity. Here the danger is greatest. Men don’ t counterfeit copper, but gold, He that takes a bad sovereign loses twenty times as much as he who takes a bad shilling. Hence the Word of God is singularly full, and strong against this evil, and religion is described as “ wisdom that cometh from above;” without hypocrisy; faith unfeigned; unfeigned love of the brethren; love without dissimulation. 3. Remember our Lord’ s conduct against it. Every other form of evil is condemned, but with pity and hope. Hypocrisy is branded as beyond the reach of mercy. II. A few words to promote sincerity. A life sincere and without reproach is sure to be--1. Harmless and useful. No stumbling block is more fatal than insincerity. We naturally trust the appearance of goodness; but if it proves rottennesss, and gives way, we stumble and hurt ourselves. Few things stagger young Christians more than the inconsistencies of older Christians. Sincerity, however, silences reproach, inspires confidence, commands respect, kindles affection, draws to fellowship. 2. Strong. St. James speaks of a “ double-minded man,” i.e., a man with two souls--one his real self, the other what he pretends to be. These are sure to play at see-saw. Such a life resembles ploughing with an ox and an ass, always ungainly and inefficient. Such a life is sure to stifle prayer. Reuben was unstable as water, and he did not excel. In opposition to this, the Bible commends the single heart and the single eye. What a man sees clearly he can grip tightly: when he sees his course plainly he goes on confidently. 3. Happy. When conscience smiles all is sunshine; when it frowns it will be to a man what Mordecai was to Haman. “ Our rejoicing is this: the testimony of our conscience,” etc. 4. Pre-eminently a life with God. 5. Will find its consummation in the coming of the Lord. (J. Aldis.)Christian rectitude The word “ sincere” means a life which has the brightest light flung upon it, which is tried in that light, and approved as genuine. Christian rectitude consists in-- I. Internal sincerity. This involves--1. A concentratedness of heart upon one object.2. A thoroughness of life’ s uniformity to that one object.3. An unostentatious but manifest integrity.4. The completeness of that manifestation shall be proportionate to the brightness of the testing light. II. External blamelessness,1. Without being found guilty of an offence.2. Without giving one.3. Without taking one. III. A present state of life, with a glorious future destination. Then--1. Life shall be judged.2. Life shall be made manifest.3. Rectitude of life shall be approved.4. Rectitude of life shall be rewarded.5. The “ good work” begun in grace shall be crowned in glory. (G. G. Ballard.)The discernment of things excellent A housekeeper very rarely buys a supply of food without going through the process of noting different kinds so as to get that which is good. The man who works effectively on the Stock Exchange is the man who discerns the little differences which make one stock preferable to another, and who first observes the indications that a stock is about to take a more excellent place in the mart. I believe it is a habit of religions people, when they come into a new neighbourhood, to go from one place of worship to another, making comparisons amongst them, so as to prove that one which will best suit their temperaments--perhaps they would say, so as to approve that which is excellent. (J. Aldis.)Discernment the result of experience When offered food, a child takes palatableness only into account, and will as readily eat, if it be pleasant to the taste, what is unwholesome or even poisonous, as what is most nourishing. The power of discriminating, so as “ to refuse the evil and choose the good,” comes by experience. Now the skill which experience, to a great extent unsought, thus gives in the physical sphere, must, in the spiritual, be sought by definite pursuit. Observation and reading, the reading particularly of the biographies of eminent Christians--and especially the Bible biographies, which have an absolute truthfulness seldom even approached in others--these will supply materials, the thoughtful and prayerful consideration of which will produce acuteness of moral perception. There are Christians in whom natural delicacy of feeling and accuracy of judgment, fostered by various helpful surroundings, give, from the very beginning of their religious life, a faculty of spiritual discrimination which acts almost with the readiness and certainty of an instinct. (R. Johnstone, LL. B.)“ Sincere and without offence” Are words closely connected. “ Sincere” seems to be an allusion to a practice common then and now. In the bazaars in the East goods are stored away in very obscure places, and persons go in to make their purchases, and purchase them in that dull light. Those who wish to know the matter thoroughly take the goods to the open space where the sunbeam plays, and then, under the full blaze of the light, if no flaw, and if no stain shall be revealed, the article is pronounced “ sincere” in the sense of the text, and consequently without offence. He that walks in darkness knows not where he is going. He strikes against this, and he strikes against that, and he cannot understand it. He gets bewildered and ultimately overthrown. (J. Aldis.)Sincerity Some of us have seen the glorious blue of the Rhone, as it leaves the Lake of Geneva. A little way down, we have seen the Arve, loaded with mud, rush into the same channel. We have watched the two streams flow side by side, each in its own division of the channel, as if the pure could not permit the impure Co mingle with it. But the earthly insinuates itself fully at last, and the river flows on, its colour still blue, but sadly changed from the heaven-like blue of its beginnings. Have we not often mourned, brethren, to see something like this in a Christian life--the hue of earth spreading itself lamentably over the hue of heaven? Faith in Christ brings the water from “ the upper springs,” to make the stream pure and sweet; but the muddy and bitter water from the world ever presses in, to mar and pollute. But “ love, abounding in knowledge and in all judgment,” can keep the stream clear, so that it reveals itself truly as a branch of the “ pure river of the water of life, clear as crystal, which proceedeth out of the throne of God and of the Lamb.” (R. Johnstone, LL. B.)Sincerity In the palmy days of Roman prosperity, when her merchants lived in their marble palaces on the banks of the Tiber, there was a sort of emulation in the grandeur and artistic adornment of their dwellings. Good sculptors were eagerly sought after and employed. But tricks were sometimes practised, then as now; thus, if the sculptor came upon a flaw in the marble, or chipped a piece out by accident, he had a carefully prepared wax, with which he filled in the chink, and so carefully fixed it as to be imperceptible. In process of time, however, heat or damp would affect the wax, and reveal its presence. The consequence was, that when new contracts were made for commissioned works of art, a clause was added to the effect that they were to be sine cera, or without cement. Hence we have a word picture of great significance. (J. Tesseyman.)Sincere Christians A flying fish sometimes attempts to fly, but it is no bird for all that. It only takes a little flight and then it is in the water again; but a true bird keeps on the wing, especially if it is such a bird as the eagle, whose untiring wing bears it above the clouds. Let us beware of prayers which leap up like a grasshopper and are soon down again. Let our prayers have the wings of a dove, let them fly away from earth and rest in God. Hypocrites pray by fits and starts; the genuine Christian “ prays without ceasing.” One fault may spoil a life Did you ever write a letter, and just as you were finishing it let your pen fall on it, or a drop of ink blot the fair page? It was the work of a moment, but the evil could not be effectually effaced. Did you never cut, yourself unexpectedly and quickly? It took days or weeks to heal the wound, and even then a scar remained. It is related of Lord Brougham that one day he occupied a conspicuous place in a group to have his daguerreotype taken. But at an unfortunate moment he moved. The picture was taken, but his face was blurred. Do you ask what application we would make of these facts? Just this: “ It takes a lifetime to build a character; only takes one moment to destroy it.” Without offence The word as used in the New Testament does not mean what we mean when we use the word now. You say you gave So-and-so “ offence.” You mean you made him angry. Well, if you put anything in a man’ s way in the dark and he strikes against it and he falls over it and hurts himself, most likely he will be angry. But the Bible does not concern itself about feeling. That is of no consequence. The Bible concerns itself with a man’ s being hurt--the mischief done. Hence always in the New Testament it means, concerning a man himself, that in his conduct and temper and speech he should not put anything in his practical course of life that may cause him to stumble and fall, not because he would be irritated but because he would be hurt. And so, with regard to others, we are to do nothing which might prove as a stumbling block in a man’ s way as he is going on in his life, lest he also should strike against it and fall over it and be hurt. (J. Aldis.)The day of Christ It is striking to observe how diversified are the appellations given to that day: “ The day of judgment,” “ the day of wrath,” “ the day,” “ that day,” “ the great day,” “ the last day,” “ the day of God,” “ the day of Christ.” Here it is, “ the day of Christ” --the day that is coming, when He will give the crown of righteousness to all them that love His appearing. The day of His finished work, when grace brightens into glory. The day of Christ, when His doctrines will be made clear, no longer veiled in mystery, or troubled by debate; when the merit of His righteousness and sacrifice will be shown forth in the safety and honour of His redeemed and justified; when the splendour of His example will shine out full-orbed in the millions of imitations of that example, each one peculiar, but each one by grace made perfect at last, and all its perfection being the harmony betwixt itself and the example that had been set. “ The day of Christ.” The day of His triumph, every obstacle surmounted, every foe vanquished; the day of His recompense when He shall see of the travail of His soul, and shall receive the joy set before Him, and “ present to Himself a glorious Church not having spot or wrinkle,” etc. (J. Aldis.) Philippians 1:11 Being titled with the fruits of righteousness-- Divine culture: I. The field--The loving heart. II. The seed--Righteousness. III. The fruit--Abundant. IV. The husbandman--Jesus Christ. V. The end--“ The glory and praise of God.” (G. G. Ballard.)Righteousness I. Its nature. II. Its fruits. III. Its source. IV. Its end. (J. Lyth, D. D.)I. The fruit. II. The power by which it is produced. III. The motive. IV. The measure of righteousness. (J. Lyth, D. D.)The fruits of righteousness I. What they are: good works, so called because they spring from righteousness as fruit from a tree. We must first be righteous, by the righteousness of God in us before we can do the works that are good. What this righteousness is Paul explains in Romans 3:9.1. Learn to beware of them who tell you that our good works are that righteousness whereby we are justified before God. As well say that the fruit is the tree. 2. Beware of them that tell you that men not begotten in the faith of Christ are able to do the things that are good and pleasing to God. 3. Let this teach us how to examine our works whether they be good or no. Do they proceed from a lively faith in Christ Jesus? II. Their author. Christ who is the author of every good thing in us by the grace of His Holy Spirit (2 Corinthians 3:5; Philippians 2:13).1. Let this warn us against them who would persuade us that we are able of ourselves to do that which is good. 2. Let this teach us to give all the praise to Him to whom it is due (Revelation 5:13). III. Their end (1 Corinthians 10:31; Matthew 5:16; 1 Peter 2:12). Let this try our motives. Do we do good that we may gain heaven or that we may glorify God? (H. Airay, D. D.)Gospel holiness I. The experience--“ Fruits of righteousness.” Righteousness is right-mindedness.1. Integrity is the fruit toward God and man. 2. Tenderness of conscience. 3. With these and other virtues we are to be filled. 4. Although the world may reproach us. II. The means--Union with Christ. Granted this, good works are inevitable, as a good tree must produce good fruits. III. The end. God can take delight in nothing but holiness. It is His own nature. (J. Summerfield, A. M.)Spiritual attainment I. Righteousness of heart precedes righteousness of life. II. Righteousness of heart is self-disseminating. Its fruit is--1. Living.2. Of harmonious unity.3. Luxuriant. III. Righteousness of heart, the only thing that can fill the capacities of man. IV. Fulness of righteousness--fruit, is all Divine. It is Divine--1. In its source--“ God giveth the increase.”2. In its medium of communication--“ which is by Jesus Christ.”3. In its end--“ unto the glory and praise of God.” (1) To His “ glory” before men.(2) To His “ praise” among men. (G. G. Ballard.)Fruits of righteousness Just as the fruits which men, with grateful and rejoicing hearts, gather in at harvest home are not only much in quantity, but also many in variety, so in the Church, the garden of the Lord, His planting that He may be glorified, there are manifold good thoughts and deeds and impulses, all springing up from the one seed of love, and maturing to life eternal to be garnered in when “ the harvest of the earth is ripe.” (J. Hutchison, D. D.)Abounding fruitfulness It is not enough to give no offence, you must edify; to abstain from evil, you must do good. As the perfection of a tree is to bring forth good fruits, and not simply that it should not bear bad. For according to that, those which bear no fruit at all might pass for good trees. Thus the praise of a Christian is to lead a life which is not only exempt from the corruption of sin, but which abounds in all kinds of virtues, which is covered and enriched by holy acts worthy of the name by which we are called. For He has snatched us from the soil of the world, or more properly of hell, where, like the plants of Sodom, we bore but empty and useless fruits, and those which were poisonous and deadly. He has transplanted us into the paradise of God, His Church; where, by the efficacy of His blood, His Word, and His Spirit, He hath shed in us thoughts, hopes, and affections totally different from those we had formerly, namely, hatred and contempt for the world and sin, admiration and love for heaven and holiness. (J. Daille.)Advantages of advanced piety Fighting faults is the most discouraging thing in the world. When corn reaches a certain height, no more weeds can grow among it. The corn overshadows and grows them down. Let men fill themselves full of good things. Let them make their love, and purity, and kindness to grow up like corn that every evil and noxious thing within them may be overshadowed and die. (H. W. Beecher.)The trees of righteousness blossoming, and bringing forth fruit I. How a Christian brings forth fruit. I answer: he brings forth fruit “ in the vine” ; by nature we are barren; there is not one good blossom growing on us; but when by faith we are engrafted into Christ, then we grow and fructify; “ as the branch cannot bear fruit of itself, except it abide in the vine, no more can ye except ye abide in Me.” Jesus Christ is that blessed root which shoots up that sap of grace into His branches. II. What that fruit is which a good Christian brings forth.1. A Christian brings forth inward fruit: “ love, joy, peace, long suffering, gentleness, goodness, faith.” 2. A Christian brings forth outward fruit. (1) The fruit of good discourse; “ a wholesome tongue is a tree of life.” Gracious speeches fall from the lips of a godly man, as fruit from a tree. (2) The fruit of good works. God will say at the last day, Show Me thy faith by thy works. 3. A Christian brings forth kindly fruit. The godly man bringeth forth his fruit; that is, he brings forth that fruit which is proper for him to bear. But what is this kindly and proper fruit? I answer, when we are good in our callings and relations; in a magistrate, justice is kindly fruit; in a minister, zeal; in a parent, instruction; in a child, reverence; in a master, good example; in a servant, obedience; in the husband, love; in the wife, submission; in a tradesman, diligence; in a soldier, innocence. A tree of God’ s planting brings forth His fruit, that which is suitable and proper. I shall never believe him to be good, that doth not bear kindly fruit; a good Christian, but a bad master; a good Christian, but a bad parent, doth not sound well. The excellency of a Christian is to bring forth proper fruit; wherein lies the good ness of a member in the body, but to discharge its proper office? the eye is to see, the ear to hear, etc. So the excellency of a Christian is to bring forth that fruit which God hath assigned to him: what is a thing good for which doth not do its proper work? what is a clock good for that will not strike? what is a ship good for that will not sail? what is a rose good for that doth not smell? what is that professor good for that doth not send forth a sweet perfume in his relation? the commendation of a thing is when it puts forth its proper virtue. Not to bring forth suitable fruit, spoils all the other fruit which we bring forth. If a man were to make a medicine, and should leave out the chief ingredient, the medicine would lose its virtue. Relative graces do much beautify and set off a Christian; it is the beauty of a star to shine in its proper orb; relative grace doth bespangle a Christian. 4. A good Christian brings forth seasonable fruit, he that bringeth forth fruit in his season; everything is beautiful in his time. That may be good at one time, which at another may be out of season. There is a great deal of skill in the right timing of a thing; duties of religion must be performed in the fit juncture of time. (1) Christian duties that relate to our neighbour must be observed in their season. Our reproving others must be seasonable. Affliction opens the ear to discipline. Our comforting others must be seasonable; “ a word spoken in due season, how good is it?” (2) Duties of religion that relate to God must be performed in their season. To read at home, when the word is a preaching, or the sacrament celebrating, is unseasonable, nay, sinful; as Hushai said, “ the counsel is not good at this time” : one duty is to prepare for another, but not to jostle out another; fruit must put forth seasonably. Let all the trees of righteousness bring forth season able fruit; in prosperity be thankful, in adversity patient. I. It shows us who is a Christian in God’ s calendar, namely, the fruit-bearing Christian. As soon as the sap of grace is infused, it puts forth itself in evangelical fruit. II. Here is an indictment against three sorts.1. Such as bring forth no fruit; “ Israel is an empty vine.” O how many unfruitful hearers are there, who evaporate into nothing but froth and fume, being like those ears which run out all into straw I they give God neither the early fruit nor the latter. To the unfruitful Christian let me say four things. (1) Unfruitfulness is a shame: barrenness of old was counted a great shame. (2) What account can the unfruitful Christian give to God? (3) They that do not bring forth good fruit, shall never taste of the fruits that grow in heaven. 2. It reproves such as bring forth evil fruit. 3. It reproves such as bring forth good fruit, but to a bad end; “ Israel is an empty vine, he bringeth forth fruit unto himself” : a man had as good bring forth no fruit, as bring forth fruit unto himself. What is it for one to bring forth fruit unto himself? Prayer is good; but when a man prays only to showy his parts, this is to bring forth fruit unto himself. Works of mercy are good, but when a man gives alms, not so much to feed the poor, as to feed his pride, now he brings forth fruit to himself, and this fruit is worm eaten. III. 1. Let this exhort all to fruitfulness.(1) Fruit is that which God expects from us, we are His plantations; and, “ who planteth a vineyard, and eateth not of the fruit thereof?” (2) Fruitfulness is one of the most distinctive characters of a Christian; “ the root of the righteous yieldeth fruit.” But may not hypocrites bring forth fruit? (a) They do not bring forth fruit in the Vine they bring forth in the strength of parts, not in the strength of Christ. (b) Hypocrites bring forth something like fruit, but it is not the right fruit. The fruit they bear is not sweet. (3) Fruitfulness adorns a Christian; the fruit adorns the tree; a fruit-bearing Christian is an ornament to religion; the more fruitful the branch is, the more fair to look on. A dead tree, as it is unserviceable, so it is uncomely. A Christian, decked with the fruits of righteousness, is beautiful and glorious. (4) Fruitfulness is a good evidence to show for heaven; the fruits of love, humility, good works, are, as St. Bernard saith, seeds of hope, signs of predestination, the happy presages of future glory. The righteousness of faith is always accompanied with the fruits of righteousness. He that can show good fruit, goes full sail to heaven. 2. It exhorts them that do bear fruit, that they would bring forth more fruit; do not think you have fruit enough, but bring forth further degrees of sanctity; “ every branch that beareth fruit, he pruneth it, that it may bring forth more fruit.” (1) This is the end why we have new cost laid out upon us, that we should bring forth more fruit. (2) The fuller we are of fruit, the more we are like Christ, who was “ full of grace and truth.” He received the Spirit without measure. (3) Bearing much fruit will usher in abundance of comfort into the soul in these two exigencies. Store of fruit will give comfort in the hour of death: a little trace will make us above the fear of death. O what joy will it be on the deathbed, when a Christian can bring his sheaves full of corn! when he can show his five talents that he hath gained by trading! when there is not only a drop or two of oil, but his lamp full of oil! what though the devil show God our debts, if we can show Him our fruit? (4) The more your fruit is increased, the more your glory is increased; he whose pound gained ten, was made ruler over ten cities. IV. The last use is of direction. I shall lay down some means to fruitfulness.1. Be sensible of unfruitfulness. 2. If you would be fruitful, remove those things which will hinder fruitfulness. Cherishing any secret lust in the heart; sin lived in, is like vermin to the tree, which destroys the fruit; grace cannot thrive in a sinful heart. 3. The third means to fruitfulness is weeping for sin. Moisture helps germination in trees; holy tears do water the trees of God, and make them more fruitful. 4. If you would be fruitful often apply the blood of Christ, and the promises. (1) Apply the blood of Christ. Naturalists say, that blood applied to the root of some trees makes them bear better. Sure I am, the blood of Christ applied to the heart, makes it flourish more in holiness. (2) Apply the promises. 5. Another means to fruitfulness is humility. The low grounds are most fruitful: “ the valleys are covered with corn” ; the humble heart is the fruitful heart. 6. If you would be fruitful in grace, be much in good conference; “ then they that feared the Lord spake often one to another.” 7. If you would be fruit-bearing trees, be near the water of the sanctuary; “ he shall be like a tree planted by the waters, and that spreadeth out the roots by the river; her leaf shall be green, nor shall it cease from yielding fruit.” 8. And lastly, if you would fructify apace, go, to God and desire Him to make you fruitful; God is called the Husbandman, and He hath an art above all other husbandmen; they can plant and prune trees, but if they be dead they cannot make them bear. (T. Watson.) Philippians 1:12-20I would ye should understand, brethren Ministerial life Its aim, pursuit, and success, ought to be-- I. Transparent. This a true minister’ s--1. Duty.2. Desire.3. Privilege. II. Familiar to the Church. This--1. Demanded by their community of interest.2. Necessary to the growth of their mutual sympathy.3. His vindication against false rumours and slander.4. Should ever bring glory to God.5. Ought to be cultivated, intelligent, and loving. (G. G. Ballard.)The gospel in Rome I. The spread of the Gospel through the apostle’ s imprisonment.1. His imprisonment gave notoriety to the cause for which he was imprisoned. 2. His own soldier guards heard him talk to his visitors, and themselves became the means of extending the cause. As one man relieved another day after day, the whole of the imperial guard was brought under Christian teaching. 3. These guards would make this strange prisoner the theme of many homes in the city. 4. The apostle’ s calmness and consistency began to tell on the Christians themselves. (1) The Gentile Christians in sympathy with the liberal views of the apostle plucked up heart of grace. (2) The Jewish Christians envious of the apostle’ s influence doubled their zeal. II. The unveiling of the apostle’ s heart through the spread of the gospel. We see--1. His perfect self-forgetfulness. Neither his imprisonment nor the preaching of envy and strife could disturb his confidence in Christ. 2. His large and hopeful charity. Even the Judaizers preached Christ. 3. His spirit of humble and trustful dependence-- (1) On the prayer of the Philippians.(2) On the supply of the Spirit through Jesus Christ. 4. His thorough and absorbing devotedness to his work. Conclusion: Note--1. The power of personal influence.2. That this influence can, only be sustained by personal union with Christ. (J. J. Goadby.)The gospel in Rome The Philippians had expressed through Epaphroditus, no doubt, besides warm sympathy with Paul, anxiety respecting his prospects and those of the gospel. Not merely was there a clog on the great missionary himself, but his persecution was likely to discourage the Roman Christians. He hastens to re assure them. I. The first result of God’ s gracious intervention to make the wrath of man praise Him was that the cause of Paul’ s imprisonment became extensively known.1. His bonds were “ well known as being in connection with Christ.” This was no doubt the form in which the cause of his imprisonment would present itself; yet the full and precious force of She “ in Christ” is to be held fast here. It was through his union with Christ-- (1) That the bonds were on his limbs--badges, therefore, not of slavery but of freedom. (2) That he was prompted by the Spirit of Christ to earnest effort. (3) That he was sustained by grace to bear his bonds with patience and make them instruments for glorifying God. 2. This was known among the Praetorian guards. He had no privacy day or night, and seeing his purity, patience, gentleness, and kindness, they soon saw that he was no criminal, and felt that his bonds were in Christ. 3. In all other places, to all who knew anything about His imprisonment. II. The second result was that Paul’ s example became stimulating.1. We may infer that in the early Church every member according to his opportunities spoke the word of the Lord. “ Most” of the members of the Roman Church were certainly evangelists. The discoverer of a remedy is bound by humanity to make the remedy known: so surely should he who knows of the Divine physician. In heathen countries evangelism is the immediate fruit of conversion; but also many professing Christians never speak a word for Christ. 2. The observation of the apostle’ s endurance of suffering strengthened the faith of the Church, and spurred them to increased effort. Thus it comes that the blood of the martyrs is the seed of the Church. This was the effect of the death of Stephen; of the persecution of the Waldenses and of the Malagasy. 3. The secret of this is told in the little phrase “ in the Lord.” The man out of Christ can see only the chains and the possibilities of death: the man who is “ in Christ” sees also-- (1) The spiritual grandeur of work such as had brought the apostle to bonds. (2) The grandeur of suffering for Christ. (3) The sympathy of Christ with the sufferer. (4) The growth of religious strength and beauty through the affliction. 4. The preachers were under the influence of strangely divergent motives, but the apostle rejoiced that, however, perfectly or imperfectly, Christ was preached by all. (R. Johnstone, LL. B.)Paul’ s sorrows and joys I. Paul’ s sorrows. Persecuted--imprisoned--insulted. II. Paul’ s joys. The progress of the gospel--the love, courage, and confidence of the brethren--the proclamation of Christ. (J. Lyth, D. D.)Paul’ s captivity I. The first result was that it had been serviceable for the diffusion of the truth among those who otherwise might not have heard of it. Man may be bound but not the Word of God (2 Timothy 2:9). We may almost trace his rejoicing in his chain (Acts 28:20; 2 Timothy 1:16). They were to him as links of spiritual pearls; his garb of affliction as a robe of beauty because they were manifest in Christ. He was soon seen not to be a political offender or a law breaker, but a humble patient, contented witness for Christ. II. The second result was that it made those who were already relievers increasingly bold of speech. If he could preach in fetters much more should they preach in freedom. But there is a dark shadow on the picture, Christ was preached from varying motives. Yet the apostle will rejoice that He is preached at all. In the Epistle to the Galatians the preachers of Christ of envy and strife were unsparingly denounced; but here he is not comparing party with party, but Christianity with heathenism. Even an imperfect gospel was precious in view of the nameless corruptions of Rome. The same experience is seen still in mission fields, all minor differences of Church organization and creed dwindle into nothingness in the presence of the hideous corruption of the pagan world. So ought it to be in Christian lands in view of home heathenism. (J. Hutchinson, D. D.)The gospel furthered by opposition I. The experience of Paul. He was brought into notoriety--into contact with persons of influence--to Rome the centre human power--had leisure to write his Epistles. II. The experience of all believers. Nothing happens by chance--all things are overruled by Christ--we should therefore gladly toil and suffer in His cause. (J. Lyth, D. D.)Things concerning himself Knowing the deep solicitude of the Philippians, but not to what extent they may have been misinformed as to his imprisonment, he makes haste to set their minds at rest. But if we expect that he will dilate upon the details of his external fortunes, or open the secrets of his prison house, we shall be disappointed. What little may be recovered of these must be gathered from other sources. I. There can be no doubt that St. Paul here refers to that imprisonment with which the Book of the Acts closes. Regard this event--1. Under the purely human aspect. Three times in his life was St. Paul, as he gloried in saying, “ a prisoner of Jesus Christ,” besides “ bonds oft.” The first was at Caesarea, when he pleaded his own and his Master’ s cause, and claimed the right of a Roman citizen to appeal unto Caesar. In this he gratified one of the deepest desires of his heart. “ I must see Rome.” It was his holy ambition to carry the gospel to the centre of the world. The Lord ratified the desire of his heart. “ As thou hast testified of Me in Jerusalem, so shalt thou bear witness in Rome.” But His Master had not indicated that He was to go bound. Apostles, like ourselves, must wait for the unfoldings of providence. He reached Rome and was subjected to mild restraint. During two years he was kept in suspense: then he seems to have been dismissed, but returned again after a few years’ mission to the West, to the same place, and was beheaded. All this is what he meant by the “ things that concern me.” As to those details we should have been so glad to receive, about himself and the Roman Church, he is silent, perhaps because his letters were closely watched. 2. When he lays the stress on “ have fallen out rather,” he gives us a hint of another side of the matter. The hand of God had been leading him in a way he knew not. It was not Paul alone who had appealed unto Caesar, but Christ in him and Christ’ s cause. It was part of the manifold wisdom of God that he should consolidate the Church in Rome. St. Paul’ s special revelation of truth--“ my gospel” --was necessary to the perfection of evangelical teaching, and therefore was he, not Peter, sent to Rome. II. Rather unto the furtherence of the Gospel. The apostle’ s imprisonment had positively tended to promote the kingdom of Christ.1. Generally this had been the case. Paul was still the centre of the European gospel, and had time and opportunity now for a calm survey of the whole estate of Christ’ s Church. His spirit was surrendered to the undisturbed influence of meditation and prayer. What the three great Epistles--Ephesians, Colossians, and Philippians--owe to this seclusion, those who study them may conjecture. Certain it is they have tended greatly to the furtherence of the gospel. 2. More particularly his bonds have promoted the gospel-- (1) By being made known through Rome in their connection with the Redeemer. He was known, marked, inquired about as the most eminent representative of Christianity to the army and to great numbers who assembled in his own hired house. (2) By their effect in stimulating others to preach Christ. (a) The first class of these preachers are described as feeling the good influence of the apostle’ s bonds in two ways: first they were inspired with boldness by his Christian endurance; secondly, their love to the cause of Christ was increased by their sympathy with his devotion as set for the defence of the gospel. (b) But these bonds stirred up a different class of preachers; the weak brethren of whom he speaks as exerting so much influence in Rome (Romans 14:1-23). Weak in faith and scrupulosity, but strong in prejudice and bitterness, who thought that by preaching a more contracted gospel, they would add bitterness to his bonds. As a confederate company they were actuated by “ strife” and “ faction” ; being only in a minority, they sought to increase their numbers and raise a party that would neutralize this Gentile gospel. 3. By a remarkable expression St. Paul declares his self-forgetting concentration of heart on the furtherance of Christ’ s gospel (verse 18). (1) The exclamation, “ What then,” shows that he has something to say which demands, as it were, an apology to himself and others; but he boldly goes on to give the ground of his rejoicing and his condemnation of every impure motive in the preaching of Christ. (2) This rejoicing is-- (a) His pure and loyal exultation that by all means the name of Christ was more widely proclaimed. (b) His gladness that what was mingled with so much private disquietude would issue in the furtherance of his own salvation. Fidelity to public duty must go hand in hand with trembling solicity for individual fidelity. (c) To what did he look for personal assurance and establishment in grace? Not to any guaranteed apostolical prerogative; not to the long-disciplined, strength of his moral nature; but to the common heritage of all Christians--“ the supply of Christ’ s Spirit” through the prayers of his fellow saints united with his own. (W. B. Pope, D. D.)The triumphs of the gospel I. Continue in spite of oppression. II. Are secured by opposite agencies. III. Are a source of joy to its adherents. (J. Lyth, D. D.)The things that have happened unto me have fallen out rather unto the furtherance of the gospel--The Philippians looked upon the imprisonment as a calamity; Paul assures them that it was an element of prosperity. This shows how much our estimate of men and things depends upon the angle from which we conduct the examination. Circumstances are often the only lexicons which can determine the meaning of words. “ Ruin” at Philippi meant “ coronation” at Rome. Much depends on the plane of vision as well as upon optical power. There is a germ of prophecy here. By and by we shall see life from higher standpoints. It is better for the student to study his dark problems at Rome than at Philippi. Circumstances the most untoward may in reality be advancing the Divine kingdom. Every purpose of God may be thwarted, but the outcome of the ages will show that God’ s great plan has been realized. I. God’ s providence is not to be interpreted in fragments. II. The moral is higher than the personal. Paul is in prison; the gospel is free. III. The bonds of one man may give inspiration to the liberty of another (verse 14). IV. The spread of the Gospel depends upon no one man. V. Even the afflicted have a mission. (J. Parker, D. D.)Bonds in Christ I. Cannot arrest the spread of the Gospel. II. Are the promise of future glory. III. Are more honourable than an imperial crown, for--1. They are worn in the service of the King of kings.2. Worn in royal spirit.3. Made the means of confirming others.4. Overruled for the extension of the kingdom. (J. Lyth, D. D.)Paul’ s bonds in Christ exhibited I. His own moral blamelessness. II. His self devotion to Christ. III. His real dignity. The omen of civil degradation was the sign of his relationship with the Lord of the universe. IV. His moral freedom. (G. G. Ballard.)The ministry of Paul the prisoner I. The things that have happened unto me (see history of Paul as the prisoner of Jesus Christ, Acts 21:1-40; Acts 28:1-31)1. Popular tumult in Jerusalem. 2. Apprehension by Lysias, bound and ordered to be examined by scourging. 3. Placed at the bar of the Sanhedrim and ordered to be smitten on the mouth by the High Priest. 4. Conspiracy against his life, exposed, defeated. 5. Taken prisoner to Caesarea. Tried before Felix. Then before Festus, afterwards before Agrippa and Berenice. 6. Appeals to Caesar, shipwrecked, arrives at Rome. 7. In Rome delivered to the captain of the guard, permitted to dwell by himself with a soldier that kept him (Acts 28:30-31) for two years. II. Have fallen out rather unto the furtherance of the Gospel. The development of events in a consecrated life--1. Is the work of an overruling Providence. 2. Produces startling results, disappointing alike to the hopes of enemies and the fears of friends. 3. Whatever may be its starting point, attains its end in the advancement of the gospel. 4. Illustrates how moral principles when tried in suffering become mighty forces in the world’ s evangelization. 5. A pledge that suffering with Christ shall be followed by a fellowship of glory. (G. G. Ballard.)The powerlessness of persecution I. Persecutions further rather than hinder the Gospel. In all ages the Church has been increased rather than diminished by them (Exodus 1:1-22; Daniel 3:1-30). When Christ was crucified they thought they had rooted out His name and doctrine forever; but by the Cross the kingdom was established. II. How comes this to pass? Not by the intentions of enemies, nor the virtue of the saints’ sufferings.1. By the power of Christ (Psalms 2:1). 2. When men see the saints’ undauntedness, their patience, the power of God strengthening them, and their triumph over death, their very example brings many into the Church. 3. The Word of God is not bound, though the preacher may be (2 Timothy 2:9). III. The use.1. To be comforted in all our troubles which the wicked raise up against us, if the gospel is advanced thereby. 2. To condemn the faintness and backsliding of many in troubles (Luke 14:26-27). 3. Not to doubt of the truth or dislike professors when they are persecuted. (H. Airay, D. D.)Christian boldness I. The result of a firm confidence in the Lord. II. Increases upon the approach of persecution. III. Necessary to true witness bearing. (G. G. Ballard.)Expectations unexpectedly fulfilled Paul was in Rome. His earnest wish was gratified, but how differently from what he had expected. But he did not murmur. All had happened for the furtherance of the gospel. Let us look at the circumstances by which, notwithstanding his imprisonment, his original expectations were now unexpectedly realized. Consider-- I. The amount of liberty granted him. For some unknown reason, instead of being shut up within the Praetorian barracks, he was permitted to dwell in a hired lodging of his own, and “ receive all who might come to him.” He was not forbidden to preach to his visitors, and many would go away deeply impressed. II. The additional efficacy given to his preaching by his bonds. He was kept under strict guard, being chained to a Roman soldier. It might have been thought that had he been allowed to go unfettered he might have accomplished more. But the fact of his bondage drew multitudes who might otherwise not have heard him, and his chains were a token of his sincerity. It became manifest that his bonds were in Christ and that he was not afraid of imprisonment or death. Onesimus was but one of many begotten by his bonds. III. Into what unexpected quarters his influence penetrated. Had a Roman Christian previous to Paul’ s coming been asked what section of the population would be the last to feel the power of the gospel he would probably have pointed to the rude, hardened soldiers who were in attendance on Nero. But Paul comes and lo! the praetorium is one of the first places to feel his influence. IV. How his imprisonment influenced many of those who were already preaching the Gospel. We might have thought that the sight of Paul’ s chains would depress. Instead of this it quickened their zeal. Let us learn a lesson of hope in God.1. For the progress of His kingdom.2. For our own welfare. (T. C. Finlayson.)Irresistible moral influence Moral influence springing from and devoted to Christ resists all mere physical and local restrictions. Paul’ s moral influence exerted a mighty power. I. Under the most disadvantageous circumstances--in bonds. II. With a very limited opportunity--one soldier daily. III. Upon a class of mind and heart not easily impressed, viz., the guard which had charge of him, a prisoner. IV. Throughout the city--notwithstanding the restraints of “ his own hired house.” V. Reaching the further field, by first fully cultivating the one at hand. (G. G. Ballard.)The furtherance of the gospel Progress--the figure is perhaps military. As the progress of armies is facilitated by the cutting down of obstructing trees, so trials were but the means of cutting down all hindrances to the onward march of the truth. (J. Hutchinson, D. D.)Hindrances as helps The Boers’ determined opposition to Livingstone’ s purpose to evangelize by native teachers occasioned his continued efforts to penetrate westward until he crossed the continent, and committed himself fully to his great life work as a missionary explorer. (J. F. B. Tinling, B. A.)Unfavourable circumstance, may be turned to advantage In one place near the Hospice of St. Bernard, I met with a curious natural conservatory. The under surface of the snow having been melted by the warmth of the soil, which in Alpine regions is always markedly higher than that of the air, was not in contact with it. A snowy vault was thus formed, glazed on the top with thin plates of transparent ice; and here grew a most lovely cushion of the Aretia Helvetica, covered with hundreds of its delicate rosy flowers, like a miniature hydrangea blossom. The dark colour of the soil favoured the absorption of heat; and, prisoned in its crystal cave, this little fairy grew and blossomed securely from the very heart of winter, the unfavourable circumstances around all seeming so many ministers of good, increasing its strength, and enhancing its loveliness. (C. H. Spurgeon.)The advantage of disadvantage I never had in all my life so great an inlet into the Word of God as now. Those Scriptures that I saw nothing in before are made in this place and state to shine upon me. I have seen that here which I am persuaded I shall never in this world be able to express. (John Bunyan, in Bedford Jail.)Character of St. Paul’ s captivity The degree of restraint put upon a person labouring under a criminal charge was determined by various circumstances: by the nature of the charge itself, by the rank and reputation of the accused, by the degree of guilt presumed to attach to him. Those most leniently dealt with were handed over to their friends, who thus became sureties for their appearance; the worst offenders were thrown into prison and loaded with chains. The captivity of St. Paul was neither the severest nor the lightest possible. By his appeal to Caesar he had placed himself at the emperor’ s disposal. Accordingly on his arrival at Rome he is delivered over to the prefect of the praetorians under whose charge he remained throughout his captivity. He represents himself as strictly a prisoner; he speaks again and again of his bonds. At times he mentions his coupling chain. According to Roman custom he was bound by the hand to the soldier who guarded him, and was never left alone day or night. As the soldiers would relieve guard in constant succession, the praetorians one by one were brought into communication with the prisoner of Jesus Christ, and thus he was able to affirm that his bonds had borne witness to the gospel “ throughout the imperial regiment.” On the other hand his confinement was not so severe as this, standing alone, might seem to imply. It is certain that all had free access to him, and that he was allowed to converse and write without restraint. He was not thrown into prison, but lived in rooms of his own. When he first arrived he was taken to temporary lodgings: either to a house of public entertainment, or to the abode of some friend. But afterwards he rented a dwelling of his own, and there he remained apparently till his release. (Bishop Lightfoot.)Who could see without emotion that venerable form subjected by iron links to the coarse control of the soldier who stood beside him? How often must the tears of the assembly have been called forth by the upraising of that fettered hand, and the clanking of the chain which checked its energetic action. (Conybeare and Howson.)Good out of evil The cloud, while it obscures the sun, sends down the fertilizing shower. This theatre was prepared for his punishment, and it became the scene of his triumph. This persecution, which was intended to cover him with shame, overwhelmed him with honour; it was to blacken and wither his name, and it rendered it illustrious in the first city and in the most superb court in the universe. Oh the vanity of the thoughts of the wicked! Oh the admirable wisdom of the providence of God! He causes the Jew to open the apostle’ s mouth, when he thinks that he is closing it, and makes him spread his voice throughout the world, in desiring to banish him from Judea. He had formerly conducted Joseph to the highest pitch of glory in the same way, through the fury of his unnatural brethren. Persecution, slavery, and imprisonment had also been as it were the ladders to his prosperity. Since then He has always in the same way used them in the conduct of His people, overthrowing the designs of His enemies, and turning the artifices of their malice, and the excess of their fury, directly contrary to their intentions; multiplying His Church by the deaths and massacres which seemed likely to destroy it; lighting His gospel by those very means which appeared likely to extinguish it; and drawing the brightest glory of His servants from their deepest disgrace. (J. Daille.) Philippians 1:15 Some indeed preach Christ even of envy and strife Observe I. A good act may be prompted by a bad motive. II. The good remains though the object fails. (J. Lyth, D. D.)Motives I. Vary widely. II. Do not affect the nature but the moral quality of an action. III. Determine not the result but the reward. (J. Lyth, D. D.)The text suggests-- I. Diverse developement of human disposition. II. The possibility of doing a good deed through a bad motive. III. The impossibility of entirely concealing motives. IV. The action of self-seekers turned into the good man’ s source of joy. V. Man is never so diabolized as when making a good cause the means of grieving and tormenting the Church. VI. The mere fact that a man preaches Christ is not a proof of his personal salvation: and if this can be affirmed of preaching, how much more may it be affirmed of learning. (J. Parker, D. D.)Two voices on the same subject I. The voice of selfishness. II. The voice of love. (J. Parker, D. D.)The real and counterfeit in the Christian ministry I. Where they correspond.1. Both adopt the Christian name.2. Both utter the same shibboleth.3. Both are active in preaching Christ. II. Where they differ.1. In heart. “ Contention” moves the one; “ love” reigns in the other.2. In spirit. “ Envy and strife” move the one; “ goodwill” actuates the other.3. In source of strength. Love of party animates the one; confidence in the Lord emboldens the other.4. In aim. That of the one is to advance, it may be, a lifeless Church; that of the other to propel the gospel of Christ.5. The depth and accuracy of conviction. The one “ supposing to rid,” etc. (Philippians 1:16); the other “ knowing that,” etc. (Philippians 1:17). (G. G. Ballard.)A spurious ministry I. The elements formative of it.1. An imperfect apprehension of Christ’ s mission.2. A total absence of Christ’ s Spirit.3. Thought and sympathy, narrowed by early prejudice and preconceived ideas.4. Christ made subservient to the doctrines, ritual, and history of a system. II. The results inseparable from it.1. The cross degraded into a rallying point for party strife. 2. The basest spirit indulged under the pretence of fulfilling a sacred office. (1) “ Envy” --displeasure at another’ s good.(2) “ Strife” --selfish rivalry which seeks to gain the good belonging to another. Christ preached merely to advance a party. 4. Zeal for propagating a creed, greater than to save a lost world. III. The germ of it.1. May exist in those who zealously preach Christ. 2. Consists in a moral contradiction between the heart of the preacher and the theme of his discourse--contentiousness and Christ. 3. Produces impurity of motive in Christian work--“ not sincerely.” 4. Biases the judgment to expect results which are never realized--“ supposing.” 5. Inspires aims which are unchristian--“ to add affliction.” (G. G. Ballard.)The preaching of Christ I. The theme. His person and work--His grace and power--His gifts and promises--His example and requirements. II. The motive. Sometimes impure; as sectarian, mercenary, ambitious--sometimes sincere; from love to God and man. III. The result. Some good every way--Christ is exalted--the faithful rejoice, (J. Lyth, D. D.)I. The preaching of Christ. No preaching can bear this designation which does not constitute Him the grand object of it. From the first the holy men who spoke as they were moved by the Holy Spirit pointed to Him. All the Scriptures lead, remotely, perhaps, but certainly, to the Cross of Christ. He is to be preached as the only object of faith, and the sole source of salvation. Opposition must not hinder, nor heresy divert this. II. The scale on which Christ is to be preached.1. To all peoples--Philippians and Romans, Europeans and Africans. 2. By men of all views and denominations, Jewish and Gentile Christians; Roman Catholics and Protestants; Anglicans and Dissenters, etc. III. The spirit in which this should be received. There are two classes interested.1. Ministers should rejoice when they see the gospel spreading on all sides and among all denominations. Let it not be said of them, “ Ye know not what spirit ye are off.” No jealous or envious feeling at others’ successes should be cherished by them. 2. Congregations while loyal to their own Church should put a generous construction on the work of others. IV. The glorious results arising out of this.1. In time.2. In eternity. (W. B. Collyer, D. D.)Toleration I. We see here the true ground of Christian toleration.1. Negatively. (1) Toleration is not an enforced forbearance with men who teach error. Some keep their hands off errorists because they cannot touch them; like boys who will not pluck ripe fruit because there is a high wall in the way. (2) Nor is it a recognition of the right of men to freedom of thought and experience, which is only part of it. (3) Still less is it indifference to error. There are men who do not care whether you teach God or Jupiter, heathen mythology or Christian theology. 2. Positively. It is a generous confidence in the vitality of truth and its ultimate victory, born of hope, nursed by courage, adopted by love. II. If Paul’ s spirit be right then we need to amend our view of social and moral responsibility. He saw bad men taking his place yet he let them go on, rejoiced in their work, though not in the motive of it. Had he lived in our day he would have been told, “ You cannot afford to sit in a Church where these men teach or you will be responsible for their teaching.” He would have replied, “ Who made you a judge; to their own master they stand or fall.” Every man is responsible for bin own conduct and belief to God. If I please to work with men who are heretical on some points of theology, but who are right in the point in which I work with them (Unitarian temperance reformers, e.g.), I am not responsible for their wrong beliefs, but only for that part which I take. Paul was grieved at the amount of error that was in these men, but the small amount of truth he saw pleased him more. III. This Christian toleration founded in faith and love, leads to the real and only real union possible to the Christian church. External formulas are not unimportant, but there never will be Christian union in this world until men feel that the invisible, spiritual elements of truth, the interior experience of soul, are transcendently more important than the idea forms, or the government forms, or the worship forms of the Church. Humanity is our common bond outside; why should not Christianity be within? “ Let every man be fully persuaded in his own mind. (H. W. Beecher.)Love of Christ and the brethren the essential qualification for preaching Christ I. It gives impulse to all true motive power. From this sprung their “ goodwill.” II. It is keen in perceiving, even in chains, the will of God. “ Knowing that I am set.” III. It is quick in cooperating to accomplish the will of God when known. IV. It binds the heart in sympathy to all who suffer in the defence of the gospel. V. It is the mightiest force that men can wield for the gospel’ s triumph. (G. G. Ballard.)The preaching of Christ a reason for joy and holy exultation I. Let us inquire what the apostle intended by the preaching of Christ.1. The exhibition of Jesus as the Messiah sent to save a guilty world.” (1) Such a messenger had been set forth by prophecy and types from the beginning. (2) He was exhibited as truly human, sinless, Divine. 2. The publication of His great work, and ultimate design in visiting this world. (1) To atone for sin.(2) To confer eternal life. 3. The assertion of His claims on all mankind. (1) To their love.(2) To their obedience. II. Glorious as this theme is, yet many preach it from corrupt motives.1. Some for gain--money, position, influence. 2. Some for victory in a controversial battle. 3. Yet if Christ is really preached, whatever may be the condemnation of the preacher, Christ’ s end will he secured. III. The reasons why the preaching of Christ, under any circumstances, is a just occasion for holy joy.1. By this means the enemies of Christ are made to bear unequivocal testimony to His dignity and glory, and to promote the interests of truth without intending it: as the heathen writers quoted by Paul, and the devils’ confession of Christ. 2. As the world can only be renovated by the preaching of Christ, so even His enemies who preach Him contribute to this event. Think of the heathen world; the acceptance of Christ in any sense and from any hands cannot but better it. 3. We may be assured that God will certainly overrule the preaching of Christ, even by wicked men, to accomplish His purpose of mercy. In much inferior matters God controls the movements of bad men for His own glory. He did so in the case of Judas. Is it not then correct to argue that if God sub ordinates the malignity, ambition, and haughtiness of men to the accomplishment of His providential purposes, He will also overrule them to serve His designs of mercy? Witness the Reformation under Henry VIII. Application:1. Our cause for rejoicing is exceedingly great. Notwithstanding there are many parts where the gospel is imperfectly preached, yet there are thousands of holy men who preach Christ from the purest motives. 2. Let us manifest our gratitude to Him who is preached by a more lively zeal in His cause. 3. Let us who love Christ draw into closer union with one another. If we allow bickering and strife while Christ’ s cause may prosper we shall be ruined. 4. Let the despondent be encouraged--anyhow Christ is preached. The gospel is advancing in spite of our fears. (Isaac Mann, M. A.)Allowable contention God grant that we may contend with other Churches as the vine with the olive--which of us shall bear the best fruit; but not as the briar with the thistle, which of us will be the most unprofitable. (Lord Bacon.)An imprisoned preacher’ s thoughts Paul was imprisoned for preaching the gospel, and was persecuted by them who but for him would not have had a gospel to preach.1. The apostle had, by nature, a temper that could not bear very much being abused. He was naturally sensitive and aggressive. In prison and helpless no doubt there were slight heavings of the old volcano at the conduct of his opponents. Moreover his conscience was an inspired one, and he must have felt, “ Who is a judge of orthodoxy if I am not?” Did he then rouse the alarm and denounce these preachers of envy and strife? No, he rejoiced where few could have rejoiced, viz., in prison, and at what few could have rejoiced, viz., that his enemies were doing good. 2. Paul might have felt that his life was thrown away, that God had need of him. Many feel that everything must be done, and that there is none to do it hut themselves. Paul had a right to feel so if any man had. But the thought never seems to have occurred to him. No doubt he felt the cowardliness and the cruelty of these men, but the feeling was swallowed up in the reflection that they were doing his work when he could not do it himself. 3. Paul held that so precious is this truth of Jesus that no man can present even a particle of it that is not worth presenting. You cannot preach Christ so that it is not worth while to have preached Him thus. It is better that He should be preached by bad men for bad purposes than not preached at all. 4. It would have been enough in Paul to have said less than he did, such as “ I trust all will be for the best. I hope it will do some good, but I fear it will do much harm. Of course I cannot associate with them.” On the contrary he exults over the certain good of the issue. The hounds of love are better than the hounds of theology to hunt heretics with. How painful not to know the difference between conscience and combativeness. 5. Consider in a few deductions the temptations to which men who are working for religious ends are liable. I. The danger of substituting activity for the loving graces. The bee that goes buzzing about the flowers in the spring is very useful; but, after all, I think the flowers, that never stir or buzz, are full as interesting and far more important. The buzzing bee gets a good deal of honey, but he would not get a particle if it were not for the silent flowers which contain it all. There is a great peril of an external rattling activity leaving the heart cold, mechanical, and even malevolent. II. The danger of arrogance.1. There are a great many people who say that all Churches must be constituted, work, and believe as their own. 2. Many of us have got beyond that, but how many of us can rejoice in the Church whose services has swallowed up ours. But all that Paul wanted was that work should be done, whoever did it; and even rejoiced that others would have the credit for the work he did. Conclusion: From the beginning until today the power of preaching has been and henceforth mill be, not in ideas but in disposition. (H. W. Beecher.)The motives of Paul’ s enemies I. It may be that the enemies of the apostle hoped that their preaching would irritate Nero and his officers against Christianity, and that, offended at this new increase which this doctrine had received, they would quickly discharge their anger upon a prisoner, who was the principal support of this growing religion, either by putting him to death suddenly or by condemning him to some more grievous trouble than his present prison. II. It may be that envy had inspired them with the thought, that by labouring in preaching the Gospel they should obtain a part of the apostle’ s glory, and that by making good use of the time of his imprisonment, to establish themselves in the minds of the disciples, they should by degrees take away the credit and authority which he possessed; and judging of him by themselves, they imagined that it would be an immense increase to his affliction to see them thus enriched and decorated with his spoils. Such or such like were the thoughts of these wretched men. Judge by this what is the nature of vice, and how horrible its impudence in daring thus to profane the most sacred things, and to abuse them so vilely for, its own ungodly purpose. Thus Satan sometimes clothes himself as an angel of light to further the works of darkness. From which you see that it is not enough that Our actions be good and praiseworthy, if our intentions are not pure and upright. It is to profane the good to do it with a bad end in view.2. See how the thoughts of vice are not only impudent, but even foolish and vain. These deceivers, judging of St. Paul by themselves, believed that their preaching would vex him. Poor creatures! how little you knew of this high-minded man, to imagine that so small a thing could trouble him! (J. Daille.)Christ preached by love I once asked a distinguished artist what place he gave to labour in art. “ Labour,” he said, in effect, “ is the beginning, the middle, and the end of art.” Turning then to another--“ And you,” I inquired, “ what do you consider the great force in art:” “ Love,” he replied. In their two answers I found but one truth. (Boree.)Evangelical congratulation How Paul would have rejoiced had he been living now. The ministry at Rome must have been on a comparatively insignificant scale. But for every man who preached the gospel then thousands are preaching it now. Why should there have been such rejoicing in connection with the preaching of Christ crucified. I. Because thereby the renovation of fallen man is intelligently proposed.1. High time, by common consent, something was done in that direction, and many are the projects suggested for it. (1) Give the people a sound secular education.(2) Give them remunerative employment.(3) Confer upon them honourable enfranchisement.(4) Take care to raise them into better and more civilized habits by better dwellings, food, etc.(5) Educate their tastes, open museums and art galleries. 2. Can you look at these laudable secondary considerations without marking their fatal defect? They deal with man externally and say not a word about his internal renovation. If you leave a man’ s heart untouched there is that there which will laugh all your culture to scorn. If his heart be right all will be right, but not otherwise. 3. The gospel aims at making the heart right, and succeeds wherever it is accepted. II. Because thereby the renovation is graciously guaranteed.1. With the preaching of Christ God has formally connected the exertion of His power. “ With God all things are possible.” The preacher is a fellow worker with God. 2. With this preaching God has been pleased to associate the accomplishment of His purposes. 3. He has identified with preaching the manifestation of His sympathies. (W. Brock, D. D.)Goodwill--Goodwill the spirit common to the brotherhood of the Christian ministry I. It is God-like.1. The spirit characteristic of all God’ s will towards men.2. The spirit manifested by His Son.3. The spirit of the gospel message. II. It is yielded to an honoured brother.1. To him as a man--his character, aims, and life.2. To his labours in the cause of Christ.3. To his future success. (G. G. Ballard.)The defence of the gospel I. Is necessary. It has many powerful, malignant enemies. II. Is imperative upon its professors, whether ministers or people. III. Must be maintained in love to the truth, its advocates, and even its opponents. (J. Lyth, D. D.)Observe I. The cause to be defended. II. The opposition to which it is exposed. III. The means of its defence. IV. The persons who ought to defend it. (J. Lyth, D. D.)The opponents of St. Paul In the Corinthian Church there was a party that said, “ I am of Cephas” --followers of the apostle of the circumcision, and hostile to those who named themselves from Paul. It is very probable that this Petrine party held high views about the law; but there is no hint in the Epistle to the Corinthians that they either held or taught such mischievous errors as were propagated in Galatia. Minor matters of ceremonial seem rather to have occupied them (1 Corinthians 8:10). But there is no question that the apostle’ s authority was impugned in Corinth, and in all likelihood by the Petrine party, because he had not been personally called by Jesus as Simon had been; and by the same party his right to pecuniary support from the Churches seems to have been denied or disputed. While therefore there was comparative purity in the section that took Peter for its head and watchword; there was also keen and resolute opposition to the person and prerogative of the Apostle to the Gentiles. To meet all the requirements of the case before us we have only to suppose that such a party was formed at Rome, and Romans 14:1-23. seems to indicate their existence. If there was a company of believing Jews, who held the essential doctrines of the gospel, but was combative on points of inferior value, and in connection with the social institutions of their people, and who at the same time were bitter and unscrupulous antagonists of the apostle, from such an impression of his opinions as is indicated by James in Acts 21:20-21, then such a party might preach Christ, and yet cherish towards St. Paul all those feelings of envy and ill will he ascribes to them. Chrysostom touches the truth when he says they were jealous of the apostle. Calvin writes feelingly, “ Paul says nothing here which I myself have not experienced. For there are men living now who have preached the gospel with no other design than to gratify the rage of the wicked by persecuting pious pastors.” (Professor Eadie.)Paul’ s joy in the preaching of his enemies Paul’ s example is a rebuke to the excessive ecclesiastical spirit. He saw something good in the worst men who preached. Modern precisionists see the worst in the best men. Paul looked on the good side. Modern orthodoxy is disposed always to look on the bad side. If a vase was cracked, Paul turned it round and looked upon the side where it was not cracked. If a vase is cracked, we are disposed to turn it round and look on the side where the crack comes. Paul would certainly rather have men preach Christ that loved Christ; but rather than that Christ should not be preached he was willing that those who did not love Him should preach. (H. W. Beecher.)Christ really though inadequately preached The rising sun in the morning brings ten thousand noxious insects to life, brings miasma from the morass, and sets disease flying through the land; nevertheless, in spite of malaria, and in spite of all venemous insects that then begin to move, and in spite of all mischiefs which waking men begin to perform, it is infinitely better that the sun should rise, and that these evils should take place, than that it should be everlastingly dark. It was better to have Christ preached by bad men than not at all. It was better to have the gospel imperfectly delivered than not to have it made known in any way, or only to a limited extent. The truth preached with manifold and manifest error is a thousand times better than none at all. While the full and symmetrical truth as it is in Jesus will do far more good, and good of a far higher type, than any fragmentary views, yet such is the vitality and power of Christian truth, that its very fragments are potent for good. One may stand before an ample glass, long and broad, which reflects the whole figure, and the whole room, giving every part in proportion and in relation. Break that mirror into a thousand fragments, and each one of these pieces will give back to you your face; and though the amplitude of view and the relations of objects are gone, yet the smallest fragment, in its nature and uses, is a mirror still, and you can see your face withal. A full Christ reflects men, time, and immortality; but let error shatter the celestial glass, and its fragments, reduced in value, do in part some of that work which the whole did; and they are precious. (H. W. Beecher.)The preaching of Christ by whatever lips a source of satisfaction to Christians “ You (Scotch commissioners and Presbyterian clergy after Dunbar) say that you have just cause to regret that men of civil employments should usurp the calling of the ministry to the scandal of the Reformed Kirks. Are you troubled that Christ is preached? Is preaching so exclusively your function? I thought the covenant and those professors of it could have been willing that any should speak good of the name of Christ; if not it is no covenant of God’ s approving.” (Oliver Cromwell.)Power of the Bible even in faulty versions A railway man asked for a genuine Catholic Bible, as he was not allowed to read a heretical version like Luther’ s. “ Here is the book you want,” said the colporteur, handing him a Van Ess copy. “ Yes; that is the book,” said the man, after looking at it well. That happened a few weeks ago, and now Jesus is his All, and he finds the same grand truths about Him, whether he takes Luther’ s translation or Van Ess’ s. God’ s Word shall not return void to Him. (Anstera.)Power of Christ preached The surest way of turning a person from one pleasure is to give him a greater pleasure on the opposite side. A weeping willow planted by a pond in a pleasure garden turns all to one side in its growth, and that the side on which the water lies. No dealing with its roots or with its branches will avail to change its attitude; but place a larger expanse of water on the opposite side, and the tree will turn spontaneously and hang the other way. So must man’ s heart be won. (William Arnot.)The influence of the gospel This is the weapon that has won victories over hearts of every kind, in every quarter of the globe. Greenlanders, Africans, South Sea Islanders, Hindoos, and Chinese, have all alike felt its power. Just as that huge iron tube, which crosses the Menai Straits, is more affected and bent by half an hour’ s sunshine than by all the dead weight that can be placed in it, so in like manner the hearts of savages have melted before the Cross when every other argument seemed to move them no more than if they had been stones. (Bp. Ryle.) Philippians 1:19 For I know that this shall turn to my salvation Mark I. The confidence of the declaration--“ I know.” Not an angel could utter a truer note of triumph. Righteousness is a prophetic power. The good man can infallibly predict the issue of moral operation. II. The ground of this confidence. “ This shall turn,” viz., the preaching of Christ. His joy does not arise from the fact that certain persons preached, but from the higher fact that Christ was preached; not that bad men were working, but that a good work was being done. III. The extension of the truth is the best guarantee of personal happiness. A man of less moral grandeur would have started the argument from himself. Let me be free and then the gospel shall triumph; but he knew nothing of such self-idolatry. He said Christ shall be preached, and Christ’ s servants in due time shall be free. When it goes well with the Master it goes well with the servant. IV. The Gospel has everything to hope from being allowed to reveal its own credentials. Proclaim it--ministers, teachers; it sounds well from any lips--philosophers, babes and sucklings, unlearned. By whomsoever pronounced, the celestial fire will strike through every syllable. V. The greatest man in the Church may be served by the supplication of the good. The apostle associates his salvation with the prayer of the Philippians. No man is so far advanced as to be beyond the range of prayer. Here a child is of value. (J. Parker, D. D.)Salvation and its means I. The salvation provided by Christ is radically a spiritual salvation. It extends indeed to all the elements of our nature, being an emancipation of the whole man from the bondage of death; but the condition of the body follows that of the soul. In a sense we enter into spiritual salvation at conversion, for “ he that believeth hath everlasting life.” But the word is generally applied to the state of perfect purity and beauty and blessedness for the whole nature which the day of Christ will bring in. II. All God’ s providential dealings with His people are intended to be a training for salvation, whether pleasant or like Paul’ s at Rome, “ not joyous but grievous,” a discipline fitted to ripen the flower of holy character, which will be fully opened in its glorious beauty in heaven. III. By the measure in which we avail ourselves of this training our salvation will be affected.1. All who reach heaven will be perfectly happy up to the full measure of their capacities, because being “ pure in heart,” they will “ see God” as fully as their natures can see Him. 2. But the eyes of those who availed themselves but little of the light, of truth, who looked at God but seldom, will be able to look at Him only from far; whilst those whose eyes have been much accustomed to the light here, will stand in the foremost circles, and there with ravished hearts gaze on the infinite glory. Some will have an abundant entrance, while others will be saved only as “ through fire.” IV. Remembering these things, what manner of persons ought we to be.1. In all holy conversation and godliness.2. In prayer and effort.3. So that the Divine training may” turn to our salvation.” V. How then shall we obtain this spiritual profit?1. Through the supply of the Spirit of Jesus Christ. (1) He originates and supports spiritual life; clears away the mists of prejudice; opens the eyes to guilty self and merciful God; dwells in the regenerate. (2) The figures under which His influence is set forth describe His action; “ fire” to burn up the chaff within us, and to light up in our souls the genial flame of love; water to cleanse pollution and to quench thirst; unction to consecrate. 2. This supply is obtained largely through the Church’ s prayer. (R. Johnstone, LL. B.)The supply of the Spirit of Jesus Christ I. The supply. The Holy Spirit is the sole agent of the Saviour’ s will in the inward work of grace; nor is the indwelling and operation of Christ ever mentioned without the accompaniment of this truth. Not that the Spirit is supplied merely as an influence; He is both the Giver and the Gift; just as the Savior is the Victim and Priest. The gospel is a ministration of the Spirit by the Spirit, and the apostle hopes for the supply to his soul of all that grace which the Spirit, the Keeper of Christ’ s treasury, has to bestow. II. The prayer. He relies on the Philippians’ intercessions, answering to those he always offered for them (verse 4). It is simply His most graceful way of asking them to pray for him--not, simply with reference to the official work of the gospel, but to the good of his own soul. Mutual prayer is bound up with the very essence of the Christian system. III. The connection between the two. He seems to place himself between them and his Lord. The Spirit of Jesus flows unto him in proportion as the prayers of his fellow Christians and his own flow out towards Him in supplication. We are what the supply of the Saviour’ s Spirit makes us; that is the measure of our life, strength, perception of truth, performance of duty, and attainment in grace. But that is dependent on individual and common prayer; and the prayer for the Spirit is offered through the same Spirit in whom as well as for whom we pray. (W. B. Pope, D. D.)The ministers’ plea I. The prayer of the church.1. In reference to Paul. (1) He expected to be prayed for. He does not ask for, but assumes that he has their prayers. Would that all pastors could assume as much. Some are rich in this, but some terribly poor. (2) He valued the prayers of the saints. He was an apostle, but could not do without them; how much more we. (3) He looked for great results from them. He wanted them all the more because his troubles were heavier than usual; so do ministers in these evil days. 2. In reference particularly to ministers. (1) They may justly claim the prayers of their brethren. (a) To help them in their duties, so that they may be made effectual. (b) They are burdened with remarkable responsibilities. (c) They have an experience singular to themselves. (d) They have subtle, numerous, and peculiar temptations--pride; despondency. (e) They have many discouragements. (2) The prayers which are wanted are those of the entire Church. From some other labour some of you might be exempted, but not from this. (a) Of all who profit by our ministry. If you feed upon the Word pray that others may do so; if you don’ t, do not unkindly speak of it everywhere, but tell the Lord about it. (b) Of converts. (c) Of the aged with their experience, and the young with their freshness. (d) Of the absent through sickness, etc. How effective the ministry of the helpless who can yet pray. (3) The prayers of God’ s people ought to go up for their minister in many forms. (a) It should be daily work. (b) If we expect a blessing on our families through the ministry, we should as families ask God to bless it. (c) Then there are our prayer meetings, etc. (d) There should be especial prayer by each Christian at home before every service. (4) These prayers, to be good for anything, will be attended with consistent lives. II. The supply of the Spirit.1. The Spirit we want is-- (1) The Spirit who rested on Christ.(2) The Spirit, the Comforter, who represents Christ. 2. This Spirit is essential to every true minister. All other gifts, however desirable, may be dispensed with, but for the conversion of souls this is the one essential. (1) The preacher must be taught of the Spirit, else how shall he speak?(2) He must be inflamed by the Spirit.(3) He must have the unction of the Spirit. 3. The supply of the Spirit is essential to the edification of the Church of God. To build up a church. (1) Light is needed.(2) Love.(3) Holiness.(4) Zeal. 4. For the conversion of sinners. Who can enlighten the blind eye, quicken the dead soul, but the Spirit? 5. For the progress of the gospel and the victory of truth. (C. H. Spurgeon.)The relation between prayer and the supply of the Spirit I believe in the efficacy of united prayer, but each one must pray. There would be no clouds unless the drop of dew from each blade of grass were exhaled by the sun. Each drop ascending in vapour falls again in the blessed shower which removes the drought. So the grace that trembles upon each one of you must exhale in prayer, and a blessing will come clown upon the Church of God. (C. H. Spurgeon.)The necessity of the Spirit in spiritual work There is an old Romish story, that a certain famous preacher was to preach on a certain occasion, but he missed his way and was too late, and the devil knowing of it put on the appearance of the minister, took his place, and preached a sermon to the people, who supposed they were listening to the famous divine whom they had expected. The devil preached upon hell, and was very much at home, so that he delivered a marvellous sermon, in which he exhorted persons to escape from the wrath to come. As he was finishing his sermon, in came the preacher himself, and the devil was obliged to resume his own form. The holy man then questioned him, “ How dare you preach as you have done, warning men to escape from hell?” “ Oh,” said the devil, “ it will do no hurt to my kingdom, for I have no unction.” The story is grotesque, but the truth is in it. The same sermon may be preached and the same words uttered, but without unction there is nothing in it. The unction of the Holy One is true power; therefore, brethren, we need your prayers that we may obtain the supply of the Spirit upon our ministry; for otherwise it will lack unction, which will amount to lacking heart and soul. It will be a dead ministry, and how can a dead ministry be of any service to the people of God? (C. H. Spurgeon.)Prayer for ministers John Livingston of Scotland once spent a whole night with a company of his brethren in prayer for God’ s blessing, all of them together besieging the throne; and the next day, under his sermon, five hundred souls were converted. All the world has heard how the audience of the elder Pres. Edwards was moved by his terrible sermon on “ Sinners in the hands of an Angry God;” some of them even grasping hold of the pillars of the sanctuary, from feeling that their feet were actually sliding into the pit. But the secret of that sermon’ s power is known to but very few. Some Christians in that vicinity (Enfield, Mass.) had become alarmed, lest, while God was blessing other places, He should in anger pass them by; and so they met on the evening preceding the preaching of that sermon, and spent the whole of the night in agonizing prayer. (Dr. H. C. Fish.)Cheerfulness in trial At a certain period the Methodist Society in Dublin was greatly agitated by divisions. A good but very anxious brother wrote to Mr. Wesley on the subject, told him the real state of things, deplored it exceedingly, and concluded his communication by inquiring, “ Where, sir, are all these things to end?” The venerable Wesley replied: “ Dear brother, you ask where are all these things to end?” “ Why, in glory to God in the highest,” to be sure; “ and on earth peace, and goodwill among men.” (Anecdotes of the Wesleys.)Benefit of trial It is rough work that polishes. Look at the pebbles on the shore! Far inland, where some arm of the sea thrusts itself deep into the bosom of the land, and expanding into a salt loch, lies girdled by the mountains, sheltered from the storms that agitate the deep, the pebbles on the beach are rough, not beautiful; angular, not rounded. It is where long white lines of breakers roar, and the rattling shingle is rolled about on the strand, that its pebbles are rounded and polished. As in nature, as in the arts, so in grace; it is rough treatment that gives souls as well as stones their lustre; the more the diamond is cut the brighter it sparkles; and in what seems hard dealing, there God has no end in view but to perfect His people’ s graces. (T. Guthrie, D. D.) Philippians 1:20 According to my earnest expectation and my hope Paul’ s expectation I. Paul had as expectation.1. This seems natural if we regard his character and temper. (1) He was a warm-hearted man, an intellectual man, a man, moreover, whose natural gifts had not been cramped but had a healthy development, and who had healthy cravings. While he did not think more highly of himself than he ought, neither did he think more meanly. (2) He was a born leader, not fitted for service so much as for rule: finding few or none with dignity enough to compel his homage. A man of ambition, with a splendid secular career before him. 2. When Jesus spoke to him Paul found a Master, and at once a new object of expectation and hope was found. II. The expectation was that Christ would be magnified in him.1. Notice the change of self-estimate. Had Paul joined some secular cause he would have regarded himself as conferring a favour: but when he joined the Church he only congratulated himself on finding mercy. This self-abnegation was because he found Christ all in all. 2. He expected that Christ would be magnified in his body: it seems more natural for us to think his spirit. But the body is the manifestation of the spirit. In the spirit Christ is felt, in the body He is seen. If the life is degraded Christ is not in the spirit. 3. He expected that Christ would be magnified in his body irrespective of time or circumstance, life or death. Christ’ s grace is sufficient for this. III. Of this expectation he was not ashamed but entertained it boldly.1. Some Christians feel ashamed of a bold, vigorous magnification of Christ. “ What will the world say?” 2. Some Christians feel afraid to magnify Christ. “ What will the world do?” (A. J. Bamford, B. A.)Paul’ s Expectation I. “ Expectation” and “ hope” are words which connect the heart with the future. II. No power can so light up the future and throw over it the hues of immortal beauty as childlike trust in God. III. The unexpectant and hopeless man is living only half a life; but he who is living on false hopes and expectations is wasting life. IV. It is right that the body should be turned to moral account. Christ purchased the whole man. The passions are not to have their own wild way. The blood is not to be the master of the man. V. The possibility of being ready for life or death. (J. Parker, D. D.)Christ magnified I. Every bad man is an injury to creation. God may, it is true, overrule this for the general good. If an unholy man has been of any service he has been made so in spite of himself; he never designed it or desired it. If he has, like a lighthouse, served as a warning to others, that is God’ s work. Every good man is useful and aims to be. But how is a good man to be useful. I. By magnifying Christ.1. Christ is the most splendid object in existence. (1) He is highly thought of in heaven. There He is seen as He is. (2) He is highly thought of in hell. The destruction of the lost comes from His presence and glory. (3) But while heaven and hell in different ways acknowledge the greatness of Christ there are men on earth who entertain the lowest thoughts of Him, although it was on earth that He displayed His love. But there is a rapidly increasing number who count all things loss for the excellency of the knowledge of Him. 2. While speaking of magnifying Christ it is proper to be reminded that there are some who do all they can to diminish Him. (1) Such are they who deny him. (2) But there are some who injure Christ though they deny Him not. They lessen Him as to the Divine dignity of His person, the magnitude of His work, the merits of His sacrifice. (3) There are those who magnify themselves under the pretence of magnifying Christ. 3. But while some dishonour Christ there are others who magnify Him. How? (1) Not by making Christ appear greater than He is--that is impossible. The highest created mind has never set conceived that He is so great as He is. (2) Not by a thoughtless chiming upon His name or by the use of a few phraseologies; but-- (3) By receiving in the letter the truths respecting His incarnation, teaching, death, etc., and the spirit of those truths which give brightness to the intellect, love of righteousness to the heart, vigour and grace to the character, and bind the soul to the Infinite. 4. It was thus that Paul magnified Christ. Not only was the Christian system as a whole confirmed in Him, but its distinguishing doctrines. (1) That God is willing to pardon the chief of sinners. (2) That the power of God can make the greatest sinner ask for mercy. (3) That by the grace of God the greatest sinner may find mercy and be transformed into the greatest saint, apostle, missionary. II. In order to magnify Christ all the circumstances of our life must be subservient to that end.1. Our active services.2. Our afflictions.3. Our life and conduct.4. Our death. (Caleb Morris.)The Savior magnified in His people I. How Christ is magnified in the Christian’ s life. To magnify is to make great, or to celebrate existing greatness. In the second sense only can Christ be magnified. Christ is magnified--1. In the conversion of His people.2. In their sanctification.3. In their devoted labours in His cause.4. In their trials and sufferings.5. In the abiding results which their services secure. II. How Christ is magnified in the Christian’ s death.1. By raising his soul above the dread which it naturally inspires.2. By abiding hopes and consolations in his death.3. Through the influence which his death exerts on those who survive. Conclusion: Our theme ought to lead us--1. To see the power and glory of the Saviour.2. The characters to whom only the text applies.3. The grand aim of the Christian ministry.4. That the Christian need not be painfully anxious about the events, of life. (J. Burns, D. D.)Christ made great I. How is this principle manifested. As God of course He cannot be made great; only in His mediatorial character. In this He is made great.1. By God the Father (Philippians 2:10). 2. By the angels. They did so when He was on earth. They do so in heaven. 3. By every individual partaker of His great salvation; by Paul and us. (1) In our firm belief of His vicarious sacrifice.(2) In our self humility.(3) In unshaken confidence. 4. In earnest evangelism.5. In hopeful death. II. In what does its excellency appear.1. This is all men’ s moral obligation.2. The God greatest moral excellence.3. The only right principle of action.4. Because always honours it. (N. M. Harry.)Earnest expectation Found only here and in Romans 8:19. It means the waiting with the head raised, and the eye fixed on that point of the horizon from which the expected object is to come. What a plastic representation! An artist might make a statue of hope out of this Greek term. (J. Hutchison, D. D.) Philippians 1:21 For me to live is Christ, and to die is gain The apostle’ s alternative The language is like a great river which, flowing through some country, bends first from the one side and then from the other, and then comes back into its straight course. There is a triple movement of thought and feeling.1. There is the absorbing devotion which this man has to Christ. 2. Then comes in the bend of the stream; a rock on the margin sends the waters away in another direction. He thinks about others. 3. Then comes the third feeling when he apprehends it to be his duty to stop and work. I. The first attitude of the apostle’ s mind. Here we get the grand, noble simplicity and unity or continuity of life and death to a devout man thinking about himself.1. Look at the noble theory of life. In all senses in which you can use the words, Christ is this man’ s life. (1) The secret of its origin, its source, and basis. (2) Its goal and aim. (3) Its law and pattern. My life, if it be in Christ, rosy become a chain of golden deeds; if I be out of Christ, it is but a heap of unconnected links. 2. Wheresoever life is thus simple and of a piece, death will be gain, continuous and increasing. (1) The direction is the same; he passes the points and gets on to the other line without a shock. (2) The life is simply lifted out of the common atmosphere and plunged, as it were, into an oxygen jar, and it blazes out the more brightly for the change. II. The second bend or reach. The hesitation which arises from the contemplation of life as a field for work. The broken language of the original expresses the broken waters of the river as it takes the turn. “ I am in a strait,” like a man hedged up between two walls, not knowing how to turn. Paul was the subject of two counter attractions, that of death and that of life.1. Notice how be talks about the former. “ I desire to depart,” weigh an anchor or lift the pegs of a tent. To be with Christ that is the attraction. He draws us, and we run after Him. This is no morbid, sentimental desire for death arising out of hatred with life. 2. Then think of that reason for living which overbears the wish for death. “ There is work to be done, and so I feel that life tugs at me.” How different to many men’ s clinging to life, because of the judgment after death. III. Notice the beautiful calm solution of the question--not an equipoise of hesitation, something pulling two different ways, and so the rest of equal forces acting. “ I know that I shall abide and continue with you all” --a calm taking what God wills about the matter. Stick to your tasks, and in God’ s time you will have rest and reward. Conclusion: Here are two theories of life for you. “ To live is Christ, and to die is gain.” “ To live is self, and to die is loss and despair.” Which? (A. Maclaren, D. D.)Christian life and death I. The proper scope and character of all truly Christian life.1. Such life is never aimless; but how many people could give no rational answer to the question, What are you living for? 2. Its aim, however, does not lie within the circle of the seen and temporary. While not indifferent to the claims of the present world, its ambition pitches higher. 3. Its end and substance is Christ. 4. A life is possible which, while in a sense Christ, Shall not be such in the full and proper sense of the term. St. Paul has just spoken of Christians who were insincere and contentious. So now there are men whose life is Christ, predominately, it may be, but not wholly. II. What Christian death is, and how it ought to be regarded.1. It is Christian death of which he speaks, yet we cannot but be struck with an assumption he makes concerning death in general--living, only not in the flesh. “ All live unto God.” 2. The life out of the flesh which Christians live is a higher and more advanced life than that of the present. Not that there is anything essentially evil or degrading in the flesh; but death will, to those who love Christ, obviously be so far gain that it will clear away a throng of hindrances to the free consecration of the soul to God. 3. The pre eminence is defined as being with Christ. (1) Believers are already with Him, “ joined to Him,” etc., but in important respects we are at present not with Him. He is beyond the reach of our sense. (2) Death raises the saint to be with Him immediately, although we shall be nearer after the resurrection. 4. St. Paul does not measure this preeminence of Christian death over Christian life. He is content with a general statement of its exceeding superiority; it is “ much more than much better.” III. Christian life and death regarded as an alternative.1. Ordinarily, even Christians recoil from death, partly for want of an adequate faith, partly from physical shrinking. 2. Within limits this desire for life is not blameworthy. Such a sense of future blessedness as should spoil earth for us is nowhere encouraged in Scripture; it would be incompatible with our duty to God and man, and in many eases it is desirable for others that we should stay. 3. But whether life be more or less desirable, it should be spent under the assurance that death is gain, i.e., if life be Christ, otherwise we have no reason to expect that death would bring any advantage. 4. Granting this, however, if the will of God ordains life, it is an unspeakable grace to live and not die. It is service for the blessed Master, the fruit of which is so ample that we can afford to wait for everlasting life. Be death ever so desirable, it is our own fault if the happiness of life does not more than counterbalance the trial of it. Other things being equal, the more life, the more heaven. Conclusion:1. How startling a contrast the current life of man forms with this lofty ideal. 2. When this august profession is more than a profession, how rare is the type of character which answers to the apostolic model. 3. Yet this same life is the only secure, rational, and happy life to live. (J. D. Geden, D. D.)The Christian’ s estimate of life and death I. The Christian’ s life a description of it. The Christian lives--1. From Christ. Christ is the source of his existence. 2. On Christ. Christ is the support of the life He has given, nourishing it with communications from Him self. 3. To Christ. Coming from Him, He is its aim and end. II. The desire he has while living this life (Philippians 1:23).1. “ To set loose a second time,” as vessels, not outward bound, but from a foreign port on a return voyage. He is not looking back on the country behind him, he is looking on the sea which he has to cross before he can get home. 2. Why? Because Christ is there. “ Whom have I in heaven but Thee?” 3. This is the result of the new life which tends towards Christ, its source. 4. Thus to be with Christ is “ beyond all comparison better.” There is a fruition of Christ above, compared with which the highest enjoyment we can get out of Him here is as nothing. III. A feeling in the Christian’ s mind counteracting this desire, viz., a desire to remain, springing from--1. Love to Christ. “ To me to live is Christ” --it is for Christ’ s honour and glory to live a fruitful life. 2. Love for his fellow men. Love for self would say “ Go” ; love for perishing sinners is stronger, and says “ Stay.” The hesitation only lasted as long as he was speaking of it. (C. Bradley, M. A.)A comparative view of life and death I. By those who look at life on its bright side.1. To me to live is gaiety, delightful society; and to die is the quenching of all joy, to plunge into I know not what, and to go where I do not wish to go. 2. To me to live is the indulgence of the luxury of my senses; to die is the destruction of all that gratifies them. 3. To me to live is affluence in what all are coveting; to die would be to have all this seized by others. 4. To me to live is successful enterprise, competition overcome, prosperity, power, fame; to die that would be to lose the field of my career. II. By those who look on the dark side. To me to live is a hard thing; it is to endure privation, poverty, pain. Well then, would you die in preference? Oh, no, that would be worse. Why so? Sometimes the person can hardly tell--there is an undefined horror of death, but sometimes there is the power of conscience in the case. III. By whose who look on life irreligiously.1. To me to live is a course in which my pleasures are poisoned with vexation; but at any rate it is for so long an exemption from what I have to expect hereafter. Besides, while I live I may repent and reform; but to me to die is perdition. 2. To me to live, says the atheist, is to have the play of all my senses, to take all I dare or can of immediate good, to exult in defiance of what superstition has feigned an almighty power, perhaps to command great attention by my genius. On the contrary, to die is to have all this broken up, and to become a clod of earth. IV. By the Christian. To live is Christ and to die is to be with Him, therefore gain--far better. (John Foster.)To live is Christ and to die is gain That which a man loves supremely is that for which he lives--money, fame, pleasure, etc. The lofty altitude of moral nature to which we have to aspire is to find in Christ our only reason for living. Apart from this, the yearning aspirations and voids of humanity can never be satisfied. I. Life in Christ comprehends all true life--science, air, beauty, music, all that adorns the saint, strengthens the worker, sustains the sufferer. All life rooted in Christ will bear all manner of fruits and be beautiful with all the hues of heaven. Into what base are our life roots struck? II. Life in Christ can see the ulterior phase of what men call death. The eye of true life can see clear through the dispensation of dying, and behold the “ gain;” can see straight through the troubled night of the final act of man upon earth, and gladden itself with the sight of the morning glory that falls forever on the hills of heaven. To die is mystery; speculation; life’ s most desperate venture; annihilation-this is the creed of those whose life is not centred in Christ. Compare this creed with the gain which Christianity discloses. (J. Parker, D. D.)Christian life and death There are only two questions that a truly wise man would think it of any essential consequence to ask in regard to himself, “ What is the proper object of life?” “ What is beyond life?” Here, then, only they are completely answered. Let us-- I. Inquire into the meaning of the words, “ to me to live is Christ.” True experimental Christianity is--1. A life of dependence on Christ, as of children on the head of a family. This dependence is (1) constant;(2) humble;(3) trustful;(4) invisible, but real. 2. A life of communion with Christ; as between two dearest friends. This is (1) habitual;(2) cordial;(3) private and public. 3. A life of conformity and devotedness to Christ, as servants to an illustrious and beloved master. This is entire, and embraces (1) all the occupations of life whatever they may be, secular or sacred;(2) all the thoughts and affections. II. The ground we have to infer that when “ to live is Christ,” to die will be gain. Because--1. To whatever world death shall introduce us, Christ will be Lord of it. “ I have the keys of Hades,” etc. “ I go to prepare a place for you.” 2. The graces and tempers of such a life as the Christian’ s must be the root and commencement of the happiness of that world, whatever it be as to particulars. “ Whatsoever a man soweth.” “ Blessed are the poor in Spirit,” etc. 3. We are assured that there will be an illustrious manifestation of Christ for the very purpose of making death gain. “ Our conversation is in heaven,” etc. (1 Corinthians 15:42). Improvement:1. What an unspeakable advantage has the Christian over every other character. 2. Let the Christian be satisfied that death is gain, without prying into particulars. 3. Learn the importance of keeping together what God has made inseparable. Life Christ, and death gain. (T. N. Toller.)Christian life and death I. Christian life.1. Separation for Christ, from the world, self, sin. 2. Dedication to Christ. All are dedicating their life to something--fashion, money, pleasure, science, fame. 3. Use by Christ. Religion is not a man’ s transformation into something different, but his acceptance by Christ for the accomplishment of his purpose. 4. Likeness to Christ, in love and knowledge. 5. Concealment in Christ. II. Christian death. “ Gain,” because heaven.1. No more trial and sickness, but eternal health and peace. 2. No more bereavement, but eternal union. 3. No more superstition, but eternal light. 4. No more sorrow over the dissensions of Christ’ s Church, but eternal harmony. 5. No more spiritual ignorance, but perfect knowledge. 6. No more temptation and sin, but perfect safety and holiness. 7. No more death, but the fadeless life. (H. G. Guinness.)Christly life and gainful death I. The Christian’ s life is Christ.1. Obedience to Christ’ s precepts. These preferred (1) to the dictates of man,(2) and to personal inclinations. 2. Admiration of Christ’ s character. Jesus is regarded as-- (1) The ideal of perfection.(2) The model of imitation. 3. Devotion to Christ’ s interests. True Christians seek-- (1) The extension of Christ’ s dominion.(2) The exaltation of Christ’ s name. 4. Inspiration by Christ’ s Spirit. (1) In us there is no inherent holiness.(2) Our good desires are derived from Christ. 5. Sustentation by Christ’ s power. (1) We are naturally impotent.(2) Christ works in His people, and they can do all things through Him strengthening them. II. The Christian’ s death is gain.1. Physically. The resurrection body will be characterized by-- (1) Perfect health.(2) Perfect beauty.(3) Capability of increased power and activity. 2. Mentally. (1) All hindrances to intellectual pursuits will be removed.(2) Mental facilities will be increased. 3. Socially. Death introduces the Christian to-- (1) A more respectable circle of acquaintance. (a) The great and good of all ages. (b) The holy angels. (c) Christ Himself. (2) A better place of residence.(3) Unprecedented possessions. 4. Spiritually. After his decease the Christian has-- (1) A freedom from external temptations.(2) A deliverance from inherent depravity.(3) A constant manifestation of the glory of God. (W. Sidebottom.)The good man’ s life and death 1. How ominously the words “ live” and “ die” follow each other. There is but a comma between them. Life is but death’ s vestibule. 2. If you would get a fair estimate of the happiness of a man, you must judge him in these two closely connected things, his life and his death. Solon said, “ Call no man happy till he is dead; for you know not what changes may pass upon him in life.” We add, “ because if the life to come be miserable that shall far outweigh the highest happiness he has enjoyed in this.” I. The good man’ s life.1. It derives its parentage from Christ. The righteous man has two lives, that which he has inherited from his parents, and a spiritual life, which is as much above mental life as that is above the animal or the plant. 2. Christ is its sustenance. Without Christ the newborn spirit must become vague emptiness. 3. The fashion of his life is Christ. Every man has a model by which he endeavours to shape his life. Men do not always do a thing because it is right, but because some one does it whom we take as a standard of propriety. What an outcry there is against a man who dares to be singular, and says, “ I will not follow your model, I will follow Christ.” 4. The end of his life is Christ; not wealth, respectability. 5. Its happiness and glory is all in Christ. II. The good man’ s death. Why does not death spare the good and take the bad. Gain! is it not loss in every sense? No; in every sense in which it is loss it is immeasurable gain.1. He loses friends, wife, children; but only for a time; he gains them forever. 2. He loses his wealth; but, he gains eternal riches, and those who have no money to lose are made rich forevermore. 3. He loses the means of grace, but gains heaven. 4. He loses his partial knowledge; but sees face to face. (C. H. Spurgeon.)Life and death in Christ I. Life in Christ. Life for this man is--1. Negatively. Not (1) the life of the beasts that perish. Meat, drink, clothing, are the means of preserving life; but not the objects for which we live. A disciple of Christ lives on them, but not for them. (2) To acquire a great property. Property is useful in fulfilling some of the ends of life, but when it comes to be an end in itself it is no longer a blessing. (3) Pleasure. He will not occupy the day in chasing thistle down. (4) Honour. He has gotten the favour of God. (5) In refusing and avoiding these things. Strip them all off, and you are no nearer a true life in the Lord. Life consists neither in having them nor wanting them. 2. Positively. His life is not a life with Christ, nor even in Christ. His very life was Christ. His former self was lost. Henceforth he lives Christ. His common life, when he lies down and rises up, when he labours and rests, in private and public. II. Death in Christ. The substance of the inheritance beyond we know from Philippians 1:23 is the same Christ. What are the gains?1. Peace instead of war. Here Christ and conflict; there Christ and peace. 2. Here Christ and ignorance; seeing in part, through a glass darkly; there Christ and light. 3. Here Christ and sins; there Christ and purity. 4. Here Christ and pain; there Christ and perfect joy. (W. Arnot, D. D.)The significance of the apostle’ s sentiment When did he utter this? It was not as he rose from earth dazzled into blindness by the Redeemer’ s glory, and the words of the first commission were ringing in his ears. It was not in Damascus, while as the scales fell from his eyes he recognized the Lord’ s goodness and power. Nor was it in Arabia where supernatural wisdom so fully unfolded to him the facts and truths which he was so uniformly to proclaim. It sprang not from some momentary elation as at Cyprus where he confounded the sorcerer and converted the Roman proconsul. No, it was written at Rome, in bonds, and after years of unparalleled toil and suffering. His past career had been signalized by stripes, imprisonment, shipwrecks, and unnumbered perils, but he did not regret them. He had been “ in weariness and painfulness,” etc., but his ardour was unchilled; and let him only be freed, and his life prolonged, and his motto would still be, “ For me to live is Christ.” It did not repent the venerable confessor now, when he was old, infirm, and a prisoner, with a terrible doom suspended over him, that he had done, travelled, spoken, and suffered so much for Christ. Nor was the statement like a suspicious vow in a scene of danger, which is too often wrung from cowardice, and held up as a bribe to the Great Preserver, but forgotten when the crisis passes, and he who made it laughs at his own timidity. No. It was no new course that the apostle proposed, it was only a continuation of those previous habits which his bondage had for a season interrupted. Could there be increase to a zeal that had never flagged, or could those labours be multiplied which had filled every moment and called out every energy? In fine, the saying was no idle boast, like that of Peter at the last supper--the flash of a sudden enthusiasm so soon to be drowned in tears. For the apostle had the warrant of a long career to justify his assertion, and who can doubt that he would have verified it, and nobly shown, as hitherto, for him to live was Christ? He sighed not under the burden, as if age needed repose; or sank into self-complacency, as if he had done enough, for the Lord’ s commission was still upon him, and the wants of the world were as numerous and pressing as to claim his last word and urge his last step. (Professor Eadie.)The reason why some men cling to life I remember when I used to live in the south of England, there was a story abroad about some man that was thrown over the face of the Isle of Wight chalk cliffs. They found him in the morning lying down there among the white boulders and black seaweed, and below the finger nails there was powdered chalk that he had scraped in his desperate clutch as he fell to save himself. My friends, there are some of you that grasp at life like that, and for something of the same reason, because you are afraid of the smash when you get down to the bottom. (A. Maclaren, D. D.)To me to live is Christ--1. The rendering is literally, “ To me life is Christ,” life altogether, everywhere, always is neither more nor less than this. 2. The word has wide application. The blade of grass, the tree, the worm, bird, behest, man, God, live. But there is life proper to each. In the lower forms it is simple, but as we ascend life becomes more complex, difficult, and, therefore, more noble. That is the noblest thing which surmounts disaster or suffering which retrieves itself or is retrieved. The life of man has so suffered, and has been so retrieved. 3. The text expresses an infinite indebtedness. No man could confer a benefit on fellow man so great as to put him under this law. Not to benefactor, defender, deliverer, could you say this. I. This canon rules the thought. The intellectual life is Christ’ s. This is not, however, to impair mental freedom. Man may expatiate on any field, making fresh discoveries at every step. But from the vantage ground of the Christ life all acquired knowledge can he put in right relations and error detected. Christ does not reveal all truth, but places man on the mountaintop of truth, where he is never out of the view of some truths. II. Take life as sentiment--thought with aroma in it, and beauty in it, without which no life is complete. How shall we keep the poetry in our life? Only by having the beauty of Christ’ s life. III. Take life as force--active moral force. A life without much force may be pure and good, but it can never be beneficent. A life with force may be destructive. To constitute good human force we need more than energy and self-will. We need right motives and wise means. If you leave Jesus Christ out of your life you cannot have any of them perfectly, “ Be strong in the Lord,” etc. IV. Take life as hope, aspiration, destiny. What is life if it be not this much. Without an assured future, no present of any kind can be worth a hearty interest. Have we an assured future without Jesus Christ? “ Because He lives we shall live also.” Conclusion: Is it Christ for you to live, or money, sentient pleasure, ambition, indifference, emptiness? (A. Raleigh, D. D.)Christ our life We can see what this did for Paul.1. It gave steady perseverance to his endeavours.2. It put a tone of charity on all his intercourse.3. It gave him calmness under trial and persecution. I. So far as our life is feeling we may say the text. Take--1. Our thinking. The unity, peace, freedom, safe guidance of our thoughts, follow and are assured if to us to think is Christ. 2. Our trusting. No fear comes to us out of the uncertainty and insecurity of our earthly trusts if our great trust rests on Christ. 3. Our loving. There will be an ever-enlarging love to men if our first love be set on Christ. 4. Our hoping--that hope is full of immortality which can build on this sure foundation, “ Jesus is mine.” II. So far as our life is association, we may say the text.1. In friendship His presence can make our hearts burn within us. 2. In the family He can be the all-hallowing thought sanctifying the home life. 3. In society He can make by His unseen presence our social fellowships purer and more truly happy. If this is not so it is because we have permitted the un-Christly stamp to get printed on our associations. III. So far as life is activity we may say the text.1. In business, “ Let every man wherein he is called,” etc.2. In the Church.3. In the world of morals, politics, science: all these are spheres of Christ’ s rule. (R. Tuck, B. A.)Christ the saints’ life 1. There is no other name but Christ’ s which has life in it. There is no life in the world’ s wealth, learning, honour, love. If they do not destroy, they afford no protection or sustenance. To be Christless is to be lifeless. 2. Is it possible that St. Paul can he speaking of a mere man? This is not an accidental expression of temporary excitement. It is a sentiment that pervades his writings (Philippians 3:7-9; Galatians 2:20; Galatians 6:14). On the Socinian hypothesis all this is extravagant and idolatrous. Where do we find succeeding prophets speaking thus of Moses? 3. Paul means that Christ constituted his life. In what sense? I. Christ was the bestower and sustainer of it. He was this naturally (Hebrews 1:2; John 1:3; Hebrews 1:3). On this ground Adam in his state of innocence would have said that the Son of God was his life. But Paul was thinking of Christ as--1. The life of pardon. Distinguish the gaining of pardon and the persuasion that it has been gained. A rebel may be pardoned without knowing it, but before he can be happy he must know it. Paul knew fully that Christ had forgiven him. 2. The life of love. Pardon properly is only the capacity for living; but love is the soul’ s life. How this love burned in Paul towards God and towards man. 3. The life of hope. Hope is life; despair is death. The unbeliever is hopeless and therefore lifeless. II. Christ was the object of the energies of that life he had bestowed. Paul had three reasons for his engrossing consecration to Christ.1. A reason of justice. Christ had surrendered His life for him, and equity demanded that he should consecrate his life to Christ (2 Corinthians 5:14-15). Life for life: Christ gave all He could give: Paul returns all he can. Gratitude facilitates the justice, and makes the duty a delight. 2. A reason of self-interest. (1) Unless he rendered the service, he would renounce the discipleship and be a castaway (1 Corinthians 9:27). (2) He had respect unto the recompense of the reward of all duty well discharged (Luke 19:17-19). 3. A reason of taste. He liked the work for its own sake. (W. Anderson, LL. D.)To serve Christ must be our one aim It is said of Thomas Pett, the miser, that his pulse rose and fell with the funds. He never lay down or rose that he did not bless the inventor of compound interest. His one gloomy apartment was never brightened with coal, candle, or the countenance of a visitor, and he never ate a morsel at his own expense. Of course he made money, for he gave himself wholly to it; and we ought not to forget that the same single-mindedness and self-denial would make Christians rich towards God. What is wanted in the service of Christ is the same unity of purpose which has ruled all men who have won the object for which they lived. He who makes God’ s glory the one only aim before which all other things bow themselves, is the man to bring honour to his Lord. (C. H. Spurgeon.)The ideal of Christian life For me to live is-- I. Faith in Christ.1. Without faith life is dwarfed and desolate.2. The grander faith’ s object, and the firmer faith’ s trust, the nobler the life.3. Christ is the grandest object, and faith in Him the strongest trust. II. Meditation on Christ.1. We can come very near Him.2. This meditation is sweet. The thought of Christ the antidote to life’ s sorrows. III. Action for Christ.1. Inspired by the loftiest motive: Christ.2. Of the most diverse character.3. With the best result. IV. Hope in Christ.1. He is the hope of this life and consequently glorifies it.2. He is our hope for eternity--“ Because I live ye shall live also.” (Paxton Hood.)The great end and business of a Christian’ s life is to glorify Christ I. I argue it thus:--1. We have life from Him; life, therefore, should be to Him. A supernatural influence causeth a supernatural tendency. As rivers run into the sea from whence their channels are filled, so doth grace cause all the issues and outgoings of the spiritual life to return to Christ from whence they came. 2. The right Christ has to our service. We are His by every right and title (Romans 14:7-9). II. To make this clear let us examine the several titles Christ hath to a believer.1. By creation (Hebrews 1:2). Note-- (1) The absolute right that accrueth to Him from hence. We were made out of nothing by Him; all we have, therefore, is His--mind, eyes, tongue, hands, etc. His is a right both of jurisdiction as a king, and of propriety as a creator. (2) The intention of the Creator (Proverbs 16:4; Romans 11:36). All things were made for man, but man himself for God. Our end was not to eat, drink, sleep, etc., but to live and use all things for God. (3) The obligation left upon the creature to love and serve Him that created us. 2. Preservation, by which the title of creation is daily renewed and reinforced (Acts 17:28; Hebrews 1:3). 3. Redemption (1 Corinthians 6:20). Consider-- (1) The right.(2) The price (Peter 1:18-19). 4. Conquest (Colossians 1:13). 5. Actual possession (1 Corinthians 6:15). 6. Resignation and voluntary consent (Son 2:16; 2 Corinthians 8:5; 2 Chronicles 30:8). III. The use. To persuade us to make it our business to honour Christ and advance Him.1. Directions. (1) You must close with Him by faith, and use Him to the end which God hath appointed Him (2 Thessalonians 1:11-12). (2) Consecrate and dedicate yourselves to Christ’ s use (Romans 12:1). (3) Use yourselves as those that are Christ’ s, improving your time, estates, strength, relations, talents, for His glory (Zechariah 14:20). (4) Honour Him by the holiness of your conversation (1 Peter 2:11-12). (5) Let Christ be endeared to you by all your enjoyments. Temporal and spiritual (1 Corinthians 3:21). (6) Count it an honour to suffer for Christ’ s sake (Acts 5:41; Philippians 1:29). 2. Motives. (1) You are not your own, but are under another Lord. (2) We have owned Christ’ s right in baptism (1 Peter 3:21). (3) There will be a day of accounts when the great God of recompenses will reckon with you. (4) The utility and profit of it. (a) For the present an interest in Christ’ s intercession (John 17:9-10). (b) Heaven in the eternity to come. (T. Manton, D. D.)Diverse views and aims of life To some men to live is a man, for a man; they are content to merge their individuality in his; they do not care to be known if he is known; they always wish to be regarded as his friends; they live on his words; they immortalize themselves by recording them; to please him is their highest honour and felicity, and they leave a beautiful biography behind them in which they entomb and lose themselves, and rear a monument to the memory of their idol. Such was Boswell’ s “ Life of Johnson” --“ To me to live is Johnson!” Such was Lockhart’ s “ Life of Scott” --“ To me to live is Scott!” Such is the elegant tribute of Tacitus to Julius Agricola!” “ To me to live is Agricola” Such is the, to me, sad and shocking life of Cicero, by Dr. Middleton--“ To me to live is Cicero!” But Paul said, “ To me to live is Christ!” To some men to live is a science. They are absorbed by it; the pursuit of it is the unconscious charm of their existence. All things and all bodies are regarded as through the lens supplied by it. To Lyell and Murchison--“ To me to live is Geology!” To Rosse or Nicholl--“ To me to live is Astronomy!” To Liebig or Davy, to Faraday or Matueccei--“ To me to live is Chemistry or Electricity?” To Owen or Cuvier--“ To me to live is Comparative Anatomy! “ To Young--“ To me to live is a Rosetta stone!” But Paul said, “ To me to live is Christ!” And some men live for an idea. They live for it; in it; become martyrs to it. Bravely, but sometimes very foolishly, they identify the whole world with their one idea. If it expires all perishes. Hence Vane and Sidney would say, “ To me to live is a Republic!” Hence Leibnitz and Kant and Descartes concentrated their life on an idea. But Paul said, “ To me to live is Christ!” And to some men to live is self. “ What shall I eat, and what shall I drink, and wherewithal shall I be clothed?” (Paxton Hood.)Life in Christ Behold yonder flower; it lives by means of the plant on which it grows; does it not? Did not the plant give it birth? and does not the plant supply it nourishment? and if you separate it from the plant will it not die? Now, consider it once more--it lives for the plant on which it grows; does it not? Does it not blossom into beauty that it may adorn it as a lovely ornament, and ripen into maturity that it may serve it by forming precious seed? Just so Paul grew as a flower upon Christ. He felt that he lived by Christ; and so he determined to live for Christ; and the sweet meaning contained in this fragrant saying that he breathes out an offering to Jesus in the thought of life for Christ. (H. G. Guinness.)Christ the grandest life If life is to be measured by the dignity of its affections, by their purity and power, then what affection is so lofty, so inspiring, so ennobling, as the love of Christ? If life is to be estimated by its raptures of exalted hope, its frequent glimpses of unfathomed being, its cadencies of harmony borne upon the ear from distant spheres of praise, then what raptures are so glowing as those kindled by the life of Christ? If life is to be estimated by what it performs, and by its motives to performance, then what life can hold so lengthened a series of unselfish exploits, as his who lives for Christ? What motive can occupy so high a ground or purpose, so glorious an aim? “ For me to live is Christ.” (Paxton Hood.)Love the true life Our love is our life. What is your life? It is even that which is your strongest love. We do not live indeed until we love in real earnest; and the greater, the nobler our love, the greater and the nobler will be the life born from it. And hence there are many persons who have lived long in the world, but they have never begun to live indeed. No one has begun to live whose whole existence has been consumed upon the life of self. We do not know what we are capable of till something crosses our path, and says, “ Live for me.” Look at that gay girl, merry and thoughtless, careless and quite unprophetic of the future, simply living on from day to day, from wave to wave of laughter and pleasure--the privileged and licensed plague of the family. Let a year or two roll round, and look at her again. She is not less interesting--nay, but how much more interesting? Young as she is--almost venerable--the merry gaiety is gone, and in its place the sweet seriousness of wifehood; and all the powers of her being have been aroused, for a little helpless being has fallen at her feet, and said to her, through its blue eyes, “ Take care of me.” If she could put her thoughts into speech she would say, “ For me to live is my darling.” It has revolutionized her--it has robbed her of her selfish coquetry, and given to her a selfishness almost divine. It is so with the husband and the father. He is most capable of noble exertions as the love of his life takes noble shapes to him, and rouses to noble energies. Nor can I conceive how the heavy and monotonous wheels of business could roll on at all, if God had not made our nature so, that the social love becomes a sacred incentive to action, and in spite of himself man is made to live for beings outside of himself--to find his happiness in their happiness--and thus to find that “ Life is indeed more than meat, and the body than raiment.” But this principle of our existence is intensified when we become the subjects of a holy, divine affection--when we become so related to divine persons and realities as to say, “ To me to live is Christ.” Then a great affection enthrones itself, so that it takes possession of all our powers, “ body, soul, and spirit;” it sways a sceptre over all, and unites all to itself; it commands the resources of the mind and the heart, and makes them all its own. (Paxton Hood.)Christ the end of life As the river’ s flowing, even away amid inland hills, is all advance towards the distant sea: as the blossom’ s beauty, even in early April days, is all progress towards the autumn fruit; so all St. Paul’ s life, even those acts and thoughts that seemed remotest, was a means to an end--Christ. (A. K. H. Boyd, D. D.)Various degrees in living Christ Suppose you have three students sitting with their canvas on easels before the work of some great painter. They have looked on that work until all have caught inspiration from it, and, with painstaking earnestness, they all try to reproduce what they see in the picture before them. Each will do his very best; each will have some palpable resemblance to the work, but each will differ from the others according to his ability, And with ourselves there is not the slightest reason for discouragement, though we are not able to reach the same degree of excellence that is obtained by some fellow disciple. Let every one try, as near as possible, to reproduce the original. (W. G. Pascoe.)The means of living Christ A vine is growing; it grows in good ground; it grows strong. It draws the sap of the ground, and bears much fruit; but the fruit is bad. It is bitter to the taste, and poisonous. Another vine grows near it--a good vine--all good. They take a branch of the good vine, and bend it gently towards the wild vine, and they lay a strong hand on the wild vine, and bend it towards the good vine. They touch. They are fastened--the branch of the good vine to the stem of the evil. As yet this produces no change on the wild vine; but it is some needful preparatory work. They now make an opening in the stem of the wild vine, and another in the branch of the good vine. They place them into each other at the wound, and bind them up. The wounds heat, and the two have grown into each other. The next step in the process is to cut off the head of the wild vine, and leave instead the now engrafted branch of the good. Then the branch of the good is severed from its parent stem. The root of the evil tree remains; but its head now is the new and the good tree. “ I live,” murmurs the root and stem of the old evil tree far below.” I live--you live; you have no leaf, no flower, no fruit: all the life is in the new tree. “ I live,” still humbly murmurs the old root out of the ground; “ nevertheless not I, but the new good tree liveth in me; and the life that I now live in the ground, I live through the new and good tree, which loved me, and gave itself for me.” This cutting, and bleeding, and binding, and grafting process took place while the patient was prostrate and blind outside the gate of Damascus. (W. Arnot, D. D.)The constancy of Paul’ s purpose to live Christ Changed and varied the scenes around might be, but the heart was always the same: true to its one grand object far more steadily than the magnetic needle which does not always point to the north. The pinched miser might for a minute forget his wealth: a spring of something better might gush unawares in the ambitious man’ s heart, and make him forget the aim of his ambition: the watching mother might for a brief instant be startled into a forgetfulness that would take away the heavy burden of the seldom ceasing remembrance of her little dying babe: but the moment never came and the place never was, in which the great Apostle of the Gentiles forgot his Saviour. Was it too much, then, when looking over a life thus leavened and pervaded, he said, with a truthfulness of which words were but poor expression, “ To me to live is Christ!” (A. K. H. Boyd, D. D.)Why Christianity does not prevail The chief reason why Christianity does not yet pervade the world, is that Christ does not pervade the life of Christians. (W. Arnot, D. D.)To die is gain I. What kind of an event death is.1. It is the most dreadful of events. (1) Its personifications show this: “ Tyrant,” “ monster,” “ usurper,” “ king of terrors,” “ last enemy.” (2) Every circumstance connected with it is appalling. (a) Its cause and sin. (b) Its forerunners--spiritual and bodily. (c) Its accompaniments, forced separation, burial. (d) “ After death the judgment.” 2. It is the most decisive event. It places the righteous beyond the possibility of fear, and the ungodly beyond the possibility of hope. 3. It is that event in which the excellency of religion pre eminently appears. Religion does not prevent the hissing of the serpent, but it extracts his sting; it does not show another entrance into Canaan than through the Jordan, but it divides the flood. II. In what sense dying is a gain. It exchanges earth for heaven. Think of--1. Its beauty.2. Its purity.3. Its pleasures.4. Its friendship. (A. Pope.)Death a gain I. Physically: freedom from bodily restrictions, pain, and temptation. II. Mentally. The liberation of the mind; multiplication of subject of thought; heavenly inspiration. III. Socially. Reunion of friends; indefinite enlargement of the circle of acquaintance; society under the happiest, healthiest, and permanent conditions. IV. Spiritually. “ Forever with the Lord.” (W. H. H. Murray.)The gain of dying I. In regard to death itself it is not a gain. It is part of the curse, the effect of sin. We may look further and consider these things as they bear upon eternity. The irrevocable step is taken. Every other step may be recovered, but not this. If death be not gain, what is it? Infinite, eternal loss. It is no small thing--(1) To lose one’ s lamp of profession; it has cost years of hypocrisy to keep it;(2) to lose one’ s hope;(3) to lose one’ s body;(4) but to lose one’ s soul, what is there not in that loss. He that hath not death for his gain, what has he for his gain?(1) Is his money his gain? he had better not have acquired it.(2) His talent? he had better not have used it:(3) His soul? he had better not have had it.(4) The gospel? he had better never have heard it. II. In what sense can the child of God say that death is gain.1. Negatively. (1) Not because he has more pardon. He is as much forgiven on earth as in heaven.(2) Not because he is more a child of God.(3) Not because he is more the object of God’ s sovereign love. 2. Positively. Because-- (1) He enjoys perfect freedom from sin and temptation.(2) He enters the land of perfect rest, full enjoyment, and unbroken peace.(3) He mingles with the society of perfected beings.(4) He is forever with Christ. (J. H. Evans, M. A.)The saints’ death gain I. The conviction of the apostle.1. It did not rest on observation or speculation. These would lead a man to regard death as the very reverse. We naturally shrink from death, and that because death is unnatural, yet we know it to be the destiny of every one of us. An element of uncertainty mingles with every other expectation, but with this none. Think, too, of its irrevocableness. Many of our efforts may be repeated, but there is no repetition of death. Mere human speculation, even in the wisest, never approached a conviction that death could bring gain. Strong desire and sublime guessing, this is all we find in Socrates or Cicero. 2. Paul’ s conviction rested on faith in Christ as the conqueror of death. The causes of aversion to death include the “ dread of some thing after death.” The only adequate explanation of death is that it is the wages of sin. The glorious tidings of the gospel are that Christ hath borne the curse and overthrown the power of death. Death is abolished, only the form remains. The saint shrinks from dying but has no fear of death. 3. The conviction stood in the very closest relation with the clause, “ To live is Christ.” Only those who are alive unto God will find death to be gain. II. The fact that to the Christian death is gain.1. It is wider, deeper, clearer, more accurate knowledge of God and truth.2. It is perfect holiness. “ We shall be like Him.”3. We shall enter a glorious society.4. We shall engage in joyful tireless work. (R. Johnstone, LL. B.)The benefit of death I. Immediately on death man is capable of gain. The text is altogether against the notion of the soul’ s sleep between death and the resurrection.1. The soul is distinct from the body and is not merely the vigour of the blood (Genesis 2:7; Ecclesiastes 11:7). It is distinct (1) in its supports;(2) in its operations;(3) as to weakness and perfection;(4) as to pleasure and pain;(5) in the commands God hath given about it (Matthew 6:25; cf., Deuteronomy 4:9). 2. The soul can exercise its operations apart from the body (2 Corinthians 12:2). 3. That the souls of the saints do exist apart from the body appeareth from Scripture (Philippians 1:3; 2 Corinthians 5:1-2; Luke 23:43). II. What this gain is.1. Its nature. (1) Privatively. (a) A freedom from all misery (Revelation 14:13; Revelation 21:21; Matthew 25:21). There is to be no serpent in the upper Paradise. (b) Freedom from sin (1 Corinthians 15:26; Ephesians 5:27; Jude 1:24). (2) Positively. (a) The vision of God (1 Corinthians 22:12); 1 John 3:2). (b) The full fruition of God (2 Corinthians 3:18; 1 John 3:2) in holiness and happiness. 2. Its comfortable adjuncts. (1) The place which is very glorious.(2) The company (Hebrews 12:22-23; Matthew 8:11). As the loops of the tabernacle did couple the curtains, so dear love unites the glorified saints. III. We shall lose nothing that shall not be made up.1. Do we lose friends? They are better in heaven, and we shall rejoin them. 2. Is it ordinances that we lose? There the Lamb shall be the light of the New Temple. We shall study Divinity in the light of Christ’ s face; and drink of the fruit of the vine new with Christ (Matthew 26:29). 3. Communion with God (1 Thessalonians 4:17). There will be no cloud on that day. 4. Service and opportunities for glorifying God. We shall be more active in his praise. The instrument will be perfectly in tune. Here we often jar, There will be no spot or blemish (Ephesians 5:27). 5. Comforts of this world. They are of use in our passage, and we must possess as if we possessed not (1 Corinthians 7:31); but there we are free from all needs. No man complains when he is recovered out of a disease, that he needs no more physic. IV. Use. 1. To commend Christ’ s service to you. If you have dedicated your life to Him, then death will be better (Galatians 6:8). 2. A meditation for the dying. (T. Manton, D. D.)The benefits which believers receive at death In what respect death is gain to believers. I. In respect of them souls. It separates souls from bodies, not to their loss but to their gain. It is with the souls of believers as with Paul and his company in Acts 27:1-44. The ship broke in pieces, but the passengers came all safe to land. The benefit is two-fold.1. Perfection in holiness (Hebrews 12:23), which up to this consisted only in gradual advances. This perfection consists in-- (1) Complete freedom from sin (Ephesians 5:27); from its commission (Revelation 21:27); its very inbeing, the possibility of sinning (Revelation 3:12). (2) The arrival of their holiness at the highest pitch they are capable of (Ephesians 4:13). (a) Their understandings shall be perfectly illuminated (1 Corinthians 13:12). (b) Their wills shall be perfectly upright, so that they shall will nothing but good, without the least bias to the other side (Revelation 21:27). A perfect conformity betwixt God’ s will and theirs, without the least possible jarring (1 John 3:2). (c) The executive faculty shall then perfectly answer the will with ease and delight (Matthew 6:10). 2. Immediate entering into glory (Luke 23:43). Here consider-- (1) The glory they enter into. (a) A glorious place (2 Corinthians 5:1; John 14:2; Revelation 21:23). (b) A glorious society (Hebrews 12:23-24; John 17:24). (c) A glorious state. What eye hath not seen. Rest and perfect blessedness. II. In respect of their bodies. Death cannot harm them.1. It cannot separate them from Christ (1 Thessalonians 4:14). 2. It is a stage in their progress towards the resurrection. The saint’ s dust is precious, locked up in the grave as in a cabinet, till the Lord have further use for it. (T. Boston, D. D.)The antidote of death I. To whom the startling expression applies. To Christians and no others. The text is limited in its application by the previous clause. Character and privilege are unseparably connected. To all but Christians death is everlasting ruin. II. The meaning of thy expression.1. There are few words that have a more powerful influence over human affairs than gain. It is the folly and the sin of men that they do not extend the application of it to moral subjects. Blessed the man who in reckoning up his gains can enter death as one of the items. 2. How wonderful does this appear when we consider what death is--the most fearful thing in the universe next to hell and sin. Yet it is gain to the believer. True, he loses all that is most precious to him in life upon earth; but all that he loses here compared with what he gains in heaven is as the surrender of a little homestead and a contracted farm to gain a kingdom and a crown, or parting with a single farthing for the acquisition of a princely revenue. Death is gain. (1) By delivering the Christian from all evils; labour and weariness, pain and weakness, care and fear, danger and disappointment. There will be no mortification of sin, for there will be no sin to mortify. No ignorance will becloud the judgment; no rebellion enslave the will, no depravity taint the heart, no disorder misguide the passions. And as there will be no evil in ourselves so there will be none in our companions. Hence there will be no envies nor strifes. (2) Because it brings us to the possession and enjoyment of all desirable, great, and glorious things. (a) In heaven there will be all things really desirable. Here many of our desires are unreasonable and their objects unattainable, or if attained injurious, but in heaven there is no improper desire. We shall wish only for what is right and shall never be disappointed. (b) All things great and glorious. Here the things we desire are not great, and there is a disproportion between the object we covet and the intensity of our longings. There we shall have put away childish things. Two words are descriptive of the heavenly state. (a) Life--Eternal life. We know now only imperfectly what it is to live. There our intellectual, spiritual, and social being will be in full and everlasting development. (b) Glory. We shall not merely behold its infinite glories, but shall say, “ All these are mine.” Here possession and enjoyment are often separated; but in heaven the objective source of happiness and the subjective condition of the soul will be in harmony. III. Leaving these general remarks we may notice the residence of the righteous. Consider--1. The agreeable and happy associates of all who reach that blessed world. 2. Their employments. True, we shall rest from our labours, but activity and glory will not be labour. 3. Their condition. They have the light of perfect knowledge irradiating their understanding, the glow of perfect love warming their hearts, the purity of perfect holiness diffused through their character forever. This gain accrues to all who live to Christ. We may advance a step further, and say that the death of a believer is, in a sense, gain to Christ. He is magnified by the death of His saints, in the support He administers, the consolation He imparts, the triumphant joys He inspires. Conclusion:1. What a proof we have in this subject of the truth, excellence, and sustaining power of Christianity. 2. What a powerful means to overcome the undue love of life and fear of death. 3. How this subject should reconcile us to the death of our pious friends. (J. A. James.)Socrates and Paul on death Socrates in prison in Athens, as Paul was in Rome, unjustly accused, too, as he was, a good teacher further, according to his light, though a despised and rejected one, was sustained by the consciousness that no crime had been his, by the thought, also, that his suffering and death were of God’ s will. But among his last words, before the hemlock bowl had done its work, was this saddest saying to his friends: “ It is now time to depart:--for me to die--for you to live--but which of us is going to a better thing, is uncertain to every one except only to the Deity.” These words are not unlike those of Paul, but nothing of Paul’ s hope and assurance glows within them. All is gloomy uncertainty, if not even despair. There is nothing said of gain, and where it is to be found. (J. Hutchinson, D. D.)The testimony of nature and of Christ concerning death This is indeed a strange sound in the ears of nature, a sound of which nature knows nothing, and which sorely puzzles her. Death gain Why, in nature’ s account book death is sheer loss, the loss of everything, the loss of life, and of all that makes life pleasant and happy, the loss of the green fields and of the blue sky, of the sun and the moon and the stars, of the fresh air, of our homes and our gardens, of health, and strength, and mirth, and thought, and friendship, and love. It is the loss of all these bright and precious joys: and what does it give us in exchange? Darkness, and coldness, and numbness--a house of clay, with worms for our bedfellows--rottenness and nothingness. And can this be gain? Yes, brethren, if you are in Christ, as sure as Christ liveth, as sure as God liveth, it is gain. It is the passing from impurity to purity, from imperfection to perfection, from corruption to incorruption, from mortality to immortality, from broken glimpses of joy glancing through clouds of sorrow, to the full ever-beaming sunshine of the presence of God. (Archdeacon Hare.)Christ and death As a father wades out into a stream to encourage his timid child to cross, so Christ went down into the river men had dreaded, but whose waters are full of cleansing, and whose farther waves beat on a golden shore. I regret to say that Christians are slow to improve the privilege of knowledge and faith. (W. H. H. Murray.)What makes death gain A leafless wood may preach you an awful sermon. Not only may you look upon it as a host of skeletons; it may also cry to you to bethink yourselves that even as these trees stand naked from head to foot before the eye of heaven, so will your souls ere long stand utterly bare and naked before the eye of God. Every cloak and mask you may have clad them in will be torn off. Every fading leaf and perishing flower--whatever is bred by the sun of this world, or put forth to win the eyes of this world--all the dress and drapery of our minds and hearts--our cleverness, our skill, our learning, our knowledge, our prudence, our industry, our gaiety, our good fellowship--all those qualities of fair seeming which have no higher aim than to look well in the sight of our neighbours--will be swept away; and nothing will remain but the skeletons of our souls, shivering in the sight of men and of angels, in the day of that last and terrible winter, when the glory of this world will have waned, and death will have spread out his hand over all the generations of mankind. Nothing will remain but the naked trunk and leafless branches of our souls, except those seeds of Christian faith and love, which may have remained secretly wrapt up in the bosom of the flowers. The leaf dies; for the leaf has no life in it. The flower dies; for the flower has no life in it. But the seed, if it be the seed of Christian faith and love, has life in it, and cannot die. When it falls to the ground, Christ sends His angels to gather it up, and bids them lay it by in the storehouses of heaven. By the world, indeed, it is unseen. The world perceives no difference between the flower that has seed in it, and the flower that has no seed. To the outward eye they look the same; for the outward eye sees only what is outward. But Christ knows His own: He beholds the seed within the heart of the flower: and He will not suffer it to die or to be lost. In the last day He will bring it forth, and will crown the branches again with the undying flowers of heaven. (Archdeacon Hare.)The death of saints magnifies Christ Rev. J. Hervey: Oh, welcome death! thou mayst well be reckoned among the treasures of the Christian. The great conflict is over; all is done. To live is Christ, but to die is gain--Dr. Payson: The battle’ s fought--the battle’ s fought; and the victory is won; the victory is won forever! I am going to bathe in an ocean of purity, and benevolence, and happiness to all eternity. Faith and patience, hold out--Rev. G. Roberts: Be quiet, my son? Be quiet, my son? No, no! If I had the voice of an angel I would rouse the inhabitants of Baltimore, for the purpose of telling them of the joys of redeeming love, Victory! Victory! Victory through the blood of the Lamb!--Rev. P. Hardcastle: On the second day before his death his pulse was feeble, and he was evidently sinking. When asked, “ Can you say that the precious Word which you have been preaching is now your individual salvation?” “ Yes,” said he, “ and my strength.” “ And your comfort?” “ Yes, and my peace.” “ And your refuge?” “ Yes,” said the dying man, “ and my life, my life, my life!” He passed away in the sixtieth year of his age, and the thirty-fifth of his ministry--Rev. J. Dickens: “ My dear brother, do you not already see the towers of the New Jerusalem?” said a Christian brother. “ I do,” was his reply. When asked by the same person if they should engage in prayer, he said--“ I would rather engage in praise.” In that exercise he spent his last breath. The last words uttered were--“ Glory! Glory! Come, Lord Jesus!” (J. Bate.)Two prospects in death Before some of us there rise the high, cold, great snow mountains, on the summits of which nothing can live, and when we come to the base of them we look up and feel the trackless impassable wastes, and know not what lies beyond; but before others of us this man and those who hold with him, there has been a tunnel cut through the Alps, and it goes straight on, and comes out, keeping on in the same direction, beneath a bluer sky, and with a brighter land, with summer plains and a happier life spread before us in the warm south. (A. Maclaren, D. D.)Contrasted views of death “ To die is gain,” said Paul. “ Out upon thee, thou ugly, foul phantom,” said Charles Lamb, the mere man of letters, “ I detest, abhor, and execrate thee, to be shunned as a universal viper, to be branded, proscribed, and evil spoken of. I care not to be carried with the tide that smoothly bears human life to eternity. I am in love with this green earth, the face of town and country, the unspeakable rural solitudes and the sweet security of streets. I would set up my tabernacle here--a new state of being staggers me.” (J. F. B. Tinling, B. A.)Death differently viewed by different characters You have been in a ship when it entered the harbour, and you have noticed the different looks of the passengers as they turned their eyes ashore. There was one who, that he might not lose a moment’ s time, had got everything ready for landing long ago; and now he smiles and beckons to yonder party on the pier, who in their turn, are so eager to meet him, that they almost press over the margin of the quay; and no sooner is the gangway thrown across, than he has hold of the arm of one, and another is triumphant on his shoulder, and all the rest are leaping before and after him on their homeward way. But there is another, who showed no alacrity. He gazed with pensive eye on the nearer coast and seemed to grudge that the trip was over. He was a stranger going amongst strangers, and though sometimes during the voyage he had a momentary hope that something unexpected might occur, and that some friendly face might recognize him in regions where he was going an alien and an adventurer--no such welcoming face is there, and with reluctant steps he quits the vessel, and commits himself to the unknown country. And now that every one else has disembarked, who is this unhappy man whom they have brought on deck, and whom, groaning in his heavy chains, they are conducting to the dreaded shore? Alas! he is a felon and a runaway, whom they are bringing back to take his trial there; and no wonder he is loath to land. Now, dear brethren, our ship is sailing fast. We shall soon hear the rasping of the shallows, and the commotion overhead, which bespeak the port in view. When it comes to that, how shall you feel? Are you a stranger, or a convict, or are you going home? Can you say, “ I know whom I have believed” ? This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Philippians 1:22-26 But if I live in the flesh this is the fruit of my labour I.The personal weighed with the public, or the difficulties of the veteran philanthropist. II. Man’ s sublimest reason for not wishing immediate translation is that he may be of spiritual service to the world. III. The next best condition to that of being with Christ is to be working for his people.” To be with Christ … to abide with you.” How could there be hesitation in deciding the choice? Selfishness could not have hesitated. True, but selfishness would never have been called upon to make the election. Benevolence has its difficulties as well as selfishness. Love lifts a finger to the heavens and points another to the earth. The choice is between gain and service, and rightly estimated service is gain. It is worth all pain and inconvenience to remain out of heaven so long as you can prepare your contemporaries for it. You are with Christ as long as you are with His work. The apostle is not a dreamy contemplatist always wishing for some more pleasant conditions of existence. He is a worker who finds satisfaction in labour. There is a disease in the Church which confounds religion with wishing for heaven. Persons afflicted with it hold their heads so erectly as not to see the spiritual darkness around them. They are dreamers, transcendentalists, but are they Christians? They are fond of hymns that warble the blessedness of heaven; they revel in texts that describe the rest, the power, the fascinations of the heavenly state. Let such diseased ones mark how the apostle conjoins “ labour” and “ gain,” and how he balances what is “ needful” for man with what would be pleasant to himself; and let them be rebuked and stimulated by the joy with which he anticipated restoration to his laborious life. IV. There is only one world in which you can serve men evangelically; do not be in indecent haste to escape the opportunity. When you wish to enter heaven may you have a strong drawing to the service still to be done on earth. V. God never leaves the earth entirely destitute of great men. Elijah may deem himself alone, but God knows that there are seven thousand who have never kissed the world’ s dumb god. (J. Parker, D. D.)St. Paul’ s choice As an overfondness for life is a mean, effeminate passion that exposes us to the basest impressions, and renders us insensible to every honourable purpose, so a contempt of death has been esteemed one of the principal ingredients in a great character. From the views of heathen morality it is difficult to understand why he who had no sure prospect of another life should be over prodigal of this; but when we behold a man raised above the world by a just sense of immortality we cannot but applaud the example as an honour to human nature, and a glorious instance of the power of the gospel. Notice-- I. The reasons that inclined Paul to desire to depart--“ To be with Christ.”1. This signifies that state of happiness revealed by our Lord in His promise to His disciples that where He was they should be also. 2. What the nature and degree of it is the Scripture has nowhere informed us; and, indeed, in our present state exact notions of it are impossible. 3. It is enough to know that to be with Christ is to be partakers of His glory. This is two-fold. (1) Real but imperfect immediately upon death.(2) Complete after the resurrection. II. The motives that reconciled him to a longer stay.1. He had not only a certain prospect of happiness in another life, but uncommon reasons to be weary of this. 2. But persecuted and discouraged as he was and would still be, his charity for the souls of men, and his zeal for his Master, prevailed with him to defer his own felicity. He was moved with compassion to the errors of a deluded world, and affected with the concern of a father for the happiness of his converts. III. The submission he expresses to the wisdom and appointment of God. He did not presume to make his own choice. He knew (Philippians 1:25) that God had determined he should abide, and therefore he cheerfully acquiesces in the Divine will, and is as eager to promote the glory of God in one world as to partake of it in another. Application:1. The prospect of being with Christ is as much ours as it was his. 2. This prospect is a powerful support against death, and a great encouragement to duty. 3. The prospect, however, of being of use to Christ here should beget a willingness to postpone our departure that Christ’ s will may be done. (J. Rogers, D. D.)A strait betwixt two I. Continuance. Continued life meant--1. Continued labour. Nothing which God makes is without a work to do. “ All things are full of labour.” To God’ s moral creatures is given the sublime privilege that not blindly through the action of material laws, but consciously and by resolutions of their own, they may fulfil the end of their existence. (1) To work, then, according to the faculties and opportunities which God has given us is our duty. (2) Work is the law of the new life in Christ Jesus. “ Son, go work.” (3) The manifestation of God’ s life is holy, beneficent activity. Here is our example. (4) The highest conceivable honour for God’ s creatures is to be “ labourers together with Him.” (5) As this is duty, so is it the direction in which the love of Christ constraineth us to turn our energies. (6) But what if through illness, etc., a Christian cannot work? Then he works by the influence of his resignation and his prayers. 2. “ Fruit of labour” --success in the work to which God calls him. (1) As a rule honest, hearty labour of every kind succeeds more or less. Yet there are often failures. Shipwreck overwhelms the vessel, or fire consumes the factory, or disease enfeebles. The Christian, when calamities of this kind overtake him, recognizes in them a reminder that there is higher wealth and nobler work than that which has to do with this world. (2) In the spiritual sphere there is always “ fruit of labour,” though very often neither as, nor when, nor where we look for it. All earnest effort for personal spiritual advancement succeeds, for “ this is the will of God.” Fruit of this kind is yielded, too, by every Christian effort to benefit others. With regard to the direct effort of Christian labour for the good of others, even where there is little or no visible fruit, still the conscientious worker has abundant ground of encouragement. Christian labourers casually learn, long after, of spiritual good done when they complained of labouring in vain. The seed may long lie inactive. 3. This, then, is what Paul sees to counterbalance the influence of the reflection “ to die is gain.” II. Departure.1. One grand thought. Paul’ s wish was that by departure he should be with Christ. 2. Some Christians have held that the intermediate state is one of sleep. But our Lord’ s declaration to the dying thief disposes of that; and had it been Paul’ s view he would have counted it better to remain with Christ here. 3. To depart and be with Christ was “ better by very far” than remaining in a world of ignorance, and sin, and trouble. III. The strait between the two.1. Of struggle between liking and a sense of duty every soul of any strength and nobleness has experience every day. 2. Paul was led to choose the less desirable personally out of love to Christ and His cause. 3. The principle on which this choice was based is that God, having a plan of life for each of His people, no one of them will pass away so long as any work remains for them to do. No Christian dies prematurely. (R. Johnson, LL. B.) Philippians 1:23-24I am in a strait betwixt two Christ is best: or, St. Paul’ s strait I. St. Paul’ s strait. His soul was as a ship between two winds, tossed up and down; as iron between two loadstones, drawn first one way and then another. The people of God are often in great straits. Some things are so exceedingly bad that without deliberation we ought to abominate them; some things so good that we should immediately cling to them; others again are of a doubtful nature, requiring our best consideration, as Paul’ s here. II. One ground of this strait was his present desire.1. I have a desire. When there is anything set before the soul having a magnetical force to draw out the motives thereof we call that a desire, even though for the present the soul desires it not. This desire was-- (1) Spiritual.(2) It came from a taste of sweetness in communion with Christ.(3) Constant. “ I have,” I carry it about with me.(4) Efficacious, not the will of a sluggard, but one which carried him through death itself. 2. I desire to depart. (1) There must be a parting from the enjoyment of the creature, from the body, from friends. (2) There was to be a departing also. Here we cannot stay long; away we must; we are for another place (Psalms 90:2). Paul labours to sweeten so harsh a thing by comfortable expressions of it--sleep, going home, etc. 3. I desire to be with Christ. (1) Why doth he not say heaven? Because heaven is not heaven without Christ, but He is the heaven of heaven. Every creature is best in its own element; Christ is the element of the Christian. If, therefore, death is a passage to Him, what is there in it to be feared? (1 Corinthians 3:22). (2) There is none but a Christian who can desire death, for to be with Christ is perfect holiness. 4. The consummation of this desire would be far better than anything or everything else. God reserves the best for the last. The Christian is happy in life, happier in death, happiest in heaven. 5. How shall we attain this desire? Let us carry ourselves as Paul did (chap. 3:20). (1) He had his conversation in heaven. (2) He loosed his affection from all earthly things (Galatians 6:14). (3) He laboured to keep a good conscience in all things (Acts 24:16; Hebrews 10:22). (4) He had the assurance that he was in Christ by his union with Him (Galatians 2:19). (5) He had an art of sweetening the thoughts of death, by regarding it as the passage to Christ and life. III. The other ground of his strait was his present conviction that to stay was better for them.1. The lives of worthy men are very needful for the Church of God, because God’ s method is to bless man by man. (1) By their counsel and direction (Proverbs 7:21).(2) By their reformation of abuses.(3) By their good example (Philippians 2:15).(4) By their prayers. 2. Holy men can deny themselves and their own best good for the Church’ s benefit. Because-- (1) They have the spirit of love, and love seeketh not her own.(2) The Spirit of Christ who minded not His own things (1 Corinthians 10:24). 3. Use. (1) Oh that we may have this Spirit to set us a work to do good while we are here.(2) Set loving hearts full of inventions how to glorify God and do good to man.(3) Labour to have sufficiency that you may have ability to do good. (R. Sibbes, D. D.)Willing to wait, but ready to go I. The two desires.1. To depart and be with Christ. This desire is composed of two parts--a vestibule somewhat dark and forbidding, through which the pilgrim must pass, and a temple unspeakably glorious, which is to be his home. (1) The exodus from this life by dissolution of the body. The band that knits body to soul is broken at death, and the soul escapes. (2) The company to which the exodus more directly leads is Christ. Paul knew of no place of purgation. Wherever and whatever the place of saved spirits, one thing is certain--Christ is there. Christians need not care for more. Christ’ s presence is needed for human happiness. Heaven would not be heaven, however otherwise glorious, without a human Christ to fasten the affections upon. 2. To abide in the flesh. (1) It is a natural and lawful desire. God has placed and visited us here, and given us something to do. This is a point of great importance. Some rebelliously cling to life without respect to God’ s will; others are troubled because in illness they discover a desire for longer days. Let the love of life remain, only get it so sanctified that at the appointed time it may cease. II. The Christian balanced evenly between the two desires.1. To depart was far better. 2. To stay was more needful. 3. The desire to be with Christ does not make life unhappy, because it is balanced by the pleasure of working for Christ; the desire to work for Christ does not make the approach of dissolution painful, because it is balanced by the expectation of being soon ever with the Lord. 4. These two constitute the spiritual man. They are the right and left sides of the new creature in Christ Jesus. Where both grow equally, there is no halting; where both have grown well, the step is steady and the progress great. III. Practical lessons.1. This text is sufficient to destroy the whole fabric of Romish prayer to departed saints. 2. The chief use of a Christian in the world is to do good. 3. You cannot be effectively useful to those who are in need on earth unless you hold by faith and hope to Christ on high. 4. Living hope of going to be with Christ is the only anodyne which can neutralize the pain of parting with those who are dear to us in the body. (W. Arnot, D. D.)The attractions of heaven checked by the claims of earth I. Having a desire to depart. A disciple of Christ may have a desire to depart.1. For the sake of having the departing over. This is more terrible in prospect than in realization or in retrospect. We shrink from the strangeness of a new habitation however glorious; from the dark valley, however bright the yonder light. 2. For the sake of heaven’ s attractions as-- (1) A place. It is Paradise regained. Beauty smiles there, life reigns there, the blessing of God is enshrined there. There is no night, no withering cold or scorching heat. (2) A state, sorrowless, deathless, curseless, sinless. 3. For the sake of the objects of our holiest affections--our Father, our glorified Saviour, unfallen spirits, redeemed souls. 4. For the sake of the realization of our highest hopes. The weary look for rest, the hindered worker for unfettered action, the sad for gladness, the solitary for congenial society, the fearful for safety, the doubtful for certainty. II. There were claims which held Paul to earth.1. Had Paul been a husband and a father he could have turned to his household and said, “ for you.” But his only tie to earth was God’ s Church. There is a peculiar connection between the man who has been the means of another’ s conversion or spiritual progress which can never be dissolved and which no other can take up. Paul, therefore, desired to live to instruct and comfort his converts, guide the whole Church, and win souls for Christ. 2. This double attraction perplexed, him and it was a good sign, a sign of life and high sensibility. Those whose religious life is monotonous have not much life in them. (1) A man of the world is in no such strait. He is drawn but in one direction; by many things it may be, gold, honour, treasures, but only earthward. (2) The hypocrite is in no such strait. His straits are connected with keeping on his mask and his cloak. (3) The lukewarm and declining Christian has no such straits. 3. This perplexity only existed until the will of God was expressed to him. As soon as he knew that he said, “ I am ready; the time of my departure is at hand.” Conclusion: The right state is to be attracted by Christ, wherever Christ is, in His Church on earth or His Church in heaven; and to the place in which we can most glorify Him. (S. Martin.)The desire of the apostle; yet his perplexity Nothing is more unpleasant than uncertainty and indecision. Shall I take a journey or not? Sometimes the ease is very important; marriage, e.g. What a strait was Jacob in between starvation and letting Benjamin go to Egypt, and David with his three things to choose. Paul was now in a strait not between two evil but between two good things. It was the strait of a man in a garden between a peach and a nectarine; a rose and a lily. He was between living and dying; but Christ was connected with both; whether he should enjoy Christ in heaven or serve Him on earth. I. His representation of death. Consider--1. Its nature--departure. (1) The idea may be exemplified by the traveller’ s departure from the inn, a prisoner’ s from his dungeon. (2) By so calling it Paul showed that man is a compound being. Cowper does not inscribe on the tomb of his dog, “ Here lies the body,” but “ Here lies poor Dansy.” There is a spirit in man. (3) This departure was the inlet to future blessedness. “ To be with Christ.” So heaven will be a social state. If Socrates could feel pleasure at the thought of being with Musaeus, and other worthies who had lived before him, what must be the attraction of the believer in Jesus. 2. The preference he gives it. “ Far better” than what? (1) Than to be stoned in the streets of Corinth; to fight with the beasts of Ephesus, etc.? That would he saying very little. (2) It would also be saying very little if far better than his temporal mercies. There are things now that the believer deems far better. (3) It would be far better than the enjoyment of the best and most spiritual things below. II. His desire after it.1. The desire of death can never be natural. 2. The fear of death is as natural as hunger and sleep; and there is no evil in it. If anything can raise us above it it must be supernatural. 3. There may be more who feel this desire than you are aware of. 4. Christians have more of this readiness to die as they approach death. III. The counter balance by which he was willing to remain. The apostle shows the sense he had of his own importance, and the self-denial he was willing to exercise in order to be useful. Humility does not consist in ignorance. (W. Jay.)Life more our business than death At a private meeting of friends George Whitefield, after adverting to the difficulties attending the gospel ministry, said that he was weary with the burdens of the day, and declared it to be his great consolation that in a short time his work would be done, and he should depart and be with Christ. He then appealed to the ministers present, and asked if they had not entirely similar feelings. They generally assented, with the exception of Mr. Tennent. On seeing this, Mr. Whitefield, tapping him on the knee, said: “ Well, Brother Tennent, you are the oldest man among us; do you not rejoice to think that your time is so near at hand when you will be called home?” Mr. Tennent bluntly answered that he had no wish about it. Being pressed for some opinion more definite and decided; he then added: “ I have nothing to do with death. My business is to live as long as I can, and as well as I can, and serve my Master as faithfully as I can until He shall think proper to call me home.” It proved a word in season to the great evangelist, helping him more calmly and patiently to hold on his way. (J. L. Nye.)I. The saints are sometimes in straits (2 Samuel 24:14). II. They mind not their own but the glory of God and good of others (chap. 2:21). III. The truly pious desire to depart and be with Christ. 1. What is it to depart? (2 Peter 1:14; 2 Corinthians 5:1). To go into the other world. 2. What to be with Christ? (1) To enjoy His presence (John 12:26; John 17:24).(2) To behold His glory (John 17:24; 1 Corinthians 13:12).(3) To have communion with Him. 3. Why do they desire to be with Christ? Because-- (1) They believe His promises (John 14:1-2).(2) Are convinced of the creature’ s vanity and Christ’ s excellency.(3) Love Christ above all things (Philippians 3:8-9; Psalms 42:1-2).(4) Long to be eased of their sins (Romans 7:24).(5) To be out of the devil’ s reach (1 Peter 5:8).(6) They have foretastes of heaven already (1 Peter 1:8).(7) This is the end of all their labours (1 Peter 1:9). 4. It is better to be with Christ than here (Matthew 17:4). We shall have better-- (1) Souls (Hebrews 12:23).(2) Bodies (Philippians 3:21).(3) Company (Hebrews 12:22-23; John 17:24).(4) Employments (Revelation 7:11-12).(5) Honours (John 12:26).(6) Riches (Matthew 6:19-20).(7) Pleasures. (Bishop Beveridge.)St. Paul’ s doubt and desire I. Paul is his strait. He would be with Christ and yet with the Philippians; he would be dissolved and yet live. He resolved, however, at last against himself.1. For the glory of God; the prime motive of our Christian obedience. We must neither live nor die but to God’ s glory. 2. For the good of the brethren, wherein God’ s glory is greatly manifested (2 Corinthians 12:15). 3. This was only possible to a man already in Christ, and imbued by His Spirit. 4. If the same mind be in us which was in Paul we should look upon our calling as Christians as the most delightful yet most troublesome calling. II. Paul’ s desire.1. The desire carries nothing in it that hath any opposition to the will of God. It is not wrought in us by impatience or sense of injuries as is the case of Stoics. 2. This desire is from heaven, heavenly (Hebrews 4:9; 2 Timothy 4:8). We love Christ and would be where His honour dwelleth. 3. This desire-- (1) is but for a dissolving of the whole into its parts, that the better part may have the better portion at once and the whole by and by. (2) Brings us to Christ, and is therefore (3) the fittest object for our desire to fasten upon. (A. Farindon, B. D.)Paul’ s desire to depart I. The apostle’ s description of death.1. Negatively. He does not call it-- (1) An arrest. In the death of the wicked the sheriff’ s officer of justice lays his clay-cold hand upon the man’ s shoulder and he is a prisoner forever: “ but who shall lay anything to the charge of God’ s elect?” (2) A plunge. The wicked stand upon the precipice of a yawning and bottomless gulf and their unwilling spirits must take a desperate leap. The believer climbs upwards. 2. Positively. He calls it-- (1) A departure, like a vessel homeward bound. (2) Departure to Christ. (a) We shall see Him as He is. (b) We shall commune with Him. (c) We shall enjoy full fruition of Him. II. The apostle’ s desire.1. Some men are seared by it. 2. Others with a seared conscience meet it with an idiot resignation. 3. The apostle panted to be gone: as the captain with his rich freight longs for the harbour, as the conqueror longs for his crown. III. The apostle’ s reasons.1. Others besides he have longed to die. (1) The suicide mad from life’ s misery leaps from one evil to a myriad. (2) The so called philosopher, sick of mankind. Not so Paul, he was neither coward nor man hater. (3) Those who think that by getting out of the world they will escape their disappointments and suffering. 2. Paul felt this desire because he knew that being with Christ-- (1) He would be clean rid of sin. (2) That he would meet his brethren in the faith who had gone before; (3) That he would be with Christ, and these words have all heaven condensed in them. (C. H. Spurgeon.)Forever with the Lord I. The apostle’ s certainty respecting the disembodied state.1. Paul was an eminently conscientious man who would not say what he did not believe to be true, and a man of well-balanced reason, logic preponderating among his faculties. 2. Now this Paul was convinced of a future state. He did not believe in purgatory, much less that the soul sleeps until the resurrection. 3. What made this conscientious and collected man come to this conclusion? I suppose he would have replied first that he had been converted by a sight of the Lord Jesus. He was sure he had seen Him, and that He had come from somewhere and gone somewhere; and recollecting the prayer, “ I will that they be with me where I am,” he was quite certain that as soon as saints died they were with Christ. 4. Remember this judicious and truthful witness had other distinct evidence of the disembodied state. He had been caught up into Paradise. It was, therefore, not merely matter of belief but of observation. 5. Paul had no doubt then, nor need you. If you believe in Him there is no condemnation, and if so, no separation (Romans 8:1-39) either in this life or that which is to come. II. The apostle’ s idea of that state.1. It is a one-sided idea and almost a one-worded description: an inclusive idea, for it takes in all the heaven which the largest mind can conceive. 2. Being with Christ is so great a thing that he mentioned it alone. (1) Because his love was so concentrated on Christ that he could think of nothing else in this connection. (2) He was persuaded that heaven could not be heaven if Christ was not there. It would be day without the sun, existence without life, seeing without light, the heavens without their stars. Christ is heaven and heaven is Christ. 3. What is it to be with Christ? (1) It is to be with Him--heaven is not merely what comes out of being with Him, His company itself is heaven. (2) It is to have a clearer vision of Him than is possible now, and this vision will be ravishing. (3) Brighter knowledge. Here we only know in part. (4) More intimate intercourse. (5) Unbroken fellowship. (6) A share of His glory. III. The apostle’ s estimate of this disembodied state. “ Very far better.”1. St. Paul does not claim for this state that it is the believer’ s highest condition, because one half of him is left behind. The fulness of our glory is the resurrection. Yet for one half of his manhood to be with Christ is far better than for the whole of his being to be here under the best possible conditions, not merely of worldly wealth, etc. he had got above all that--but of spiritual excellence and blessing. 2. Concerning our departed friends, then, how can we sorrow? 3. With regard to ourselves what is there to fear? 4. All this points to the fountain of bliss while we are here. The nearer we get to Christ the more we shall participate in what makes the joy of heaven. (C. H. Spurgeon.)Better to be with Christ than here I. What is it to be with Christ? It implies--1. Our being where He is (John 14:2-4). 2. Our enjoying what He enjoys. (1) Clear knowledge of God (John 17:3; 1 Corinthians 13:12).(2) Perfect love.(3) Eternal joy (Philippians 4:1). II. How is it better?1. In its immunities. (1) From sin (1 Corinthians 15:30). (a) Errors in judgment (1 Corinthians 13:12). (b) Disorder in affections. (c) Infirmity in actions. (2) From misery (Revelation 21:4). 2. In its enjoyments, which are better; because-- (1) More real (Proverbs 23:5).(2) More spiritual (Matthew 11:28-29).(3) More satisfying (Psalms 16:11; Psalms 17:15).(4) More certain (Isaiah 55:3).(5) More lasting (2 Corinthians 5:1). III. Uses. Labour to get to Christ.1. Means. (1) Repent (Luke 13:3). (2) Believe on Christ (Acts 16:31). (3) Labour after true grace, without which you shall not (Hebrews 12:14), and you cannot enjoy God. (4) Use the means appointed (Romans 10:17). 2. Motives. (1) Labour after it. Consider-- (a) It is possible. (b) It is desired by God (Ezekiel 33:11). (c) You will repent ere long unless you do. (2) Seek it first. (a) It is a thing of the greatest concern (Luke 10:42). (b) It is the only thing needful (Luke 10:42). (3) Labour after it now (Psalms 95:8-9). Consider-- (a) Your time is short. (b) The work is great. (c) You know not when you will be called to account. (Bishop Beveridge.)Paul and Voltaire I was lately looking over Voltaire’ s correspondence with one of his literary female acquaintances, and no less than three times in his letters does he say, “ I dread death and hate life.” Was it so with the Apostle Paul? Did he dread death? What is his language--“ I have a desire to depart and to be with Christ, which is far better.” Did he hate life? “ Nevertheless to abide in the flesh is more needful for you, and, having this confidence,” etc. (W. Jay.)Strait From the word strait employed in our translation we are apt to take up the notion of pain and difficulty. This is not the idea which the apostle intended to express. Literally the word signifies to be between two, and held by both at the same time. In ordinary circumstances, and in the present case especially, this is pleasanter and safer than to be held by only one. This strait is the happiest condition in which a living man can be. It is not a position of distraction from which he would fain escape, but a position of solid repose. To be grasped and drawn by either of these emotions alone would bend and break a man; to be attracted equally by both produces a delicious equilibrium. The spiritual fact may be explained by a material example. Suppose a man is standing aloft upon a pedestal where he finds room to plant his feet and no more. Suppose that one neighbour stands near him on the right hand, and another near him on the left. If one of these grasp and draw him, his posture immediately becomes uneasy and dangerous. Under the strain he does not keep his footing easily, and will not keep it long. But if both should grasp him, either seizing a hand, and draw with equal force in opposite directions, the result would be an erect attitude and an easy position. Such precisely in the spiritual department is the equilibrium of a believer who is held and drawn by both these desires at once. It is the strait betwixt two that makes him easy. Either of these desires wanting the other would distress him in proportion to its strength. On the one hand, a desire to abide in the flesh without a balancing desire to depart and to be with Christ, is a painful condition. The weight hanging on one side racks the person all over. Most men are crushed in this manner all their days. The Redeemer knows this sorrow and provides relief. One specific design of His coming was “ to deliver them who through fear of death were all their lifetime subject to bondage.” As soon as one of these tremblers is begotten again into a living hope, by the resurrection of Jesus Christ from the dead, the balance is restored and deliverance effected. On the other hand, the converse is equally true, although not equally common. To experience a desire to depart, unbalanced by a desire to abide in the flesh, is also a painful experience. Many Christians pass through at least a short period of this unevenness and uneasiness before they are set free. Whatever may be the immediate causes which have made life wearisome to a Christian, whenever the desire to abide dies out, the desire to depart distracts him. It may be that most of us at present would gladly bargain for such a state of mind at the close of life, as being the safest; but it is, notwithstanding, and not the less a painful state of mind. (W. Arnot, D. D.)Death, a departure I shall never forget the cry of the late Rev. Dr. De Witt, of New York, as he stood at the grave of his wife. After the body had been lowered to its resting place, that venerable man of God leaned over the open space and said: “ Farewell, my honoured, faithful, beloved wife. The bond that bound us is severed, thou art in glory, I am still on earth, but we shall meet again. Farewell, farewell!” (T. De Witt Talmage.)Heaven our home As a home the believer delights to think of it. Thus when, lately bending over a dying saint, and expressing our sorrow to see him laid so low, with the radiant countenance rather of one who had just left heaven, than of one about to enter it, he raised and clasped his hands, and exclaimed in ecstasy, “ I am going home.” Happy the family of which God is the Father, Jesus the elder Brother, and all the “ saints in light” are brethren. (T. Guthrie.)Longing for home I have heard a story of the celebrated Mr. William Dawson, who used to call himself “ Billy” Dawson, much to the point. On one occasion, when he and some other Methodist friends were spending the evening together, a dear friend of mine happened to be present, and heard what passed. They were praying that Mr. Dawson’ s life might be spared for many years to come, that such an earnest man might be kept in the Church for the next twenty or thirty years. At last, as they were just in the middle of prayer, William Dawson said, “ Lord, don’ t hear ‘ em: I want to get my work done, and go home; I don’ t want to be here any longer than there is needs be;” and the brethren stopped their prayers, thunderstruck as they witnessed his emotion. Now I believe that feeling will often pass over the earnest working Christian. “ Oh,” saith he, “ I am not lazy; I am not idle; but still, I would like to get my work done.” (C. H. Spurgeon.)Death a gain The most you can do to a good man is to persecute him; and the worst that persecution can do is to kill him. And killing a good man is as bad as it would be to spite a ship by launching it. The soul is built for heaven, and the ship for the ocean, and blessed be the hour that gives both to the true element. (H. W. Beecher.)The desire to depart As birds in the hour of transmigration feel the impulse of southern lands, and gladly spread their wings for the realm of light and bloom, so may we, in the death hour, feel the sweet solicitations of the life beyond, and joyfully soar from the chill and shadow of earth to fold our wings and sing in the summer of an eternal heaven! (H. W. Beecher.)To depart is to be with Christ The Rev. Alexander Fisher, of Dunfermline, an excellent young minister, in the afternoon of the day on which he died, inquired what the hour was, and on being informed, said, “ What would you think if I were in heaven tonight?” It was answered, “ Then you will be with your Saviour, and see Him face to face.” His pale emaciated countenance seemed to beam with delight, and his faltering lips uttered, “ Glory, glory, glory!” Ready for heaven A little child was playing with her mother, and they were talking about heaven. The mother had been telling of the joy and glories of that happy world. The matchless beauty of the angels, the golden streets and pearly gates, and the exultant song of redemption. “ There is no sickness in those bright realms, no pain, no death, no sorrow, nor sighing, nor tears, no sin; for all will be pure and holy.” “ Oh, dear mother!” exclaimed the little child, in her amazement and delight, “ let us all go now!” “ We must wait a little,” said the mother, “ wait until God shall send for us.” “ Well, dear mother,” responded the child, in a tone of disappointment, “ if we can’ t start now, as any rate, let us pack up and be ready!” There is a whole sermon in that one sentence: “ Let us pack up and be ready!” Oh, what a world of difference between being ready and unready! (J. N. Norton, D. D.)Christ, heaven’ s supreme attraction Being with Christ is so great a thing that he mentioned it alone, because his love was so concentrated upon Christ that he could think of nothing else in connection with heaven. There is a wife here, perhaps, and her husband is in India. He has been long away, and the years of his forced absence have been weary to her. She has had loving messages from him and kind letters, but often has she sighed, and her heart has looked out of the windows towards the east, yearning for his return; but now she has received a letter entreating her to go out to her husband, and without hesitation she has resolved to go. Now, if you ask her what she is going to India for, the reply will be, “ I am going to my husband.” But she has a brother there, she has many old friends there, her husband has a handsome estate there. Yes, there may be other inducements to make the voyage, but to be with her beloved is the master object of her journey. She is going to the man she loves with all her soul, and she is longing for the country, whatever that country may be, because he is there. It is so with the Christian, only enhanced in a tenfold degree. (C. H. Spurgeon.)Depart The word “ depart” means strictly to take to pieces. The living man is contemplated as a complex machine, and it is intimated that at death its joints are loosed, and the whole is broken up into its constituent elements. This life in the body is like a watch. By food, and drink, and air, it is wound up daily, and so kept going. At last the machinery, by gradual wear and tear, or by some sudden accident, is brought to a stand. Then it is taken down--taken to pieces--in order that it may be purified and perfected, and set agoing again, not to measure then the changing seasons of time, but to move on, without waste or weariness, in a limitless eternity. More immediately, the dissolution or untying probably refers to the separation of soul and body. The band that knit them together is broken at death. The soul escapes, and the body, meantime, returns to dust. In this view the works of the watch never stand still. When life from God was first breathed into that immortal being, it was wound up, once for all, to go for ever. At the shock of death it is severed from its case of flesh. Outer casement, and figured dial, and pointed hands, all remain with us, and all stand still. But these never were the moving springs. These were shells to protect the tender from injury where the road was rough, and indices to make the movements palpable to bodily sense; but the vital motion of the departed spirit continues uninterrupted, unimpeded, in a region where no violence is dreaded, and no sign to the senses is required. (W. Arnot, D. D.) Philippians 1:25 Having this confidence--This “ I know” of the apostle has something like its parallel in that of Luther, when his friend and true yoke fellow, Melancthon, lay at the point of death.The reformer, it is said, after earnest prayer approached the sick bed, and uttered these prophetic words, “ Cheer up, Philip; you are not going to die.” Luther was in no sense prophesying, but he had been praying; and in answer to his prayer the conviction was irresistibly borne in upon his mind and heart, that his colleague, for whom so much work was waiting, would yet live to do it. What, then, of personal conviction Luther asserted about another, Paul here asserts about himself. We thus see that blended humility and trustfulness, more especially in strongly emotional natures, can dare sometimes to use the bold language of assured conviction even in regard to issues which are to us uncertain, for they are with God alone. But it is to be noticed that this language never can be used when merely personal or private ends are in view. When Paul said “ I know” in this case, he was indeed alluding to his own future, but he was contemplating it in relation not to his own individual interests, but solely to his friends’ “ progress and joy in the faith,” --their advancement in the inner life through strengthening faith, and their joy, as overflowing out of that faith, in their outward life of Christian service. All this would be theirs by his presence restored to them for a time, more than by any letter, however tender, he could write to them. (J. Hutchison, D. D.) Philippians 1:27-30 Only let your conversation be as it becometh the gospel of Christ A call to a four-fold manifestation of spiritual life I. To holiness (Philippians 1:27). As if he had said, I have one dominating wish in reference to you.1. It is well to know what God’ s princes wish for us. The noblest desire one man can cherish for another is that he may be like Jesus. 2. There is but one ideal life in the Church. But here is a difficulty: how can the lowest copy the highest? Would it not have been wiser to have set forth a man who excelled in one moral feature, and to have said, “ Transcribe that,” and so on until all the graces had been gradually acquired? Is not the setting forth of absolute perfection exorbitant and demanding too much from the helpless sinner? Let us see. What does moral perfection begin in? It begins in the disposition, the will, the heart. If you are urged to escape from polar winter to tropical summer, it is not meant that the journey is to be accomplished at a stride, but step by step. When a child is required to be perfect as a musician it is not intended that in one day his uncrafty fingers should liberate the angel strains. So with the growth of the acorn into the oak. And so when our Saviour tells us to be perfect as our Father in heaven is perfect He means that we are to grow in grace. In all our growing and striving Christ Himself is with us, and His grace is all-sufficient. II. To unanimity (Philippians 1:27). This is not monotony. The root of true unity is oneness in the love and service of Christ. Christendom is in reality one, though apparently many. The coat is of many colours, the heart is one. This is particularly seen in the time of threatened danger. The armies of defence have never come from any particular section of the Church. How illogical the decision to have nothing to do with religion because the Church is divided. There are so many styles of building, and so many modifications of those styles, some Doric, others classic--are people so perplexed with these varieties as to renounce architecture altogether and resolved to reside in the open air? Try the same with clothing, patriotism, business. Do men give up commerce because some tradesmen are insolvent? Do you give up housekeeping because some chimneys smoke? III. To courage (Philippians 1:28). Timidity is a symptom of moral feebleness, an impediment in the path of moral progress. Timidity on the part of one may dishearten the courage of a multitude. It arises from distrust in God. How many a man of noble powers and enlarged culture, for want of strength in a crisis, the courage to utter the decisive word, fails and trembles, and becomes the prey of the mean. IV. Fearlessness in the strife is to be associated with magnanimity in endurance (Philippians 1:29-30). The strong in heart are called to suffer. Suffering is an education, a means of grace. Think of the hidden and silent heroism that is going on day by day. How many a man otherwise mighty fails in suffering! (J. Parker, D. D.)Christian citizenship There was one drawback to the apostle’ s delight in thinking of the Philippians. It was not doctrinal unsoundness, or denial of his authority, but the spirit of social rivalry and partizanship. This he hints at by the recurrence of the word “ all” in the former part of this chapter, and he now deals with it in a most delicate but effective way. He shows, in a manner which they as Roman citizens were quick to understand, the leading duties of gospel citizenship and their enforcing motives. I. The duties of this Christian citizenship.1. Stand firmly by the charter of your citizenship--the gospel--all of you, all together. Be a compact body. The apostle puts stress upon the Christian spirit as the outcome of the Christian faith, and does not dream, like some recent men, that the one can exist apart from the other. 2. Be unitedly zealous for the common faith. Zeal for the truth is not only to impel them to stand by the truth, but to make it known. There is a zeal which begins and ends with self, or which will show itself in its own way only, and a zeal which spends itself not so much against the common foe as against those of their own party who differ in minor things. What the apostle commends is a right kind of zeal rightly directed. 3. Be bold in facing your foe. The opposition was formidable--Jews and Gentiles singly and combined; the attack was likely to be sudden. II. The motives by which they are enforced.1. An attention to these duties attests their true apprehension and enjoyment of Christianity itself (Philippians 2:1). 2. The power of Divine love. 3. Obedience to those duties will bear witness to the reality of their communion with God. 4. It is also thus a true testimony to the compassion and tenderness which Christ alone puts into men’ s hearts. 5. Doing thus you will make my cup of gladness run over. (J. J. Goadby.)Citizens of heaven The meaning is, Play the citizen in a manner worthy of the gospel. Paul does not mean, of course, Discharge your civic duties as Christian men, though some Christian Englishmen need that reminder; but their city was the heavenly Jerusalem. I. Keep fresh the sense of belonging to the mother city. Paul was writing from Rome, where he might see how the consciousness of being a Roman gave dignity to a man. He would kindle a similar feeling in Christians.1. We belong to another polity than that with which we are connected by the bonds of sense. 2. Therefore it is a great part of Christian discipline to keep a vivid consciousness that there is an unseen order of things. The future life is present to an innumerable company. 3. There is a present connection between all Christians and the heavenly city. The life of Christian men on earth and in heaven is fundamentally the same; in principle, motive, taste, aim, etc. As Philippi was to Rome, so is earth to heaven, a colony on the outskirts of the empire, ringed round by barbarians, and separated by seas, but keeping open its communications, and one in citizenship. 4. Our true habitat is elsewhere; so let us set our affections on things above. The descendants of the original settlers in our colonies talk still of coming to England as going “ home,” though they were born in Australia and have lived there all their lives. 5. How need that feeling of detachment from the present sadden our spirits or weaken our interest in things around us? To recognize our separation from the order of things in which we “ move” because we “ have our being” in that majestic unseen order makes life great, not small. II. Live by the laws of the city.1. The Philippian colonists were governed by the code of Rome. They owed no obedience to the law of the province of Macedonia. So Christian men are not to be governed by maxims and rules of conduct which prevail in the province, but from the capital. 2. The gospel is not merely to be believed, but to be obeyed. Like some of the ancient municipal charters, the grant of privileges and proclamation of freedom is also the sovereign code which imposes duties and shapes life. A gospel of laziness and mere exemption from hell is not Paul’ s gospel. 3. That law is all-sufficient. In Christ we have the realized ideal, the flawless example, and instead of a thousand precepts, all duty is resolved into one--be like Christ. 4. Live worthy of the gospel, then. How grand the unity and simplicity thus breathed into our duties. 5. Such an all-comprehensive precept is not a mere toothless generality. Let a man try honestly to shape his life by it, and he will find soon enough how close it grips him. The tiny round of the dewdrop is shaped by the same laws which mould the giant planet. 6. It is an exclusive commandment, shutting out obedience to other codes, however common or fashionable. We are governed from home, and give no submission to provincial authorities. Never mind what people say about you, or what may be their maxims or ways. The censures or praises of men need not move us. We report to headquarters, and subordinate estimates need be nothing to us. We appeal unto Caesar. III. Fight for the advance of the dominions of the city.1. Like the armed colonies which Rome had on her frontier, who received their bits of land on condition of holding the border against the enemy, and pushing it forward a league or two, so Christian soldiers are set down to be “ wardens of the marches,” and to (1) stand fast--maintaining our ground and repelling all assaults. (2) This successful resistance is to be in one spirit, inasmuch as all resistance depends on our spirits being rooted in God’ s Spirit, in vital union with whom we may be knit together in a unity which shall oppose a granite breakwater to the inrushing tide of opposition. (3) We are to carry the war onwards, striving together for the faith of the gospel. (4) There is to be discipline and compact organization like that of the Praetorian guards. (5) The cause for which we are to fight is the faith of the gospel--either its sum and substance or the subjective act of trust in it--to unitedly contend for its growing power in our own heart and the hearts of others. 2. Such work is ever needed, and never more than now, when a wave of unbelief seems passing over us, and when material comfort is so attractive. Close your ranks for the fight. IV. Be sure of victory.1. “ Terrified” refers to a horse shying or plunging at some object. It is generally things half-seen, and mistaken for something dreadful, that makes horses shy; it is usually a half-look at adversaries and a mistaken estimate of their strength that makes Christians afraid. Go up to your fears and speak to them, and, as ghosts are said to do, they will generally fade away. 2. Such courage is based on a sure hope. “ Our citizenship is in heaven.” The outlying colony knows that the Emperor is marching to its relief. (A. Maclaren, D. D.)Ministerial solicitude I. The appropriate metaphor. The Church is a city, set on a hill. The Divine mind has expended infinite treasures on it. It is a masterpiece of perfection. Its foundation is Christ.1. We expect to see order in a city: so there must be laws and government in the Church. 2. There is to be beauty in a city: so all excellence should be in the Church. 3. In a city we expect commerce; so the Church is to send her merchandise to all parts. 4. In an imperial city we look for the residence of the sovereign, and this is the comfort of the Church--“ The Lord of hosts is with us.” 5. As it is a city, it is a place of chartered privileges--the free gifts of the reigning monarch. II. The general direction. What does this venerable citizen say to his fellow citizens? It is not the profession of citizenship that will avail.1. With regard to your principles: God gave His Son to die for you rebels; therefore you owe your lives to Him. 2. Let your conversation be as becometh the privileges of the gospel--how varied and rich they are. 3. Let it be as becometh the holy practice required by the gospel. “ Let your light so shine,” etc. III. The particular enumeration.1. Steadfastness. I never knew a man who was always changing whose piety was deep and sincere. Be steadfast in your attachment to (1) your own Church;(2) its doctrines;(3) its discipline. 2. Unity (1) of judgment;(2) of affection. 3. Energy and activity. (T. Mortimer, M. A.)A minister’ s desire on behalf of his people I. We have a duty. We are citizens of no mean city (Philippians 3:20; Hebrews 12:23). What an unspeakable privilege; our duty is to act up to it (Ephesians 4:1; 1 Thessalonians 2:12).(1) Let it be seen in your life that you are men of other principles than those of the world. (2) By acting on other principles than those of ambition, ease, selfishness. (3) By being men of other habits (Philippians 3:18-19)--unworldly, spiritual: in the home, in business, etc. 2. Remember that the glory of the gospel is connected with the conversation of its professors. A treasure is entrusted to you; do not tarnish it, lose it, barter it. II. Some particulars of our duty specified. “ That ye stand fast.” It is easy for a man to be obstinate and head strong in maintaining his own opinions; but the difficulty is for a man to stand fast in the gospel, viz. 1. In one spirit--a steady union of affection (Acts 1:14; Acts 2:46), without jarring or discord. 2. In one spirit for the common faith. When a man’ s opinion about the things of the world is attacked, how ready he is to defend it, but what a cold indifference there is about Christian principles. III. The desire expressed for this gospel conversation. “ Only.” Paul seems to have lost sight of other themes--only let me see this, and I shall be happy. This was comprehensive of everything else. (T. Woodroffe.)Citizenship (Text in conjunction with Philippians 3:20.) Paul was a Roman citizen. By virtue of this, be possessed rights, privileges, and immunities denied to strangers. He now turns it to spiritual account. I. True believers are citizens of heaven. Here they are strangers and pilgrims. Their thoughts and affections point to the heavenly Jerusalem. But they cannot say with Paul, “ I was free born.” Like the captain, “ With a great sum they obtained this freedom” (1 Peter 1:18-19). It is the believer’ s interest in Christ, the purchaser of his freedom, which constitutes him a citizen of heaven. II. Citizens of heaven should reflect in their lives the dignity and holiness of their city. As royal children they must behave royally. We do not expect princely bearing in the pauper, and we look only for earthly mindedness in the citizens of earth. When Alexander was asked to run in the Olympic games, he replied, “ I will if kings are to be my antagonists.” III. Heaven’ s laws for the life of its citizens upon earth are contained in the gospel of their king. The one great law of which all the rest are only particular applications is “ Christ our life.” “ He left us an example.” IV. Lives which harmonize and illustrate these laws are worthy of the heaven to which they belong. Lessons:1. Prize the privilege.2. Study the laws.3. Live the life. (J. B. Norton.)Conversation becoming the gospel Consider-- I. The gospel in--1. The dignity which it confers. (1) What we are by nature--children of wrath, aliens, slaves of sin.(2) What we are by grace--children of God, citizens of heaven, kings and priests unto God. 2. The knowledge it communicates. (1) The mystery of godliness--God manifest in the flesh.(2) The “ mystery of the gospel” --the union between Christ and His people.(3) The mystery connected with the resurrection.(4) The “ mystery of iniquity.”(5) The mystery of providence--“ All things work together for good,” etc.(6) The “ mysteries of the kingdom.” 3. The spirit it enjoins. Peace with God, joy, God’ s love, the manifestation of the mercy we enjoy, walking in love, blamelessly. II. The attendant advantages.1. Stedfastness. Changing circumstances, heresies, worldliness, try this stability. 2. Unity. (1) Every individual soldier must remember that he belongs to the army. (2) In order to this unity there must be personal consistency and individual value of the truth. “ One mind,” viz., that which was in Christ Jesus. (3) Mutual effort. 3. Zeal for the success of the truth. (1) Defending its purity.(2) Extending its blessings. (W. Cadman, M. A.)Conversation becoming the gospel I. What in the gospel must our conversation become?1. The doctrine of the gospel. Living as those who believe-- (1) That Christ is the Son of God and man (John 1:14).(2) That He died for sin, even for ours; that He rose again, ascended, and will come again to judge the world. 2. The discipline of the gospel. That all things be done-- (1) Decently and in order (1 Corinthians 14:40).(2) In faith (Romans 14:23).(3) In love (Ephesians 5:2).(4) In humility (Philippians 4:1-2; Luke 17:10).(5) To the glory of God (1 Corinthians 10:31; Matthew 5:16). 3. Our expectations from the gospel. Live as those who expect (1 John 3:4)-- (1) Pardon (Ephesians 1:7).(2) Acceptance (Galatians 2:16).(3) Peace with God (Romans 5:1).(4) Joy in the Holy Ghost (Romans 14:16-17; 1 Peter 1:8).(5) All the graces of the Spirit (1 Peter 2:9).(6) A joyful resurrection (1 Corinthians 15:52-53).(7) Eternal happiness. 4. Our profession of the gospel, for which we have these rules. (1) In departing from iniquity (2 Timothy 2:19).(2) In being new creatures (2 Corinthians 5:17).(3) In loving Christ above all things (Luke 14:26).(4) In denying our selves, taking up our cross and following Christ (Matthew 14:24).(5) In bearing much fruit (John 15:8).(6) In being holy in all manner of conversation (1 Peter 1:15); in thought (Proverbs 12:5; Philippians 4:8); in affections (Colossians 3:2); in words (James 1:26; Ephesians 4:29); in actions (Titus 2:11-12).(7) In loving one another (John 42:35).(8) In continuing to the end (John 8:31). II. Why walk as becometh the gospel?1. Otherwise we are a shame to the gospel (Hebrews 6:6).2. Enemies to Christ (Philippians 3:18-19).3. You will receive no benefit from the gospel (Hebrews 4:1-2).4. The gospel will rise in judgment against you (John 3:19).5. But if you walk as becometh the gospel, all its promises shall be made good unto you (John 1:29; John 14:2; Matthew 25:34). III. What conversation is that which becometh the gospel?1. Towards God. (1) A humble conversation (Ephesians 4:1-2; Matthew 11:29).(2) Trustful.(3) Cheerful (Philippians 4:4).(4) Obedient.(5) Heavenly (Philippians 3:20). 2. Towards man. (1) Meek and lowly (Matthew 11:29).(2) Loving (John 13:34-35).(3) Just (Matthew 7:12).(4) Charitable (1 Timothy 6:17-18). IV. Use. Walk thus according to the gospel.1. Motives. (1) This is most safe (Proverbs 10:9).(2) Most profitable (1 Timothy 6:18; James 2:5).(3) Most honourable (1 Samuel 2:30).(4) Most pleasant (Proverbs 3:17).(5) Most necessary (Luke 10:42) to happiness (Hebrews 12:14). 2. Means. (1) Search the Scriptures.(2) Frequent ordinances (Romans 10:17).(3) Be much in prayer (James 1:5).(4) Meditate often (chap. 4:8).(5) Live above your bodies (1 Corinthians 9:27). (Bishop Beveridge.)Conversation becoming the gospel I. A conversation becoming the gospel must be wise, for the gospel is a system of knowledge. Hence it is called light. There are three states with regard to gospel knowledge.1. The heathen are children of night.2. The Jews had some light.3. Christians are children of the light and of the day. Christians ought to excel in this light. II. A conversation becoming the gospel should be cheerful, for the gospel is a system of joy.1. As such it was predicted.2. Joyful results universally followed its establishment.3. It has lost none of its power to bless. (1) In duty.(2) In trials.(3) Death. III. A conversation becoming the gospel must be holy, for the gospel is a system of sanctity.1. There is no holiness in theory or practice outside. But-- 2. The gospel (1) teaches it;(2) requires it;(3) produces it. IV. A conversation worthy the gospel should be charitable, for the gospel is a system of benevolence. Nothing is more unbecoming to it than a selfish, grasping temper. (W. Jay.)Christian consistency I. Paul “ pleaded for a consistent Christian Church. The Christian’ s life is to harmonize with his creed. His life must be characterized by--1. Truthfulness. God is the author of truth; the Holy Spirit the spirit of truth; the gospel the word of truth; and the Christian must be a man of truth. 2. Love. This is the first and great commandment in the evidence of discipleship, the inspiration of duty, and is due to foes as well as friends. 3. Holiness in thought, desire, and action. II. For a united Church. The early Christians were frequently exhorted to be one in faith, feeling, spirit, and action; the bond was to be love, and the end the establishment of the gospel. This union was necessary--1. To resist their common adversaries, who were and are combined, persistent, powerful. 2. To develop their Christian graces. Our minds and hearts are enlarged by the intercourse of good men. The bold encourage the timid, the wise instruct the ignorant, the strong shelter the weak. The manifold diversities of our nature and condition constitute the perfection of the Church, as the members of the body. 3. To establish the true faith. The success of the whole depends on the agreement of the parts. III. For a zealous Church. Christians are to stand by, struggle for, suffer, and even die with one another.1. This zeal is demanded for a noble object. (1) We are to strive, not for place, power, or popularity, but-- (2) For the faith: to maintain its purity in our own hearts, and to diffuse its gracious influence through the world. (3) The tradesman is zealous in business, the statesman in politics, the Christian for the faith. (4) This was never needed more than now. 2. The object inspires the zeal. It calls into exercise our highest faculties; it informs the judgment, subdues the will, sanctifies the affections, and ennobles the soul. It has done more for the race than all the moralists or philanthropists who have ever lived. 3. This zeal is to be exercised in a commendable spirit, “ together.” Christians are not to strive against one another. The earnest Christian has no time for useless debate. Cultivate the spirit of brotherly sympathy. (G. J. Procter.)Christian consistency I. What is that deportment which becometh a professor of the gospel of Christ?1. With respect to the world. (1) He must not worship its god--mammon (Matthew 6:24; 1 John 2:15; 1 Timothy 6:9-11). (2) He must shun its company (Psalms 1:1; 2 Corinthians 6:14-18). (3) He must avoid its pleasures and fashions (Romans 12:2). True, Christ attended the wedding at Cana, etc., but good people were there, and it was to manifest His glory; but whoever heard of God’ s glory being promoted at card parties, etc. 2. With respect to his prevailing sentiments. (1) Peace.(2) Faith.(3) Joyful hope.(4) Patience and cheerful acquiescence.(5) Courage. 3. With respect to sin. (1) He must not commit it.(2) He must hate it.(3) He must struggle against it in every form and everywhere. 4. With respect to the aim and business of his life. To promote the glory of God (Matthew 5:14-16; 1 Corinthians 10:31-32). II. Why such a deportment should be maintained.1. Because it would bring joy to those who watch for your souls (Philippians 2:1; Philippians 4:1). 2. Because of the advantage--“ the witness in yourself” of your conversion. 3. Because it prepares the mind for the season of affliction and the solemnities of death. 4. Because it is the will and commandment of Christ. Conclusion:1. The world vigilantly watches and judges the character and conduct of professors. The want of consistency in Christians has done more harm to Christianity than all the ravings of infidels. 2. God’ s eye is constantly upon us. 3. The plea of not being a professor will be no plea in the hour of death for a sinful life. (I. Spencer, D. D.)Christian consistency I. The general character of Christian consistency. II. Its special requirements. III. Paramount importance. IV. Gratifying results. (J. Lyth, D. D.)I. What the conduct is which becomes the gospel.1. It must be the genuine result of gospel dispositions. Conduct is the birth of principle; what is seen in the life is the development of what exists in the heart. The tree must be good before the fruit can be good. But we must not judge altogether by outward appearance. All is not gold that glitters. A fair show in the flesh is naught unless the heart be right with God. The gospel makes the heart right. 2. Must be maintained under the influence of gospel principles and in the use of gospel ordinances. Everything is liable to deterioration; institutions, buildings, metals of the finest polish, Christians of the most exalted piety. We must live by faith, by the love of God in the keeping of His commandments, by an attention to the means of grace. 3. Must resemble gospel patterns. The gospel is not a collection of maxims and doctrines so much as an exhibition of examples. “ Follow me as I follow Christ.” 4. Must be conformable to gospel precepts. The gospel is not merely an offer of mercy and a promise of blessing. The law is not made void through faith. Where much is given, much is required. The epitome of these precepts is “ live soberly, righteously, and godly in the present world.” II. What obligations are we under to maintain this conduct?1. God requires it. For this end He has given His revelation. “ Not every one that saith, Lord, Lord,” etc. The will of God is righteous, and no creature can resist it with impunity. 2. Consistency requires it. Profession without practice is hypocrisy. Actions speak louder than words. “ Let every one that nameth the name of Christ depart from iniquity.” 3. Our personal comfort requires it. “ Our rejoicing is the testimony of our conscience.” Without this peace is a delusion. 4. Our connection with society requires it. We owe to society what we cannot adequately repay but by the blessings of the life of the gospel. 5. Our final salvation requires it. We shall be judged according to our works. Conclusion:1. How excellent is the Christian religion.2. How illiberal and unreasonable to censure it on account of its inconsistent professors. (R. Treffry.)The gospel ’ s power in a Christian’ s life:-- I. What the gospel is.1. It is the gospel of Christ because-- (1) He is the author of it.(2) The pith and marrow of it.(3) The finisher of it. It is His property, it glorifies His person, it is sweet with the savour of His name. 2. It is the gospel of Christ. Good news. (1) It removes the worst ills--sin, death, hell.(2) It brings the best blessings--reconciliation with God, goodwill on earth, eternal happiness in heaven. II. Our conversation must be such as becometh the gospel. The gospel is--1. Simple. So should we be in our dress, our speech, our behaviour. Wherever you find the Christian you ought not to want a key to him. He should be a transparent man like Nathaniel and “ as little children.” 2. True. Gold without dross. So should the Christian be in his talk. There should be no scandal, oath taking, equivocation, still less lying. 3. Fearless. It calls things by their right names, and is the very reverse of what is now called charity. Be honest and brave in your profession and action, 4. Gentle. Bad temper is quite contrary to the gospel. Have a lion’ s heart, but a lady’ s hand. 5. Loving. Without love the Christian is as sounding brass. 6. Merciful. Harsh or miserly people do not become the gospel. 7. Holy. The Christian must be holy as Christ is holy. III. The stern necessity of a conversation that becometh the gospel.1. If you do not live like this you will make your innocent fellow members suffer. You tempt others, and bring discredit on the whole Church. 2. You make your Lord suffer. The world lays your sin at the door of your religion. 3. You will pull down all the witness you have ever borne for Christ. How can your children, neighbours, etc., believe you if you act inconsistently. (C. H. Spurgeon.)Christian conduct is made up of little things See to it that each hour’ s feelings, and thoughts, and actions are pure and true; then will your life be such. The mightiest maze of magnificent harmonies that ever a Beethoven gave to the world, is but single notes, and all its complicated and interlacing strains are resolvable into individualities. The wide pasture is but separate spears of grass; the sheeted bloom of the prairies but isolated flowers. Striving together for the faith of the gospel--1. The phrase, “ faith of the gospel,” has a distinct significance in the New Testament. It refers to the Divine revelation of mercy and love in the Son of God, and its acceptance by earnest and penitent trust. It is connected with long lives of antecedent prophecy, symbolical services, the constant yearning of the world for a Redeemer, and the Messianic hope of the Jews. 2. This message of redemption meets with endless forms of acceptance and rejection. (1) At first its promulgation came in contact with heathenism as a religion, and naturally accused the opposition of the proud systems of error. (2) Next it came in contact with Heathenism as a philosophy, and the proud reason of the classic world sought to analyze its mysteries. (3) To every form of religious thought and every phase of intellectual life it has come for eighteen centuries to be rejected by the proud, but to be accepted by the meek. 3. It is one of the vital questions of the day how to meet and overcome this opposition. I. The pulpit is naturally called into requisition.1. But is it to be the teacher of philosophy? Then its function is to wrestle with the doubts, to antagonize the unbelief of the day. But this attitude is only a negative one, and to take up in detail the varied assaults would only be to advertize and disseminate them. 2. The real business of the pulpit, as de fined by Scripture, is to preach Christ and Him crucified, and by the proclamation of positive truth there the unbelief of the day will best be met. II. The press competes with the pulpit in the education of the multitude. Here unbelief finds full and systematized expression, but so may and so does Christianity. The bane and the antidote exist side by side, and sceptical assaults along the whole line of the faith have been repelled in current literature. Here scientific objections can be and are met by scientific men. III. But the individual Christian life is the best defender of the faith. The union of Christians in the conversation which becometh the gospel will render the faith invincible. (W. A. Snively, D. D.)Means in aid of the propagation of the gospel I. The faith of the gospel. “ The faith which was once delivered to the saints,” “ the truth as it is in Jesus” : viz.--1. The truth about God. His unity and three-fold Personality. 2. About man--his fall and ruin. 3. About redemption--the Incarnation and Atonement of Christ; the acceptance of salvation by faith; regeneration and sanctification by the Holy Ghost. 4. About immortality. II. The import of the apostle’ s language concerning it. The Philippians are to strive together for it. The gospel was a precious deposit; they were to hold it fast in opposition to all who would rob them of it; they were to preserve it in its original purity, in opposition to those who sought to adulterate it. But it was not to be a concealed treasure, or appropriated exclusively by themselves, but was to be communicated to their fellow men.1. All Christians may and must aid in disseminating the faith of the gospel. Some think this the business of ministers. Paul told the “ saints” as well as the bishops and deacons to do it. Christians may do this. (1) By cultivating purity of heart and life and maintaining an exemplary deportment. This method is sanctioned by Christ Himself--“ Let your light so shine.” Its efficacy may be illustrated by numerous facts. This was the main method of gospel propagation in Apostolic and early Christian times. Gibbon puts the virtues of Christians among his “ secondary causes.” So today. The greatest enemies of the Cross are inconsistent Christians. (2) By pecuniary contributions. Many overvalue money; some undervalue it: the truth is, it is a talent to be employed for God. God has given you the power and opportunity to get it. Consecrate it therefore to Him. The proportion must be left to conscience. The poorest should not be discouraged, for God values the widow’ s mite, when the offering of a willing mind. Let modern Churches take example by the Church at Philippi. (3) By union and cooperation. The advantages of this are obvious. We see this in business and politics, and in philanthropic and religious societies. Why then should minor differences separate Christians? Divisions are a source of weakness; union is strength. (4) By humble, importunate, and believing prayer. Old Testament and New alike enjoin this as a means of advancing the faith. Let this be remembered in public, private, and family prayer. It is a means which God delights to honour. 2. In this good work Christians should be zealous. “ Striving” as the competitors in the games. Nothing is more offensive to Christ than lukewarmness. (1) The work needs the most strenuous effort. It has to struggle with the most inveterate and formidable opposition, from the evil heart and from evil systems. (2) It is worthy of them. It brings glory to God, the highest good to man, and honour to the Redeemer. (J. Thomson, D. D.)Unity and action I. The object for whose perpetuity you are to cooperate. The whole gospel, not its promises, or precepts, or doctrines alone, still less any particular views relating to them, such as Calvinism or Arminianism. We have to contend for the faith, not a fragment of it. Why are Christians to strive together for this?1. Because they alone understand and prize it. By the grace of the Spirit they see its value. To them Christ is all. His gospel is the book of their hearts. They cannot but love what is precious. To others it may be dull. 2. Because to them its honourable privileges are granted. Their religious privileges become duties in consequence of their obligations to Him who had saved them. Their duties become privileges in consequence of their low: to Him who first loved them. 3. Because the enemies of the Master are watchful and active. II. The position you are to maintain. It was net required of them to assume the position of an united phalanx. God had assigned that as He has to us. We are simply to “ stand fast in one spirit” in it. You have the gospel verities--unitedly maintain them. Divide and conquer is the policy of the adversary; close your ranks and win is ours. “ Every kingdom divided against itself shall not stand.” III. The unity of purpose you are to cherish.1. Be of one mind on the subject of unity itself. 2. On the subject of social prayer: “ If two of you shall agree, etc.” 3. With respect to the mutual ministry: Support your pastors and love them. 4. In doing good to all men. (W. Leask, D. D.)Stand fast The word στήκετε in the original signifies to hold on, and to remain firm at one’ s post, and is derived from the combats, in which each endeavour to keep his place, and to maintain himself in his seat, without going back, or being shaken by all the attacks of the enemy. The apostle, employing this image to represent to us the life of the faithful, means, that in this spiritual warfare we should never allow ourselves to be drawn from that position in which God has placed us, and that all together, like his faithful and valiant soldiers, courageously repulsing the enemy, we should always stand firm, without quitting either the faith or the profession which by His grace we have made. (J. Daille.)Striving together As a wrestler grapples his antagonist, and strains himself for the mastery, so the Christian must struggle against every enemy of the truth. (G. J. Procter.)Concord in the Church As there is no body or society more noble than the Church, so there is none in which union and concord are more necessary. You are begotten of the same seed, i.e., of the gospel, brought up in the same family, nourished with the same food, animated by the same spirit, destined to the same inheritance. If so many close ties cannot unite you, at any rate let this common warfare in which you are engaged, this common danger that you run, and these common enemies with whom you contend, extinguish your differences, and make you rally together for your common preservation and defence. Often among the kingdoms of the earth, the fear of an enemy without stays the misunderstandings and quarrels within. Let us imitate in this respect the prudence of the children of this world. Whatever you may have of wisdom or courage, turn it against the enemy. May he alone feel the vigour of your arm, and the point of your weapons. It is not against your brother that they should be employed. They are made, and they have been given you, to defend, and not to wound him; to preserve, and not to shed his blood. I say it with regret, it is nothing but our division, my brethren, which has prevented the defeat of the enemy, and the triumph of the Church. If we had all fought together, we should long ago have been conquerors. (J. Daille.) Philippians 1:28 In nothing terrified by your adversaries Courage I. The need Of it. II. The proofs of it. III. The advantage of it; it is a sign of perdition to your foes--of salvation to you. (J. Lyth, D. D.)I. Your adversaries are numerous, mighty, terrible, yet they will certainly perish. II. Your salvation is near, sure, glorious, and that of God. (J. Lyth, D. D.)An evident token of perdition. Tokens of perdition Perdition means hopeless ruin. A token is a premonition. The natural world is full of warnings. A change in the atmosphere or in the order of things, a coming disaster or great event, is heralded by certain phenomena, which long experience and observation know how to interpret. So also in the political, social, moral, and religious spheres. So evident are these tokens to the discerning that it is not difficult to forecast the future. On this principle Paul interprets the conduct of adversaries. And every preacher of the gospel is warranted in accepting certain traits of character and developments of depravity as “ evident tokens of perdition” in those in whom they are found, and hold them forth as warnings, “ beacon lights” in the world. Let me specify a few such tokens, not from the infidel, or openly immoral classes, but from the respectable and Church-going class of sinners. I. A state of habitual moral insensibility on the momentous and infinitely interesting matter of salvation. II. A quiet, sleeping conscience, under the sunlight of the Bible, and the faithful and searching appeals of God’ s ambassadors. III. Convictions of sin lost, and relapse into greater carelessness and insensibility than ever before, after a period of religious interest. IV. Passed by and left undisturbed in their sins--left, it may be, to scoff and oppose--when God’ s Holy Spirit has been sent down in mighty power to awaken and convert souls and gather in the harvest. V. Where providential chastisements fail of their end, and, instead of humble, penitent submission and tearful recognition of God’ s hand in them, there is a proud, unyielding spirit of bitterness. Now where such things appear, “ perdition” is nigh; the final wrath is imminent; the last sands of hope are falling; the knell of despair is ready to sound! (Homiletic Monthly.)Tokens of perdition I. A false hope of piety. There are many who deceive themselves with a spurious religion, and while they have a name to live, are dead. II. Premature depravity. Though the principle of sin is inherent in every human bosom, it attains a more early and rank luxuriance in some cases than in others. III. Inveteracy in transgression. The almost invincible force of habit is a subject of universal remark. IV. Confirmed belief of destructive error. The confidence which the votaries of error repose in its delusions is widely different in different persons. With some it is little more than a cherished wish that their system were true. V. Unsanctified worldly prosperity. VI. Apathy of mind under divine chastisement. VII. Return to insensibility after serious impressions. VIII. An impenitent old age. (Christian Age.)Men not terrified John Noyes, kissing the stake, said, “ Blessed be the time that ever I was born for this day.” To his fellow martyrs he said, “ We shall not lose our lives in this fire, but change them for a better, and for coals have pearls.” Hugh Laverocke, comforting John-a-Price, his fellow martyr, said unto him, “ Be of good comfort, my brother, for my Lord of London is our good physician. He will cure thee of all thy blindness, and me of my lameness this day.” Joyce Lewis--“ When I behold the uglisome face of death, I am afraid; but when I consider Christ’ s amiable countenance, I take heart again.” John Huss said to a countryman who threw a faggot at his head, “ Oh, holy simplicity, God send thee better light! You roast the goose now, but a swan shall come after me, and he shall escape your fire.” Huss, a goose in the Bohemian language; and Luther, a swan. Castilia Rupea--“ Though you throw my body down off this steep hill, yet will my soul mount upwards again. Your blasphemies more offend my mind than your torments do my body.” Doctor Taylor, as he was going to martyrdom: “ I shall this day deceive the worms in Hadley churchyard,” and fetching a leap or two when he came within two miles of Hadley, “ Now,” saith he, “ lack I but two stiles, and I am even at my Father’ s house.” In nothing affrighted The rendering of the Revised Version is very happily chosen. The word is used of horses shying in view of any unusual or unexpected object. Believers are apt to be so scared; but then it is implied in the word used that a sudden fright or panic may after all arise from trifling cause. It is that which need not disturb. Whatever it is that causes the alarm it is seen to be powerless, even to vanish whenever it is boldly approached. All such trials to God’ s people are like the lions in the narrow path leading to the Palace Beautiful of Bunyan’ s allegory. They were chained as the Pilgrim espied them, but he knew it not. They have therefore only to be courageously approached, and then the voice of Watchful is heard, “ Fear not the lions, for they are chained, and are placed there for trial of faith where it is, and for discovery of those that have none. Keep in the midst of the path, and no hurt shall come unto thee.” (J. Hutchison, D. D.) Philippians 1:29-30 Unto you it is given in the behalf of Christ Fellowship with the martyrs and confessors I. Like faith. II. Like conflicts. III. Like honour. (J. Lyth, D. D.)The Christian’ s life is I. A life of faith. This faith is--1. The gift of God--“ is given you.” 2. A particular gift bestowed on a particular people, distinguishing them from all others. The Christian knows and enjoys what no one else does. II. A life of suffering.1. Christ’ s life was full of it, and so, therefore, is the believer’ s. 2. Some sufferings he shares with the humanity to which he belongs, 3. Some trials are peculiar to the Christian arising from (1) sin;(2) the inherent difficulty of the Christian life;(3) profession before the world;(4) self-denial;(5) consistency in business, etc.;(6) the opposition of the enemies of the gospel. III. The life of suffering proves the life of faith. Others are rebellious, or stoically resigned; the Christian bows out of love to Christ, and is supported by Christ in response to faith. (J. W. Reeve, M. A.)The gifts of God I. What they are. The power to believe--to suffer. II. Their inestimable value.1. Faith brings peace, joy, righteousness.2. Patient suffering brings deliverance, conquest, glory. (J. Lyth, D. D.)Unto you it is given to believe I. Faith is the gift of God. He supplies the ground, the means, the power. II. It is given to you. You can accept the ground, use the means, exercise the power. III. How far have you improved it? You cannot reach the higher standpoint before the lower; every one has a measure of ability; therefore repent, believe. (J. Lyth, D. D.)Unto you it is given to suffer God gives you-- I. The opportunity. II. The power. III. The honour. IV. The reward of suffering for Christ. (J. Lyth, D. D.)Suffering for Christ It is said that men learned to despise pain before Christ. This is true. But where, save in Christian literature and history, do you find suffering converted into joy, esteemed as an honour, and borne as a badge of royalty. As a king grants charters and honours, so Christ as our Sovereign gives His disciples the privilege of faith and alliance to Him. And he still further honours them by permitting them to suffer on His behalf. Let us see what kind of sufferings are included in this charter. I. All inflicted directly for our adhesion to the name and worship of Christ. Physical persecution, social, domestic. II. All arising from the effectual preaching of truth, whether by ministers or private disciples. We are not to count the suffering which comes from our own headstrong rashness in speech or administration, but that which comes from a calm inflexible advocacy of the truth as it is in Jesus. For this it is an honour to suffer. III. All which arises from the application of Christian truth to human disposition and conduct, to the manners of society, to the selfishness and injustice of men. Labourers in this harvest field will have their bosom full of sheaves, and their head crowned with thorns. Let a man have a conscience, and he will perforce find himself a warrior. What affinity is there between generosity and greed. IV. All suffering not of the nature of obloquy. All self-denials, watchings, labours, cares, weariness, incident to a life devoted to the cause of God. Those whose parish is the dungeon, the hospital, the purlieus of vice. V. All consequent upon a strife with self and circumstances for the purpose of augmenting Christian dispositions. Our internal conflicts are often greater than our external. What suffering is involved in our strife with the world, the flesh, and the devil; in our endeavour to be patient under sickness and misfortune, resigned in the midst of sorrows and bereavement. VI. All arising from the service we perform on behalf of others. Mothers with their children in hearing and up-bringing, friends, philanthropists. Conclusion: I remark in view of this exposition--1. We are not to seek suffering on purpose. Suffering without moral impulse is of no account. 2. It is a shame for a man to entertain an ideal of Christian life which is ease and freedom from inconvenience. 3. All true education consists in preparation for and endurance of suffering Let parents see to this. 4. We may form a proper judgment of those who are called to labour for God Those prepared to regard suffering as an honour, and to count the victory as worth any price. (H. W. Beecher.)The value of suffering To this refiner’ s fire may doubtless be ascribed in part the lustre and purity of their faith as compared with other Churches. (Bishop Lightfoot.)Persecutions only raked away the ashes, so that the spiritual flame was steady and brilliant. (Professor Eadie.)The grace and honour of suffering The men whom a general, at the critical moment of a great battle, specially appoints to hold the key of his position, or whom, in the assault of a besieged city, he sends on a “ forlorn hope,” are, by his choice of them for peril and probable suffering, marked out as in his judgment “ the bravest of the brave.” Their comrades, even while rejoicing in their hearts, it may be, that the selection has left themselves out, feel that those on whom the choice has fallen are honoured. Similarly, is there not “ grace” shown in the choice made by the “ Captain of salvation,” when in His providence He calls this soldier of the cross, and that, to suffer or die under the standard? In the old persecuting times in our country, men who “ bore in their bodies the marks of the Lord Jesus,” in limbs crushed by the iron boot or torn by the rack--looking back in after days upon the patience which the Saviour had given them amid their anguish, and the increase of spiritual wisdom and energy which had come through the trial to themselves, and to some extent also to others, could not but esteem the suffering for Christ as a “ gift of grace.” When under sentence of death, good Bishop Ridley wrote thus to his relatives: “ I warn you all, my beloved kinsfolk, that ye be not amazed or astonished at the kind of my departure or dissolution; for I assure you I think it the most honour that ever I was called unto in all my life. And therefore I thank God heartily for it, that it hath pleased Him to call me, of His great mercy, unto this high honour, to suffer death willingly for His sake and in His cause; unto the which honour He called the holy prophets, and His dearly beloved apostles, and His blessed chosen martyrs.” And when the end came, and Latimer and he were burned at the same stake--whilst the persecutors could see only the flame which consumed the flesh, the faith of the martyrs could discern for themselves a chariot of fire waiting to bear them home to their Lord, and for their country a fire of pious zeal lighted up, which all the arts of the wicked one should never be able to put out. There was great “ grace” there. (R. Johnstone, LL. B.)The service of suffering Dr. Tronchin, talking one day with the son of Caesar Malan about his father, who was lying on his deathbed, said, “ How often have I not heard even his friends say, when I spoke with admiration of the work of your father, ‘ Malan serves God with fire, courage, and perseverance, because the service which God requires of him is an active service, and consists in an activity which responds to his tastes and talents.’ But wait before judging him definitely until God calls him to a passive service of suffering.” God is doing this under our eyes at this hour, and under our eyes also His servant is found faithful. (J. F. B. Tinling, B. A.)The honor of suffering for Christ One of the witnesses for the truth when imprisoned for conscience’ sake in the days of Queen Mary, is said to have thus written to a friend: “ A prisoner for Christ! What is this for a poor worm! Such honour have not all the saints. Both the degrees which I took at the University have not set me so high as the honour of becoming a prisoner of the Lord.” The mystery of suffering “ Unaccountable this!” said the Wax, as from the flame it dropped melting upon the Paper beneath. “ Do not grieve,” said the Paper; “ I am sure it is all right.” “ I was never in such agony!” exclaimed the Wax, still dropping. “ It is not without a good design, and will end well,” replied the Paper. The Wax was unable to reply at once, owing to a strong pressure; and when it again looked up it bore a beautiful impression, the counterpart of the seal which had been applied to it. “ Ah! I comprehend now,” said the Wax, no longer in suffering. “ I was softened in order to receive this lovely durable impress. Yes; I see now it was all right, because it has given to me the beautiful likeness which I could not otherwise have obtained.” (Mrs. Prosser.). Philippians 2:1-13 If there be therefore any consolation in Christ Christian unity I. The doctrine of Christian unity.1. This unity is inward and consists of harmonious spiritual feeling. (1) It can only subsist among Christians. (2) At the same time it is possible and also common for those who in the main are brethren to fail grievously. (3) This unity is specifically-- (a) Agreement of view. (b) Accord in purpose. (c) Mutual love. 2. It is also outward and visible. (1) Wherever there is true inward feeling there is a corresponding outward manifestation. (2) This unity when seen cannot but impress the world with a favourable conclusion. II. The causes of divisions. The spirit of vain-glory, self-preference, self-interest. It was from envy the brethren of Joseph hated him. The same was at the root of Absalom’ s and Adonijah’ s rebellion. This was rebuked by Christ when He set a little child in the midst of His contentious disciples. We are not willing to admit this as the cause in our own case. We persuade ourselves that real grievances are the cause, and that conscience is prompting us to be valiant for the truth. But these considerations, when genuine, would indeed lead to plainness of speech, but would, in their end and aim, promote rather than retard brotherly love and union. Grievances are only occasions for forbearance. III. The remedy. “ The mind that was in Christ Jesus.” His humble, self-emptying spirit. The spirit, then, of humiliation which will not stand upon claims and rights, but readily concede them, is that which will check disunion and promote unity. Conclusion:1. Make this a means of trying your own spirits.2. Do we wish to learn this necessary disposition?3. Without this vain is our profession of vital Christianity. (E. Meade, M. A.)The excellence of Christian unity 1. Does Christian unity consist in the union of Christians in one corporate, visible organization? It should do, and one day will do. 2. But even this desirable object by itself would not secure true unity. It would be but a body without life--the unity of the church yard. 3. The only true unity is that of the text, one of soul and brotherly affection. I. Look at its excellence. It gives peace; promotes strength and usefulness; commands attention and imitation.1. Notice the individual man. The soul is a little kingdom. In it there dwell a variety of faculties; there are fears, hopes, likes, dislikes; appetites to urge and principles to check; self-will to prompt, self-interest to restrain; passions to hurry away, conscience to control, etc. When these are in discord what a “ troubled sea” there is. But when the Spirit of God is received and obeyed, what a blessed harmony is the result--“ a peace that passeth under standing.” 2. Take the family. Let love reign there, sustained and cherished by mutual forbearance in the fear of God, parents honoured, sons and daughters kind and helpful, and how the power and usefulness of the family are increased. It is not to have many hands at a rope which will pull the weight, but all moved by the same impulse and pulling together. 3. Suppose the same to prevail in a parish. Why should it not? It was so once at Jerusalem, and would now as then (Acts 2:46-47) result in personal happiness and numerous conversions. 4. If the same obtained throughout the world the effect would be irresistible. II. The evils of disunion and division.1. It is a proof of being unspiritual and carnal, as it was in the case of the Corinthians, and in some cases of being unconverted. How dwelleth the love of God in the fomenters of strife and discord. 2. It is a hindrance to grace, comfort, and usefulness. 3. It is a stumbling block to the world. (E. Meade, M. A.)Love promotes unity He found an inexpressibly sweet love to those that he looked upon as belonging to Christ, beyond almost all that he ever felt before, so that (to use his own words) “ it seemed like a piece of heaven to have one of them near him.” (Life of Brainerd.)How unity is obtained When the tide is out you may have noticed, as you rambled among the rocks, little pools with little fishes in them. To the shrimp, in such a pool, his foot depth of salt water is all the ocean for the time being. He has no dealings with his neighbour shrimp in the adjacent pool, though it may be only a few inches of sand that divide them; but when the rising ocean begins to lip over the margin of the lurking place, one pool joins another, their various tenants meet, and by-and-by, in place of their little patch of standing water, they have the ocean’ s boundless fields to roam in. When the tide is out--when religion is low--the faithful are to be found insulated, here a few and there a few, in the little standing pools that stud the beach, having no dealings with their neighbours of the adjoining pools, calling them Samaritans, and fancying that their own little communion includes all that are precious in God’ s sight. They forget, for a time, that there is a vast and expansive ocean rising--every ripple brings it nearer--a mightier communion, even the communion of saints, which is to engulf all minor considerations, and to enable the fishes of all pools--the Christians--the Christians of all denominations--to come together. When, like a flood, the Spirit flows into the Churches, Church will join to Church, and saint will join to saint, and all will rejoice to find that if their little pools have perished, it is not by the scorching summer’ s drought, nor the casting in of earthly rubbish, but by the influx of that boundless sea whose glad waters touch eternity, and in whose ample depths the saints in heaven, as well as the saints on earth, have room enough to range. (Dr. Hamilton.)The Christian doctrine of self I. The adjuration (Philippians 2:1).1. The strength of the appeal lies in the completeness of its expressions. (1) “ If there be any consolation in Christ.” I charge you by every holy argument which our common union with Christ suggests, not such as the dignity of your position, the grandeur of anion, the weakness and odiousness of discord, etc. (2) Paul passes from the Christ as external from whom every argument flows, to the love which is internal. “ Comfort of love.” I charge you by our common possession of love, and by the tender motive contained in it. (3) Thus the exhortation to self-renouncing devotion is based upon union with Christ and enforced by the love of the heart. Christ gives the strength of the argument: love gives that argument its tenderness. 2. Here follows another pair of appeals, but now the Holy Spirit is the strength of the invocation. (1) “ Fellowship of the Spirit.” I appeal to the common inheritance of the Holy Ghost which makes Christians one. That fellowship is the ground of your self-renouncing devotion and the power which renders you capable of it. (2) “ Bowels and mercies.” The gentle, compassionate, forgiving spirit is most mighty in annihilating causes of dissention and is the source of all compassion in us to mankind. Renounce, therefore, every selfish impediment and devote yourself to the common cause afresh. 3. Thus the apostle’ s joy would be fulfilled. He was already happy in their devotion and in the fruits of their fellowship. But he had heard of the risings of a fatal spirit among them. His joy could not reach its consummation without their united and persevering devotion. II. The exhortation.1. In its unity. Here we have self-love in the great uniting object of Christ’ s kingdom, subordinate in humility to the honour of others, and losing its essential selfishness in the perpetual combination of the advantage of others with its own. These three are one. Self-renunciation is the secret of unity in the Church, of humility in the individual, and of charity in all the relations of life. 2. In its divisions. (1) The oneness of a common interest is enforced. “ Like minded,” regarding together one object of pursuit, viz., all the compass of that truth which commands the Church’ s faith, all the variety of those interests that concentrate the Church’ s desire and effort; all that constitutes the great business of Christ’ s servants in the world. This unity of purpose is either the result of a common love set upon the same object--“ having the same love,” or is shown by the concentration of the faculties of the soul on that object--“ of one accord in the promotion of one thing.” (2) The humble preference of others to self in all that pertains to dignity (Philippians 2:3). (a) Negatively. They are to avoid the conduct he condemns at Rome--strife was to be kept out of their community and vanity out of their character. A mind clothed with humility cannot desire preeminence, and cannot, therefore, contend against others to bring them down, or seek vain self-elevation for its own sake. (b) Positively. In the exercise of humility they were to regard not that every one’ s moral character was better than their own, but that others were mars worthy of distinction in the Church. “ In honour preferring one another.” (3) The habitual consideration of others’ well-being in connection with our own (Philippians 2:4). “ Own things” must be taken in the largest sense, temporally and spiritually. Nothing is our own absolutely and apart from others. Our things are ours only in union with the things of ethers. We are not forbidden to seek our own interests, but only in common with the good of all around us. “ None of us liveth to himself.” (W. B. Pope, D. D.)Christian concord 1. The “ therefore” connects the passage with the “ conversation worthy of the gospel.” 2. The central precept is in Philippians 2:2 --“ That ye be like minded,” which suggests the subject of the whole. I. The constituent element of Christian concord.1. Mutual and all-pervading love--“ Having the same love.” All true Christians have this in some measure. Among the members of a congregation it should be peculiarly strong. To its prevalence will correspond congregational life and health. Frequent and close intercourse in a large city church is impossible--all the more necessary, therefore, to combine in the various schemes of Christian effort. One of the most valuable results of Sabbath Schools, Dorcas Societies, etc., is the formation of Christian friendship. 2. Union or accord of souls minding the same thing--the basis of Christian concord--oneness of view in respect to all matters of vital moment. Having this oneness of view Christians will also in the degree in which they yield up their hearts to the common faith have a substantial oneness of disposition and resolution. The “ one thing” is-- (1) The advancement of the kingdom of God in ourselves through advance in the beauty and strength of godliness. (2) In the Church, through the increase of wisdom, purity, and zeal. (3) In the world, through the universal and successful proclamation of the gospel. 3. Mutual helpfulness. Christian love cannot flourish apart from Christian energy. A monastery is a hot bed of jealousy and discord, and the more closely a denomination or Church approaches this character in inactivity and uselessness, the more open it will be to dissensions. II. Its motive.1. The fulfilment of the apostle’ s joy. Each reference to their possible religious experience is like a rod of Divine power calling out a stream of sympathy and affection. 2. If Paul’ s joy was augmented by the union of the Philippians, much more will Christ’ s joy be fulfilled by the answer to His prayer “ that they all may be one.” It is only the dissentions of the Church that postpones this blessed consummation. III. The sources of discord and the means of drying them up.1. The great causes of dissention in any society are here indicated. 2. These evils are only to be removed by the cultivation of the opposite virtues of humility, which is an exclusively Christian grace. 3. This is not meanness of spirit. While it recognizes facts as they are in, human nature, it involves a profound respect for man’ s possible self. 4. This lowliness of mind leads each to esteem others better than self (Romans 12:10; Ephesians 5:21; 1 Peter 5:5). This does not imply blindness to one’ s own ability and attainments, or to the deficiencies of others; but a humble view of self will inspire to help others to fill their place of usefulness--“ to please them for their good to edification.” 5. It will also lead every man to look not on his own things, and to cherish a spirit of unselfishness in regard to others. (R. Johnstone, LL. B.)Christian unity I. Its spirit--Christian, kind, brotherly, compassionate. II. Its practice--Peaceable, humble, unselfish. (J. Lyth, D. D.)Paul’ s appeal 1. The “ if” is not here the sign of doubt or hesitation, but rather of assured certainty. When persons wish to disclose the vastness of an assembly, they sometimes say, “ If there was one present, there were two thousand.” As employed by Paul it is equivalent to “ If there is any water in the sea, or any light in the sun.” 2. Consolation, comfort of love, etc., signify much in common. This appeal is a burst of tenderness. Affection delights in repetition. Love amplifies its expressions to the utmost; it is the effort of an eloquent rhetorician, artless, yet full of art. There are expressions full of summer light and beauty which are only revealed to the heart. 3. Paul having laid his basis in the very heart of Christ, makes an appeal--“ fulfil ye my joy.” It is right to interject one’ s personality as an element in an argument for brotherhood and consolidation in the Church. It appears an infinite descent from Christ to Paul, but, in reality, it is no descent; in this argument Christ’ s purpose and Paul’ s desire are identical. The soul has moods which bring it close to the heart of God. Paul appears before the Philippians more as saint than logician, and in that capacity Christ and the “ servant” are one. The apostle likens his joy to a cup that is nearly full, and intimates that unanimity in the Church would fill it perfectly--make it overflow. See the importance even of a single element. An atom may be necessary to perfection. Beauty may depend on the straightness or curve of a single line. (J. Parker, D. D.)The apostle’ s appeal I. The manner of the apostle’ s exhortation. He exhorteth them to be like minded, having their affections (Romans 12:16), likings, and desires so set on the same things as to fulfil his joy. “ I joy in your fellowship in the gospel,” etc. (chap. 1:5-7), yet my joy is not full so long as I hear of your contentions.1. “ If there be any consolation in Christ.” (1) In general the apostle’ s vehement obtestation for the embracing of concord, love, and humility, is to be noted. Pastors ought to labour to repress such enormities among their people as hinder the course of Christian conversation by beseeching as though they desired no other recompense than that such disorders might be reformed. They are fathers to their flocks (1 Corinthians 4:15; 1 John 2:1). Sometimes, however, sternness must be used. Paul did not deal with the Galatians as with the Philippians, nor with some of the Corinthians (1 Corinthians 4:21). (2) In particular, the ground of his argument is, that if they had received comfort in Christ by him, then they ought at his request thus to comfort him, as to be like minded, etc. 2. “ If there be any comfort of love.” The ground of which argument is that if they loved him as he loved them, and desired his comfort as he did theirs, then they would fulfil his joy. To yield to the holy desires of one another is an effectual token of Christian love towards one another (John 14:15; Philemon 1:17). Men are ready enough to yield to wicked enticings (Proverbs 1:10-12). 3. “ If there be any fellowship of the Spirit,” i.e., “ if ye be knit together in the bond of one Spirit, and have fellowship as members of one body, under one head, fulfil ye my joy.” The ground of this argument is, that men knit together are to give proof thereof by concord. What proof of this many give, let their contentions and divisions witness. 4. “ If any compassion and mercy.” The ground of which argument is that in mercy and compassion to him, the Lord’ s prisoner for their sake, they should fulfil his joy in being like minded. The godly requests of God’ s saints afflicted for Christ’ s sake should move in us such compassion as that we should gladly hearken and yield to them. II. The matter. Observe--1. The godly pastor’ s joy is to be in his people, whatever his own case may be. 2. That that joy is not full as long as there is anything amiss amongst his people. 3. That he should be admonished to labour that nothing be amiss either touching doctrine or practice, so that his joy may be full. That there was something amiss here is proved by the exhortation; whence learn-- (1) That, what the state of the best churches, so of the most holy men is. (2) To long to be of that triumphant Church, and to enter the holiest. Here Abraham, David, Job, Paul, Peter, have their faults. There they are perfected.1. He exhorteth them to be “ like minded” (Romans 12:16), having their affections, likings, desires, set on the same things (1 Corinthians 1:10; Romans 15:5). Are not Jews, Turks, Pharisees, etc., like minded? The necessity of this is seen-- (1) From the fact that we have “ one Lord, one faith, one baptism,” etc. (Ephesians 4:5). (2) Because there is no better remedy against dissensions (John 17:21; Philippians 3:16). Let us, therefore, beware how we dissent about matters of less moment when we are agreed in greater. 2. “ Having the same love.” This is how we may be like minded. Love-- (1) In respect of the object. Love the same Church, gospel, truth. Where one loves one thing, and another another, distractions and desolations ensue. (2) In respect of fervour. 3. “ One accord” --agreeing in our wills that unity and concord may be maintained (Psalms 7:18; Psalms 133:1; Acts 4:32). 4. “ One mind,” or judgment. (H. Airay, D. D.)Mutual harmony We hear a great deal about the harmony of the spheres. That is poetry, but let us try and translate that poetry into practice. It is a painful thing to take up a newspaper now-a-days! Every one seems to be fighting, abroad and at home. There is too much bitter controversy. We want to realize that if there is a mutual work to be done and faith to do it, there must be mutual love to supply the fire. I. The first way I want to approach this text is--along the line of variety. “ Being of one accord “ does not always mean being of the same opinion. Of course, in the main there can be no good work done unless the great verities are believed in by us all. You have to live in harmony; your very nature is to be harmonious within you. You may be a very inharmonious man in yourself. You may be affectionate. Yes! but there is no courage in you. We have all got to contribute something to the harmony. I do not want, in a choir of musicians, all to play the violin; I should not like to listen to a band of flutes. To be all of one accord does not mean all doing the same thing or playing the same instrument. One man has his special gift. But in all this variety there is harmony; and is not that one of the most beautiful things in the world. The worst of it is that one bad musician can spoil a choir. One cantankerous person in the household can upset everything. One may injure many! Now variety is intended by God. There are men emphatically endowed by special gifts for mission work; some have tender sympathies and they can be friends to the fatherless and widow; some have gifts for calling out the energies of the young. But there must be harmony in all the variety--“ being of one accord. II. There must be in this one accord subordinancy of one to the other. Everything must be subservient to great ends. There must always be the Chorus Leader. What we want is the harmony of true, beautiful, religious charity. By subserviency I mean everything uniting for Christ’ s ends. III. In this harmony there is health. If I have no pare in my hand or foot, but if I have a headache--what then? Where is the harmony within me? When the blood flows healthily, the eye is clear, the step elastic, the brain vigorous, the appetite sharp and good, and the sleep is restful--all is well! But if one of the members gets out of order, it is all misery. The head looks at the foot and says, “ Why don’ t you get better?” but by-and-by the head is all right, and the foot suffers too. The members are not of one accord. You may lift that thought up into the highest regions of all, and you may realize that if there is to be accord and harmony amongst men in the Church we must all take care of one another, it will not do to neglect anybody. You must look out and take care of the humblest member as well as the highest. It is so in a nation. A nation is in harmony when the rich sympathize with and help the poor, and the wise help the ignorant. A prosperous Church or nation is where there is health in the body politic. IV. We shall thus enjoy influence. The world likes harmony; it does not know how it is attuned; but it likes it. I have seen in a picture gallery a poor fellow who comes in a sort of semi-fustian; he is no connoisseur, but there was harmony he could detect, and he liked it. V. It means heaven! Rest in God. We have the mind of Christ. And that is heaven begun on earth. There is no harmony in a piano of itself. The mind makes the harmony. I cannot make harmony out of the piano; it is produced by the spirit that comes through the fingers. “ Being of one accord.” Yes! one mind. We must be moulded after the mind of Christ. You may have a violin, flute, piano, and harp, but you must have one chord. “ Being of one accord.” Oh, what a heaven it will be where we shall have our different mental calibre, for we shall not all be exactly alike. “ One star differeth from another in glory,” and, in proportion as you realize that idea, you realize the harmony of heaven. (W. M. Statham.)Christian union--strength The King of the Lacedaemonians being once asked why it was that Sparta was not surrounded by walls, is said to have pointed to the citizens, all filled with one and the same enthusiasm--one united band--and to have answered, “ These are the walls of the Spartan State. With these, thus separate and yet one, all enemies can be repelled.” So is it with the city of God, Christ’ s own Church. Its citizens, when they are of one mind and heart, are its unassailable bulwarks. The gates of hell cannot prevail against it. Thus, when warfare is over and victory is won, in the city of Peace, where no bulwarks can ever be needed, those who have overcome will join in--“ The undisturbed song of pure consent, Aye sung before the sapphire-coloured throne.” (J. Hutchinson, D. D.)Christian union how obtained Those whose inmost hearts, warmed and expanded by the love of Christ, are welded together, as the glowing iron from the furnace, being softened and rendered adhesive by the heat, and so are joined in love spiritual, as the different members of the same body are joined in the union of nature--these hold the same love, these love as brethren; and there is no tie so close, so firm, and so enduring. Every other union is cemented by the cement of earth, but this by the true attraction of cohesion which is from heaven. (E. Meade, M. A.)Shoulder to shoulder “ Now then, Highlanders, shoulder to shoulder!” was the cheery and inspiriting word of command that rang out above the roar of battle, as a gallant soldier led his Scotchmen to the charge; and every man, not for himself, but for England, rushed forward as with only “ one shoulder” in the regiment, and with the irresistible might of their courage and their valour, swept the broken ranks of their defeated foes before them. Oh! let us hear the voice of our great Captain ringing across this world’ s great battlefield, and summoning us to give up our petty jealousies and our miserable little differences. “ Soldiers of the Cross, shoulder to shoulder!” --against all the evil, all the falseness, all the baseness, all the meanness, all the impurity, all the pride, all the folly, all the mighty army of sin that the Prince of Darkness has set in battle array against us. (T. T. Shore.)Consolation in Christ 1. The language of man has received a new coinage of words since his perfection in Eden. Adam could scarce have understood the word consolation, because he did not understand the word sorrow. He soon needed it, but did not find it like the first promise which spake of Christ. And consolation can be found nowhere but in Him. 2. The Holy Spirit is revealed to us as the Comforter, and it is His business to console; but Christ is the consolation. I. Christ in his varied positions is a consolation for the divers ills of the people of God. “ All His paths drop fatness,” etc.1. There are times when we look on the past with deepest grief, with fond regrets for the lost Paradise. To meet this, consider Christ in old eternity, as the covenant Head, stipulating to redeem thee; and think of the anticipating mercies of God. 2. If your minds dwell in sadness on the fact that you are absent from the Lord, think of the great truth that Christ of old had delights with the sons of men, and delights to have fellowship with them now. Remember that he appeared to Abraham in the plains of Mamre, to Jacob at the brook Jabbok, to Joshua as Captain of the Lord’ s host, to the three Hebrew children, and so today. 3. Pursue the Master’ s footsteps as He comes out of the invisible glory and wears the visible garment of humanity. You are tried and troubled, but what better consolation can you have than that Christ is one with you in your nature and suffered all that you are now suffering. (1) You are poor, He had not where to lay His head. (2) You are in pain; He agonized in Gethsemane and was nailed to the cross. “ Was there ever sorrow like unto His?” What consolation in the fact that that sorrow expiated sin! 4. Follow Him to the grave. You, through fear of death are all your lifetime subject to bondage, but surely you may find an easy couch where your master slept. But this consolation is as naught compared with that derived from His resurrection. Be not faithless, but believing. 5. See Him ascending to His glory, and anticipate the joy you will have in His triumph. He went as your representative. 6. Behold Him, the great High Priest, the advocate with the Father; and sending down consolations upon His people. 7. But He shall come again as King and complete his ministry of consolation for body as well as for soul. II. Christ in His unchanging nature a consolation for our continual sorrows.1. He is a surpassing consolation. Talk about the consolations of philosophy; the charms of music; the comfort of friendship; the joys of hope; we have all these and others in superabundance in Him. 2. His consolations are unfailing. All other wells are dry; but this flows in an unceasing stream. 3. His consolations are everlasting; in youth, manhood, old age, in the prospect of death and eternity. 4. They are always within a believer’ s reach, “ a very present help in time of trouble.” You may always cheer your heart with Him, when all other things are far away. III. Is Christ an available consolation for me?1. Not if you are a self-sufficient moralist trusting in your own righteousness. You are trusting in a lie, and Christ will never be friends with a lie. 2. Not if you are a backslider, unless you return, to which Christ invites you. 3. Yes! if you are a penitent, obedient believer. (C. H. Spurgeon.)Consolation in Christ I. I ask the young convert if there be any consolation in Christ. “ Why there is no consolation without Him,” they reply. When anguish took hold of us because of God’ s judgments we knew not whither to flee. We tried to stifle fear and silence conscience, but our misery increased. We then tried to soothe conscience by reformation, but we found no comfort. We resorted to the means of grace and called upon God, but the answer was, “ Cursed is every one that continueth not,” etc. Then almost in despair Jesus appeared to us, the burden was removed, and we were made happy. II. I appeal to the active Christian. He responds, “ Yes: His yoke is easy,” etc. All our ability to perform duty, and all our acceptance of it, are from Him, and we glory in Him as our righteousness and strength.” III. The afflicted Christian responds, “ the sufferings of this present time are not worthy to be compared with the glory that shall be revealed.” My afflictions have been my greatest blessings. I have had the example of Christ before me, His patience with me, His everlasting arms underneath me. His word or His smile have either removed my afflictions or inspired me with fortitude and joy to bear them. IV. The dying Christian will reply that he has only a desire to depart, and that while passing through the valley Christ’ s rod and staff are his comfort. V. The glorified saints ascribe everything to Him that brought them out of great tribulation. VI. What do You say? “ There may be consolation in Christ, but I can say nothing of it from experience. I could never see any such excellence in Him as to induce me to give up my present enjoyment.” But the day will come when you would give all the world for one smile of the consolation of Israel. Inferences: From what has been said--1. We should thank God for His unspeakable gift.2. We see what enemies they are to themselves who are enemies to Christ.3. How greatly they mistake who represent religion as gloomy.4. Let your lives declare this consolation.5. If there be such consolation here, what must heaven be? (S. Lavington.)The tender sympathy of Christ St. Yoo, of Kernartin, one morning went out and saw a beggar asleep on his doorstep. The beggar had been all night in the cold. The next night St. Yoo compelled this beggar to come into the house and sleep in the saint’ s bed, while St. Yoo passed the night on the doorstep in the cold. Somebody asked him why that eccentricity? He replied, “ It isn’ t an eccentricity; I want to know how the poor suffer, I want to know their agonies, that I may sympathize with them, and therefore I slept on this cold step last night.” That is the way Christ knows so much about our sorrows. (Talmage.)Any comfort of love--A communion discourse 1. The comfort of love--when love is mutual--no one questions. The dependent child, in the arms of the loving mother, experiences it. There is no comfort in selfishness, indifference, and hate. 2. As over against all the reasonings of the enemies of Christianity, there stands out in bold relief this unanswerable fact, that Christ comes with comfort--the com fort of love--to a world full of suffering. The mission of our Saviour, as put by Isaiah (Isaiah 41:2), is to “ comfort all that mourn” (Luke 4:18). As light to the eye, as food and water to the body, more than as medicine to the sick, is this Divine comfort of love to a world full of broken hearts. 3. Stoicism, born before the story of the manger was told, teaching indifference alike to pain and pleasure, illustrates the highest achievement of human wisdom; but it offers no comfort to a suffering world. 4. The Lord’ s Supper is an object lesson--the culminating expression of God’ s comforting love. 5. Standing by the cross, we grasp the full measure of God’ s comforting love. 6. It is not strange that men with honest love have struggled to compass this mystery, but it is strange that men should have converted that which is the comfort of love into a battlefield. (J. G. Butler, D. D.)The emotional in Christianity Notice-- I. How emotional life has been stifled. At one time men have been bound by monotonous rituals and artificial formularies, and at another period by rigid theological statements, the result of anatomical analysis--a paring and cutting which takes the life and leaves the letter. Real religion is full of emotion. Bead the Psalms and see how they abound in it. II. The perversion of emotion is also destructive of the soul’ s true life. This is seen where self is made the sole object of thought. The bitterest torment is the torment of self. The word miser, for example, means “ miserable.” III. Turn from these to the true function of emotion--“ the comfort of love.”1. Love is a comfort in the discoveries it makes of the new possibilities of the soul. Think of the grace of tears! I have seen a man who had been elbowing his way through life amid its rough and selfish oppositions, hammering his heart hard, as it were, lest it by softening should become weak. Such a man, made callous by contact with an unsympathetic world, I have seen stand by the coffin of his child. His stony heart broke, and he was glad to weep. The bondage of the hard, real world was sundered, its barriers dissolved, and he recognized that the long-hidden power to feel was not destroyed. 2. Love is a comfort, inasmuch as it is restful and quiet. Ambition, anger, and jealousy bring pain. These are costly indulgences, for they cause sleeplessness and rob one of strength. But there is comfort in love. The mother bears her babe on her breast, and cradles it in her soul. She pastures her eyes in its face, and its beautiful smile is a reflection of the serene and joyful sense of possession which she herself feels. O the luxury of that love! If in a palace, its gilded wealth is but tinsel in the atmosphere of such love. Love beautifies the deformed body and withered features. More than that, it trusts against hope. A bridge was begun in California, over a quagmire. Piles were driven and earth was brought, but every effort failed, till finally a simple platform of boards was constructed, on which yielding support people were floated across. So love, with its strong, instinctive trust, floats across chasms that mere reason can never bridge. 3. There is comfort in love, because it harmonizes everything. What a world this would be if love reigned! There would be none to chafe and crowd and irritate. What oil does love pour on troubled waters! I recall the bright tranquillity of an aged grandmother, whose active days were over and who could only sit in her chair and look her benedictions on us all. That smile of hers lubricated all the wheels of daily life; it dried up all tears as the sun dries up the showers, and shed an atmosphere of peace and harmony through the household. 4. Love takes hold on the infinite. Ambition disappoints and pleasure cloys, but love never dies. It has its successive growths. The child’ s love is fickle and selfish; that of the youthful pair is founded on mutual esteem and gets chilled, but that of a mother yearns to give its best treasures even to the prodigal, and to love him back to purity. There are no mathematics, no question of “ seventy times” of forgiveness in such love. It is a picture of the love of God, and lifts us towards the Infinite. True love inspires the missionary, who, like Carey or Martin, goes to far-off lands with the gospel, or to the loathsomely sick in hospital, or to the brutal in prison. This is the secret of Paul’ s boast that he could do all things, for, to him who thus loveth, “ all things are possible.” (J. B. Thomas, D. D.) Philippians 2:3-4 Let nothing be done through strife or vain glory I.There are two ways of doing even the best work. Through strife and through love. This was seen in chap. 1, where two classes of preachers were described. II. Entire sympathy with Christ will always heighten man’ s appreciation of man. III. Christianity is thus the only humanizing and fraternizing religion. IV. Self-seeking is in utter antagonism to the spirit of Christianity. V. Christianity never encourages a degrading view of human nature. Man is to be “ esteemed” by man. Christians are to recognize each other’ s excellencies. Love’ s eye is quick to detect virtue in another. (J. Parker, D. D.)Observe-- I. How things are often done--in a spirit of selfish opposition; of vain-glorious assumption. II. How they ought to be done--in humility, giving the honour to others. (D. Lyth, D. D.)Unanimity I. Up to this point the apostle continues his appeal for unanimity. The spirit of this appeal is that of profound and tender sympathy with Christ. When history gives up her dead it will be found that where the rod has conquered its tens, love has won its thousands. The anxiety for entire oneness in the Church is in harmony with Christ’ s prayer. Paul was wont to call for this. Absence of union is a reflection on the uniting force. II. The uniting force in a Christian Church is the love of Christ. Where, then, there is disunion, it is plain that there is either not sufficient of this love, or that it is unequal to the exigencies of the case. Hence the grandeur and urgency of the appeal, “ If there be any consolation in Christ;” as though he had said, “ Remember that Christ’ s love is on trial.” Men are looking on you as an experiment, and that not only you but Christ Himself will be deeply involved in the event of failure. III. A discordant Church is a reflection on the moral power of the Saviour, because, without Him the Church would not be in existence. The world has a right to compare the deeds of the servant with the spirit of the Master, because the connection is moral and involves responsibility. A recently erected edifice, e.g., has fallen. How do men treat the fact? They instantly connect it with the architect or the builder. When a chemical experiment has failed men blame the manipulator. So all the practices of the Church are carried back to Christ, and He is magnified, or put to an open shame, according to their nature. IV. What conclusion are we to come to from all this on the subject of mutual discipline? Are charity and justice to be sundered? Is there not to be a law of right in the Church? Is the garment of love to be thrown over the leper? Hear what Paul says (2 Thessalonians 3:6; Romans 16:17). The tones vary but the voice is the same Christ called Herod a fox, and said that Nathaniel was without guile. God can be warm as summer and chilling as winter. The apostle is perfectly consistent. The voice is as truly one as is the voice of a mother, when she sings her child to slumber, or shrieks at the approach of a ravenous beast. (J. Parker, D. D.)Evils to be shunned and graces to be cultivated The words depend upon the former, “ Fulfil my joy that ye be,” etc. Why? “ That nothing be done through strife,” etc. As if he should have said, If there be among you contention and vain glory it is not possible that you should be like minded, and so my joy is unfulfilled. I. He would have nothing done through contention.1. Contention should be abandoned by Christians, i.e., they should take no pleasure in dissenting from others (Galatians 5:20; Galatians 5:24; Proverbs 26:21). The schisms and heresies wherewith the Church at all times is troubled, come commonly from men who take a pleasure in dissent, such as Arius, Nestorius, Macedonius, etc. 2. But may nothing be done through contention? May not Micaiah set himself against four hundred false prophets (2 Chronicles 18:1-34), and Jeremiah strive with the whole earth (Jeremiah 15:10), and a pure Church with error? To know whether any thing is done through contention two rules are necessary. (1) Is it done upon a humour to contradict whether true or false? (2) When the truth is manifested is the opposition still maintained? II. The apostle would repress the evil of vain-glory, a vain affection of glory, which is when vain men, to get themselves glory, single themselves in some vanity from the rest (Galatians 5:26).1. The reason is that men desirous of this cannot, as they should, as becometh Christians, be of one accord with others. 2. It is vain-glory that we are not to affect, for this glory is allowable that men speak well of us, and glorify God on our behalf. III. As a remedy the apostle prescribes meekness of mind.1. Humility is opposed to contention and vain-glory as a preservative against them, and a preserver of that unity and concord of which they are the bane. 2. Ye see how it is defined to be a virtue, whereby every man, in whatsoever state or place he be, esteemeth other better than himself (Ephesians 4:2). In modesty we are to yield in many things of our own right, so that, though David knew himself to be better than Saul, yet in meekness of mind he may esteem Saul better than himself. IV. Another remedy (verse 4) is not to look on our own things but on the things of others. Self seeking is an enemy also to concord. If we look on our own graces, wit, learning, goods, and neglect or contemn those of other men, what else will follow but vain glory and contention (Luke 18:11). We may look on our own things and glorify God, but not to glorify them; and on the things of others, not to envy them but to reverence them. (H. Airay, D. D.)True humility I. Its features.1. It distrusts self.2. Honours others. II. Its effect. It excludes--1. Strife.2. Vain-glory. III. Its obligation.1. It is conformable to the mind of Christ.2. It contributes to social happiness. (J. Lyth, D. D.)Prohibitions and injunctions I. What is forbidden.1. Not a proper care for one’ s own health reputation, interest, etc., but a selfish disregard of the happiness, claims, and rights of others. II. What is enjoined? not inquisitiveness, but consideration, sympathy, help--because of God’ s ordination, our own mutual dependence, Christ’ s example, the pleasure and reward. (J. Lyth, D. D.)Selfishness I. Its nature. II. Operation. III. Cure. (J. Lyth, D. D.)Vain-glory Vain-glorious men are the scorn of wise men, the admiration of fools, the idols of parasites, and the slaves of their own vanity. (Lord Bacon.)Lowliness of mind If we have any graces, they are graces which ought not to elate, but to humble us; and that the more we have received, the more we ought to abase ourselves, as you see among the ears of corn, those bend their head lowest which are the best and the fullest of grain. (J. Daille.)Humility Of all trees, I observe, God hath chosen the vine, a low plant that creeps upon the helpful wall; of all beasts, the soft and patient lamb; of all fowls, the mild and guileless dove. Christ is the rose of the field, and the lily of the valley. When God appeared to Moses, it was not in the lofty cedar, nor the sturdy oak, nor the spreading plane; but in a bush, a humble, slender, abject shrub; as if He would, by these elections, check the conceited arrogance of man. (Owen Feltham.)Christian humility Rowland Hill, during his last illness, being asked by Mr. Jay if he felt his personal interest in Christ, replied, “ I can see more of my Saviour’ s glory than of my interest in Him. God is letting me down gently into the grave, and I shall creep into heaven under some crevice of the door.” Avoiding vain-glory When Lacordaire, the most renowned of Roman Catholic orators, was complimented upon being the first preacher in France, he replied, “ No; I am the second; Adolphe Monod is the first.” (J. A. James.)Frederick the Great once sent a sword to George Washington with the inscription, “ From the oldest soldier to the greatest.” (H. O. Mackay.)Truthful estimation It is impossible for a man to esteem another better looking than himself, when he is only half as good looking. There may be a difference between men in appearance, but if a man is six feet high he cannot say of another man who is only three feet high, “ I think he is taller than I am,” and be a truthful man. If a man is sagacious and he knows it--as he generally does--he cannot say that a wool gatherer is smarter than he.” If a man is generous and kind, he cannot make himself believe that a stingy man is better than he. But this is not the idea. Paul meant simply that a man who is using his whole self for other men, and is striving to help others instead of helping himself, is putting himself below others, or esteeming them better than himself. The mother esteems the child as better than herself in that sense. If either of the two is to lie awake she lies awake. She lies awake that the child may go to sleep. If either she or the babe is to go hungry it is not the babe. She esteems the babe better than herself in the sense that she gives herself away for it; that she bestows her thought and feeling and care on its behalf. Paul means that when we love our fellow men, we ought to be in that general spirit which shall lead us to feel that service rendered to others at some inconvenience, and it may be suffering, is a great deal better than rendering service to ourselves. And it comes back again to that other form, “ Thou shall love thy neighbour as thyself.” (H. W. Beecher.)The estimation of self and others In the ancient fable a man carried two bags slung over his shoulders. In the one in front he carried his neighbour’ s faults: in the one behind, out of sight, he carried his own--the exact reverse of the Christian way. (Christian Age.)The example of Christ The primary object of the apostle in the next few verses is not to tell how great Christ was by nature, and how low He became, although in his illustration he has done so; but to show how He looked on His own things and the things of others. St. Paul begins the tale of Christ’ s humiliation by referring to the state of mind which led to it; and the clause which has the prime emphasis laid upon it is that which virtually asserts that He did not regard His own things. Though the form of God was His He did not regard it with a selfish and exclusive attachment, but He laid it aside and became man. He was in the form of God, and did not think it a thing to be eagerly laid hold of to be equal with God in having or exhibiting this form. He emptied Himself of it. He did not look simply to His own things--the glories of the Godhead; but He looked on the things of others, and therefore descended to humanity and death. His heart was not so set upon His glory, that He would not appear at any time without it. There was something which He coveted more--something which He felt to be truly a ᾶρπαγμός, and that was the redemption of a fallen world by His abasement and death. Or to speak after the manner of men, two things were present to His mind. Either continuance in the form of God, and being always equal with God, but allowing humanity to perish; or vailing this form and foregoing this equality for a season, and delivering by His condescension and agony the fallen progeny of Adam. He gave the latter the preference from His possession of His “ mind,” and in indiscribable generosity He looked at the things of others, and descended with His splendour eclipsed--appeared not as God in glory, but clothed in flesh; not in royal robes, but in the dress of a village youth; not as a Deity in fire, but a man in tears; not in a palace, but in a manger; not with a thunderbolt in His hand, but with the hammer and hatchet of a Galilean mechanic, and in this way He gave the Church an example of that self-abnegation and kindness which the apostle here enforces, “ Look not every one on his own things, but also on the things of others. Let this mind be in you which was also in Christ Jesus.” (Professor Eadie.)Humility and joyfulness Our humiliations work out our most elevated joys. The way that a drop of rain comes to sing in the leaf that rustles in the top of the tree all the summer long, is by going down to the roots first and from thence ascending to the bough. (H. W. Beecher.) Philippians 2:4 Look not every man on his own things, but every man also on the things of others Our own and others’ things This is but a practical application of sentiments and dispositions already enforced. The vain-glorious spirit is fussily and uselessly concerned with the affairs of others; but love, the faculty of soul sight, looks at others’ endowments and virtues and appreciates them: at others’ privileges and rights, and defends them; at others’ blessings, and rejoices in the possession of them; at others’ sorrows, and weeps over them; at others’ wants, and would supply them. And further, what Paul would have the Philippians do Christ Jesus had done (verse 5, etc.). The life of Jesus is a perfect exposition of the text. I. What do these words prohibit?1. A supreme and exclusive regard to our own things. It forbids-- (1) The closing of the eye to the things of others.(2) The shutting of the heart.(3) The closing of the hand. 2. Why-- (1) Because it is not Godlike. Religion is Godlikeness. (2) Because it transgresses the laws which demand love. (3) Because it does not become the gospel of Christ. If God in our salvation has looked on our things so as to provide for our complete uplifting, sheer consistency demands compliance with the text. (4) Because it is injurious to self and to Christ’ s cause. II. What do these words require1. Not the neglect of our own things--“ also.” Nor does it sanction the conduct of the busybody in other men’ s matters. But-- 2. Sympathy with others in whatever state they may be seen by us. We are to “ weep with those who weep, and rejoice with those who rejoice.” Competitors in any calling find the latter very difficult. 3. Heart readiness to defend and serve others according to our opportunity and ability. 4. The avoidance of all that will damage the things of others. In a word, look not as the Priest and Levite looked, but as she good Samaritan looked--so as to enlarge the heart and open the hands. III. To what extent are the prohibition and requirement obligatory.1. They are addressed to “ every” Christian man. Other men cannot translate them into life. We do not wonder that men say, “ Your morality is too high for us.” Of course it is for those who are in the horrible pit, but not for those who are walking on the high table land with Jehovah. “ Every man” (1) however poor. You cannot give money, but you can give sympathy and prayer. (2) However rich. Some men give money to be exempt from personal attention to others. They think they are not required to work, only to give. (3) Masters are to look with careful and sympathetic eyes on their servants’ things, and servants on their masters’ . (4) Tradesmen on the things of their rivals. (5) Patriots on the things of other lands. 2. “ On the things.” (1) Although in competition with one’ s own. (2) Although not quite to one’ s taste. (3) Although not always convenient. (4) Including the health, wealth, honour, peace, comfort, well-being and well-doing of others. (5) The others may be strangers, but they are men for whom Christ died; rivals, but they are neighbours whom I am required to love; employers or workpeople, but they may be fellow citizens with the saints and of the household of God; or they may be enemies, but even them we are to love. Conclusion:1. The text is one of the many illustrations of the practical character of New Testament teaching. Christ’ s doctrines are the inspiration of its ethics. Nearly every point of Christian theology is raised in the subsequent paragraph to enforce the text. Religion is a sham if it be not practical. 2. The text exhibits a high standard of conduct, but it leads us in a path in which we may hear the Good Shepherd’ s voice. He speaks these words through His apostle; elsewhere He spoke them through His life. Look at him providing for His mother amidst the agonies of the cross. 3. The text shows that a selfish man cannot be a Christian. 4. Such precepts as these exalt the dispensation to which we belong. What must Christ’ s religion be if this be a precept in harmony with its doctrines, facts, ordinances, and spirit? (S. Martin.)The evils of selfishness 1. It is true that our own things have the first claim on our regard (Proverbs 27:23; Romans 12:17). Persons without wealth cannot be generous without first seeking their own profit. Nay, attention to a lawful calling where nothing is given away benefits the community. The carpenter and the mason may have exclusive regard to their earnings, but the house they build is not less valuable. The mariner who handles dexterously the tackling of a ship, may aim only at promotion, but he is the undesigned benefactor of all on board. So with the vessel of state. 2. On these grounds some have ridiculed all philanthropy, and have pronounced a vigorous selfishness the best disinterestedness. With this the text remonstrates. Let no man look on his own things “ only.” This exclusive looking is-- I. Mean in itself. The effect of such action may be magnificent, but that does not alter its inglorous character. Each of the lower animals in satisfying its immediate wants tenders some service to the whole economy of life. Nay, insensible matter has comprehensive usefulness. The eye is affected by its colours, the ear by its vibrations, etc., and each molecule has its share in imparting the stability of attraction to the stellar universe. For a man to tell us, then, that he is doing good when it is not his aim is to appropriate a praise due equally to brutes and vermin. You must do good with an intent to do it, and find your motive and reward in communicating bliss. II. Ruinous to society.1. How far is the adage, “ Every man for himself,” to he carried? (1) Is not a man to act for his family? Then the brutes he scorns will be his censors. (2) But if a wife or child is to be cared for, why not an aged father, or widowed mother, or dependent sister? (3) And if relation create claim in one case, why not in all? (4) And if obligation extend to all the members of a family connection, how shall it disown neighbourhood and country? for one God hath made us, and we are all His offspring. 2. To think or act otherwise will leave countless evils without remedy, and create manifold disasters. The landed proprietor will look only to his rents, the manufacturer think only of the number of his “ hands,” the railway contractor strive only to make the most of his navvies without the least care for evils which may entail ruin and death. The neglect of superiors foments dislike, and induces all those jarrings which marked the decline of ancient commonwealths. 3. The man who cares for none but himself does harm by his very presence. He is like an iceberg, which, straying into warmer latitudes, reduces instantly their temperature, replaces their pure air by fogs, the bright sun by gloom, and a luxuriant vegetation by decay. III. Opposed to the whole spirit of the gospel. Scripture associates the conceptions of God and goodness. He did not need to give His bounties for His own happiness. He does not confine them to friends; His foes share them. But He is more than good; He “ so loved the world,” etc., and He who was sent in love, came and suffered in love, to teach us not to look on our own things, but also on the things of others. (D. King, LL. D.)Christian disinterestedness I. What the text forbids.1. Negatively. Not proper self-attention, which reason and Scripture combine to enforce. You may, and aright, look on your own things-- (1) As to the soul. This is the one thing needful. (2) As to your bodily health, which is to be valued not only for enjoyment, but for usefulness. “ Life is yours” ; therefore take care of it. (3) As to your reputation. “ A good name is rather to be chosen than great riches,” and a Christian cannot afford to be indifferent to it. (4) As to the welfare of your family, otherwise you are “ worse than an infidel.” (5) As to your secular affairs. Idleness is condemned. “ If any would not work, neither should he eat” ; “ not slothful in business.” 2. Positively. Look not exclusively. “ Also on the things of others” ; “ No man liveth unto himself” ; “ Thou shalt love thy neighbour as thyself.” II. What it enjoins.1. How are we to look on the things of others? (1) Not inquisitively;(2) nor enviously;(3) nor unconcernedly;(4) but so as to have an interest in them by sympathy. 2. Why are we to look? (1) Because God commands it;(2) because of our mutual need;(3) the pleasures of beneficence;(4) the reward of benevolence;(5) the example of Christ. (W. Jay.)Christian obligation Man’ s first obligation is to save his own soul; his second to save the souls of others. The first is implied, the second taught in our text. Observe-- I. The personal state of every Christian places him under an obligation to promote the work of God. Being initiated into the faith and privileges of the Christian covenant, he is bound to hold it as a whole. Now, Christianity contemplates not only his personal illumination, happiness, and preparedness for heaven, but it equally contemplates the same privileges for others, and constitutes saved men its agents. The true Christian, then, does not meditate upon misery and leave it in its destitution. II. The spiritual graces and gifts possessed by the church lie her under an obligation of devoted zeal to God.1. Spiritual blessings can only be enjoyed in spiritual channels. You cannot bestow the tenderness of Christian affection on gold and commerce and art. They must be employed religiously. 2. The moral power of Christianity can only be employed morally, and no other form of power--that of genius, science, oratory, magistracy, etc., can supply its place in the Church. It is of no great consequence on what nature this moral force operates. Take a feeble branch and engraft it on a living tree, and it partakes of the beauty and vigour of the tree, and bears fruit. And this moral power operates individually, as in Howard, Wilberforce, and Wesley, or it may be centralized in the Church. But we must be careful not to drown the individual in the society. 3. The Church also possesses the gifts of the Spirit, which can only be devoted to religious objects. On these and on Him who gives them depends the life of the Church. 4. Other gifts are superadded for the purpose of conveying the truth to the world. III. From the situation of Christians in the kingdom of God they are bound to promote its interests. Christian patriotism suggests that we should defend the faith, and Christian philanthropy that we should extend it. IV. The great alternative before us--whether we and the world will go to heaven or hell--makes it imperative on us to do our utmost to promote true religion. (J. Dixon, D. D.)Doing good I. The evil the text guards us against--Selfishness. Self-preservation is indeed the first law of nature, but we are bound to observe the higher law of grace--“ Thou shalt love thy neighbour as thyself.” II. The duty the text enjoins--To care for and promote the welfare of our fellow men. True benevolence demands--1. Our personal exertion towards our families, friends, neighbourhood, world.2. Our property.3. Our influence.4. Our prayers. III. Some motives to the observance of this duty.1. He who cares only for self is a useless member of society.2. The law of nature requires the exercise of beneficence (Acts 10:26).3. The pleasure of doing good invites to it.4. A regard for the esteem of our fellow men.5. The Word of God enforces it.6. The example of Christ sets it forth.7. The hope of standing without confusion before the judgment seat of Christ is an important consideration. (Essex Congregational Remembrancer.)Sectarianism What is it? It is the overweening zeal for a part to the prejudice of the whole, and it has four great spheres. I. The sectarianism of the individual.1. Our first association with religion is its bearing on our own salvation. All the world for us centres round the question, “ What must I do to be saved?” And so far we must for the time look on our own things, and not on the things of others. And we want to see more of this personal conviction and individual dealing of the soul with Christ. 2. But twin monsters are begotten alongside of the genuine conviction, and begin at once to make a personal interest in religion a sectarian interest. (1) The limitation of the idea of salvation to safety from misery. I do not underrate the part “ the terror of the Lord” has played in conversion; but we are not forever to stand on the brink of the pit, but to use the vantage ground Christ has given us. Be no longer anxious about your own soul. Leave that to Christ, and be doing His work. The man who is ever thinking of personal safety will endanger that safety; but he that loses himself in Christ shall find Him. (2) The continuance of mere personal considerations as the staple of religion. There are those who think that Christian separateness means being very unlike other men. II. The sectarianism of the congregation.1. I would speak with the deepest sympathy of congregational life. Our most blessed hours are connected with it, and its records are a ground for thankfulness. And it is to be viewed in relation to its whole work, Sunday school, tract society, etc. 2. But it is subject to sectarianism, and that in a more virulent form, because of the strength of its organization. I find it in the pronouns which appropriate religion--“ my,” “ our.” These contain-- (1) The best of love. When we mean by them, This is my Church; These are our forms of doing good; May God grant success to our cause; we give expression to an appropriation of truth without which no Church can thrive. (2) But they contain the worst of sect, and mean “ ours” to the exclusion, and even prejudice, of others. “ We express true churchmanship,” i.e., others do not; “ We are liberal, others are narrow,” etc. And then wretched pecuniary interests intervene, and we are glad that some wealthy man has left one Church to join ours, or that we are successful where others fail. 3. The best means to counteract this is to take an interest in another Church’ s work, or at least to join it on a common platform. III. The sectarianism of the denomination. It is this we usually think of as sectarianism.1. But for two causes, their historical greatness and the overweening claims of a portion of the clergy, there would be nothing to be feared; for the belief in the Divine sanction of the denominations has waned considerably in the last two centuries, and each contributes its quota to full Christian life; and again they have been very useful as checks and chasteners to each other. 2. But the advantages of amity among the denominations are obvious. (1) While we maintain a separate and defiant attitude we waste our energies, weaken ourselves for all good purposes, and present a divided front towards sacerdotalism, infidelity, and indifference. The result of our divisions is the alienation of mankind; when we shall be at one, the world will believe in its Saviour. (2) We lose the advantage of effective mutual admonition and encouragement, by not thoroughly understanding each other. (3) It is preeminently in the interest of souls that we should cease from sectarianism. We are more anxious to make them members of our denomination than to make them members of Christ. IV. The sectarianism of religion.1. We speak of that alone as religion which consists in prayer, Bible reading, public worship, etc.; but surely the administration of justice, the enactment of laws, education, etc., are religious. The Bible knows nothing of the distinction between secular and sacred, but only that between good and evil. 2. The man who marks out a particular sphere as religious, and bans the rest as worldly, makes religion a sectarian thing which grows narrower and pettier continually. The religion that has no message for the workman in his shop, the artist in his studio, the scientist in his laboratory, is in danger of alienating, not drawing mankind. (The Hon. and Rev. W. H. Fremantle, M. A.)Regard for others Two boats were sent out from Dover to relieve a vessel in distress. The fury of the tempest overset one of them, which contained three sailors, one of whom sank. The two remaining sailors were floating on the deep; a rope was thrown to one of them from the other boat, but he refused it, crying out, “ Fling it to Tom; he is just ready to go down. I can last some time longer.” They did so. Tom was drawn into the boat. The rope was then flung to the generous tar, just in time to save him also from drowning. (W. Baxendale.)Unselfish care for others A very poor and aged man, busied in planting and grafting apple trees, was interrupted by the question, “ Why do you plant trees who cannot hope to eat the fruit of them?” He raised himself up, and, leaning on his spade, replied, “ Some one planted trees before I was born, and I have eaten the fruit; I now plant for others, that the memorial of my gratitude may exist when I am dead and gone. (W. Baxendale.)Disinterested friendship The Rev. Thomas Thomason, while at Cambridge, having once gained the Norissian prize for a theological essay, tried a second time for it, but was surpassed by his friend Jerram. The latter thus describes the incident: “ One morning Thomason hastened into my room, followed by one of the beadles, and with a gladness of heart which I shall never forget, told me that the prize was awarded to me, and that the beadle, not knowing my room, had called at his and asked where he could find me. I sincerely believe my friend could scarcely have rejoiced more had he a second time succeeded.” Thomason’ s account to his mother was as follows:--“ I have lost the prize; Jerram has got it. I am not mortified; it is still in the family, a young man of the same college, of the same Church and profession. I have had it once; it ill becomes me to murmur.” It is pleasant to learn that Thomason again gained the same prize on two successive occasions. (J. F. B. Tinling, B. A.)Religious selfishness common “ I have been a member of your Church for thirty years,” said an elderly Christian to his pastor, “ and when I was laid by with sickness only one or two came to see me. I was shamefully neglected.” “ My friend,” said the pastor, “ in all those thirty years how many sick have you visited?” “ Oh,” he replied, “ it never struck me in that light. I thought only of the relation of others to me, and not of my relation to them.” Self-sacrifice for others An engineer in the Southwest, on a locomotive, recently saw a train coming with which he must collide. He resolved to stand at his post and slow up the train until the last minute, for there were passengers behind. The engineer said to the fireman, “ Jump! One man is enough on this engine. Jump!” The fireman jumped, and was saved. The crash came. The engineer died at his post. (T. De Witt Talmage.)Christian disinterestedness It was said of Wilberforce that he was asked one day by a pious lady how the salvation of his own soul fared in the midst of business entailed on him by his efforts for the slave, and that he answered (surely a noble answer), “ Madam, I forgot for the time I had a soul.” (W. H. Fremantle, M. A.)Others before self Thomas Sampson was a working miner, and worked hard for his bread. The captain of the mine said to him on one occasion, “ Thomas, I’ ve got an easier berth for you, where there is little comparatively to do, and where you can earn more money. Will you accept it?” What do you think he said? “ Captain, there’ s our poor brother Tregony. He has a sick body, and he is not able to work as hard as I am. I fear his toil will shorten his useful life. Will you let him have the berth?” The captain, pleased with his generosity, sent for Tregony, and gave him the berth. Thomas was gratified, and added, “ I can work a little longer yet.” (Sunday Magazine.)The difficulty of looking on the things of others In the journals of the sainted wife of Jonathan Edwards it is recorded how one of her great struggles was to acquiesce in the revival work in the town being done by another minister than her husband. (W. H. Fremantle, M. A.)Considering others before self A German countryman went one day with his four sons to the neighbouring town to transact some business. While there, in the market place, he bought five peaches. One of these he kept for his wife, who was at home, and the others he gave to his boys. When they were sitting round the fire the next evening, he thought he would ask each of his sons what he had done with his peach. The eldest said he had eaten his, but had kept the stone to plant in the garden, in hopes that it would grow up and bear some peaches as good as the one he had so much enjoyed. The youngest boy confessed he had eaten his own peach and thrown the stone away, and after his return home had helped his mother to eat half of her peach! The second eldest boy told how he had picked up the stone which his little brother had thrown away, and cracked it, and eaten the kernel. “ It was nice and sweet,” he added, “ and I sold my own peach for so much money that I have enough to buy several peaches now with what I got for it.” The third son then had to tell his tale. The others had told all theirs out at once with no hesitation and no shame, but this little lad blushed as he began his story: “ I took my peach to a poor little friend who has been in bed for so long, and suffers so much pain. He refused to take it from me, so I put it on his bed and ran away.” His mother’ s kisses, as she heard these words, were far sweeter on his young lips than any fruit. (T. T. Shore.) Philippians 2:5-11 Let this mind be in you which was also in Christ Jesus--Observe I. The picture. Majesty--condescension--suffering. II. The lesson. Humility--love--self-sacrifice. (J. Lyth, D. D.)Lessons taught by the humiliation and exaltation of Christ The apostle was exhorting the Philippians to imitate the humility and disinterestedness of the Saviour. But there could have been no force in the example if Jesus Christ had not been God. I. A brief illustration of this impressive description of the redeemer.1. Jesus Christ is here presented as subsisting originally in the splendour of Deity. “ Form of God” must not be explained to mean any temporary manifestation such as the Theophanies of the Old Testament. Fire, e.g., is the symbol of Deity, as was the Shechinah, but not the form. That has an integral meaning. 2. He humbled Himself. Had He not done so God would never have been seen by His creatures. Notice the gradation. (1) Subordination. “ He took the form of a servant.”(2) Human subordination.(3) Obedient subordination.(4) Self-sacrificing subordination. 3. Elevation. (1) A name above every name.(2) A dignity recognized by all. II. The all important lessons.1. Disinterestedness. “ Look not every one on His own things,” etc. This is just what Christ did, and that, not because there was any worthiness in man, but out of love. 2. Self-sacrifice. There is no religion without an imitation of Christ’ s self abandonment. 3. Perseverance. If anything could have stopped Christ in his work He would have been stopped. Conclusion: Let, then, this mind be in you. I argue with you on the ground--1. Of your Christianity. O Christian, from whence did you derive your name.2. Of gratitude. What do you owe to Christ?3. Of the intercession of Christ.4. Of the great worth of the soul.5. Of the glories of the kingdom of Christ. (T. Lessey, M. A.)The humiliation and glory of Christ I. Let us trace the humiliation and glory of Christ.1. The point of departure, where is it? On earth or in heaven? In humanity or in Deity? Those who contend from the simply human view of the nature of Christ say that He began to condescend somewhere in His earthly lifetime, as if that could be a mighty argument for humility. No, we must begin where Paul begins. “ In the form of God” can only mean possessing the attributes of God (2 Corinthians 4:4; Hebrews 1:3; John 1:1). 2. Being thus Divine, He did not deem His equality with God a thing to grasp at and eagerly retain. He emptied Himself of His heavenly glory, and having humbled Himself as a common man He humbled himself yet more, becoming obedient to the death which only the lowest malefactors could die. 3. Of course there could be no essential change in this humiliation. Jesus could never be less than Divine. The Divine glory dwelt within the human nature as within a veil. It shone out at times and then all was dark again. The glory of His boyhood was seen in the temple; of His manhood on the Mount of Transfiguration; He gave but a look in the garden out of His divinity and the soldiers fell back. 4. At the lowest point of the humiliation the ascent begins in the worship of the penitent thief, in the words of the soldier, in the reverence shown to His body, in His resurrection and triumphant ascension. 5. The name is the character, influence; and to that all creation shall do homage, because in some way affected by it. II. The practical purpose.1. The inculcation of humility. You see what Christ has done. Do likewise; be lowly, go down. Ah, the contrast between Christ and many who bear His name! He in greatness and glory coming down so far! We in our blindness and littleness, all struggling to rise. 2. If His life is the model of my own; if His cross repeats itself in the cross I bear for Him; then there comes to me a truer elevation. “ God hath highly exalted Him,” and that is a pledge that those who have been with Christ in His humiliation shall together sit on His throne. 3. Wherefore work out your own salvation--by self-denial, humility, and this with fear and trembling, because it is the only thing you need fear about. (A. Raleigh, D. D.)The supreme example of self-renunciation These words are the grandest and most profound, and at the same time the most copious and unrestrained which St. Paul ever used on this subject, his final and finished formula of the Incarnation. It is wonderful to observe with what tranquillity, ease, and unconsciousness of effort this amazing subject is introduced. All comes as a matter of course. He does not say “ Behold, I show you a mystery.” It flows as naturally from His pen as a simple motive for Christian duty, as if it were the commonplace of theological truth as familiar to them as to Himself. So, doubtless, it was. I. There is one person here and one only. The name Jesus Christ is given to that Person, who, before the Incarnation, was “ in the form of God,” and afterwards, “ in the form of a servant.” He may be called by any name, “ Son of God” or “ Son of man,” but that name always signifies His Person as possessed of two natures. Accordingly, that Person may be the subject of two classes of predicates. The Divine nature never has a human attribute, nor the human a Divine, but the Divine-human Person may be spoken of as having both. So here St. Paul is referring to a thought of the Eternal Son which implied that He was not yet man. The example is that of Christ Jesus in the flesh, but its strength and obligation are based upon the fact that it was the divinity in Christ that began the mediatorial humiliation. II. The pre-existent nature and form of being is here strikingly described. Paul uses an expression which indicates the relation of the Second Person of the Trinity to the First, that of eternal subordination without implying inferiority. As the Father cannot be without the Son, as being cannot be without its image, so the Godhead in the Second Person had its form--the essential attributes and glories of Deity which He might lay aside without losing the divinity of His Eternal generation. III. The act of incarnation is attributed to that pre-existent person. He resolved to empty Himself of all the glories, prerogatives, and manifestations of the Godhead and animate a human nature. This was His own act. There was a concurrence of the Holy Trinity. The Father by an eternal necessity begetting His Son, begets Him again in indissoluble union with our nature. The Holy Ghost is the Divine instrument of the Father’ s will in that office. But it was the Son’ s own act to conjoin with Himself this new man. Now, though our human nature is not an ignoble thing, yet His coming in the likeness of a nature that evil had defiled, was a condescension which might be termed a humiliation. His Divine repute was for a season suspended, and He was reputed among the transgressors. IV. The reality of his assumption of human nature is set forth by three expressions.1. “ Form of a servant.” The entire history of our Saviour’ s human existence was that of the mediatorial servant of God (Isaiah 42:1-25). As such He proclaimed Himself, and was proclaimed (Acts 3:26). The term is parallel with “ form” of God, and signifies that in His human nature His manifestation was that of the servitude of redemption. Our human nature was the towel with which He girded Himself (John 13:1-38). He took our humanity only that He might serve in it. 2. “ Likeness of men” limits itself to the mere assumption of our nature, and indicates that He became man otherwise than others become men;, that His human nature was perfect, but it was representative human nature, “ likeness of men.” So that the apostle’ s careful definition leaves room for all that range of difference between Him and us that theology is constrained in reverence to establish. 3. “ Found in fashion as a man” completes the picture of the Incarnation by realizing it and giving it location among men. He was all by which a man could be observed, judged, estimated. He was “ found” numbered as one of the descendents of Adam. V. The design of the wonderful descent (verse 8). The emptying ends with the Incarnation; but the example of self-renunciation is further exhibited.1. The death of the cross was imposed on Him as a great duty. Much is here omitted because of the special purpose in view. Paul says nothing about our Lord’ s birth under the Mosaic, nor His obligations as under the moral law, nor the endless indignities that He accepted. He singles out the one tremendous imposition that He should die for sin. Death was the goal of a great obedience. All other duties tended to this, and found in this their consummation. 2. This great obedience was voluntarily assumed in humility. It was not merely death, but a humiliating and cursed death. But to this He submitted, passive before men because inwardly passive before God. VI. This spontaneous, perfect self-sacrifice is an example, the ruling and regulative principle, indeed, of all Christian devotion and service. That man’ s salvation required this is taken for granted, but is not dwelt upon. As an example, however, it may be viewed under two aspects.1. As the perfect exhibition of self-renunciation. (1) It is obvious that Paul lays great stress on the pre-incarnate condescension. He whose Deity was that of the Son’ s eternal exhibition of the form of His Father, did not reckon the display of His Divine glory, of the perfections “ equal with God,” a thing to hold fast; but let them go for man’ s salvation, and lived among the conditions of human nature. This was His self-sacrifice. We dare not attempt to define here: there is a danger in two directions. We may so dwell upon the unchangeableness of the Divine nature as to reduce all the condescension to his incarnate estate; or we may so exaggerate the Divine self-sacrifice as to attribute an impossible abnegation of His Divine attributes. Enough that the New Testament does not reveal to us a Trinity inaccessible to those sentiments which we regard as the highest attributes of human virtue. The pattern of our loftiest human excellence is in God Himself. (2) But we now descend to the exhibition of self-sacrifice in the mediatorial Man of sorrows. Concerning this the words teach us to mark its absolute perfection in every respect as an exhibition of self-sacrifice, and its absolute perfection also as a pattern to us. When he has brought the Redeemer down from His transcendent height, he exhibits Him with reverent joy and tenderness as the supreme pattern of sacrificing love. But he only refers to the mind that was in Christ, and that mind was the surrender of all and the endurance of all for the good of man. There is no detail of the Saviour’ s sufferings. 2. The reality of the example to us. Elsewhere it is said that Christ in His meek endurance and self-sacrificing devotion left us an example. Paul shows that all who are Christ’ s undergo in their degree His lot and share His destiny. “ If any man will serve Me,” etc. Those who shall reign with Christ must first suffer with Him. The spirit of union with Christ imparts this first principle of the Saviour’ s consecration; it must become the ruling principle in us also. (W. B. Pope, D. D.)The great example The apostle enforces the previous counsels to the cultivation of self-denying love by the argument strongest of all to the Christian heart, the example of the Lord Jesus. I. God condescended to become man.1. Christ did not change His nature, an impossibility, but His “ form,” and in the surrender of this Divine dignity for us points to the duty of our surrender of ease, rank, repute, and even life, for the good of others. 2. The work of love seemed a greater thing than His retention of what was originally His own, and not an object of mere ambition. 3. So He emptied Himself of this “ form,” the glory in which He was revealed to the angels, and to Moses, and Isaiah. (1) By assuming the form of a servant, its opposite. The King became a subject. (2) How He took that form is explained--“ being made in the likeness of men,” not of a man; He was the representative of the race. Here, then, we have the mystery of mysteries. Our Redeemer is God, or our hope in Him were baseless, but His Deity was veiled in flesh. II. As a man He went down into the depths of humiliation.1. His obedience exhibits-- (1) The reality of His manhood. Subjection is conceivable only in a created nature. (2) His exemplariness; as a servant of God, he is a member of the class to which all Christians belong. 2. His obedience led Him to the death of the cross, a death-- (1) The most cruel.(2) The most disgraceful. 3. All this was voluntary. III. In reward for His obedience He was crowned with glory and honour.1. This was done by the Father who in the economy of Redemption represents the majesty of the God head. 2. This was done for the purpose of securing for Christ universal supremacy and homage. 3. The end of all was the glory of God the Father in conformity with the Son’ s prayer--“ Glorify Thy Son that Thy Son also may glorify Thee.” Conclusion: The fitness of the wonderful paragraph as an argument to enforce the exhortation. All this was out of love for you. Imitate this love in its devotion, self-forgetfulness, humility. (R. Johnstone, LL. B.)An appeal for the cultivation of a right spirit This comprehensive passage can be used for theological purposes only by accommodation. It is a practical exhortation rather than a theological disquisition. Paul is not arguing a doctrinal point, or rebutting an heresy. There is no evidence that the Philippians were unsound. It is simply the groundwork for a powerful appeal for the cultivation of a right spirit. Paul’ s argument, based on the Messianic history, may be thrown into this shape. You Philippians have been a great joy to me, but my joy is not quite full. Your unanimity is not perfect. “ Let this mind be in you,” etc. That mind was condescending, unselfish, most loving. Some of you imagine yourselves too elevated to mingle with others. But Christ, who was infinitely elevated, stooped to servitude and death. Let His mind, then, be in you, and nothing shall be done through strife and vain-glory. The highest should prove his highness by serving the lowly. I. Every feature in Christian character may be carried back to and examined in the light of the whole history of Christ. The Christian is always representing or misrepresenting Christ. II. These delineations of Christ reveal the true method of rendering service to man. Human deliverance and progress will remain a theory only until men come to work on the method here stated. Great philanthropic programmes must begin at Bethlehem, and comprehend the mysteries of Calvary if they would ascend from Bethany to the heavens. To serve man Christ became man. So in serving others we must identify ourselves with them. This identification with the race made Christ accessible to all classes. We too must go down. III. Christ’ s piety was not a mere index finger. Instead of saying, “ That is the way,” He said, “ I am the way.” Men fail when they say “ that” instead of “ I,” when they give a pronoun instead of the living substantive of their own sanctified character. Instead of seeing how the world’ s misery looks after it has flown from a secretarial pen, and taken form upon the clean foolscap of a great society we should lay our own white hand on the gashed and quaking heart of humanity. IV. Condescension is not degradation.1. Was Christ degraded? Go into the territories of wretchedness and guilt upon any other business than that of Christ and you will be degraded. Benevolence will come forth unpolluted as a sunbeam. 2. More: How do you teach a child to read? By beginning at the rudimentary line, and accompanying Him patiently through all introductory processes. So Christ does in the moral education of the race. V. Are we to come down to men or are men to be brought up to us? Both. We have here also a revelation of the glory which is in reserve for those who adopt Christ’ s method. Christ had that glory of right: His followers bare it of grace. Christ promises exaltation to all who overcome. Conclusion:1. God overrules the most improbable means to the accomplishment of the greatest ends. 2. The true worker is never finally overlooked. “ Therefore I will divide Him a portion with the great.” Why? “ Because He hath poured out His soul unto death.” In apparent weakness may be the sublimest mystery of power. A man may be conquering when in a very passion of suffering. (J. Parker, D. D.)The mind of Christ I. Its features. Humble--obedient--loving--self-sacrificing. II. Its reward. Exaltation--honour--glory. III. Its obligation. We are redeemed by Him--must be conformed to Him. (J. Lyth, D. D.)Christ is our pattern It is said that, thinking to amuse him, his wife read to Dr. Judson some newspaper notices, in which he was compared to one or other of the apostles. He was exceedingly distressed: and then he added, “ Nor do I want to be like them; I do not want to be like Paul, nor Apollos, nor Cephas, nor any mere man. I want to be like Christ. We have only one perfectly safe Exemplar,--only One, who, tempted like as we are in every point, is still without sin. I want to follow Him only, copy His teachings, drink in His Spirit, place my feet in His footprints, and measure their shortcomings by these, and these only. Oh, to be more like Christ!” How to obtain the mind of Christ As certain silk worms have their silk coloured by the leaves on which they feed, so, if we were to feed on Christ, and nothing else but Christ, we should become pule, holy, lowly, meek, gentle, humble; in a word, we should be perfect even as He is. What wonderful meat this must be! O my brethren, if you have ever tried the flesh and blood of Jesus as your soul’ s diet, you will know that I am not speaking vain words! There is no such sustenance for faith, love, patience, joy, as living daily upon Jesus, our Saviour. You who have never tasted of this heavenly bread, had better listen to the word, “ O taste and see that the Lord is good!” (C. H. Spurgeon.)The lesson of humility The heathen had semblances or images of well-nigh every virtue. He had many excellences, here and there, which put Christians to shame. Wretchedly corrupt as life was upon the whole, still not individuals only, but even nations, had great single virtues. The heathen had self-devotion, contentment, contempt of the world, and of the flesh; he had fortitude, endurance, self-denial, abstemiousness, temperance, chastity, even a sort of reverence for God whom he knew not; but he had not humility. The first sin, the wish to be as God, pride, spoiled them all. Man, in his natural state, claims, as his own, what is God’ s; and so he displeases God, whom he robs of His honour. And so the first beginning of Christian virtues is to lay aside pride. It is to own that we have nothing, that so we may receive all and hold all of God; and when, as being in Christ and partaking of His riches, we begin to have, still to own that, of our own, we have nothing. But not only in general or towards God have we need to be humble. It enters in detail into every Christian grace, so that well-nigh the whole substance of the Christian discipline is humility. Every mountain of human pride must be brought low, to prepare the Lord’ s way; and so shall the lowly valley be exalted. Without humility, there can be no resignation, since humility alone knows its sufferings and sorrows to be less than it deserves; no contentment, for humility alone knows that it has more blessings than it deserves; no peace, for contention cometh of want of humility; no kindness, for pride envieth; and this St. Paul assigns as the very reason why “ love envieth not,” that it “ is not puffed up,” that is, is humble. How shall there, without it, be any Christian grace, since all are the fruits of God’ s Holy Spirit, and He “ resisteth the proud and giveth grace unto the lowly?” He “ dwelleth in the humble and contrite heart.” If love be the summit of all virtue, humility is the foundation. He humbled Himself, because He loved us: we must he humble, in order to love Him; for to such only will He impart His love. “ The publican would not so much as lift up his eyes to heaven,” and God was more pleased with the confession of sins in the sinner, than in the recounting of the virtues of the righteous. The Canaanitish woman was content with the portion of the dogs, and she had “ the children’ s bread.” The gate of life is low as well as narrow. Through the lowly portal of repentance, are we brought into the Church; and humble as little children must we again become, if we would enter the everlasting gates. Well indeed may the Christian be ashamed not to be humble, for whom God became humble. But this humility must be deep down in our nature, and so striking root downwards thou shalt bear fruit upwards; so laying a deep foundation, shall thy house remain. The tree falls with any gust of wind when the root is near the surface; the house which has a shallow foundation, is soon shaken. High and wide as the noblest trees spread, so deep and wide their roots are sunk below; the more majestic and nobler a pile of building, the deeper its foundation; their height is but an earnest of their lowliness; you see their height, their lowliness is hidden; the use of sinking thus deep is not plain to sight, yet were they not thus lowly, they could not be thus lofty. Dig deep then the foundation of humility, so only mayest thou hope to reach the height of charity; for by humility alone canst thou reach that Rock which shall not be shaken, that is Christ. Founded by humility on that Rock, the storms of the world shall not shake thee, the torrent of evil custom shall not bear thee away, the empty winds of vanity shall not cast thee down. Founded deep on that rock thou mayest build day by day that tower whose top shall reach unto heaven, to the very presence of God, the sight of God, and shalt be able to finish it; for He shall raise thee thither, who for thy sake abased Himself to us. (E. B. Pusey, D. D.)The mind in Christ The word mind generally denotes that power in man which conceives thought, weighs it, and forms conclusions. We speak of a “ strong mind,” a “ disordered mind.” Again, the word is used for the will power, as when we say, “ I have a mind to do it.” At other times it is used for the heart or affections, e.g., “ A mind at rest,” “ A joy of mind,” “ A grief of mind.” In the 7th of Romans it is used for the principle of grace in the heart. “ But I see another law in my members warring against the law of my mind.” Lastly, it is employed in a more comprehensive way, as in the text, where consecration of intellect, the aim of life, and temper of spirit are included. Christ Jesus is held up by the apostle as the model after which we should shape our Lives. As good parents train their children by example, so God our Father trains His children. Christ the Lord is at first the pattern of heavenly life to us, but becomes more the power of heavenly life within us. Christ answers all the requirements of an example to us. We need for such-- I. A being of boundless capacity. The Bible represents Christ as God and Creator. Look to created things and see the power of His being. The drop of water has all the power and freshness which He gave it on the morning of creation. The effect cannot be greater than the cause. The sun shines with the same fulness of warmth and light and life as when it waked the first germ into life, yet it is but “ the work of His fingers.” But what are these as witnesses compared with the experiences of pure hearts who, in all generations, have been able to sing, “ The Lord is my light and my salvation?” II. One whose nature is like ours, and is at the same time above sin. Look to the glory and yet the humanity of His nature. Earth did not, it could not, lift itself toward heaven. He became “ Immanuel--God with us.” “ He took upon Him the form of a servant,” etc. The prostrate vine cannot lift itself again to clasp the tree and climb among its branches; but if the tree bow itself and unloose the tendrils from the roots and briers, the vine may find its place of rest and fruitfulness. This the tree cannot do; but God in Christ has thus bowed Himself to fallen man. III. One who presents to us freshness and variety of mind and soul. We read, “ Thou hast the dew of thy youth.” “ Jesus Christ, the same yesterday, today, and forever.” Selecting as emblems those objects that are most expressive of life and beauty and blessing, the Saviour takes their name upon Himself. He is the “ Sun of Righteousness,” “ The Star out of Jacob,” “ The Morning Star,” “ The Light of the World.” And then coming to things of earth--He is the sheep that is dumb before her shearers, and is presently “ the Good Shepherd.” He is the “ Lamb of God,” etc. He is the “ Fountain Opened,” The “ Tree of Life,” “ The Rose of Sharon and the Lily of the Valley.” In short, He is light for the eye, sound for the ear, bread for food, water for thirst, peace for the troubled, and rest for the weary. Over against every door of the mind and every window of the soul He stands laden with riches and waiting for admission. IV. We need in the culture of the mind and soul one who has surpassing wisdom. In Christ are hid all the treasures of wisdom and knowledge. Conclusion: What are we to be like Him in?1. In our aim in life.2. In our spirit and temper. (E. P. Ingersoll.)The mind in Christ I. In Him. II. In you. III. In you by His Spirit. IV. In you as a means of happiness and salvation. (cf. Lyth, D. D.)The mind that was in Christ Jesus Was-- I. Self-abnegating. If Christ, being God, for our sakes became man, may we not learn to forego, for the sake of each other, our own private advantages?1. The rich may give to the poor, just as Christ for our sakes became poor. 2. The poor, themselves, should be helpful, just as Christ being poor was able to make many rich. II. Condescending. He stooped from highest glory to our low estate, thereby teaching those who have the advantage of ability and attainments to condescend to the ignorance and incapacity of their less favoured brethren. III. Non-complaining. Hence, the poor and ignorant should learn to cease from murmuring against those who have become better off by diligence, frugality, and sobriety, and to wear with cheerfulness the garb of poverty He wore, and receive with thankfulness the hardships He bore before them. IV. Non-contentious. All, whatever their condition, should learn to contend less for their ownselves in the pursuit of this world’ s advantages, and leave more room for their neighbours’ advancement and more cordially promote it. Industry is commendable, but grasping and jealousy are alien to the mind of Christ. We should let live as well as live. V. Abhorrent of sin. So much so that He humbled Himself to the death of the cross to destroy it. The Christian, therefore, should mortify the affections of the flesh. VI. Fearless of death. He encountered it with joy that He might deliver us from bondage unto the fear of death. (C. Girdlestone, M. A.)Christ’ s was-- I. A fearless mind. He braved--1. Public opinion.2. Persecution.3. Death. II. A self-denying mind: and such in us will enable us, like Him, to forego--1. Present advantage for the good of others.2. Popularity for the sake of principle.3. Personal claims, profit and pleasure for usefulness. III. A laborious mind. Christ was ever thinking, planning, devising for others. IV. A broadly sympathetic mind. Helpfulness should be united with tenderness. V. A patient mind. How He waited those thirty years; how He bore with the ignorance of His disciples, and the malignity of His murderers. VI. A hopeful mind. He saw beyond the cross. “ He saw of the travail of His soul and was satisfied.” (H. B. Rawnsley.)I. What is meant by the mind of Christ? His view of things, and to have that mind is to think and feel about things as He did. He came down from heaven to study matters on the spot, and we can never have right views unless we take His point of view. But He came down not only to have right views but to rectify what was wrong. Hence, His standpoint was benevolent. He came not to judge but to save the world. II. What was Christ’ s mind when He became incarnate?1. His view of man. This is seen sufficiently in the fact that He took man’ s nature. Creation gives us a high estimate of manhood. The Incarnation one far higher. God made it: God wore it. 2. His view of the soul. He thought it was worth shedding His blood for. How much are we willing to give to save a soul? We do so little because our estimate is so low. 3. His view of sin. He deemed it an evil so terrible that He must give His life to atone for it Ought not this to produce in us a due sense of its enormity. 4. His view of the world and its glory. He treated the offer of Satan with contempt, and told Pilate that His kingdom was not of this world. How contrary our own view. 5. His view of the use of time. “ I must work the works of Him that sent me,” etc. What a lesson to the indolent and procrastinating. 6. His view of the obligations of religion. In childhood, while obedient to His parents, He recognized a higher authority than theirs. “ Wist ye not,” etc. Later on, “ If any man love father and mother more than Me.” 7. His view of wealth and poverty--“ The foxes have holes,” etc. 8. His view of God’ s Word--“ Man shall not live by bread alone.” 9. His view in regard to His enemies--“ Father, forgive them,” is the practical commentary on “ Love your enemies.” III. How are we to attain this mind?1. Only by union with Him through faith. 2. This mind is to be cultivated by a diligent study of His precepts and example with the help of His Spirit. (J. W. Reeve, M. A.)The imitableness of Christ’ s character 1. That character as depicted by the evangelists is the perfection of beauty, and the more we contemplate it the stronger must be our convictions of the divinity of His religion. (1) The evangelists were incapable of inventing it. Their history, character, training, prevented that; and, moreover, they present it artlessly, not as advocates, but as witnesses. (2) Believing, then, as we must, Christ as thus described by friends and foes alike, perfect and without sin, the religion He taught must be Divine. No bad man would originate a good cause, and no good man a bad one. 2. Christ’ s character is exhibited not for advocacy or admiration, but for imitation, and the best evidence of our interest in Him is our likeness to Him. Without this our religion is vain. The mind that was in Him, and is to be in us, was one of-- I. Eminent humility. Man fell by pride, and must be raised by humility.1. Upon this Christ insisted. His first beatitude was on the poor in spirit. The condition of discipleship is to learn of Him who was “ meek and lowly in heart.” 2. Christ combined the highest displays of dignity with unaffected lowliness. 3. This humility was uniformly displayed in self-denial, forbearance, forgiveness, gentleness, patience, submission. II. Sublime benevolence. This was exhibited--1. In the intense solicitude with which He regarded the interests of others; and if we would be conformed to the mind of Christ we must extirpate selfishness and live for the welfare of men. 2. In the work He undertook and the sacrifice He made. Some people manifest only feeling, but real charity like Christ’ s is always practical. 3. In the spirit and temper which marked all His procedure. It did not confine itself to occasional great efforts. III. Supreme devotion. If we want to know what the law of God requires we see it is Christ whose meat was to do God’ s will and to finish His work. This principle--1. Had all the constancy of influence on His mind in every transaction. It did not appear in peculiar forms or on special occasions. 2. It was manifested in the spirit of prayer. 3. It was marked by uniformity, and not by fits and starts. Conclusion: Various considerations to enforce the imitation of this bright example.1. It was the great design of the Saviour to secure this conformity to the virtues of His life, even by His mediation. 2. It was His command to do as He had done. 3. There is not a doctrine or principle of our religion that does not lead to this and present a motive. 4. All the tendencies and affections of every renewed mind are in harmony with this important claim. 5. Heaven will be the perfection of this conformity. (Joseph Fletcher, D. D.)The obedience of Christ By having the mind of Christ is not meant doing exactly as He did, but having the disposition so that had we been in His circumstances we should have done what He did, and so acting in our circumstances as He would act were He in them. Here His obedience is set forth for our imitation. Notice that it was-- I. Voluntary, not forced or reluctant. “ He made Himself,” “ He took,” “ He humbled Himself.”1. There was no compelling power in heaven, earth, or hell. 2. The inspiration of this obedience was love to God and man. 3. Human obedience to be of any value must be the free and joyful outcome of love. II. Humiliating.1. Obedience is easy when the path is agreeable and the end profit or renown. In Christ’ s case the, pathway was the manger and the wilderness, etc., and the goal the cross. 2. There was no species of humiliation, sin only excepted, which Christ did not endure. 3. This is the first step in true human obedience, for before that can be rendered, pride, self-seeking, self-importance, must be subdued. 4. This can only be effected by the religion of Jesus. II. Persevering--“ unto death.”1. The last term of our Lord’ s obedience was the hardest and worst. His other trials, heavy enough, were only preparatory. Our obedience will be worthless unless we endure to the end. “ Forasmuch as Christ hath suffered for us, arm yourselves with the same mind.” (C. Bradley, M. A.)The Christian temper I. Humility.1. This is important because it is the particular grace here inculcated, and is the root of all other graces. 2. Pride is natural to man and must be repressed in the believer by three considerations. (1) What he was--a sinner, enemy of God, heir of hell, etc. (2) What he is--a pardoned sinner, a child of God, but still imperfect, and with such weakness that he may well be humble (1 Timothy 1:15). (3) What he shall be--“ like Christ;” what cause for humble gratitude. II. Piety.1. This was eminently seen in Christ. 2. The natural man is ungodly. 3. The spirit of piety will render those acts of religion natural and pleasant which are intolerably burdensome to the unconverted. III. Spirituality (John 3:6).1. We derive our fleshly nature from our first parents. Natural men mind earthly things, while the things of the Spirit of God are foolishness unto them. 2. The believer, born from above, is spiritual, and minds heavenly things. 3. This constitutes the difference between the two, and determines the destiny of each (Romans 8:6). IV. Contentment (Philippians 4:11-13). This is--1. Generated by Divine grace.2. Sustained by the Divine promises. V. Meekness (Matthew 5:5; 2 Corinthians 10:1). This meekness is not the effect of constitution or the calculation of self-interest; it is the gift of God working on the lines of Christ’ s example. VI. Mercy (Hebrews 5:2; Matthew 5:7; Romans 9:23; Colossians 3:12).1. To the souls of men.2. To their bodies. VII. Sincerity. This is the soul of all religion (2 Corinthians 1:12; John 1:48). Conclusion:1. See how excellent is the religion of Jesus.2. Learn the necessity of something more than morality.3. How vain the profession of the gospel without its temper.4. How far we come short of this example. (G. Burder.)The problem of the age (Proverbs 23:17 in connection with text):--Now, while Solomon lays down the broad general principles concerning the prime importance of one’ s theory of things, Paul, in this passage, gives a clear and terse expression to the Christian theory of human life, and urges its acceptance with the most intense earnestness--“ Have this mind,” etc. Christ Himself stands out as the embodiment of the Christian theory. I propose to show that this theory is unique and contrary to the popular view of this age in-- I. Its method of estimating the value of man in this would.1. It estimates him not by what is on him or around him or in his possession, but by what is in him. Be such in soul as Christ was. 2. I seriously question whether Christ, where He to appear as of old among men, would find many who would be willing to acknowledge themselves to be of His class in society. Would He have the shadow of a title to respectability in what the world is pleased to call the “ best society.” 3. It is hard to gain any adequate conception of how belittling and degrading such modern views are. But whether we are aware of it or not, society is suffering the disastrous consequences of this lowering of the estimate of character. We are coveting the same things that made wreck of the old nations, and forgetting the thing that has distinguished the Christian from them. The only possible remedy is to be found in making Christ’ s view our own, and shaping social life and intercourse according to that. “ Have this mind in you which was also in Christ Jesus.” II. The Christian theory of life is unique, and contrary to the popular theory of this age in the supreme end that it proposes for human conduct. That end is absolute righteousness in conformity to the will of God. There is no escaping the fact that Christ exalted righteousness as the governing principle of the universe. Now there are two radically variant views concerning the supreme end of human conduct--that which finds it in God, and that which finds it in man. The latter is the outcome of our depraved nature. It may be traced along the line of heathen and materialistic thought from Epicurus to Herbert Spencer and Paul Janet. In its grosser form it makes the quest for happiness the supreme thing for man. Its positive rule is, “ Enjoy yourself;” its negative, “ Don’ t get hurt.” You cannot make men of breadth and stature on that basis. The view dwarfs and deadens humanity. The antagonistic view of Christianity finds the supreme end of human conduct and activity in connection with God. Virtue is righteousness, conformity to the law of the moral Governor. And yet, is it not true that, as we throw away Christ’ s standard of manhood--character--we also cast aside His theory of the supreme rule of human conduct? Nay, does not the fact that we have repudiated that rule account for our present view of character? Does net the average man oftener ask the question, Will this make me comfortable? Will this secure my happiness? or, Will this increase my fortune? or, Will this enlarge my knowledge or culture? than the question, Is this right? It is this selfish, so called morality that has brought the degradation of character, the general corruption. III. The Christian theory is unique and contrary to the popular theory in the law which it proposes for the attainment of the highest success in human life--the law of self-sacrifice. Man is born into the world the most helpless of animals, and, what is more, the most selfish of all animals. The problem of human life, for the parent, human and divine, is how to develop the generous manhood and womanhood out of this intensest of all animalism. Just here it is that man is most fearfully made. He can only gain by renouncing. He seeks for himself and his own selfish aims only, at the peril of ,missing all. The law of the gospel is, “ Seek first the kingdom of God and His righteousness,” etc. Seek other things first, and you lose them all. “ He that loseth his life shall find it,” etc. If the wretched and unsuccessful man will look into his heart he will find that he is breaking this great law of life, and is suffering for his breach of it. He is making too much of self, possessions, success, and is thereby forfeiting the very things he desires most. The human disappointment and unrest will continue with the resultant envy and strife until Christ’ s law of self-sacrifice is accepted. With the mind that was in Christ Jesus, we shall find the true solution of the dark problem that has led so many into pessimism. IV. The Christian theory is unique in the kind of life that it proposes to man for the satisfaction of his active nature: a life devoted to the glory of God in redemption. This was the supreme thing in the life of Christ. For this He obeyed, suffered, and died. On the ground of this God has highly exalted Him. And so in the gospel view, the work for which man is in the world. We have had our popular theories of moral reform without Christ; but if anything has been demonstrated by human history, the only universal and effective method of such reform is that which starts out from Christ and His gospel. When, and only when, you make the drunkard a real Christian, you make sure that he will be a temperate man. We have had our popular theories of education without Christ, but nothing now seems more certain than that they practically end in corruption and crime. We devote our powers with tremendous energy to the production and acquisition of wealth and the advancement of material civilization, with the inevitable result of overproduction and periodical depression, in which much of the fancied gain disappears. If one half the energy were expended in the higher line of gospel effort we might have steady increase of solid wealth with permanent prosperity, and all this in a world of constantly increasing purity and peace. Living on such principles our souls might grow as rapidly as our fortunes, instead of being blighted and dwarfed by covetousness. (Pres. D. S. Gregory.)Paul’ s method of exhortation Just as some orator, skilfully addressing a company of soldiers on the eve of battle, begins with admonition and ends with a picture; just as he would appeal to their manhood, their consistency, their honour, and their courage, as he would play upon their fear of disgrace and their contempt of poltroonery; just as he would follow up each motive with another and a more elevated one, until, at the last, he would invoke their patriotism and their love for their leader, alike and together, by unfurling the national ensign and showing them how he had caused to be painted across the folds the likeness of the face they knew; so here the apostle seeks to arouse Christian enthusiasm by quickly exhibiting the very image of the Captain of our salvation, and bidding us follow Him alone. (C. S. Robinson, D. D.) Philippians 2:6-10 Who being in the form of God.The three estates The apostle evidently points out the three different conditions of Christ. His state of--1. Dignity.2. Humility.3. Glory. These three are essential to the argument, for take away any of them and the example he proposes is lost. I. If you remove the state of Christ’ s natural dignity the second state will no longer be that of humiliation, nor Christ any longer an example of humility. II. It is implied that He was in possession of whatever belonged to his state of dignity before He underwent anything that belonged to His state of humiliation. He was in the form of God, before He was made in the likeness of men. III. It is implied that He underwent whatever belonged to His state of humiliation before He enjoyed anything that belonged to His state of exaltation; because His exaltation was the effect and reward of His humility, and being purchased and obtained by His humility could not be antecedent to it. From whence it follows, that the term of God, being the dignity He possessed before His humiliation, does not belong to Him in virtue of anything He did or suffered, nor is any part of that glory to which He was exalted after or on account of His sufferings. To maintain otherwise is to confound the distinct states of glory which belong to Christ: the glory He had with the Father before the world was, and the glory which He received from the Father at the redemption: one the glory of nature, the other the glory of office; one the glory of the eternal Loges, the other the glory of the Son of Man. These are carefully distinguished elsewhere.1. We find the original glory founded upon creation (Colossians 1:15-17), and in the next verse the apostle mentions a honour belonging to Christ’ s exaltation founded on His resurrection. As Lord of all, He is styled the firstborn of every creature; as Head of the Church, the firstborn from the dead. 2. To raise the dead is a power equivalent to creation, and therefore St. John tells us, “ The hour is coming,” etc. (John 5:25). In verse 27, however, speaking of His being Judge of the world which belongs to Him in virtue of Redemption, lies one of the glories of His exaltation. He says, “ The Father,” etc. 3. In Hebrews 1:1-2 the apostle describes the dignity of the Person sent for our redemption, and evidently describes Christ’ s original glory. Then follows, “ When He had purged our sins,” etc., which speaks of His state of exaltation which He received after His sufferings. And in chap. 2:9, it is said that Jesus was made a little lower than the angels, but here, “ better.” If He was made lower in order to redeem us, it seems to imply that He was really, and by nature, higher. We may expound Hebrews by Philippians. For when He, who was in the form of God, made Himself of no reputation, He was made lower than the angels; but when, after His suffering death, He was exalted by God then He was made so much better than the angels, as He had by inheritance a more excellent name than they (Cf. verse 9-10). (T. Sherlock, D. D.)The form of God To be in the form of God signifies not only to be King, to possess majesty and power, but also to have the insignia of royalty, its courtly train and equipage. Thus formerly among the Romans we might call the form of a consul, the equipage and pomp with which the laws and customs of that people invested those who exercised the office; the purple, the ivory chair, the twelve lictors with their fasces and rods, and such like. When, then, the apostle here says that the Lord, before taking our nature upon Him, was in the form of God, he does not merely intend that He was God in Himself, and that He had the true nature of the divinity; but, further still, that He possessed the glory and enjoyed all the dignity, majesty, and grandeur due to so high a name. This is precisely what our Lord means in St. John by the glory which He says He had with the Father before the world was. (J. Daille.) Philippians 2:7 But made Himself of no reputation The humiliation of Christ I. How far Christ was lessened.1. His Godhead was obscured by the interposing veil of our flesh. He emptied Himself of the Divine glory, not by ceasing to be what He was, but by assuming something He was not before. 2. His dignity was lessened. It was a condescension of God to take notice of man’ s misery (Psalms 113:6), much more to take part in it. Three steps in this condescension may be noted. (1) He who thought it no robbery to be equal with God is made less than God (John 14:28), as Mediator. (2) He was not only lesser than God, but lesser than the angels (Hebrews 2:7). (3) In the human nature He was depressed beyond the ordinary condition of man (Psalms 22:6; Isaiah 53:3; Mark 9:12). Born of a poor virgin, His cradle a manger, etc., lived a life of poverty, etc. II. This was His own voluntary act. This is in no way inconsistent with the action of the Father in sending Him.1. What He was to do and undergo was proposed to Him and willingly accepted (Hebrews 10:6-7; Isaiah 7:5; Proverbs 8:31). 2. The Scripture assigneth this work to the love and condescension of Christ Himself as the immediate cause of His performance of it (Galatians 2:20; Ephesians 5:25-26; Revelation 1:5-6; 2 Corinthians 8:9). III. This work was for our sakes.1. As our Mediator. (1) He emptied Himself that we might be filled with all grace. (2) He was born of a woman that we might be born of God (Galatians 4:4-5). (3) He was made a curse that we might have a blessing (Galatians 3:13-14). (4) He was made poor for us that by His poverty we might be made rich (2 Corinthians 8:9). (5) There are some things in the mediation of Christ which belong to ministry and others to authority. Those which belong to ministry as to be in servant’ s form, and to die; he must be a man for that. Those which belong to authority as to bring us to God convey to us the spirit; and He must be God for that. 2. As our pattern (Philippians 2:5). (1) The power of Christ’ s example is general. (a) It is perfect, for His life is religion exemplified, a visible commentary on God’ s Word. (b) Engaging. Christ’ s submission to a duty should make it engaging to us (John 13:14; 1 John 2:6). Alexander the Great achieved most of his exploits by his example. When hard beset, he would make the first in every action. (c) Effectual (2 Corinthians 3:18). (d) Encouraging (Hebrews 2:18; Hebrews 4:15). (e) An armour of proof against all temptations (Philippians 2:5; 1 Peter 4:1). (2) What He teacheth us by making Himself of no reputation. (a) Patience under indignities undergone for God’ s sake (1 Peter 2:21; Hebrews 12:2). Consider if Christ had been unwilling to suffer for us what had been our condition to all eternity! We cannot lose so much for Him as He hath for us (2 Corinthians 8:9). We are gainers by Him if we love the world for His sake (Matthew 10:29-30.)(b) Humility. We are far inferior to Christ, and shall we stand so much on our reputation (Matthew 11:29; Matthew 20:28; John 13:3). (c) More exact obedience (Philippians 2:8; Hebrews 5:8-9). (d) Self-denial (Romans 15:3; John 12:27-28; Philippians 1:20). (e) Contempt of the world and the glory thereof. (T. Manton, D. D.)Took upon Him the form of a servant-- The mystery of Christ in the form of a servant Christ is expressly called God’ s servant (Isaiah 42:1; cf. Matthew 12:18), and “ bondservant” (Psalms 11:6; cf. Exodus 21:6). I. To whom He became a servant. To man’ s great Lord and Master (Isaiah 49:3). It was with His Father He entered into the contract of service (Psalms 40:6). It was His Father’ s business He was employed in (Luke 2:49; John 9:4). II. For whom He became a servant. For and instead of those who were bound to service, but utterly unable for it. III. The necessity of His becoming a servant for us for our salvation.1. Mankind were constituted God’ s hired servants by the first covenant, viz., of works, and extend to that in their head the first Adam. Their work was perfect obedience to the holy law; their hire was life (Romans 10:1). The penalty of breaking away from their Master was perpetual bondage under the curse (Galatians 3:10). 2. They never made out their service. Through the solicitation of the great runaway servant, the devil, they violated the covenant, and broke away from their Master. So they lost all plea for the hire, and justly became bondmen under the curse of the broken covenant of works (Galatians 4:24). Their falling under this curse inferred the loss of their liberty, and constituted them bondmen (Genesis 9:25; Joshua 9:23). 3. By the breaking of that covenant they lost all their ability for their service, and were left without strength (Romans 5:6). They had no suffering strength to bear their punishment, and so must have perished under it. They had no working strength, for their work arm, once sufficient, was broken; nay, they had neither hand nor heart for their work again (Romans 8:7; Joshua 24:19). 4. Howbeit the punishment due to them behoved to be borne, and the service to be made out according to the original contract, the covenant of works; or else they could never have life and salvation (Genesis 2:7; Isaiah 42:21; Genesis 28:15). 5. Since all this behoved to be done, and they could not do it, it was necessary for their life and salvation that Christ should come under the curse for them, accept their service, and fully serve it out for them (Galatians 3:3-5; Galatians 3:13). IV. The contract of the service--the covenant of grace made between the Father and Christ. Heaven’ s device in this case was that Christ should be the worker for life and salvation to poor sinners; and that they should get life and salvation, through Him, by His grace, and so work from life and salvation received, as sons entitled to the inheritance antecedently to all their working (Romans 6:23; Romans 4:4-5). Here consider--(1) The contract was entered into from eternity (Titus 1:2). (2) Its design was-- (a) To illustrate the Divine glory much darkened by the hired servants of God’ s own house by sin (Isaiah 49:3). (b) To save lost sinners (Isaiah 49:6). (3) The service which in this contract He undertook to perform was to fulfil the whole law for them (Hebrews 10:9). (4) The covenanted reward of the service was a glorious exaltation to Himself, and eternal life for them (Philippians 2:9; Titus 1:2). V. The fulfilling of the service according to the contract. It was a hard service, but He went through with it (Philippians 2:8).1. He entered into this service by His being born holy for us, and remained so to the end. Thus He answered the demand which the law had upon them for original holiness as a condition of life (Isaiah 9:6; Luke 1:35). 2. He went on in His service in the righteousness of His life, being obedient unto death (Philippians 2:8; John 16:4). 3. Having suffered all His life long, He completed and finished His service in His death and burial; thus answering for them the law’ s demand of satisfaction for sin (John 19:30). The term of His continuance in this state of servitude was, according to the covenant, till death, but no longer (John 9:4; Job 3:19; Romans 4:9). VI. Wherefore he engaged in this service.1. Love to God and man (Exodus 21:5). 2. He took it on Him for releasing us from that state of bondage into which our father Adam, by his mismanagement, had brought all mankind. What Judah offered to do in the case of Benjamin (Genesis 44:33), Christ really performed in the case of His brethren. 3. To bring them into a state of adoption in the family of God. He became a bondservant that they might become sons and daughters (Galatians 4:1-5). VII. The use.1. To all strangers to Jesus Christ: ye are bondmen under the law, and so-- (1) It lies upon you to fulfil the service to which man was bound by the covenant of works, viz., perfect obedience under the pain of the curse (Romans 3:19). As you are unable for this you can never be saved while out of Christ. 2. It lies upon you to bear the punishment due to you for breaking away from your Lord and Master (Genesis 2:17). 2. Let all be exhorted to flee to Christ, and by faith embrace Him, and the service performed by Him as their only plea for life and salvation. Surely it will be glad tidings to the poor broken hearted sinner, who sees that he cannot serve the Lord according to the demand of the law, to know that there is a service performed by the Mediator for him which is perfect in the eye of the law, and that a way of reconciliation is opened. VIII. Improvement.1. If you have any part or lot in this matter of Christ’ s service, let it be the business of your life to serve the Lord Christ. Consider-- (1) He was in the form of God who served for you, and delivered you from the worst of masters. (2) He has no need of your service, but ye were in absolute need of His service for you. (3) The service He rendered you was hard service; the yoke He puts upon you is easy, and the burden light. (4) Christ fulfilled all righteousness for you to the end that you might serve Him in holiness and righteousness. (5) Christ served you ungrudgingly, do not grudge what you give or do for Him. (6) As Christ was highly exalted after His service so will you be after yours. Be faithful therefore. 2. Redeemed by Christ. (1) In what spirit are we to serve Him. (a) Not as slaves, but as children (Galatians 4:7). This is the only acceptable service. (b) Out of love for Him (Hebrews 6:10; 2 Corinthians 5:14; 2 Timothy 1:7). (c) Universally (Colossians 4:12). (d) Constantly (Psalms 119:112). (2) How are we to serve Him. (a) By being of a loving disposition towards our brethren. (b) By doing good as we have opportunity (Galatians 6:10). (c) Put on bowels of mercies towards those who are in distress (Colossians 3:12). (d) Show a strict regard for justice in your dealings with men as Christ did in His dealings towards God for you. (e) Be humble (John 13:14-15). (T. Boston, D. D.)Christ a slave The word “ servant” does not convey to us the degree of degradation which it meant centuries ago. For service has been dignified since Christ was a servant. We know nothing now more honourable than Christian service. But He first taught us to call our servants “ friends.” I. Look at some of the laws respecting Jewish slaves so as to estimate the humiliation of Jesus; and these were mild compared with those that obtained among the Romans.1. No slave could have any right as a citizen. If injured he had no redress. As for our Saviour, when subjected to the most outrageous wrong, no arm of the law was outstretched for His defence. “ His judgment was taken away.” 2. The slave could hold no property. The Servant of servants had not where to lay His head; no money to pay His taxes; no clothes but such as privileged hands had made for Him. 3. The slave, in the eye of the law, was a mere chattel, which could be bought and sold; for the base sum of less than three pounds Judas sold his Lord. 4. At death the slave might be scourged and tortured as none other might, and the bitterest and vilest death was assigned to Him. See Jesus under the lash and on the cross the slave. 5. The law said the slave was nothing less than a dead man; Christ was “ a worm and no man.” II. As a slave Christ had two duties to execute.1. To His Father. (1) God had made the power of Jesus to do His work depend on His faithfulness. “ By His knowledge shall my righteous servant justify many.” Had He not been righteous as a servant, He could not have justified the sinner. (2) But how perfect was His course of servitude, how continuous, laborious, devoted (Psalms 40:1-17; cf. Hebrews 10:1-39): The Jewish slave wishing, for the love he bare his master, to continue in his service, had his ear fastened for a while with an awl to his master’ s door in token of his abiding always in his service. So Christ, in the language of the slave, loves to say, “ Mine ears hast Thou opened,” and adds the reason, “ I delight,” etc. 2. To His people. His time while He lived on earth was not His own but theirs. He was at every one’ s call. His day was all work for the creature; His night communion with the Creator. The smallest things were not beneath His attention (John 13:1-38.). III. Inferences.1. Of all the names a Christian can wear there is not one which places him so near his Master as this--a servant of God. St. Paul put it above his apostleship. 2. To own that title you must not regard it as a figure of speech. (1) Your time is not your own. (2) Your possessions--money, talents, power. (3) Be clothed therefore with humility, and gird yourself with energy. (J. Vaughan, M. A.)Made in the likeness of men--Christ a man 1. As soon as the Saviour had resolved to take upon Him the form of a servant, it followed that He should be “ made in the likeness of men.” Fallen man is the most servile thing in God’ s universe--a bond slave of Satan, “ Sold under sin” --the servant of uncleanness. His passions are his masters, his fears his chains, death his cruel tyrant. 2. We must be careful not to suffer our conviction of the Deity of Christ to weaken our apprehension of His perfect manhood. For if Christ be not absolutely a man, if His divinity come in, in the least degree, to qualify His humanity, then He practically ceases to be an example, and, indeed, a substitute. I. It was not the body of Christ only which was human while His soul was divine, but that soul and body were equally in the likeness of men.1. His bodily presence stood forth always visibly and palpably a man. In the likeness of the infant He lay in the manger, of the boy He sat in the temple, of the man He walked the length and breadth of the land. The labouring man has the privilege of resemblance, for it is not unlikely that He worked at His father’ s trade. Rest and clothes and food and warmth He needed like us. 2. Let us trace on the likeness into His spiritual being. (1) It is a law of the mind that it grows. Jesus “ grew in wisdom.” (2) That we are conscious of joy and sorrow. Once Christ rejoiced in Spirit, and twice shed tears. (3) That we must lean on some one, our God and our friend. So did Jesus. (4) That we should be tempted. He imitated us in His conflict with the prince of darkness. (5) In deep thoughts he had the counterpart of ours, the shrinking back of the obedient and willing spirit as it recoils from nature’ s throes. (6) He was utterly blameless; yet He knew sin by experience, for He bore it. II. The manhood Christ assumed is full of the deepest comfort to His Church.1. All the nature of our race was gathered and concentrated into that one human life. He stood forth as the great representative man. 2. Thus it was that Christ went down to His grave, and when He rose and was glorified the great representative principle went on. He is not the solitary conqueror entered into His rest; but the forerunner and earnest of His saints. He holds ground for us till, in due time, we shall come. 3. And so long as the needful processes of the preparation go on He there lives, and intercedes, and rules, and wears the very form in which He suffered. How certain, then, His sympathy. III. Therefore reverence manhood. Respect a body which has such fellowships; be tender to the corporeal wants of the members of the body of Christ. (J. Vaughan, M. A.)The humiliation of Christ I. In His incarnation. The Ruler of all brought to the state of a creature.1. To the state of an inferior creature, a man, not an angel,2. At a time when this nature was stained by sin.3. To be scorned by men.4. Deprived of the joys of heaven.5. The offspring of a poor woman. II. In His life.1. Born in a stable.2. Tempted of Satan.3. Inured to poverty.4. Ungratefully received by His own and by the world. III. In His death--that of a malefactor. (J. Flavel.)The possibility of Christ’ s humiliation We have no difficulty in conceiving how a man of highest virtue, and noblest birth, and clearest intelligence, could assume an outward garb which would completely belie or hide his real character. A king need not always wear the royal robes and sit on a throne. He may become a shepherd on the him, a sailor before the mast, a servant of his own servants. Missionaries--and in this case the moral analogy is more perfect--after learning the language of a barbarous people, have gone among them, conforming to all their habits as far as they could, living a dark, rude life, submitting to every kind of trial and privation, in order to a great and beneficent end. Is it then to be said, in the ignorance of our pride, in the supercilious presumption of our poor narrow thought, that the Infinite One must always be in Divine state and glory, in one manifestation, in one form of His infinite life, that whatever transpires in the history of the world or the universe, He can do nothing except what He has been forever doing--speak no new word--make no new revelation of Himself? The assertion that God cannot lay aside some of what we may call the accidents of His being, and invest Himself in another way, is almost to assert that He is not God at all. (A. Raleigh, D. D.)“ Emptied Himself” All His attributes He veiled and hid; His infinity, to abide, like other unborn babes, within the virgin’ s womb; His eternity, to receive birth in time, younger than His creatures; His unchangeableness, to grow in stature, and (as it would seem) for His earthly form to decay, and be worn by His sufferings; His wisdom, “ for our sake and among us to be ignorant, as man,” “ of that which, as Lord, He knew” ; His self-sufficingness, that He, who had all things, became as though He had nothing. He forewent not things without Him only; He forewent Himself He, the Creator, not only made Himself to need the creatures which He had formed, and was without them--He was hungry and thirsty, and wearied--but even in the things which He wrought, He depended not alone on the Godhead within Him but on the Father. His works were not His own works but His Father’ s. He came not to do His own will, but His Father’ s. He prayed, and praying was heard, though He Himself was God. He was strengthened as man, by the angel, whom, as God, He created. Again, how must He have “ emptied Himself” of His majesty, who, when, with a word, He could have destroyed the ungodly, and “ with the breath of His mouth” have “ slain the wicked,” was Himself sold into their hands for the price of a bondslave. He “ hid not His face from shame and spitting,” before whom angels veil their faces. He “ emptied Himself” of His immortality, and the immortal died. He became subject to death, the penalty of sin. But what seems yet more amazing, He was content to veil even that, in Himself, wherein, so to say, God is most God, the glory of the divinity, His holy being, whereby He hateth all iniquity. He who is “ the Truth,” was contented to be called “ that deceiver.” He hid His holiness, so that His apostate angel shrank not from approaching Him, to tempt Him. He veiled the very humility wherewith He humbled Himself to be obedient, so that Satan thought that He might be tempted through pride. He was content to he thought able to covet the creatures which He had made, and, like us, to prefer them to the Father; yea, and the very lowest of the creatures, which even man can despise. They called Him “ a gluttonous man, and a wine bibber.” “ We know,” say they, “ that this man is a sinner.” They reproached Him for disobedience to the Father, and breaking the law which He gave. So wholly was He made like unto us in all things, sin only excepted, that man could not discern that He, the holy God, was not (shocking to say) unholy man. (E. B. Pusey, D. D.)Condescension of Christ During one of the campaigns in the American Civil War, when the winter weather was very severe, some of Stonewall Jackson’ s men having crawled out in the morning from their snow-laden blankets, half frozen, began to curse him as the cause of their sufferings. He lay close by under a tree, also snowed under, and heard all this: but, without noticing it, presently crawled out too, and, shaking off the snow, made some jocular remark to the nearest men, who had no idea he had ridden up in the night and lain down amongst them! The incident ran through the army in a few hours, and reconciled his followers to all the hardships of the expedition, and fully reestablished his popularity. (M. O. Mackay.)The humanity of Christ From eternity there was the idea and image of a man in the mind of God. That man was perfect. Adam was created in his innocence a type or shadow of that man. When Adam lost the likeness, the great design of God was to restore it. To this end, Christ, who was always the real original of that man as he lay in the purposes of God, determined to take our nature. From time to time, in earnest of His future purpose, He appeared as a man to the Old Testament saints. At last, when the appointed period arrived, Christ “ came after the flesh, born of a woman.” He was not at first that perfect man which lay in the intention of the Father before all ages, but He was like it, as the shadow is to the substance; and He gradually grew into it. By successive processes He attained it. First, He was natural; then, after His resurrection, He was spiritual; then, after His ascension, He was glorious; and now, still a man, entirely a man, wearing our framework, and carrying our affections, He is that very eternal man conceived in the bosom of God, and of which both Adam in Paradise and He in Bethlehem were made to be the copy and the likeness. (J. Vaughan, M. A.)And being found in fashion as a man.-- The Saviour’ s fashion I. The fashion in which Christ was found--that of a man.1. Real, not in appearance only. 2. Perfect, both body and soul, with all the attributes of our humanity. 3. Sinless. It was needful for Him to assume this fashion. (1) Otherwise our sins could not be atoned for. (2) Nor could He have become the Head of the Church. It is impossible to admire this fashion too much. II. What He endured in that fashion.1. He humbled Himself to teach us the sin and folly of pride and the duty of humility. 2. He became obedient to teach us passive and active obedience to God’ s will. (1) This obedience was perfect--“ to death.”(2) Acceptable.(3) He endured the cross to teach us self-denial. III. The permanence of that fashion. Other fashions change. This never. He wears the body that will be His through eternity. Conclusion:1. This is the only fashion in which salvation can be found.2. This is the only pattern for our holiness. (J. Irons.)Christ degraded 1. The expressions which assert Christ’ s incarnation imply His Deity. Who would say of any merely human being that he was “ found in fashion as a man.” 2. Christ might have been man without humiliation: e.g., had He assumed the “ glorious body” He now wears. 3. The most beautiful feature about Christ’ s humiliation was that it was never prominent, but always self-forgetful. The grace of a humble mind is that it is too humble to look humble. Our Lord’ s humiliation may be regarded in four stages. I. In His incarnation. How imperceptible that was. No parade. Never did infant enter life with less consequence. II. In His preministerial life.1. There was the humiliation of the flight and exile into Egypt. 2. His choice of Nazareth as a home, the name of which fastened a stigma and a prejudice upon Him all His days. 3. His life of subjection and labour. III. In His public ministry.1. His submission to baptism. John was struck with the self-abasement of this act. Ordinances, however precious, are humbling because the badge of a fallen state. 2. His temptation. There are things we come in contact with which, though not hurtful, leave a feeling of debasement. 3. His poverty and privation. 4. His intercourse with the coarse and the sinful. 5. His subjection to the cavil of the unbeliever, and the jest of the profane. IV. In His death.1. The circumstances of His arrest and trial. 2. The character of His punishment. 3. His dissolution. It was humiliation indeed for God to become man; much more, being man, to die. (J. Vaughan, M. A.)The humiliation of Christ In the text we have--1. The depth of Christ’ s humiliation. (1) Specified--“ death.”(2) Aggravated “ death of the cross.” 2. The manner thereof. (1) Voluntary--“ humbled Himself.”(2) “ Obedient.” The Scripture marks the special stages of His humiliation.1. He stooped to become a man. Had Christ been made an angel it had been infinitely below Himself. 2. He condescended to put His neck under the yoke of the law. (Galatians 4:4). A creature is indispensably subjected to the law of its Maker, by virtue of its creatureship and dependence, and is involved in no humiliation. But the Son of God is the Law Maker. He submitted to the ceremonial law in His circumcision, and to the moral law in His life; all which subjection was not a debt to God, but a voluntary subscription. “ The law is not made,” in some sense, “ for a righteous man” (1 Timothy 1:9), but is not made in any sense for the glorious God. 3. He appeared in the likeness of sinful flesh (Romans 8:3). He trod not one step awry in sin, but many of the footsteps of sin appeared upon Him: e.g. (1) Poverty. Sin was the great bankrupt that brought all to beggary, and so poverty is the likeness of sin. (2) Sorrow (Isaiah 53:3). The same Hebrew word stands for both. (3) Shame and reproach. Sin was the inlet of shame (Genesis 3:7). So Christ (Isaiah 53:3; Psalms 27:6). (4) The withdrawment of the Father and clouding the light of His countenance (Matthew 27:46, cf. Isaiah 59:2). (4) Death. In amplification of this, the principal act of Christ’ s humiliation, note-- I. What kind of death Christ humbled Himself unto. Not a natural death, nor a mere violent death, but a violent death having three embittering circumstances.1. Pain. The easiest death is painful, however downy the bed. The first mention of Christ’ s death is that of bruising (Genesis 3:15; Isaiah 53:10). So painful was it in thought that Christ shrunk from it (Matthew 26:39). Three things made the actual death painful. (1) The piercing His hands and feet, those sinews and sensitive parts.(2) The extension and distortion of His body.(3) The slowness and gradual approach of death. Six complete hours in the heat of the day was Christ in dying (Mark 15:25; cf. verse 34). 2. Shame. There is nothing so sharp and intolerable, not even pain, to a noble spirit as shame (Hebrews 12:2). The cross was an ignominious death, and Christ endured it amidst circumstances of aggravated ignominy, nakedness, and scorn. All his offices were derided: His Priestly (Matthew 27:42); His prophetical (Luke 22:64); His Kingly (John 19:2-3). Notorious villains were crucified with Him. He suffered without the gate (Hebrews 12:12; Leviticus 24:14). 3. Curse. Pain was bad, shame worse, curse worst of all (Deuteronomy 21:23; Galatians 3:13; Acts 5:30). II. In what manner Christ underwent this death.1. Willingly. His sacrifice was a free-wilt offering. Neither the Father’ s ordination nor men’ s violence constituted the sacrifice (Psalms 40:7-8; John 10:17-18). He might have avoided it (Matthew 26:53), but so far from that He anticipated His executioners (John 19:33). But He was more than willing (Luke 12:50). 2. Obediently. It was His will to die; and yet He died not of His own will, but of His Father’ s. The two are conjoined in Hebrews 10:7, and John 10:18. This obedience was the best part of His sacrifice (1 Samuel 15:22; Matthew 26:39). 3. Humbly and meekly--(Isaiah 53:7)--from His expostulation with Judas (Matthew 26:50) to His last prayer (Luke 23:34) all is that of One who, when He suffered He threatened not (1 Peter 2:23). III. Upon what grounds Christ thus humbled Himself to death.1. That Scripture prophecies might be accomplished (Isaiah 63:1; Genesis 3:15; Luke 24:25-26). 2. That Scripture types might be fulfilled--Isaac, the offerings, the brazen serpent, etc. 3. That His will and testament might be firm and effectual (Hebrews 9:16-17; Luke 22:20). 4. That justice might be satisfied (Hebrews 9:22; Romans 3:25-26). 5. That He that hath the power of death might be destroyed (Hebrews 2:14). 6. To take away the meritorious cause of death, namely, sin (Romans 8:3; Romans 6:10-11; Daniel 9:24-26). Application: Three uses may be made of this doctrine. 1. For information. (1) This lets us see the transcendent and inexpressible love of Christ to poor sinners (Galatians 2:20). (2) The horrible and cursed evil of sin to need such a remedy. (3) The exact and impartial justice of God and His most righteous remedy against sin. Rather than that sin should go unpunished He spared not His own Son (Romans 3:25). (4) This is sad and dreadful news to all impenitent sinners (Hebrews 10:29). 2. For exhortation. If Christ shed His blood for sin (1) let us shed the blood of sin (Romans 6:10-11; Galatians 5:24). (2) Let our lives run out for Christ in a vigorous activity (2 Corinthians 5:14-15; Titus 2:14). (3) Let us praise Him exceedingly, and raise Him in our esteem above everything and every one else (1 Peter 2:7; 1 Corinthians 2:2; Philippians 3:8; Matthew 10:37). (4) Let us prize highly our own souls that were purchased at such a price (1 Peter 1:18). (5) Let us be willing, if need be, to shed our blood for Him (Acts 20:24; Revelation 12:11; Hebrews 12:4). (6) By faith and hearty acceptance of Christ, let us put in for a share of, and get an interest in Christ’ s blood (Romans 3:25; Hebrews 9:14). 3. For comfort. (1) Your enemies are foiled. The justice of God is satisfied; the law is fulfilled; Satan is subdued; sin is abolished as it binds over to punishment, and is reflected in the conscience by way of accusation; death is slain. (2) Your person is accepted. (3) Christ is willing to do anything for thee. (4) Heaven is opened to thee (Hebrews 10:19). (J. Meriton, D. D.)The obedience of Christ I. Its characteristics.1. Produced by the Spirit. He was tempted and overcame by the Holy Ghost. 2. Perfectly human, or it would be no example to us. 3. Progressive. “ Though He were a Son,” etc. It grew with the growth of obligations. 4. Active and passive. II. Its nature.1. He obeyed the law. “ Thy law is within my heart” was the language of His whole life. (1) As an antitype He fulfilled the whole law of sacrifice.(2) As a devout Jew, He fulfilled the whole ceremonial law.(3) As citizen of the world He fulfilled the political law by paying taxes.(4) As a man, He fulfilled the whole moral law.(5) As a child of God He fulfilled the spiritual law. 2. Christ was always obeying inward principle. His outward life was the reflection of His sense of duty. How often was “ I must” upon His lips. 3. Christ always set His life to the meridian of Scripture--“ It is written.” 4. He was the most obedient of Sons to His heavenly Father--“ I can of Myself do nothing.” III. The harmonious adjustment of its two-fold obligations.1. As a child He was subject to His mother--but if interfered with in His work there were the “ Woman; what have I to do with thee?” or “ Who is My mother?” 2. As a subject of the state He pays the tribute at the same moment that He asserts His claim and privilege as the Son of God. “ Render unto Caesar,” etc. IV. Its development.1. As an infant He was obedient to circumcision. 2. His childhood and early manhood were subject to parental authority. 3. At thirty His argument for baptism is “ Thus it becometh us,” etc. 4. In obedience to the Holy Ghost He goes into the desert and conquers by “ It is written,” etc. 5. The yoke He imposes on His disciples is His own--obedience. 6. He is Lord of the Sabbath, but obeys the Sabbath. 7. The Transfiguration speaks of Sonship and service. 8. His death was the completion of His life of obedience. (J. Vaughan, M. A.)Obedient unto death The phrase states the landing place of Christ’ s career of humiliation, the antipodes of the contrast, the nadir below which it was impossible for Him to go. I. What is death--especially as expressive of the condition to which Jesus humbled Himself? Our modern conception of death has been so illumined by the doctrine of Christian immortality that we are inclined to conceive of the death of Christ simply as an analogue of ours. But death, in the person of Jesus, was the culminating catastrophe in the history of the “ Man of sorrows.” To us death is the chalice whose poison has been changed by the chemistry of redeeming love into nectar; to Jesus it was a cup full of the concentrated dregs of woe. To us it is a shaft whose sting has been removed; to Him it was an arrow envenomed by the wrath of God against sin. To us it is a victory over the last and mightiest form of evil; to Him it was a surrender to the masterful forces of disorganization and ruin. To us it is an introduction into the presence and companionship of God; to Him it was an abandonment into darkness unrelieved by a ray of Divine light, and whose solitude was unblessed by a whisper of Divine love. The Atonement was no compromise between the demands of justice and the pleadings of mercy. Justice was exacted of Jesus, and mercy was proffered to man. The Deity of Christ gave inconceivable sensitiveness to the agonized consciousness of Jesus; and who shall say that, in that brief hour, Jesus did not experience a sense of the awful demerit of sin and of the fierceness of God’ s wrath against it transcending the anguish of a lost soul? II. Jesus became obedient unto death in that--1. Death was the objective end of His mission. He came in order to do. It is possible to conceive that Jesus might have assumed our nature without submitting to the law of death. In becoming a man He did not necessarily become mortal, for mortality is not an essential condition of humanity. Adam was human, but he was not created mortal. Mortality, with Him, was a consequence of disobedience; and so Jesus, in becoming human, had He seen fit, might have been exempt from the law of death, or might have passed away by a translation, such as is recorded of Enoch and Elijah, and such as did transpire in His own history after He had risen, to die no more. But neither of these possibilities were consistent with the mission of Jesus. Without dying, His object in coming into the world would have failed of being accomplished. In this respect His death differed from ours; we are not brought into this world simply for the purpose of dying; we die because we cannot help dying. But it behoved Jesus to die. He became obedient unto death. If His object in coming into the world was to save men by the lustre of His living and by the splendour of His philosophy, why need He to have died, and why, especially, need He always have insisted upon the necessity of His death, in order that by dying He might accomplish the object which He had undertaken? 2. By the voluntary surrender of His life. Death, to us, is a surrender to an inevitable, from which we would prefer to be exempt, and at the best in most cases, it is a passive submission to a necessity, but the death of Jesus was Jesus in action. 3. In that His dying was the supreme expression of His submission to the will of the Father. It was the fitting crown of a life whose explanation was “ My meat is to do the will,” etc. III. Why, in the economy of God was it needful that Jesus should submit to death?1. Because His subjection to the law of death was the highest, and an exhaustive test of the absolute subordination of His will to the will of His Father. 2. The obedience of Jesus unto death became the exhaustive ground on which God could justly remit the penalty pronounced against the sinner. 3. As the reward of His obedience Jesus was empowered with the prerogative of bestowing the gift of eternal life on all that believe on His name. (R. Jefferey, D. D.)The death of the cross was-- I. A voluntary death. II. A death of infinite love. III. A death of kingly power. IV. A death of terrible bodily pain and mysterious mental anguish. V. A death of calm assurance. (R. H. Giles, B. A.)The passion of our blessed Saviour 1. When in consequence of original apostasy from God man had forfeited the Divine amity, when having deserted his natural Lord, other lords had got dominion over him, when according to an eternal rule of justice he stood adjudged to destruction, when all the world stood guilty before God and no remedy did appear, God out of infinite goodness designed our redemption. 2. How could this happy design be compassed in consistence with the glory, justice, and truth of God? 3. God was pleased to prosecute it, as thereby no wise to impair but rather to advance His glory. He accordingly would be sued for mercy, nor would he grant it without compensation, and so did find us a Mediator and furnish us with means to satisfy Him. 4. But how? Where was there a Mediator worthy to intercede on our behalf? Where amongst men, one, however innocent, sufficient to do more than satisfy for himself? Where among angels, seeing that they cannot discharge more than their own debts of gratitude and service? 4. Wherefore seeing that a superabundant dignity of person was required God’ s arm brought salvation. 5. But how could God undertake the business? Could He become a suitor to His offended self? No, man must concur in the transaction: some amends must issue from him as the offending party. So the Eternal Word assumed human flesh and merited God’ s favour to us by a perfect obedience to the law, and satisfying Divine justice by pouring forth His blood in sacrifice for our sins. In this kind of passion (the death of the cross) consider divers notable adjuncts. I. Its being in appearance criminal, as in semblance being an execution of justice on Him. “ He was numbered among the transgressors.” “ Made sin for us.” He was impeached of the highest crimes, and, although innocent, for them suffered death. But why such a death, since any would have been sufficient; and why such a death odious alike to Jew and Gentile?1. As our Saviour freely undertook a life of the greatest meanness and hardship, so we might be pleased to undergo such a death. (1) It has been well said that “ no man expresses such a devotion to virtue as he who forfeits the repute of being a good man, that he may not lose the conscience of being such.” So our Lord was content not only to expose His life, but His fame, for the interest of goodness. (2) Had He died otherwise, He might have seemed to purchase our welfare at a somewhat easier rate. He industriously shunned a death such as might have brought Him honour when exposed to it by the malignity of the Pharisees. Accordingly this death did not fall on Him by surprise or chance. He foresaw it from the beginning, and regarded it with satisfaction. 2. This death best suited the character of His undertaking. We deserve open condemnation and exemplary punishment, wherefore He was pleased to undergo not only an equivalent pain for us, but in a sort equal blame before God and man. 3. Seeing that our Lord’ s death was a satisfaction to Divine justice, it was most fit that it should be in a way wherein God’ s right is most nearly concerned and plainly discernible. All judgment, as Moses says, is God’ s, or is administered by authority derived from Him, magistrates being His officers. So our Lord, as His answer to Pilate testifies, received the human judgment as God’ s. Had He suffered by private malice, His obedience had been less remarkable. 4. Our Saviour in any other way could hardly have displayed so many virtues to such advantage. His constancy, meekness, charity, etc., were seen by vast multitudes, and made matters of the greatest notoriety. Plato says that to approve a man righteous, he must be scourged, tortured, bound, have his eyes burnt out, and, at the close, having suffered all evils, must be impaled. The Greeks, then, in consistence with their own wisdom, could not reasonably scorn the Cross, which Christ freely chose to recommend the most excellent virtues to imitation. II. Its being most painful, which demonstrated--1. The vehemence of His love.2. The heinousness of our sins.3. The value of the compensation.4. The exemplification of the hardest duties of obedience and patience. III. Its being most shameful--a Roman punishment reserved for slaves, answering to the Jewish punishment of hanging up dead bodies. “ Cursed is every one that hangeth on a tree.”1. This, ignominious in itself, exposed the sufferer to the scorn of the rude vulgar. 2. We need not doubt that our Saviour, as a man, endowed with human sensibilities, felt these indignities; and not only so, but the infinite dignity of His person and the perfect innocency of His life must have enhanced His sufferings. And so we read, “ See if there be any sorrow like my sorrow.” 3. And further, there was the shameful burden of sin which He bore. IV. Its peculiar advantageousness to the designs of our Lord in suffering.1. It was very notorious, and lasted a competent time. Had He been privately or suddenly dispatched, no great notice would have been taken of it, nor would it have been so fully proved. 2. The nature of His kingdom was thereby signified. None but a spiritual kingdom could He have designed who submitted to this suffering. 3. It was a most convenient touchstone to prove the genuine disposition and work of men, so as to discriminate those who can discern and love true goodness though so disfigured, and not be scandalized by the Cross. 4. By it God’ s special providence was discovered, and His glory illustrated in the propagation of the gospel; for how could such a sufferer gain so general an opinion in the world of being the Lord of life and glory without God’ s miraculous aid? V. Its practical efficacy. No point is more fruitful in wholesome instruction, more forcible to kindle devout affections, more efficacious in affording incentives to a pious life.1. We are hence obliged with affection and gratitude to adore each person in the blessed Trinity. (1) The Father giving the Son.(2) The Son giving Himself.(3) The Spirit assisting the Son to offer Himself without spot. 2. What surer ground can there be of faith and hope in God “ If God spared not His own Son, etc.” Who can doubt of God’ s goodness, despair of God’ s mercy, after this. 3. It should yield great joy to know that Christ hung there not only as a resolute sufferer, but as a noble conqueror over the devil, the world, the flesh, death, wrath, enmity, and strife, etc. 4. It should give us a humbling sense of our weakness and vileness to know that we needed such succour. Pride is madness in the presence of Him who made Himself of no reputation. 5. But as this contemplation doth breed sober humility, it should also preserve us from base abjectness of mind; for had not God esteemed us, He would not have debased Himself. 6. Can we reflect on this event without detestation of sin, which brought such a death on the Redeemer. 7. What in reason can be more powerful towards working penitential sorrow and religious fear, and stimulating true obedience? 8. It affords strong engagements to charity, to know that out of compassion for us Christ suffered. 9. It should breed a disregard for the world and its vanities, and reconcile us to even the worst condition? For who can suffer as Christ suffered. 10. It will incline us to submit cheerfully to God’ s will to remember that Christ learned obedience by the things He suffered. (L. Barrow, D. D.)The Cross the fountain of merit I. The nature of Christ’ s merit.1. Let us gain a clear idea of a meritorious act. (1) It must be good. Actions claiming the highest regards of God are those which have an intrinsic perfectness, and which, when looked at on all sides, are in entire correspondence with the mind and will of God. Christ’ s actions in perfectness contrast with those of the creature. Their peculiar goodness arises from the absence of any stain of sin and any material defect: our good actions have both these drawbacks. (2) It must be voluntary. Even an heroic action loses its moral value if necessitated. Personal effort freely made lies at the root of all sacrifice. Christ’ s actions were of this character (Romans 15:36; Luke 22:42). (3) Our Lord’ s actions could have obtained no merit, whatever their perfection, had they resulted only from His natural powers. Nature, even when pure, cannot purchase a supernatural reward. Grace must aid and enrich the operation of the human faculties. Even in Christ grace imparted worth to His natural actions (John 5:19). Christ as man had within Himself the foundations of a true merit, and by His Divine personality communicated to His actions an infinite value. 2. Yet after all, with this combination of natural, super natural, and Divine energies in the work of Christ, its claim on Divine retribution must rest on some covenant or promise. Merit in the sense of an action to which a reward is due on grounds of justice can only exist where there is some stipulation. The merit which appeals to goodness sets up no claim; that which rests on fidelity involves a promise; that which trusts to the justice of the rewarder implies a covenant. Not to reward in the one case may be churlishness; in the other it would be to break one’ s word; whilst in the third there would be positive dishonesty. For God therefore to be liable to any claim, He must have graciously condescended to involve Himself in an obligation. Such a covenant was made with Abraham (Hebrews 6:17-18). The entering into covenant and confirming by an oath were human types and shadows of the great covenant between God and man in Christ (Hebrews 7:21). God has entered into covenant with man in Christ to crown with a reward those works which Christ first wrought in Himself, and after wards by His grace should work through His members. All is traceable to Divine mercy as its first source (Psalms 62:12), yet it is the Divine justice which is represented as under an obligation to repay the services which are rendered (Hebrews 6:10). There is nothing derogatory to the sacred manhood of Christ in this covenant. If the Son could address the Father, and say, “ Lo, I come,” etc., we can conceive the human will of Christ in fulfilling the Father’ s will as resting on the Divine promise (Psalms 16:10-11; Acts 1:4). II. The cross as its fountain.1. The merit of the Cross rested on the whole of His life: as He foresaw His passion, so He accepted it. 2. The Cross is the great instrument in the acquirement of merit on two grounds. Merit may be calculated by the condition of the person who merits, or by the difficulty of the action. Thus if Adam in Paradise, and some of His fallen descendants were to perform the same virtuous action, the act of the former would have more merit in the one sense; the act of the latter in the other. In the latter sense the Cross outstrips all other portions of our Saviour’ s life in its value. In it the activities of endurance were taxed to the utmost limit. To bear up under fierce pain for a few hours is a greater test of moral strength than the lifelong efforts of a healthy person. Not, however, that suffering in itself is acceptable to God; the thief suffered; it was the way in which the purpose for which it was borne which made it acceptable. 3. The Cross completed the treasure of merit. The Cross was the ultimate limit of those labours which purchased a reward. The resurrection, ascension, etc., could add nothing. Merit ceased with the Cross: what follows is reward (John 19:30). 4. The atoning value of the Cross lay in the removal of a hindrance: its meritoriousness acquired a positive gain. The removal of sin was the preliminary to Divine communications. Human nature was not left in a state of neutrality, as if God should look upon it without wrath or favour, hut was again to become the subject of Divine complacency. III. The object for whom this merit was acquired.1. For Himself (verse 9; Hebrews 2:9; Luke 24:26; Luke 24:46; Psalms 110:7; Hebrews 12:2). It was not simply glory for His body that He purchased, but exaltation and kingly power; a name above every name. 2. For all. He took the nature of all, and thus merited for all (Hebrews 2:14). But although He merited for all, all do not receive the grace He purchased. A fountain is useless to the thirsty unless they drink. What is necessary therefore is for us to become the recipients of His grace? We must have union with Christ for pardon and life (John 15:16; John 1:16; 2 Peter 1:4). Christ saves by becoming a new principle of life in the soul through the action of the Divine Spirit. (W. H. Hutchings, M. A.)Christ’ s humiliation and exaltation (text and following):-- I. “ For this cause.”1. A cause there is. God ever exalts for a cause. Here on earth it is otherwise. Some men as Shebna, Haman, Sanballat, are exalted no man knows wherefor. 2. For what cause? His humility. Of all causes not for that, says the world. The word was not in the list of heathen virtues. Yet this last virtue is the ground of Christ exulting. (1) “ He humbled” --so great a person. For one of mean estate to be humble is no great praise, it were a fault were he not; but for a king, nay the King of kings to show this great humility, is a cause indeed. (2) “ Himself.” Of His own accord. One may be humbled and not humble. Pharaoh was humbled by His ten plagues. Simon was compelled to humble his neck under the Cross. But here is true humility. (3) It was not Absalom’ s humility, in show, his heart being full of pride and rebellion. And yet it is a glory for humility that even proud men take a pride to shroud themselves in her mantle. But it is not humble courtesy, but humble obedience here. (4) But there is an obedience which cometh from natural reason; but some other there be wherein there is no other reason but the will of a lawful superior. All look to the former, very few to the latter; but even so obeyed Christ. (5) The extent of our obedience is a matter considerable. Obedience in some petty matter is little worth. How far obedient? Until what? Unto humanity had been enough, to servitude were more. But Christ’ s obedience was unto-- (a) Death. That staggers the best of us. We love obedience in a whole skin. And why should obedience come to that? Death is the wages of sin. Obedient and yet put to death? Even so; rather than lose His obedience He lost His life. (b) The worst death. Nay, if He must die, let Him die a honest fair death. Not so. II. “ God hath highly exalted Him.” This exaltation is--1. Personal. (1) From whence. From death. His humiliation had been to the ground, into the lowest parts of it; His exaltation was from thence. (2) Whither. From death to life, from shame to glory, from the form of a servant to the dignity of a sovereign. Not to Lazarus’ life again, but to life immortal; from shame to the glory of the Father which shall never fade, as all here shall. 2. The exaltation of His name, the amends for the Cross. Without a name what is exalting? Things that are exalted seem not to be so until their name go abroad in the world. And when men are so high that they cannot get higher there is no way to exalt them but to dilate their names, which every noble generous spirit had rather have than any dignity. How will they jeopard dignity and even life but to leave a glorious name behind them. But what name was given here? “ the name of Jesus.” (1) Of this giving three doubts arise. (a) How given. Him and others had it also (Hebrews 4:8; Haggai 1:1). They had it of men, He of God. All these Jesuses had need of and were glad “ to lay hold of the skirts” of this Jesus to be saved by Him. (b) He had it before. True, but by a kind of anticipation, for it never had its perfect verification till after the crucifixion. (c) But if given Him ἐχαρίσατο “ of grace,” where is the merit then? Answer. That which is due may be cheerfully parted with as though it were a gift. But this grace is not the grace of adoption, but that of union. (2) How is this name above all names. (a) To Him. It is esteemed more than any other title of Deity by Him; because His glory is in it joined to our safety. (b) To us. For it is the only name by which we can be saved. With this name there is comfort in the name of God; without it none at all. 3. “ That at the name of Jesus,” etc. God, though He have so exalted it, yet reckons it not exalted until we exalt it too. So we are to esteem it above every name, and to show our esteem by bowing with the knee and confessing with the tongue. (1) These are outward acts: so the exalting of the soul is not enough. Our body is to afford her part, and not the upper parts, the tongue in the head, but also the lower, the knee in the leg. (2) “ Every knee” -- (a) “ Shall bow,” for what better way to exalt Him than by our humility, who for His humility was exalted. This honour is awarded Christ for the death of the Cross; shall we, then, rob Him of it? And He will not have us worship Him like elephants, as if we had no joints in our knees; He will have more honour of men than of pillars in the Church. (b) Bow to His name. His person is out of sight, but His name is left behind that we may do reverence to it. But why to this name rather than to that of Christ? Christ cannot be the name of God, for God cannot be anointed. Christ was anointed that He might be Jesus--Saviour. But it is not to the syllables of the name that we are to bow. The name is not the sound but the sense--Him who is named. Of course a superstitious use has been made of this act; so there has of hearing sermons. Shall we therefore abandon hearing as well as kneeling? No! Remove the superstition and retain both. It is well to drive away superstition, but it will be well not to drive away reverence with it. (3) He farther requires somewhat from the tongue. And reason: that member of all others is our glory (Psalms 57:8), our peculiarity above the beasts; they will be taught to bow, we have tongues to do something more than they. Besides the knee is only dumb acknowledgment, but a vocal confession utters our mind plainly, and this He calls ἐξομολόγησις. Three things are in it. λόγος we must say somewhat; ὀμοῦ, do it together, not some speak and others keep mute; εξ, speak out, not whisper. And it was the praise of the primitive Church that they did it jointly and aloud; that their Amen, as Jerome saith, was like a clap of thunder, and their Hallelujah as the roaring of the sea. (b) Why the knee first--because we thereby put ourselves in mind of due regard to Him in reverence, and are therefore the fitter to speak of and to Him with respect. (c) Every knee and tongue. They in heaven “ cast down their crowns and fall down” and confess Him singing (Revelation 4:10); they under the earth are thrown down and made His footstool (Psalms 110:1); they on earth, as in the midst, partake of both. The better sort get to their knees gladly, and cheerfully confess Him. Infidels and Christians little better are forced to “ fall backward,” and in the end to cry “ Vicisti Galilaee,” though they guard their tongues when they have done. (d) See our lot. Exalted He shall be with our wills or without them. Either fall on our knees now, or be cast on our faces then; either confess Him with saints and angels, or with devils and damned spirits. (e) Every tongue shall do this, i.e., every speech and dialect in the world. Where are they, then, who deny any tongue the faculty here granted, or bar any of them the duty here enjoined, that lock up the public confession in some one tongue or two? 4. But though thus many tongues, one confession that “ Jesus Christ is Lord.” (1) Lord whereof? (Matthew 16:19; Revelation 3:7; Revelation 1:18; Revelation 20:2-3). (2) No man can confess this “ but by the Holy Ghost.” (3) Confess what? that Jesus is a Lord to save (Matthew 14:30), and a Lord to serve (Acts 9:6). The first we like well, but the latter not so (Luke 6:46). 5. “ To the glory of the Father,” whose great glory it is that His Son is Lord of such servants, that men shall say, “ see what servants He hath.” How full of reverence to His name! How free and forward to do His will. (Bishop Andrewes.)Humility The flower of humility fills the air with perfume, but its leaves lie hidden in the shade. (J. Vaughan, M. A.)Christ’ s obedience unto death His was no mere resignation, for that is the attitude of the soul toward the inevitable, h creature may risk his life, indeed, provided the aim be a true and noble one; but no right is his to throw it away. He is, on the contrary, bound to conserve it, if he car, do so without the sacrifice of higher interests. But Christ Jesus in His perfect obedience died, because He so willed, and when and as He willed. There stands in a Strasburg church a monument suggestive in its sculptured group. It is the figure of a warrior before an open grave. Death at his side is touching him with his inevitable dart, and he is represented as descending with manly step, but saddened brow, into the sepulchre yawning at his feet. Thus is depicted the lot of our common humanity. “ It is appointed unto men once to die,” and when death comes, he comes resistlessly. Thus are depicted, further, the noble submission and fortitude with which the brave man, brave because he is good, meets death. But with the Captain of our salvation it was far otherwise. He had His life either to give or to keep. He gave His life with all its preciousness, a freewill offering, a priceless sacrifice “ of a sweet-smelling savour unto God.” (J. Hutchinson, D. D.)Obedient unto death During the wars of the first Napoleon, in a naval engagement, the son of the captain of a vessel was placed by his father at a certain post and charged to keep it till his return. The captain was killed, and his vessel given over to the enemy. The boy’ s position became dangerous, and he was urged to quit it. “ No,” said he, “ my father told me to stay till he came back.” And so listening in vain for the voice which alone he would obey, he perished in the explosion of the ship. (W. Harris.) Philippians 2:9-11 Wherefore God hath highly exalted Him The exaltation of Christ I. Its occasion.1. His voluntary humiliation.2. His Divine investiture. II. Its import.1. The glorification of humanity.2. Investment with supreme sovereignty. III. Its object.1. The subordination of every creature.2. To the human Mediator. IV. Its ultimate issue.1. The subjection of every foe.2. The universal acknowledgment of Christ.3. The full revelation of the glory of God. (J. Lyth, D. D.)The exaltation of Christ I. The exaltation as the reward of the obedience.1. The same Person is exalted who humbled Himself. We must not say that He was exalted in His humanity. It was not the man alone who humbled Himself. “ Is Christ divided?” 2. The supreme elevation could never have been the prerogative of any created being. None but the eternal Son of the Father could have received or sustained it. But as the reward of His redeeming submission it could only be received in the person of Him who was man as well as God. 3. The redeeming God-man merited well in His obedience and death, and received an eternal and unlimited acknowledgment of His claim. The justice of God was satisfied by the punishment vicariously endured; and the love of God accepted that satisfaction as an expiation cancelling the sinner’ s obligation to suffer. And the elevation of the sufferer was the declaration that the merit of His supreme obedience availed for the whole world. 4. The very word here used is that which is employed concerning those to whom the benefit of Christ’ s merit is applied. We are “ accepted” in the Beloved, or “ graced” in Him; He was “ accepted” or “ graced” with the high rewards of exaltation. That, indeed, was His exaltation: not to have a name above every name simply, but to have in Himself a fulness of merit that should avail for all. II. The exaltation as the necessary condition or the redeeming and saving work.1. As our representative Christ was exalted, i.e., as the mediatorial Redeemer. The resurrection and ascension are most frequently regarded as part of the process of His saving course. As He fulfilled that course He must needs pass into the heavens. In His Divine human person He has “ gone up higher,” but is still continuing His ministration. Had the merit of His sacrifice been simply rewarded as such, apart from His redeeming ministry, the Incarnate would have been set down literally on a throne to rest forever. In that case the language of the passage would have been different. 2. The saving name of Jesus is exalted. The “ name” cannot refer to any particular designation conferred after the ascension; we know not what name could have been added to the glorious catalogue from “ Emmanuel,” the first, to “ Lord Jesus,” the last. We know from the Apocalypse that He has a new name, but we know also that it is only the old name more abundantly glorified; a name which He had from the incarnation, but whose full meaning could never be known until His human nature had passed through all its processes of discipline and become perfect. It is the mediatorial name, therefore, that is exalted, and that name is Jesus. Our Saviour’ s dignity is His power to save, only now He redeems not by price but by power. III. The exaltation as receiving universal recognition.1. The homage paid to the name of Jesus is not here regarded as offered at once. It is the gradual result of His supremacy in heaven enforced in the promulgation of His claims on earth. (1) The “ beings in heaven” accepted the dignity of Jesus at once, and are first mentioned because they are the loftiest and most honourable. They watched His career and studied it intently; for He was seen of angels. A gradual recognition can hardly be asserted in their case, and in no sense can the Lord’ s supremacy be said to have been enforced on them. (2) “ Beings on earth” represent the whole race. The world is His because He has redeemed it, and every knee shall bow and every tongue confess--all science, philosophy, policy, power, genius, art. Before the scene of redemption ceases to be visited by His gospel and grace His Jesus name shall have been accepted by all mankind either in loyal love or despair. (3) And “ under the earth” also. Not a soul rebels there. He is Lord of the dead, and when the end comes Hades shall go out of existence at His word. 2. The confession is offered to the Lordship of Jesus. Our Lord receives this name in various senses. (1) In one sense we may regard it as human purely as often in the gospels where the people seem to regard Him as a distinguished servant of God; and yet the language seems to waver between the respect due to a rabbi and the adoration due to God. Most beautifully does Thomas in the end rise from that human Lordship to the divinity of that Saviour whose dignity he felt at last. (2) In another and preeminent sense Jesus is Lord as representing the Jehovah of the Old Testament; and in that sense He shares the dignity with the Lord the Spirit. (3) But chiefly our Lord is such as the Mediatorial Person invested with authority over men and over the universe in consequence of His submission to the death of the Cross, as here. This dominion is given to One who deserved it by obedience, though He was capable of it only as God. IV. The exaltation as redounding to the glory of God. The whole mystery of the economical submission, obedience, exaltation, and dominion of Christ tends to the glory of the Father.1. The Father is literally the Father of the Eternal Son made flesh, and not the Deity in general. The Father is the essential as well as the redeeming name of Him to whom all glory is finally given. 2. The success of the mediatorial government of our Lord redounds to the glory of the Father inasmuch as it will justify and exalt the supreme wisdom of Him who originated the plan. (W. B. Pope, D. D.)The mediatorial exaltation involves the two stupendous facts which close Christ’ s earthly career. I. The evidence of the fact of Christ’ s resurrection. II. The evidence of our Lord’ s ascension is also clear.1. It is twice recorded by St. Luke.2. It was public.3. It was predicted by Christ.4. The promise of the Holy Spirit which was to follow it was fulfilled.5. It formed a staple doctrine of apostolic teaching.6. The Christian doctrine of heaven depends upon the fact that Christ ascended to the Father (John 14:1, etc.). III. What follows from our Lord’ s resurrection and ascension.1. The glorified Christ has received a name that is above every name. (1) That name stands for the reality it implies--Saviour.(2) The name has accrued to Him because in what He is, has done, is doing, and will do, the rich meaning of the name is realized.(3) The name is above because including every other name.(4) In it believers glory, by it hearts are won, before it heaven bows in worship, at it hell trembles with fear. 2. To this exalted Saviour all dominion is entrusted. (1) Heaven, with its angels, principalities, and powers.(2) Earth--men, forces, empires.(3) The underworld--His widest human dominion. 3. That dominion will be universally acknowledged (John 6:38-40; Revelation 1:7; 2 Corinthians 5:10; 2 Thessalonians 1:7-10; 1 Corinthians 15:24-28). IV. The ultimate end and aim of the Saviour’ s mediatorial reign will be the glory of God the Father.1. The Redeemer looked for this--“ Father, glorify thy Son!” etc. 2. The mediatorial work was undertaken and discharged with reference to this. (C. Clemance, D. D.)Christ’ s exaltation I. In the very fact of Christ’ s exaltation there is to every true Christian a very large degree of comfort. He has certain features of character which make it so.1. He has a relationship with Christ, and therefore feels an interest in the success of His kinsman. 2. He has a feeling of unity in the cause. He shares the exaltation in some degree, seeing that he has sympathy with Christ’ s desire of promoting God’ s cause in the world. Every soldier feels honoured when his general is applauded for the victory, inasmuch as he has helped him to gain it. 3. The Christian knows that there is a real union between Christ and His people, now, therefore, that our Head is crowned he cannot, being so intimately interested, but rejoice. Christ is in heaven as our representative. The throne He occupies is for the Church whom He represents. In Him we, too, are exalted. 4. The Christian has surrendered his whole being to the work of honouring Christ, and therefore feels that in his Saviour’ s exaltation his whole desire is consummated. He cares not what happens to himself so long as he can say, “ The Lord reigneth.” II. Another well spring of joy is found in the reason of Christ’ s exaltation. Because of--1. His humiliation. The Christian need feel no pain in being humbled: the same joy is set before him as was set before his Lord. 2. His obedience. Let the Christian obey and he will win the same reward. III. Another source of comfort is found in the person who exalted Him.1. Neither Christ nor the Christian are self-crowned autocrats; and the same hand that crowned Him will crown us. He, “ King of kings,” we “ kings unto God and His Father.” 2. Man never exalted Christ, but dishonoured and rejected Him--but God exalted Him. Believer, if all men speak ill of thee, think “ the servant is not above his Lord.” 3. Christ did not exalt Himself, nor can you in depression of spirits, humbleness of position, but God can and will. (C. H. Spurgeon.)Of Christ’ s exaltation I. The first step was his resurrection. II. The second his ascension. III. The third his sitting on the right hand of God (Hebrews 1:3; 1 Peter 3:22; Ephesians 1:20).1. This is to be understood in a figurative sense as denoting-- (1) Majesty and honour (2 Kings 2:19; Psalms 45:9).(2) Power (Psalms 77:10). 2. Christ sitting here denotes-- (1) A state of rest (Micah 4:4; Hebrews 10:12).(2) Continuance in that state (2 Kings 7:3). 3. It denotes-- (1) The accomplishment of that work, and the consummation of all those offices which He was to perform on earth for the redemption of sinners (Hebrews 4:10). (2) The delight and satisfaction the Father had in Christ, and in that glorious work which He had finished (Psalms 110:1). (3) The great honour and dignity to which He is advanced in heaven (Hebrews 1:13). (4) His being invested with sovereign dominion and supreme authority and power (Hebrews 2:7-8). 4. The ends for which He sits. (1) That as a mighty King He may protect and defend His Church and people against the rage of their enemies (Isaiah 32:1-2; Deuteronomy 33:26-27). (2) That He may subdue all the enemies of His people (Psalms 110:1; Acts 2:36; Hebrews 10:12-13; 1 Corinthians 15:25). (3) That with royal munificence He may dispense to His faithful subjects all these gifts and graces that may qualify them for glory (Acts 5:31). (4) That He may act as a powerful intercessor for them (Romans 8:34). (5) That all His friends and followers may with Him be translated into heaven and be advanced into the glorious state of kings and priests (Ephesians 1:4-6; Revelation 3:21). 5. Use. (1) Behold the great difference between our Redeemer’ s earthly and heavenly state. (2) How highly our nature is dignified and ennobled in the person of our Redeemer. (3) This lets us see that the redemption of lost sinners was pleasing unto the Father. (4) We should draw near to Him in all the duties of worship with the reverence that beseems His Majesty. (5) Let this exalted Redeemer have your hands and your heart. (6) Let this settle and compose the Lord’ s people with respect to the state and interests of Christ’ s kingdom (Isaiah 52:7). IV. The last step is His coming to judge the world. (T. Boston, D. D.)Christ’ s exaltation In the former verses the Sun of Righteousness is eclipsed; here He shines forth in all His strength and splendour. The doctrine of Christ’ s humiliation leads you to Mount Calvary; but this doctrine leads you to Mount Olivet. There you may see Christ standing at the bar; here you see Him sitting on the throne. I. The doctrine of Christ’ s exaltation.1. It pleased God that He who humbled Himself should be “ made higher than the heavens,” that He who appeared as a servant should now appear as the Lord of Glory. The word “ highly exalted” is emphatic and singular; His exaltation was super superlative. Jesus Christ in His resurrection was exalted; in His ascension “ highly exalted;” in His sitting at the right hand of God “ very highly exalted above all exaltation.” In His resurrection, He was exalted above the grave; in His ascension, above the earth; in His session, above the highest heavens. The steps of Christ’ s exaltation answered the steps of His humiliation. (1) His incarnation is answerable to His resurrection, for by the first He was “ manifest in the flesh” the Son of Man; by the second “ declared to be the Son of God with power” (Romans 1:3-4). (2) His poor, painful, and shameful life, and His painful and cursed death, is answerable to His ascension and sitting at the right hand of God. In the one He was disparaged, in the second honoured. In the disparagement He was lower than the angels; in the honour, far above them (Hebrews 1:5-13; Ephesians 1:20-22). (3) His coming to judge the world answers His being judged by the world. The former is the completion of His exaltation as the latter was of His degradation (Isaiah 53:1-12; John 5:22-23). Jesus by His resurrection overcame His enemies (Hebrews 2:14); by His ascension triumphed over them (Corinthians 2:15); by His Judgeship He tries and condemns them. For the further demonstration of His exaltation note-- 2. That God hath given Him a name that is above every name. (1) What is to be understood by this name--the power, dignity, and authority with which Christ was invested. (a) Sometimes name is put for glory and renown (Genesis 6:4; 1 Chronicles 5:24, Hebrews); thus Christ is invested with the glory of the only begotten of the Father (b) for the power and sovereignty by which Christ is King of nations and of saints (John 10:25; Acts 3:6; Acts 4:7). Of this He spake at the ascension (Matthew 28:18). And the glory of Christ’ s name is such that shall be celebrated through all ages (Luke 2:10-14; Hebrews 1:6; Revelation 5:12). (2) How hath Christ obtained a name above every name. This name is a demonstration of Christ’ s super-exaltation, and notes four things. (a) That Jesus should be the only Saviour of the world (Acts 4:11-12). (b) In that He is exalted to sit at the right hand of God, which is a name or honour angels never had (Hebrews 1:3-4; Hebrews 1:13). (c) Because it is through this name that the name of God becomes a comfort to us. The attributes of God are the “ name of God.” To a Christless sinner all the attributes of God are against Him: wisdom (Jeremiah 17:10; 1 John 3:20); holiness (Habakkuk 1:13); justice; omnipotence. But the name of Christ makes the name of God a sanctuary (Proverbs 18:10), and a comfort: wisdom (Psalms 73:24; Matthew 6:32); holiness (1 Corinthians 1:10); justice (Romans 3:25-26; Romans 8:1); omnipotence (Romans 8:31). (d) Because His name should be most precious and powerful in His Church through all generations (Matthew 18:20; John 14:13; 1 Corinthians 5:4; Matthew 28:19). (3) How are we to understand that God hath given Him a name? As Mediator; for so only was He capable of exaltation. Not as God, for that cannot be, nor in the sense of the manifestation of His glory, for the sun is not exalted when the cloud is removed; nor as mere man, for humanity is incapable of such exaltation and worship; but as God-man. 3. That at the name of Jesus every knee should bow. (1) What is meant by bowing the knee. Some understand this literally, but if “ name” stands for power then kneeling must mean submission (Genesis 41:43; John 5:22-23). (2) Who shall bow? (a) All knees in heaven voluntarily. (i) The good angels who always obeyed and honoured Christ (Daniel 9:24-25; Luke 1:30-31; Luke 2:13-14; Matthew 2:13; Matthew 4:11; Luke 22:43; Matthew 28:6; Acts 1:11; Hebrews 1:6; Matthew 25:31). All this service was performed unto Christ, not only as Creator (Colossians 1:16), but as Governor (Colossians 2:10; Ephesians 1:21-22). (ii) The spirits of just men made perfect (Revelation 5:9-10; Revelation 4:8; Revelation 4:10). (b) On earth (i) good men willingly (Psalms 110:3). By nature they are children of disobedience (Colossians 3:6-7; Colossians 3:1; Colossians 3:21; Romans 8:7). But the grace of God removes that “ iron sinew” (Isaiah 48:4). (ii) Evil men under compulsion; because they do not willingly bear Christ’ s yoke they shall become His footstool (Psalms 110:1). (c) In hell (Luke 10:17; Luke 8:28-32; James 2:19; Colossians 2:15; Hebrews 2:14). 4. That every tongue shall confess, etc. (1) What is meant by every tongue? Not simply every nation but every person. (2) What is meant by Jesus is Lord? (1 Corinthians 2:8). (a) As Creator (1 Corinthians 8:6; Romans 11:36). (b) As Son of God (Hebrews 1:2-4). (c) As such He is a Lord to command us and to save us. (3) As every knee must bow to Christ’ s dominion so every tongue must confess Him Lord. (a) Devils and wicked men (Revelation 6:14). (b) Saints and angels (Revelation 5:12-13). II. The end of Christ’ s exaltation. As God had no motive without Himself, so He had no end beyond Himself in giving Christ (Ephesians 1:6). For this Christ prayed (John 12:28). III. Application.1. Use of information, as Christ first suffered and entered into His glory (Luke 24:26), even so must we (Acts 14:22; 2 Timothy 2:11). 2. Use of exhortation. Is Christ exalted? Then let us, our tongues, knees, hearts, lives, acknowledge Him to be our Lord. (1) What Jews, Pilate, and Herod did in scorn, let us do in sincerity. (2) Let us take heed that we do not violate our allegiance to Him (Exodus 5:2; Psalms 12:4 : Luke 19:27). (a) Christ is only a Saviour to those who submit to Him (Hebrews 5:9; Titus 2:11-12. (b) Every knee must one day bow to Him. (c) The sins of Christians are far greater than those of the Jews against Christ who sinned against Him in His state of humiliation (Hebrews 6:6). They did it in ignorance (Acts 3:17; 1 Corinthians 2:1). (d) Christ at last will be too hard for the hardest-hearted sinner. 3. Use of comfort to believers. (1) Is Christ exalted? then we may comfortably believe that He hath perfectly satisfied God’ s justice for us. (2) Christ though exalted is still mindful of us (Hebrews 2:15-18). (3) Christ is exalted to heaven, and so shall all believers be in due time (John 17:24; Colossians 3:4). (W. Taylor, A. B.) Philippians 2:10-11 That at the name of Jesus every knee should bow Bowing at the name of Jesus I. To what period does the assertion refer.1. Not the present, which would not be the fact, and besides the text is a prophecy. Many objects are now worshipped: riches, pleasure, etc. 2. At the judgment, when every usurper will be dethroned, and every rebel crushed. II. The persons alluded to.1. His willing and devoted servants.2. Others will bow unwillingly. III. The consequences of this event. Jesus will reign with undisputed sway.1. Sin will be banished from His dominions.2. There will be no more contention.3. There will be no more weakness or sorrow.4. There will be no more fear of death. (W. H. Davison.)The supremacy of Christ I. Is universal.1. In heaven and on earth.2. In the control of providence and grace.3. In the administration of mercy and judgment. II. Must be universally acknowledged.1. By His enemies as by His friends.2. To this end He is exalted at the right hand of God. III. Secures the glory of God.1. In the accomplishment of His purpose.2. The revelation of His character.3. The completion of His kingdom. (J. Lyth, D. D.)Christ’ s claims I. The claims of Christ upon our faith; submission; obedience; love. II. His power to enforce them. He is exalted; as Lord of all. III. The certainty of their final acknowledgment. Every knee shall bow, etc.; to the glory of God the Father. (J. Lyth, D. D.)The triumphs of Christ Before many a Popish shrine on the continent one sees exhibited a great variety of crutches, together with wax models of arms, legs, and other limbs. These are supposed to represent the cures wrought by devotion at that altar; the memorials of the healing power of the saint. Poor miserable superstition all of it, and yet what a reminder to the believer in Jesus as to his duty and his privilege! Having pleaded at the feet of Jesus, we have found salvation; have we remembered to record this wonder of His hand? If we hung up memorials of all His matchless grace, what crutches, and bandages, and trophies of every sort should we pile together! (C. H. Spurgeon.)The Supreme King At a missionary meeting on the Island of Raratonga, in the Pacific Ocean, an old man, who wished to join the Church, rose and said, “ I have lived during the reign of four kings. In the first we were continually at war, and a fearful season it was watching and hiding with fear. During the reign of the second we were overtaken with a severe famine, and all expected to perish; then we ate rats and grass and this wood and that wood. During the third we were conquered, and became the peck and prey of the two other settlements of the island; then if a man went to fish he rarely ever returned, or if a woman went far away to fetch food she was rarely ever seen again. But during the reign of this third king we were visited by another King, a great King, a good King, a peaceful King, a King of love, Jesus, the Lord from heaven. He has gained the victory. He has conquered our hearts; therefore we now have peace and plenty in this world, and hope soon to dwell with Him in heaven.” (R. Brewin.)Christ must be confessed Victorinus, a teacher of rhetoric at Rome, was in his old age converted to Christianity, and came to Simplicianus, one eminent at that time for his piety, whispering in his ear softly these words, “ I am a Christian;” but this holy man answered, “ I will not believe it, nor count thee so, till I see thee among the Christians in the church,” at which he laughed, saying, “ Do then those walls make a Christian? cannot I be such except I openly profess it, and let the world know the same?” This he said for fear, being yet but a young convert, though an old man; but some time after, when he was more confirmed in the faith, and had seriously considered that if he should continue thus ashamed of Christ, He would be ashamed of him at last, he changed his purpose, and came to Simplicianus, saying, “ Let us go to the church, I will now in earnest be a Christian.” And there he made an open confession, observing that “ as he had openly professed rhetoric, which was not essential to salvation, he ought not to be afraid to own the Word of God in the congregation of the faithful.” (W. H. Baxendale.)We must speak for Christ Of one of the statues in the Campanile, Florence, it is said that Donatello, when giving it the last stroke of his chisel, exclaimed, in enthusiastic admiration, “ Speak!” So Christ, when He calls men from their sins and recreates them in His own image, says, “ Tell what things God hath done for you.” (W. H. Baxendale.) Philippians 2:12-18 Wherefore my beloved, as ye have always obeyed I.The work.1. Work out your own salvation.2. In conformity with apostolic teaching.3. Under all circumstances. II. The means.1. Divine power.2. Personally and solicitously applied.3. In the spirit of contentment and peace. III. The end.1. That ye may be blameless, sons of God.2. Shedding light on a dark world.3. Multiplying the joy of the Church both here and hereafter. (J. Lyth, D. D.)The obedience of the Christian life I. The obedience of the Christian life is the working out of salvation.1. In relation to God. The absolute power of God’ s will, which is the law to every creature and the accepted law to the Christian, is regarded as expressing itself within the heart of man. (1) “ Worketh in you” is used elsewhere of that internal energy of God which is the spring of all other energy (1 Corinthians 12:6; Ephesians 1:11). But here it is the spiritual volition alone that is meant, that special influence of God upon the will and act of man in the things which pertain to the Divine good pleasure. (2) “ His good pleasure” imparts to “ worketh in us” a character of love and perfect freedom that must never be lost sight of in our consideration of God’ s working on the human heart. His influences are not mechanical and unbending, working out a pre-determined law of election, but pre-spontaneous and springing from the heart. God can study and adapt Himself to His creature’ s freedom. In the profound mystery of our cooperation with Divine grace it is our own will and act while it is God’ s. The obedience of the Christian to the law within Him is perfect freedom. 2. In regard to the service it performs. (1) The object of this service is personal salvation. We are to imitate the obedience of Christ in the utmost possible care of our own souls, as if our salvation were the very service of our covenant with God. But lest this should be carried to a morbid excess the apostle adds the other lessons on self in this chapter and elsewhere. (2) Does the apostle mean by the peculiar stress He lays on “ your own” that whatever God’ s inward working may mean, the accomplishment in result must be the working out on man’ s part of an actual salvation? Or does He refer to the Redeemer’ s intervention, and indirectly bid them remember that His obedience has not rendered theirs superfluous? Or “ As ye obeyed in My presence when I could give you My aid, etc., so remember that neither My presence nor My absence was vital to your interests?” We may mingle all these meanings. Every Christian must make His own soul’ s salvation His personal care, and not so to rely upon Divine grace, atoning redemption, or human ministry as to neglect his own persevering sedulity. 3. In regard to its spirit. “ Fear and trembling” is divested of the stern and depressing character it wears in the Old Testament. In the New it is always used in connection with obedience, and always to signify vehement eagerness to do well (2 Corinthians 7:1). There is here no idea of trembling apprehension of the future, nor anything but the humble alacrity that vibrates with eager desire to obey. II. Salvation must be wrought out in the midst of an evil world. In “ fear and trembling” before God, and “ without murmurings,” etc., and “ before men.” They are to yield obedience to three great laws.1. The law of dignity. (1) They are children of God;(2) in the midst of a crooked and perverse generation;(3) therefore they are to maintain their dignity. 2. The law of the preservation of purity. The force of the exhortation arises from the fact that as “ lights” they are seen, and that “ in the midst of the perverse nation they are to let their influences be felt.” (1) As the children of God in their aspect towards the world are commanded to use their liberty of action so as to avoid sin in act, here they are commanded to abstain from receiving the principle of it again in their nature. This is the liberty of the children of God to keep themselves unspotted from the world. (2) But the word “ harmless” seems rather to mean “ become” than be pure. There is a process of purification that implies the admixture of something of the world’ s evil still remaining. Surely this is verified by the experience of every one of us. The provision, however, is ample for the entire cleansing of the soul. 3. The law of a pure exhibition of character for the world’ s teaching and example. God has placed His people in the world to be to it what the luminaries are in nature. And of this the reason is: because ye hold in yourselves the Word which is the light of life. (W. B. Pope, D. D.)Divine help The method of grace is the method of nature likewise. There is a profusion of plastic elements and forces, but man must plough the soil, sow, reap, and prepare his food for the table; combine them, build the house, capital, palace, cathedral; fashion the ship, map the seas and stars, use the compass, and guide the rudder; discover the laws of matter, invent the engine, and girdle the earth with rail and wire. (A. H. Moment, D. D.)Working out our own salvation I. The spirit in which this great work is to be pursued.1. What will come of any work we undertake largely depends on the “ spirit” in which we undertake it. We may enter upon it half-heartedly, or as something merely secondary. But our salvation is to be the principal thing to us; and working it out is to be thorough. 2. Wise cautiousness. “ Fear and trembling.” This is not nervous dread, nor timorous quaking, but a keen and ceaseless outlook considering foes and temptations; a self-distrust that sharpens vigilance; a recognition of danger and preparedness to meet it. 3. Cheerfulness--“ without murmurings.” The work we do cheerfully brings its own blessing. Do not, then, do it in a grudging, complaining spirit; and this, not only in doing but in bearing. 4. Hopefulness “ without disputings,” not with men but with God. Distrust of God will sap our sources of strength. Work out with unquestioning trust in God’ s wisdom, goodness, and power. 5. Becomingness, in view of their relationship. They are “ the sons of God,” they must live as God’ s sons--holy, loving, etc. Their lineage should show itself in their spirit. II. The incentives to this course of conduct.1. Consistency. The work is begun and ought in consistency to be finished. Men plead consistency as an argument for a bad course, as Herod in the case of John the Baptist; much more should Christians for a good one. 2. God’ s help. In working out our salvation we are not left to our own unaided powers. Because we have effectual help let us be thorough, etc., in this. 3. Responsibility--“ lights in the world.” Be then as the lighthouse and the star. 4. Personal relations. They are the apostle’ s spiritual children. (J. J. Goadby.) Philippians 2:14-16 Do all things without murmurings and disputings--Here is I. An important admonition. II. A potent argument--for the sake of your own character, position, comfort--for the sake of the world which must be reproved, enlightened, saved. (J. Lyth, D. D.)I. The exhortation.1. The apostle dissuadeth against murmuring, of which there are two sorts. (1) Against God (Numbers 11:5). The successors of these complaining Israelites are those who in time of scarcity either (a) break out into impatient speeches, such as “ What means the Lord to kill us with famine? What greater sinners are we than such and such? Would God He would either mend these things or make an end of us.” Or (b) through malcontent seek to raise up seditions and rebellions in the commonwealth, so to procure a remedy by a worse mischief. But what was the end of the ancient murmurers? Let the modern ones read for their warning 1 Corinthians 10:1-33. (2) Those who murmur at their brethren: grudging their wealth, popularity, or preferment, and seeking their discredit and downfall. So the Pharisees, etc., against Christ, and the Grecians against the disciples (Acts 6:1). And this is what the apostle here condemns. To murmur against our neighbour is (a) a common fault. If he be our superior we murmur against him as too great to dwell so near us, be he never so kind to us; if he be our equal we grudge that he should come forward as well as ourselves, or be equally honoured with ourselves; if he be our inferior we disdain him, and his livelihood we wish for ourselves. (b) The vile malice of this disease is that if there be some cause for our murmuring we make it not a matter of friendly expostulation, but of heart rankling and backbiting. (c) The root from whence this springs is an evil and jealous mind, which it behoves us to weed out, and to cultivate an opposite temper, candid, open, generous. 2. Against disputings. That we should not fall into open brawlings or quarrellings (Genesis 13:7-8). (1) Imitate Abraham’ s example. He was Lot’ s elder and uncle, but he did not stand on that, but goes to Lot kindly and yields his right rather than contend with him. (2) See whence these rise and what are their companions (Galatians 5:20; 2 Corinthians 12:20). (3) Note again the counsel of the wise man (Proverbs 25:8; Proverbs 17:14). (4) This becomes not them who have given their names to Christ (verse 5), but rather love, peace, courtesy, gentleness. II. The reason of this exhortation.1. That ye may be blameless. Is this possible? (1) We cannot escape blame even as Christ could not. (2) But we can avoid occasions of blame as Christ (John 15:25), and Zacharias and Elisabeth (Luke 1:6). (3) And then when it comes causeless through our reproof of the blameworthy, who will turn upon us, we need not be afraid of it. 2. Pure. If we hit this mark we shall not miss the other. If pure, then blameless. So we should study to avoid the contagion of sin (Matthew 10:16; Ephesians 6:5; James 1:8). 3. The sons of God in the midst, etc., i.e., that it may be known that we are such (2 Peter 1:10, etc.). (1) How shall this appear? By walking without rebuke (Romans 8:14). This is the undoubted stamp of our adoption being the fruit of the spirit. (2) How can we thus live? Is it not a crooked and perverse nation? True, there is danger that if we touch pitch we shall be defiled, and if we walk amongst thorns be pricked by them. Whereupon there are many warnings against the company and enticements of the world (Proverbs 1:10-14; Proverbs 4:14-15; Psalms 26:4-5; Psalms 1:1). What then? must we adopt monasticism? No (Genesis 19:1; 2 Peter 2:8)! but rather think of these precepts. (a) That we fashion not ourselves like unto the world (Romans 12:2; 1 John 2:16). (b) That we, like just Lot, be vexed in our souls when we see and hear the words and deeds of the wicked (2 Peter 2:8; Psalms 119:158; Psalms 119:136; Psalms 119:53; Psalms 119:139). (c) That we, like Noah, admonish the wicked. (d) That we try to win them to the ways of Christ. (H. Airay, D. D.)The cultivation of a Christian deportment Conversion is a great change; but the converted need frequent caution lest they should return to pollution in consequence of their surroundings and temptations, and constant exhortations to follow holiness. Hence the rules before us. I. The Christian deportment, the cultivation of which is commanded.1. The spirit which Christians are to cherish towards God--“ without murmuring,” i.e., impatient discontent with God as have imposed harsh laws, and required difficult obedience. This is the temper of unconverted men, but many professors are in danger of cherishing it. Reflect then-- (1) That Christ’ s burden is easy, and that His commandments are not grievous. (2) That they are given to prevent injury to the soul. (3) That obedience is claimed as a testimony of gratitude. (4) That there is a heavenly recompense. If these weigh with you, so far from murmuring you will love the law of your God and rejoice in His testimonies. 2. The spirit which Christians are to cherish towards men--“ without disputings.” (1) The spirit of contention is most injurious to the individual and the Church, and is everywhere condemned. (2) It is to be feared that this consideration is largely disregarded, witness our internal disputes and the strife of sects. (3) As the reasons for unity are most cogent, Christians and Churches should love one another. 3. The spirit Christians are to cherish in relation to the public interests and extension of the truth. “ Shine … word of life.” (1) The advocacy of the truth is not to be confined to the ministry; these words were addressed to saints as well as bishops. How can Christians better shine as lights than by exhibiting the lamp of truth either by preaching, Sunday school teaching, Bible or tract circulation, family instruction, etc. To this end we need the Pentecostal fire. II. The motives by which the cultivation of this deportment is commanded.1. The just vindication of the Christian character in the presence of the ungodly world. As they exhibited the elements of the Christian character indicated they would be “ blameless,” etc., and compel adversaries to render the gospel the tribute of their homage. The importance of this motive is seen-- (1) In the constancy and energy with which it is urged. (2) The damage inflicted on Christianity by inconsistent Christians. 2. The joy which this exhibition will produce to the minister of the gospel in the day of Christ. Then-- (1) The holy deportment of believers will be made the subject of public acknowledgment at the last day (Matthew 25:1-46). What an inspiring thought! (2) It will then be the cause of ministerial joy. There is joy in conversion, progress, usefulness, triumphant death, but no joy can equal the last of all. (3) This, then, should prove a powerful argument for the cultivation of this deportment. The benefits received from the ministry demand this grateful return. Conclusion: A revival of religion, in the way indicated by the text, would speedily inaugurate the triumph of Christianity. (J. Parsons.)The duties of Church members As a Christian Church you profess to be a society of believing and faithful men. Without piety you have no place in the Church. Your disqualifications may not appear to men, but they are marked by God. I. Your duty to your minister, or rather to God in relation to Him. “ Do all things without murmurings,” etc., readily, cheerfully, consistently.1. Love him, as the man who devotes himself to your welfare, as the man who loves you. Where this is wanting outward attention is a worthless form; when this is cultivated all necessary for his happiness will follow. 2. Hear him-- (1) Candidly. His office is no easy one. Make allowances for ill health and a jaded mind. (2) Regularly, or his instructions will be impaired and he discouraged. (3) Prayerfully, before you come; as you hear. His comfort and usefulness depend largely upon this. 3. Respect his official authority. Some exaggerate this by sacerdotal superstitions; others unduly and unscripturally depreciate it. 4. Supply his temporal wants. This is a matter of right, not charity. It is not to be doled out “ murmuringly,” but given generously, so that he may be honest and given to hospitality. II. Your duty to the church.1. Unity: the negative “ without murmurings” implies the positive. There may be no murmurings because no life--a calmness of death. The only union of worth is that which is quickened by the Spirit. This does not exclude variety. There is beauty, strength, perfection, in harmonious diversity: John’ s, Peter’ s, Thomas’ s. 2. Consistency--“ blameless,” etc. Not giving the lie to profession by unchristian tempers, and affording the enemies of the Cross occasion for rebuke. Members of the Church may be divided into-- (1) Those who do good.(2) Those who do harm.(3) Those who do both.(4) Those who do neither. Now at least belong to the last. It will be but a poor consistency, but it will be harmless, while the positive in consistency, seen in outbreaks of wicked temper, in the violation of truth and justice, in malicious speaking and cruel slander, such brings a stigma on the member and the Church. Consistency, however, requires (1) That you take an interest in the affairs of the Church;(2) that you attend its meetings;(3) that you maintain its discipline;(4) that you are jealous for its reputation;(5) that you tell your brother of his fault before you tell it to the Church;(6) that you contribute to its support. And all this you have to exhibit before a crooked and perverse nation, and there is a good deal of crookedness in our times, in legislation, trade and commerce, habits of society. You are by your consistency to draw out the straight lines of Christianity and make the crooked straight. III. Your duty to the world. “ Shine as lights.” Divine light is to be conveyed through your medium. This position is most honourable. It makes you God’ s agents. It is not entrusted to philosophers, statesmen, or official people, but to believers as such. Around us is darkness; but in the Church there should be light--the contrast should be visible--in the family, social circle, market, everywhere.1. Let your characters shine; individually like stars; collectively like constellations. 2. Shine by your voluntary, combined, and well-organized efforts. You are to hold up the Word of life through home and foreign missions, thus resembling Eddystone: “ To give light and to save life.” Through your neglect to do this souls may be wrecked. 3. All must join in this dispensation of light, and blend together in one radiance. Unfortunately some never find this out, and others neglect it. IV. The motive constraining to these various duties. “ That I may rejoice,” etc.1. At that day the relation between pastor and people will be recognized. Nothing is said about other meetings. 2. You can contribute to your pastor’ s joy. If you are consistent it will be reckoned to his honour then. (J. Stoughton, D. D.)The duties of a Church towards its neighbourhood The relation of a Church to its vicinity is that of-- I. Salt to the land. A Church owes it to the peoples around to destroy prejudice and to dispose men’ s minds to the reception of the truth. You live in an age hard to please, etc.; then, be blameless and harmless. The Saviour urged the same duty (Matthew 5:13). Salt was used for manure, to destroy weeds and insects, and to moisten and nourish the soil. Christian characters must remove erroneous notions respecting Christ and His kingdom, awaken attention, and keep from barrenness the field of Christian effort. How?1. By the irreproachable character of the individual members of a Church. Every true Christian professes to be in training for perfect holiness. Consistency, therefore, requires that he should not allow sin. And men may claim thus much from professors. Now, if any professor have the reputation of being an unkind husband, a disobedient child, a tyrannical master, or a slothful servant, a busybody, a cheat, he creates prejudices and closes men’ s hearts against the gospel. Call not these little things. Dead flies cause the ointment to stink, especially to those who want to condemn the ointment. A mote in the Christian’ s eye attracts more attention than a beam in the worldling’ s. 2. By the peace, harmony, and brotherly love of a Church. Diversities will be found, but as in music, distinct melodies breathed by different voices constitute full harmony. And a neighbourhood knows whether a Church meets in bitterness or in love (Ecclesiastes 10:20). The stormy wind of strife cannot be confined, nor the balmy breeze of charity. 3. By the inviting aspect of the public worship of a Church. (1) The building should accord in style and dimensions with the character and population of a neighbourhood. It should say, “ Come in: there is room.” (2) Sufficient light and air, and all that can make them attractive should be provided. The theatre and gin shop are attractive. (3) The mode of worship, too, is of importance--the best music, reading, preaching. 4. By Churches forming benevolent institutions in their neighbourhood, and having their representatives in institutions of a more general character: such as hospitals, societies for the relief of the poor, day schools, etc. The multitude cannot appreciate the man who is a martyr to religious opinions, but they can self-denial and kindness. II. Light to the world.1. By providing and sustaining an efficient ministry, adapted to the people, and receiving the Churches’ sympathy, support, and cooperation. By this means a minister is advertised. Let a Church give its ministry a good character, and let it be really good, and hearers will be gathered and souls saved. 2. By every member ministering as he hath received the gift. Is one member qualified for business? Let him serve tables. Is another capable of instructing children? Let him teach the young. Is another gifted with conversational powers? Let him visit, etc. Let every one do something. The deficiency of power in our Churches is the loss of single talents. 3. By cherishing and exercising in all things a spirit worthy of its vocation. Appear as God’ s children, separate in character and conduct from the world. III. As separate stars in a constellation, many golden candlesticks in one holy place, exhibiting real and essential unity. How is this to be developed?1. By ministers and Churches guarding most carefully each other’ s reputation. Let not the unsuccessful be jealous of the prosperous, or the prosperous be cold towards the less favoured. Let none be ready to take up an evil report against his neighbour. 2. By cooperation for common ends. Some objects are pursued most successfully alone; but in circulation of the Scriptures, educational movements, etc., there should be association. To the tents of your tribe for fellowship, etc., but to the open camp for home and foreign missions. This will make our tents as separate dwelling places of one spiritual army. 3. By the universal expression of pleasure in the prosperity of the successful, and of regret in the adversity of the unprosperous (1 Corinthians 12:14-27). 4. By the contribution of assistance to all that need it (Ephesians 4:4-16). (S. Martin.)Believers’ lights in the world 1. Christian precepts have not suffered any degeneration of meaning. They would naturally be of the gentlest to those emerging from heathenism. If, then, such exhortations were delivered to the newly converted Philippians, we ought to arrive at a high stage of Christian perfection. 2. The apostle says-- (1) “ Do all things.” Christianity is not mere thinking or feeling, but working. (2) Without murmurings-- (a) Against God’ s providence. (b) Against one another. Let there be no whisperings against those who ought to be esteemed among you. (c) Against the ungodly world; rather suffer in silence. (3) Without disputings. Raise not knotty points of controversy. Turn your swords against your adversaries, not against yourselves. (4) That ye may be blameless. There will be those who will blame you, but don’ t give them occasion to. (5) Harmless, or hornless, creatures that not only do no harm, but are incapable of any. (6) As sons of God. Dignity of relationship should beget dignity of deportment, (7) Without rebuke, whom men cannot rebuke. 3. All this is as means to an end--“ that ye may shine,” etc. I. Publicity required. Christians are to be “ lights” and to “ shine” and that not in the house, but in the “ world” ; hence secrecy is impossible. Beware, however, of ostentatious Phariseeism, but do not make it an excuse for cowardice. The Christian--1. Should make a public avowal of his faith, by coming out from among the world and declaring himself on the Lord’ s side. 2. Should be associated constantly with Christian people. One act of profession is not enough; it should be continued by union with the visible Church. The man that was healed stood with Peter and John. 3. Should daily carry out their Christianity in their life. Do not be a display of fireworks. Let the servant outshine others by being more attentive, and the master by being more generous. 4. Should add the open testimony of words. 5. There are times when there must be a very bold and stern decision for Christ. When the old Roman senator was told by Vespasian that he might go to the senate house, but he must hold his tongue, he answered, “ I, being a senator, feel impelled to go into the Senate house, and being in the Senate, it is the part of a senator to speak what his conscience dictates.” “ Then,” said the Emperor, “ if you speak you will die.” “ Be it known unto thee, O Emperor,” said he, “ that I never hoped to be immortal, nor did I ever wish to live when I might not speak my mind.” This publicity may be further urged from the fact that Christians are runners and soldiers; but who runs or fights in secret? II. Usefulness intended. We are lights--1. To make manifest. A Christian should so shine that those who come near him are able to see their own character in his life, and to know the gospel. 2. To guide. The mariner understands this. Every Christian should light some part of the voyage of life, and there should not be a channel without its light. 3. For warning. On our rocks and shoals a lighthouse is erected. There are plenty of false lights. Satan’ s wreckers are always abroad tempting under the name of pleasure. Let us put up the true light on every dangerous rock, and so be clear of the blood of all men. 4. For comfort. 5. For rebuking sin. The gas lamps are the best police we have. Thieves do not like the light. So Christians, when they are in sufficient numbers to act on the commonwealth, make crime less common. 6. The Christian’ s light, unlike the others, gives light. III. Position indicated. “ Crooked,” etc. This should--1. Be an incentive. The worse people are, the more need they have of your exertions. If crooked, then make them straight. 2. Administer a caution. Do not wonder if they hate your light, and try to blow it out. Be the more anxious not to give unnecessary offence. Ask Christ to keep you straight and your light burning. 3. Console you. Are you in the midst of a crooked people? So were Paul and the Philippians. IV. Argument suggested. “ That I may not run,” etc. (C. H. Spurgeon.)Christianity 1. Is not a mere set of opinions which may lie dormant in the mind; but 2. a system of principles which, taking hold of the innermost springs of feeling and action, gives its own colour and character to all that proceeds therefrom. The apostle enjoins-- I. Negatively, abstinence from those tempers by which Christian graces must be withered and the Christian profession dishonoured.1. Two blades of grass cannot be found in all respects alike, so we cannot find two men alike in character and temperament. So there must be about the Christian that which distinguishes him not only from the worst, but the best, samples of unrenewed humanity. (2) With worldly persons it is enough to be irreproachable in those habits and duties which regard their fellow men. The Christian’ s aim is to conform to the will of God. The Christian is anxious not only to act well, but to act on Christian principles and from Christian motives. (1) A worldly person may discover many reasons for checking a murmuring habit of mind; he may see its inutility and folly, and so determine to play the philosopher and endure what he cannot avoid. The Christian stifles every rising murmur, because he recognizes the goodness of God in all His appointments, and fulfils the hardest duties and bears the heaviest burdens, not because they are not grievous, but because he has that heaven-born faith which these trials call into exercise, and which blunts their edge and sweetens their bitterness. (2) A merely moral person may see the expediency of setting aside a spirit of contention, viz., that it disturbs social enjoyment and deadens the sympathies of friendship. Nor is a Christian wholly unbiassed by such considerations, but he cultivates a pacific spirit, because he is a follower of the Prince of Peace, and because contention cannot consist with a healthy Christian experience, and mars usefulness. II. Positively. The exhibition of Christian light.1. Where? (1) In the sphere in which he personally moves. (2) In the sphere over which his influence extends. (a) How wide these are in the narrowest life. (b) How dark and needing illumination. 2. How? (1) By his good works. (2) By holding forth the word of life. 3. Let the millions perishing at home and abroad for lack of Christian light and influence stimulate the Christian. (T. Page, M. A.)The inward principle and outward forth of Christianity Its spirit takes up and incorporates surrounding materials as a plant clothes itself with soil and climate, whilst it exhibits the workings of a vital principle within, independent of all accidental circumstances. (S. T. Coleridge.)Negative and positive Christianity He must be not only blameless, but didactic in his life; he must not only be innocent, but “ zealous of good works” ; he must not only be pure, but shining. (Jeremy Taylor.)Inquire-- I. How things are commonly done? II. How they ought to be done? III. How they can be so done? (J. Lyth, D. D.)I. The course condemned is common, humiliating, unsatisfactory. II. The course commended is possible, wise, pleasant, Christian. (J. Lyth, D. D.)Murmurings and disputings I. Murmurings.1. The kinds of murmuring. (1) Against God (Romans 9:20). (2) Against God’ s providence in doing better to some than to others. This sin is many times found in David, Job, Habakkuk--“ Why doth the wicked prosper?” --until they went into the sanctuary of God and under stood their end (Psalms 73:17). (3) Against God’ s ordinance in magistracy and ministry (1 Samuel 8:7; Titus 2:5; Titus 2:9). 2. Causes. (1) Ignorance of God’ s particular providence (Job 42:6). (2) Self-love (Numbers 16:3). 3. Cures. (1) Labour to have a right understanding of God’ s justice without all exception. (2) Of His infinite goodness to all, and particularly to His own children (Matthew 10:29). This will lead us to-- (a) Justify God (Psalms 119:137; 1 Samuel 3:18; 1 Corinthians 20:19; Psalms 39:1). (b) Learn a holy silence (Psalms 62:1; Leviticus 10:3). (c) Practice resignation (Luke 22:42). (d) Exercise gratitude. II. Disputings--1. Issue from murmurings. Murmuring requires vindication; and men are never at a loss for reasons in favour of the worst cause. This extends to duties. 2. Is a great sin. Where theology is disputed it is least practised. (R. Sibbes, D. D.)Things best dropped (Children’ s sermon.) Did you ever get nervous before a painted portrait? When I was a boy, there was a great oil painting hung over the fireplace of an old gentleman, with a little, sharp, cold, cruel face. But what used to frighten me most were the cold, cruel eyes. They seemed to be everywhere. If I went to the one end of the room, they followed me there; if I went to the other, they followed me. If I did anything that was wrong, they seemed to be sneering, “ That is just what I expected from a boy like you!” and if I did anything right, they seemed to sneer still more, “ Pah, you will very soon be doing something wrong again!” I was glad when it became too dark to see these eyes, but when the morning came, there were those eyes as unpleasant as ever! I would have been very glad to have turned that picture with its face to the wall! And would you not sometimes like to do that with this text, if it was hung up opposite you? When you are grumbling because your brother or sister got a larger piece of cake than you, or a toy bigger than yours, or when it is not your turn to be taken out, you would not like to see what God is saying to you when you are murmuring and grisling and grudging and disputing. Yet that is what God is saying to you when you are peevish and discontented. He is saying it to make you happy. There was once a little lady who was very unhappy. She lived in a fine house, and had lots of toys and a watch, yet nothing could please her. Even the weather was never just what she wanted. It was sure to rain when she wanted it to be fine, or fine when she took out her new umbrella. From morning to night she murmured and grumbled, and was very unhappy. One day she came upon two poor children playing and having such a hearty game. “ These children,” she said, “ are very happy. I will ask them what makes them so.” So she asked the eldest boy. “ I don’ t know, miss, what you mean,” said the boy; “ what’ s happy?” “ Why,” she replied, “ it means bright, glad, fond of things.” “ Oh!” said the boy, “ Jim and I are always glad; ain’ t we, Jim?” And the eyes of the little brother danced like sunshine upon ripples as he said, “ Yes, always glad.” “ But what makes you so glad?” “ I don’ t know, I’ m sure, miss, except that when I try to make Jim glad I get glad myself.” And that was all that he knew about the matter. But as the little lady went home she thought about it, and said to herself, “ What the little boy means is this--the way to be happy is by trying to make other people happy.” So she thought she would try, and all that day, instead of grumbling and murmuring and finding fault, she said, “ Thank you!” with a pleasant smile; and “ Don’ t you trouble, let me do it!” in a nice spirit; and, “ Well, this task is a little difficult, but I shall manage it!” And she found that everybody got pleasanter to her, and instead of always scolding her, everybody had a kind word for her, and people who used to dislike her came to love her. So she learnt the secret of happiness. And now she has grown into a great woman, people feel better for looking at her. She has such a happy, kindly face. Try to be the same; and instead of grumbling try to make people happy. (J. R. Howat.)Don’ t spoil your portrait How do you suppose that old gentleman in the picture came to have such an unpleasant look? Because all his life he must have been a grumbling man. Remember that you are now making the features you will have in twenty years’ time. There is nothing that tells on the features so much as grumbling and discontent and fault finding. Why, the moment you look upon some people you say, “ What a discontented person that is!” The way to grow beautiful is by trying, in a loving, gentle spirit, to make others happy. That was the way with Jesus. He never murmured. Sometimes He had to go without food, but He knew that His Father would not forget Him. Sometimes people said very hard things of Him, but He never murmured. He just thought, “ They don’ t know better, poor things! if they did, they would not say such things.” He was always happy, because He was always trying to make other people happy. And once you become busy in that way you won’ t have any time to be unhappy yourself. Pray to the dear Lord Jesus to give you His Spirit, to help you to do all things without murmurings and disputings; and the way to keep that spirit when you have got it is--try to be glad when others are glad. (J. R. Howat.)Evil of disputings Do all things without “ disputings.” Dispute not with God; let Him do what seemeth Him good. Dispute not with your fellow Christians, raise not railing accusations against them. When Calvin was told that Luther had spoken ill of him, he said, “ Let Luther call me a devil if he please, I will never say of him but that he is a most dear and valiant servant of the Lord.” Raise not intricate and knotty points by way of controversy. Remember you have adversaries upon whom to use your swords, and therefore there is little need that you should turn their edges by dashing at the armour of your fellows. Dispute not even with the world. The heathen philosophers always sought occasions for debate; be it yours to testify what God has told you, but court not controversy. Be not ashamed to contend earnestly for the faith once delivered to the saints, but never do it in a spirit of mere debating, never because you wish to gain a victory, but only because you would tell out what God hath bidden you reveal. (C. H. Spurgeon.)Murmuring the cause of disputings As fuel is to the fire, so are murmurings to contentions, even as the ground and matter whereout they do spring; and as the fire long covered and smothered is not always kept under, but at length bursteth forth into flame, so those concealed hatreds, howsoever for a time they lie boiling within the heart of him who fostereth them, yet do they at length show themselves in their colours, even breaking out into open strifes. It standeth upon us to strangle both mother and daughter, lest, yielding possession in our hearts to the one, we he strangled with the other. (H. Airay, D. D.)The folly of contentions on the mission field Captain Stephens relates this incident illustrative of the unwisdom of different denominations competing in the same community for converts. Of course success among the inhabitants of Hawaii brought other labourers into the field, and this led to the following dialogue, which is not without its instruction and warning:--“ Have you different gods?” “ Different gods? No, we all worship the same living and true God.” “ Do you have different Bibles? Certainly not. There is but one Bible, written by men divinely inspired.” “ Have you all the same Saviour?” “ Yes, the same.” “ Well, then, with the same God the same Saviour, and the same Bible, we cannot understand why you differ.” Why should differing Christians put this stumbling block in the way of recently converted heathens. The world is large, and the idolatrous are yet a great multitude. (J. L. Nye.)Controversy hushed in the presence of heathenism What a cause of thankfulness it is to be out of the din of controversy, and to find hundreds of thousands longing for crumbs which are shaken about so roughly in these angry disputes. It isn’ t High Church, or Low, or Broad Church, or any other special name, but the longing desire to forget all distinctions, and to return to a simpler state of things, that seems naturally to result from the very sight of heathen people. (Bishop Patteson.) Philippians 2:15 That ye may be blameless and harmless God’ s people I. Their true character. II. Position. III. Office. (J. Lyth, D. D.)I. The believer’ s sphere--in a dark world, a perverse age. II. His office--to dispense knowledge, grace, life. III. His duty--to hold forth, etc., by precept--example. (J. Lyth, D. D.)The Christian in the world Why is not the Christian, as soon as converted, taken to heaven? Enoch walked three hundred years with God before he was translated; Moses for forty years led Israel ere God took him to be with Himself. Our remaining in the world gives rise to the scheme of Christian duties.1. In speaking of duties, we must remember that there is no conflict between them. They all harmonize. They are so related that we cannot fully perform any one of them without being led on to the performance of others. 2. All our duties may be classified around three entrees. (1) Our duties to God. These relate (a) to worship and (b) to service. They are contained in the first table of the law. (2) Duties to our fellow beings. These are contained in the second table of the law. (3) Duties to ourselves. These relate to securing a title to heaven and a fitness for heaven. They are practically secured when we bind the two tables of the law together. 3. Are we as Christians in the world fulfilling the plan and purpose of God? Are we blameless and harmless? Are we the sons of God? Do we shine as lights? Are we consumed with zeal for our Father’ s house, and are we constantly about our Father’ s business? (A. H. Moment.)All Christians must shine If I had been made a firefly, it would not become me to say, “ If God had only made me a star, to shine always, then I would shine.” It is my duty, if I am a firefly, to fly and sparkle, and fly and sparkle; not to shut my wings down over my phosphorescent self, because God did not make me a sun or a star. (H. W. Beecher.)Hiding his lamp A labouring man, soon after confessing Christ and joining a Church in a rural district, had occasion to leave his home for a few weeks, to obtain work during harvest in an adjoining county. On returning home, he was congratulated by his fellow Christians, who expressed their hope that he had been able to stand firm to his profession of Christ, and the opposition and persecution to which they justly concluded he must have been subjected by the ungodly workmen with whom he had been compelled to labour. “ Oh, no,” he replied, “ I had no persecution at all, for though I was working with them for five weeks, they never found me out.” “ So much the worse for you,” they replied, “ for if your light had shone before them, and you had borne a witness for Christ, they certainly would have found you out.” Christians are lights Lights have a very cheering influence, and so have Christians. Late one night we had lost our way in a park not far from the suburbs of London, and we were walking along and wondering where we were. We said, “ There is a light over there,” and you cannot tell what a source of comfort that candle in a cottage window proved to us. I remember riding in a third-class carriage, crowded full of people, on a dark night, when a woman at the end of the carriage struck a match and lit a candle; with what satisfaction everybody’ s face was lit up, as all turned to see it. A light really does give great comfort; if you think it does not sit in the dark an hour or two. A Christian ought to be a comforter; with kind words on his lips, and sympathy in his heart, he should have a cheering word for the sons of sorrow. (C. H. Spurgeon.)The Christian’ s carriage in the world I. Blameless.1. This if taken generally is impossible. Even Christ did not live without blame (Hebrews 12:3). The best people are subject to most blame, for wicked people will quarrel with them. 2. But the meaning is so behave yourselves that you give no occasion of offence to your own conscience, or that of others. II. Harmless. The property of Christians is to do no harm, because our nature is changed. The gospel makes us Came. Among birds, the wicked are likened to ravenous eagles, the Christians to harmless doves; among beasts, the one are like lions, the other like lambs; among plants, briars--lilies. III. Christians that are blameless and harmless are the sons of God.1. The ground of this is the love of God (John 1:12; 1 John 3:1). 2. Those who are His sons-- (1) He renews to do His will and commandments h Peter 1:16). (2) He gives them the spirit of prayer (Acts 9:11), by which we have constant access to Him (Ephesians 2:18; Ephesians 3:8). (3) He affords them sweet consolation (Romans 5:1). (4) He saves from overmuch carefulness. 3. God’ s sons live without rebuke. IV. The blameless and sons of God live in the midst of a crooked and perverse nation.1. The nature of this crookedness. (1) It is in the will (Jeremiah 27:13; Matthew 23:37).(2) In the affections. Men love their bane.(3) In the life.(4) As regards religion. 2. The signs. (1) Bring thyself to the rules of God’ s truth; if thou do it unwillingly and shun the means of salvation, it is a sign thou art crooked.(2) Do you tremble when the rules are applied to your lusts and corruptions. 3. The cure. (1) Obedience to God’ s ordinance.(2) Especially when young.(3) Keep good company.(4) Pray with the Psalmist (Psalms 119:5). 4. Why are Christians so placed? (1) God hereby shows His power in that He can and doth preserve His children among lions.(2) That condemnation of the wicked is hereby justified. They cannot say they were “ without good examples.”(3) That ungodly men may be won.(4) That Christians may be refined. 5. Directions for Christians so placed. (1) Remember your calling as sons of God: don’ t disgrace it.(2) Observe the people with whom you converse.(3) Beware how you give them offence.(4) Be warned by the example of David.(5) Look to the duties of the second table.(6) Use a loving carriage towards all. V. In the midst of this nation the sons of God are to shine as lights.1. Light is-- (1) Excellent, showing the excellences of all creatures.(2) Pure.(3) A most comfortable thing in darkness.(4) A quality of the surest motion.(5) Hath a secret influence wherever it is. Herein Christians resemble light. 2. How to be a light. (1) Communicate with the chiefest light.(2) Use the means.(3) Have no connection with the unfruitful works of darkness.(4) Follow the example of those that He lights.(5) Pray that thy light may grow more and more unto the perfect day.(6) Enlighten thy brethren. (R. Sibbes, D. D.)Harmless--This word probably means sincere, that is to say, pure, not mixed, not sophisticated, that is entirely of one kind, without the true and natural constitution having been altered by anything foreign. And it appears that, to set forth this simplicity and sincerity, God formerly forbade His ancient people to plant a vineyard with different kinds of plants, and to unite under the same yoke animals of different species, and to clothe themselves with a cloth of linen and woollen mixed together, to teach us by the enigma of these figures that He hates a mind and life double and variegated, in the composition of which enters vice and virtue, good and evil, piety and superstition. He wishes us to be entirely Christians, and that there should be nothing strange in the whole range of our conversation; that the outside and the inside should be of the same nature, the one exactly corresponding to the other; that the form, colour, and substance of our lives should be simple, and not mixed. And although this virtue is very extended, it may, nevertheless, be referred to four principal heads. I. Without hypocrisy before God, acknowledging and confessing ourselves such in His presence as we are in truth, without lessening the good which there is, without also hiding interior defects with the paint and false colouring of our artifices, imitating the coarse fraud of our first father, who, having renounced the naked simplicity in which he had been formed, wished to disguise himself before that sovereign Majesty by covering himself with fig leaves. II. not to counterfeit before men, giving up frauds, pretences, and dissimulations, crooked and equivocal ways, which the people of the world use, to make their neighbours believe of them the contrary of what they really are. III. Gentleness and meekness of mind; it is not easily irritated, or if irritation should sometimes arise, it is soon appeased, and in reality loses the remembrance of the offences that have been committed against it. IV. Freedom from curiosity; it only employs itself on its own business; and, entirely turned within, does not observe very carefully what passes without, from whence it is neither suspicious nor distrustful. (J. Daille.)The sons of God--1. There was nothing strange to the ear of a heathen in this title. The gods of the Gentiles were fabled to be the parents of earthy heroes, the fathers of races. One belief of man stands out in all ages, that man and God are related as no creature is related to either God or man. 2. Communion on some level man would have, and so the gods of the Gentiles played the part of the murderer, the adulterer, etc. “ Sons of God blameless and harmless” was quite a new collocation of ideas. The sons of God up to that time had been too largely the tyrants, deceivers, roysterers of the world. 3. The atheism of the times was largely a reaction against these degrading conceptions. The mind of all thoughtful men was thoroughly unsettled when Christ appeared, and by living as the Son of God effected a revolution. The seed of this revolution is in Philippians 1:5-11. God dwelt among men at last not corrupting, thieving, or destroying, but healing, purifying, blessing. The end of God is to surround Himself with sons after this pattern. I. Sons of God: the nature of this relationship.1. The sons of God are clearly distinguished from the world. It is a title which man as man has no right to share. 2. But how does this square with the doctrine of universal Fatherhood taught, e.g., in Hebrews ii? Children and sons are not coordinate there. The latter is higher than the former, although the former is the base out of which the latter is evolved. In the home the natural relation is one thing, and confers certain rights and claims. The spiritual relationship is another, that is the condition of the child as a being of will, thought, and affection with regard to the parent. And so man may be a child of the Great Parent, but sensual, rebellious. To such God fulfils a Father’ s duties and feels a Father’ s sorrows; but sons they are not until the spirit of sonship be in them. 3. This is what regeneration means. It is the carrying up the child’ s relation through all the higher powers and faculties, and yielding to God the child complete (1 Peter 2:1-11; 1 John 3:1-4). It is in view of this that our Saviour delivers to Nicodemus the deepest doctrine of His kingdom. The new birth is the only way by which the unfilial child can pass into the freedom, joy, and spiritual life of the son. II. The manifestation of sonship and its fruits.1. Blameless and harmless (1 Peter 2:18-25; 1 Peter 3:8-18; 1 Peter 4:12-19). Goodness is the most powerful appeal to man. Revenge may terrify, but forgiveness will awe and control. In the multitude there is a hidden sense of the beauty of goodness that only wants appealing to by some act of goodness. Bold men stood and trembled before an agonized child as they never trembled before the foe. Why? Because goodness, patience, faith, are heavenly. 2. There is nothing exclusive in this sonship--“ Holding forth the word of life,” that men may live also. The sons are to be magnets to draw the children to the Father, that they may be received as sons. (Baldwin Brown, B. A.)Insincere professors As you see that in the world art counterfeits precious stones and drugs, exchanging them for others of little value, which they pass off for good by favour of some apparent resemblance which they have to the true; so also in the Church there has always been found a number of cheats, who, deceiving themselves and others, take the colour and form of the children of God, although in reality they are not so. And as there are certain means by which adulterated goods, such as the gold and stones of alchemy, are discerned from the true; so also in religion there are marks and certain proofs whereby those may be known who have only the name of the children of God from those who are so in reality. Those who sustain these trials, and in whom are really found all these marks, are they whom the apostle here very elegantly calls “ children of God, without rebuke;” those whom the crucible cannot make to blush; those in whom neither the calumny nor the cunning of the enemy can find anything to lay hold of; such as the Scripture sets forth in a Job, who confounded all the artifices of Satan, and justified most fully by his trials the glorious testimony which God had condescended to bear to him with His own mouth. (J. Daille.)In the midst of a crooked and perverse nation--As naturalists say that there are rivers which run through lakes without mingling their waters with them, may we flow together in this world without uniting in its ways, preserving all the colour, strength, and substance of our Divine source; may we be truly that people of God, of which Balaam formerly said, “ They shall dwell alone, and shall not be reckoned among the nations;” always strangers in the world, although living on the earth, and breathing its air; floating in the midst of its waters without being confounded with them; walking in its fires without being burnt; constantly remaining upright, perfect, sincere, and unrebukable in the midst of all its obliquities and perversities. (J. Daille.)Children of God without rebuke. Moral courage When the late Commodore Foote was in Siam he had, upon one occasion, the king on board his vessel as a guest. Like a Christian man as he was, he did not hesitate in the royal presence to ask a blessing as the guests took their places at the table. “ Why, that is just as the missionaries do,” remarked the king, with some surprise. “ Yes,” answered the heroic sailor, “ and I am a missionary too.” (Homiletic Monthly.)Shining Christians A friend told me that he was visiting a lighthouse lately, and said to the keeper, “ Are you not afraid to live here? It is a dreadful place to be constantly in.” “ No,” replied the man; “ I am not afraid. We never think of ourselves here.” “ Never think of yourselves! How is that?” The reply was a good one. “ We know that we are perfectly safe, and only think of having our lamps burning brightly, and keeping the reflectors clear, that those in danger may be saved.” Christians are safe in a house built on a Rock, which cannot be moved by the wildest storm, and in a spirit of holy unselfishness they should let their light gleam across the dark waves of sin, that imperilled ones may be guided into the harbour of heaven. (Homiletic Monthly.)Shine for others Unless we let our light shine we are hidden from recognition, and may be only stumbling blocks. A blind beggar, sitting on a sidewalk one dark night, had a bright lantern by his side. Whereat a passer-by was so puzzled that he had to turn back with, “ What do you keep a lantern burning for? You can’ t see.” “ So that folks may not stumble over me,” was the reply. We should keep our light burning for the sake of others as well as for the good of being in the light ourselves. (J. L. Nye.)Christian influence When Lord Peterborough lodged for a season with Fenelon, Archbishop of Cambray, he was so delighted with his piety and virtue that he exclaimed at parting, “ if I stayed here any longer, I should become a Christian in spite of myself.” Philippians 2:16 Holding forth the word of life--Here is I.A trust. The Word of God--which gives life. II. A duty. To hold it forth in the conversation, spirit, practice. III. A motive. Your salvation and our joy--in the day of Christ. (J. Lyth, D. D.)The word of life The gospel is here thus called (John 6:68; Acts 5:20), because-- I. By it we are born into a new life (1 Peter 1:23). II. It is the power of God unto salvation (2 Corinthians 2:16). III. Therein Christ, who is our life, is offered to us. IV. It is a lantern to our feet to lead us to eternal life. (H. Airay, D. D.)The Bible I. Is the word of life; it reveals, promises, communicates life. II. Must be held forth by every believer, by word and example, for his own credit, the world’ s benefit, God’ s glory. (J. Lyth, D. D.)Holding forth the word of life I. The character of the gospel. It is the word of life, because--1. It unfolds the certainty of a blessed immortality. Reason has nothing to report except speculations and probabilities; as witness the conclusions of Socrates and Cicero. The gospel brings life and immortality to light. 2. It exhibits Christ who is essential life Himself, the Author of life natural, spiritual, and eternal. Hence He is called “ The Life;” and “ He that hath the Son hath life,” implying previous “ death in trespasses and sins.” By faith the believer “ passes from death unto life.” 3. It is the instrument of the Spirit in communicating life. “ Of His own will begat He us,” etc., “ born not of corruptible seed,” etc. It is also the means of sustaining life and maturing it. II. The manner of its exhibition. Holding it forth. What the lighthouse is to the mariner the gospel is to a dark world.1. Ministers are bound to hold it forth to their congregations as the only sure ground of hope, and adequate means of salvation. Can they with this in their hands amuse them with other topics, or inculcate a lifeless morality? 2. Christians are individually and collectively to hold it forth in their lives for the instruction of mankind. Men are unable to judge of any system save by its practical effects, and few will fail to appreciate a holy life. 3. Our country is bound to hold it forth to heathen nations. (D. Ruell.)Holding forth the word of life I. Be sure that you have the truth. You cannot hold forth what you do not possess. Business to be honest must have actual stock or capital. Our commercial and agricultural circles have been and are now disturbed by gambling in “ deals” and “ futures.” Thousands of barrels of oil that never existed, and millions of bushels of grain that never were harvested, have been made the basis of mere speculation. Mortgage and ruin have overtaken multitudes in this illegitimate traffic. There is a godless spiritualism, a Christless Unitarianism, and a Scriptureless “ new theology,” which, however curious they may be, have no breath or life in them for a hungry soul. You might as well send a starving man to a bucket shop for bread as to satisfy your soul with such speculations. The wife of Abraham made cakes for the angels. There have been improvements in bread making since Sarah’ s day, but nobody yet has been able to make bread without flour. You must have the grain to begin with, and so you must have the truth, the bread of life, before you attempt to feed the famine of the soul. II. Be sure that you have it unadulterated. Commissions have discovered food adulterations. Innutritious if not poisonous matter has been mixed with wholesome flour, cheapening and degrading it. So the truth has been vitiated by a mixture of philosophy, tradition, etc. It fails to nourish starving souls. The best test of purity is its effect on your own life. Daniel tested the wholsomeness of his coarse pulse, and showed a fairer hue than those who fed on royal dainties. III. Be sure that you yourselves are living epistles of what you intellectually hold. It is not the printed book that does the work, but the truth which has become the vital texture of your soul. We have a revised version of the Bible for which we are thankful, but every Christian should be a new transcript, a walking word of God. A military man sees at a glance whether a soldier has been trained under old or new schools. Men are not slow to detect whether or not you have been trained by Christ. IV. How to hold the truth.1. Not as the miser holds his gold, but hold to give. The merchant gets to give. He is ruined if he cannot sell, and his goods are left to spoil. We ought to be as anxious to disperse as to acquire. 2. Lovingly. Tact is needed in business. Anybody can buy, but to sell is another thing. I once asked a salesman why he was so talkative to one customer and so taciturn to another, and he said that he had always studied character, and knew very quickly how to handle men. 3. Constantly. Notice the present participle in the text, and the continuous action implied. You cannot cover up the Christian character and live. It must have breath. In descending into deep wells, men first lower a candle. If it goes out, they know that death damps are there. No sane person would risk asphyxia. There are places in which no Christian ought to risk himself, because death is there. He will not go to drinking saloons, and other places I need not mention. It is not the darkness there that harms, any more than in the deep well, but it is the death damps! 4. Have confidence in the Word as God’ s own message. It is His Word. He will give it success. He ordered the serpent of brass. It mattered not about the pole, whether it were rough or smooth, crooked or straight, large or small, low or high, so that the people could see it. All men had to do was just to look and live. A man once kept on his parlour mantel an ugly oyster shell. When asked why that incongruous thing was there, he told the story of his earlier years. He was a diver. Once he saw a shell in which was held a bit of paper. He took it to the surface, carried it home, deciphered it, and found it a part of a gospel tract. It was blessed to his salvation. The shell was reverently preserved, because it had silently “ held forth the word of life” to him who had long neglected the appeals from human lips. (A. Blackburn, D. D.)Holding forth the word of life I. It is your business to hold forth the word of life. Your work on earth is not done when you have saved yourself from an untoward generation. You have to hold your lamps as far in as you can into the dark mass around. God does not call you to a timid, fugitive, skulking piety; a religion which has to lock its doors and bar its windows. There is a part of it which has to do with this. Our lamp must be kindled, trimmed, and fed, in secret. But the office of the lamp is to shine. II. By what means?1. By example. Let men see how you live. No one can set limits to the operation of a consistent example. Men are never too old or too young to be struck by it. 2. By sympathy. There is a dry, cold, harsh, stern, mode of expressing the truth; and there is a repulsive, ungenial, precise, stiff, sort of example which never leads men, seeing its good works, to glorify God. Let a man, a child, see that you feel for him and with him in his poverty or sorrow, and not as a superior might do, but as one compared with infirmity. III. Practical counsels. Much is lest in spiritual as well as in worldly things, by too vague and discursive an aim. As long as we think generally of shining as lights in the world there will be something of unreality in the conception. Let us make the matter more practical by narrowing the bounds.1. Begin with the home. Is all right there? Remember that those within your own doors see you as none else can. 2. Let each one have a few poor persons to whom he will steadily set himself to carry the word of life. (Dean Vaughan.)Christian influence I. What is meant by holding forth the word of life. As a standard bearer holds out an ensign to direct the march or animate the attack; as a man who holds forth a clear light in the midst of darkness to illuminate the path and direct the steps of travellers; as the fires which were kept burning at the entrance of harbours to direct ships into port, so are Christians to hold forth the light of life. It is to be held forth in--1. Its great and distinguishing doctrines. These are the nerves and sinews of the Word. They must be understood intelligently, and defended valiantly. “ Be always ready to give an answer for the hope that is in you.” 2. In its peculiar spirit. This distinguishes the gospel from every other religious system. It is a spirit of love to God and man (verse 5). 3. In its practice. The imitation of Christ, obedience, self-denial. 4. Eminently, conspicuously. II. Motives to enforce this duty.1. The nature and design of the gospel demand this.2. This is the best means of high Christian attainment.3. This is the most effective means of usefulness. (J. Hanes, D. D.)Holding forth the light When I was a young student, I breakfasted with Caesar Malan at Dr. John Brown’ s. When the doctor told him that I was a young student of divinity, he said to me, “ Well, my young friend, see that you hold up the lamp of truth to let the people see. Hold it up and trim it well. But remember this: You must not dash the lamp in people’ s faces, that would not help them to see.” How often have I remembered these words! They have often been of use to me. (Dr. Morison.)Christians are light holders At the head of New York Harbour stands a colossal statue of Liberty, a gift from France to America. At night the outstretched hand of the figure holds forth a magnificent display of the electric light, which guides the ships to a safe anchorage. What that statue is to New York Harbour Christians are to the world. They must hold forth the word of life. (R. Brewin.)Exposure of light bearers Some years ago I went to see the lighthouse, which, standing on Dunnet Head--the Cape Orcus of the Romans--guards the mouth of Pentland Firth. On ascending the tower, I observed the thick plate glass windows of the lanthorn cracked--starred in a number of places. I turned to the keeper for an explanation. It appears that it is done by stones flung up by the sea. The wave, on being thrown forward against the cliff, strikes it with such tremendous force as to hurl the loose stones at its base right up to the height of three hundred feet. So are the great light bearers, by the exposure of their position, and, in spite of the elevation of their characters, liable to be cracked and starred by the violence of the world. (T. Guthrie, D. D.)The prosperity of the pastor, the prosperity of his flock As in the world a fine and fruitful flock is the riches of the shepherd, an honest and well conducted family the joy and honour of the father, a happy and flourishing state the strength and glory of the prince; so also in the kingdom of Jesus Christ, a holy and blessed Church, abounding in the fruits of righteousness, is the crown, the joy, and the triumph of its pastors. (J. Daille) Philippians 2:17-18 If I be offered upon the sacrifice and service of your faith--Observe I.The sacrifice of faith. Christ is the only true sacrifice, faith offers it--every one must offer it for himself. II. The libation. The blood of the martyrs--joyfully offered--in defence of the truth, and for the confirmation of our faith. (J. Lyth, D. D.)The law of the Christian life The sacrifices of the Jews were not all sombre ceremonials. A solemn oppression rested on the people on the great day of Atonement; and it was not until the High Priest returned from the Most Holy Place, and proclaimed by His presence that the ceremonial was ended, that the people were able to breathe in gladness again. But there was one special festival which was of a joyous character--the whole burnt offering, or “ splendour” offering, which was an expression of gratitude to God for His goodness. This was the service in which beasts in multitude smoked upon the altar, and wine was poured out in libation. It was to this that the apostle here refers. He delighted to think of humanity as presented in offering to the most Holy One--all presenting to God their faith and sacrifice, and to have part in such service was his highest joy. Life itself might be freely poured out upon it in libation. Christian history furnishes us with the reality of these two types. When the Saviour hung on Calvary, the sin-offering, there was no room for any but solemn accessories. “ There was darkness,” etc.; but when He returned the whole spirit of piety was altered and enlarged. Sadness gave way to joy; death, suffering, endurance, became charged with joyous inspiration; so that the very word “ sacrifice” took on a new significance. I. In Christian service there must be sacrifice.1. This is the law of Christian life. “ If any man will come after me,” etc. 2. It is the impulse of Christian affection. “ Enough for the disciple to be as his Lord.” 3. It is the revelation of a higher righteousness. “ It is better to suffer,” etc., because “ Christ also suffered the just,” etc. 4. It is the assurance of triumph and the way to spiritual influence. “ If we suffer with Him we shall also reign with Him.” (1) The spirit of sacrifice is the possession of all Christians. (2) But there are those whose suffering is more conspicuous than that of others. Men foremost in office. “ The Shepherd giveth His life for the sheep.” These draw most opposition. The qualities which make them worthy of confidence mark them out. Duty demands that they should be faithful in times of danger; and in times of peace they find room to offer themselves. A long life spent in Christ’ s cause is as truly poured out as that which is cut short by the axe. (3) There are others who, by a necessity of their being, cannot serve without sacrificing themselves. There is feeling in all their labour, and feeling wears out more than toil. II. Faith knows how to vindicate and approve the law of sacrifice.1. The cause of humanity is justly held to vindicate all the sacrifices that individual men can make to it. That story of Marcus Curtius, who threw himself into the gulf opened in the forum at Rome, is one of the noblest legends of history. Now and then we are thrilled by records of shipwreck, how that officers stand on the quarter-deck and go down with the ship. To what purpose is this waste? The cause of humanity demands it, and he would be a dastard who would count his own life dearer than that of the tiniest child. The gifted must not alone enjoy their gifts, but lay them out in the service of the undistinguished. 2. The Christian cause is the cause of man. Philanthropy has drawn its inspiration from the life of Christ. What was the sacrifice of which the apostle speaks, and which missionaries offer? To free the heathen from their licentiousness, to throw a new glory on the lot of the slave, to light the pathway of the dying, to raise woman from her degradation, etc., etc. Whatever be the talk about humanity, the opportunity for serving it must be sought in the fellowship of Christ. 3. The service of Christian faith contemplates not only humanity but also God. III. The sacrifice of faith is a common sacrifice. Paul aims to draw the Philippians into the fellowship of his own sacrificial ecstasy, and assumes that they are already in sympathy with him. He speaks of himself as the libation only, and of them us the sacrifice. He calls it the sacrifice and liturgy of their faith.1. It is to their service that he is devoted; how, then, could they do other than join with him in the sacrificial spirit which possesses him. They cannot blame the enthusiasm which carried him into danger at Rome when they remembered the vision of the man of Macedonia. 2. It was their cause because it was the cause of Christ, and they were Christians. The same law and sacrifice was binding on them and on him; they would be as ready as he to be offered if the same call should come. Here are two thoughts which should reconcile us to sacrifice, particularly when witnessed in others. (1) We are debtors for all we have to others. The woman experiencing the pangs of motherhood and the anxiety of a family is paying her debt to humanity, for she, too, once costed beneath a mother’ s heart. The man toiling for his fellows is the son of a toil-worn generation. (2) It is in us to offer ourselves when called upon. There is no tale of manful endurance or womanly self-devotion that does not thrill us. Why? Because of sympathy. It is only the expression of a common passion. There are differences of gifts, but it is the same spirit. The sacrifice of the missionary warrants and inspires our sacrifice. (A. Mackennal, D. D.)The spirit of the martyrs I. Faith. They died in faith for the faith. II. Love--to Christ and His cause--to the brethren. III. Joy, in the prospect of glory, of the benefit derived by the Church. IV. Triumph over persecution and death. (J. Lyth, D. D.)The Christian service I. The sacrifice. The Jewish sacrifices were propitiatory and eucharistic. Our Lord by the offering of Himself once for all has fulfilled the former, but Christians are “ to offer the sacrifice of praise to God continually,” “ to present their bodies living sacrifices,” and “ with such God is well pleased.”1. All sacrifices involve something given up. Thus we say a man “ sacrificed half his fortune;” a father “ sacrificed his time for his son.” 2. Faith is here represented as a sacrifice, because out of it all other sacrifices spring--love, zeal, liberality. Is our faith such? Do we in it surrender anything really valued? Does it cost us a struggle? If not, may we not suspect that it is a mere assent to doctrine. 3. Real faith is sacrifice, inasmuch as it is a renunciation of pride. (1) The pride of reason. Reason loves to elaborate for itself, but the gospel claims to be believed. Its absolute authority, its simplicity, its mysteries, are all hateful to intellectual arrogance. (2) The pride of self-righteousness. There is a great proneness to dream that eternal life may be earned. With this the spirit of the gospel will not suit; for the reality and universality of sinfulness, and our utter inability to satisfy the claims of the Divine law, and the absolute gratuitousness of salvation are its very essence. (3) The pride of self-will (verse 5, etc.). II. The priestly service connected with the sacrifice.1. The New Testament recognizes but one priest in the strict sense of the word, but by a figurative application of the name, Christians are priests as by “ the unction of the Holy One.” Set apart from the world for the service of God, “ a holy priesthood to offer spiritual sacrifices.” Such a spiritual sacrifice was the Philippians’ faith. 2. In speaking of this faith St. Paul introduces a variation of the ordinary figure, to bring out the relation between him and them. His labours had been blessed to their conversion and advancement, and thus had been a kind of priestly service. Through the spiritual energy given them from heaven, they brought faith and love as a free-will offering to God; and the apostle’ s part in the work, his teachings, and prayers, corresponded with the priestly act of laying the offering on the altar (Romans 15:15-16). 3. See, then, the comprehensive work of the Christian priest. He is called on to present his whole life by personal holiness, and also to bring other men to God and help them onward. This work belongs to all Christians. 4. The apostle thought it not unlikely that he should close his relations with his converts by a violent death. This would be his “ being offered” (lit., poured forth)the libation or drink offering by which his priestly service connected with their sacrifice of faith should be completed. The apostle’ s joy in this prospect is very sublime, and is a magnificent proof of the sustaining power of the Christian faith. The sources of Christian joy in prospect of martyrdom are two-fold. (1) The confident hope of glory.(2) The knowledge that glory will accrue to God. 5. In this the joy was mutual. (R. Johnstone, LL. B.)The joy of the Church in her martyrs and confessors I. In their faithful testimony and noble triumph. II. In the confirmation of the faith and its consequent diffusion. III. In the encouragement afforded by their example. (J. Lyth, D. D.)Priest and sacrifice In the first place, he compares himself to a priest, and sets before us the conversion of the Philippians to the faith of the gospel, brought about by his preaching, and their piety as its consequence, under the image of a sacrifice. He speaks in the same way in Romans 15:16. In this mystical sacrifice the apostle was the high priest; the gospel was, as it were, the knife with which he spiritually immolated his victims. The Philippians converted to Jesus Christ were his victims; for as also the ancient priests consecrated to God the victims that they offered, so also the apostle, and all the faithful preachers of the gospel, lead and offer to the Lord those to whom they preach the word with effect. Besides, as the priests of old put their victims to death, so now do the ministers of the gospel in some manner immolate men who receive their preaching, making them die to the world and the flesh, drawing out of their hearts vain affections and lusts, in which their life consisted. And as for the ancient victims, they remained purely and simply dead, without receiving from the hand of the priest any kind of life instead of that of which he had deprived them. But it is not so with the men whom the ministers of the Lord immolate with the sword of His gospel. For instead of this miserable, earthly, and carnal life which they take from them, they clothe them with another that is holy and Divine, changing them by this mystical sacrifice from children of Adam into children of God, from old and perishing creatures into new and heavenly men. Besides this difference, there is still another. For whereas those poor animals, destitute as they were of reason and intellect, suffered death simply, without any act on their part; now the victims of Jesus Christ are only immolated when they knowingly and willingly receive the stroke of the gospel. Thus you see that the apostle here expressly mentions the faith of the Philippians, as it was through that they had been offered to God. From whence again a third difference arises between these two kinds of victims. For whereas the ancient victims remained entirely deprived of their being, without obtaining any new one; men now offered to God by the gospel, besides being made by it new creatures, become also themselves priests, to offer themselves henceforth to God, by a true faith, presenting their bodies to him in sacrifice (Romans 12:1; 1 Peter 2:5). And this is the reason that the Scripture honours with the name of sacrifices all those actions of their spiritual life which they practise in faith, as their alms giving, their repentance, their patience, their hymns, their prayers, and such like. St. Paul comprehends here all those spiritual oblations under the name of sacrifice and service of faith of the Philippians. (J. Daille.)The joy of martyrdom The Greeks of old delighted to tell how Phidippides--fleetest of foot among his countrymen--having borne himself gallantly in the great fight at Marathon, darted from the field immediately after victory was secure, ran to Athens, related his tidings to the fathers of the city, closing with the words, “ Rejoice ye, as we rejoice,” and then, utterly exhausted by wounds and toil, fell down dead before them. The entire sinking of the thought or care of self in joy over the safety and glory of his native land was very beautiful. Yet the noblest feelings which arise out of any of the relations of man to what is earthly and visible, make but a feeble approach to the grandeur of spirit of him who “ joys” to think of dying a cruel death, that the unseen God, the God whom he knows by faith only, may thereby be glorified. Paul believed that “ out of the eater would come forth meat; and out of the strong, sweetness,” --that from the place of his martyrdom there would exhale a rich fragrance of Christ, which would bring spiritual joy to many souls;--and therefore he would gladly “ endure all things for the elect’ s sake, that they also might obtain the salvation which is in Christ Jesus, with eternal glory.” (R. Johnstone, LL. B.)The kindled torch Perhaps one of the closest parallels with the apostle’ s spirit and word is that of the venerable Latimer, as at the stake in front of Balliol College at Oxford he encouraged his younger companion in tribulation, Ridley: “ Be of good cheer, brother! We shall this day kindle such a torch in England as by the blessing of God shall never be extinguished.” (J. Hutchinson, D. D.)William Tyndale, the grandest figure, perhaps, take him all in all, of the English Reformation--a man of Pauline strength of character and singleness of devotion to the work which God had given him to do--suffered martyrdom in circumstances of such seclusion that we know scarcely anything more than the mere fact. But no information of his demeanour in the dungeon of Vilvorde could possibly either tell us more of his character, or speak more weightily for Christ to any one who has ears to hear, than these words, written years before, in his preface to “ The Parable of the Wicked Mammon,” --“ Some man will ask, peradventure, why I take the labour to make this work, inasmuch as they will burn it, seeing they burned the gospel. I answer, In burning the New Testament they did none other thing than that I looked for; no more shall they do if they burn me also, if it be God’ s will it shall so be. Nevertheless, in translating the New Testament I did my duty, and so do I now, and will do as much more as God hath ordained me to do.” (R. Johnstone, LL. B.)Luigi Pascali, pastor of the Waldenses in Calabria, being condemned to death after the horrors of a long captivity, and but a little while before his death by fire, was visited by his brother. The spectacle he presented in consequence of his sufferings caused his brother to fall powerless when he attempted to embrace him. But as the visitor has himself told us, the martyr exclaimed, “ My brother, if you are a Christian, why do you allow yourself to be thus cast down? Do you not know that not a single hair can fall from our heads without the will of God? Trust in Jesus and take courage. The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.” “ These are the feelings of my heart,” wrote the martyr; “ My faith becomes stronger as the hour approaches, when I am to be offered as a sweet-smelling sacrifice unto Christ. Yes, my joy is so lively that I can fancy I see my fetters broken, and I would be ready to brave a thousand deaths, were that necessary for the cause of truth.” To his betrothed wife, Camilla Guarina, whom he was to see no more, he wrote, “ My love to you increases with my love to God. The more I have suffered the more progress I have made in the Christian religion, and the more also have I loved you. Console yourself in Jesus Christ. May your life be a copy of His.” (M. Bonnet.) Philippians 2:19-30I trust in the Lord Jesus to send Timotheus shortly Christian friendship I. Is founded in the faith of Christ. II. Concerns itself for the state of others. III. Is unselfish. IV. Is proved by faithful service. V. Survives difficulties. VI. Abounds in want, sickness, sorrow. VII. Ferrets its sorrow in the joy of others. VIII. Can sacrifice life itself. (J. Lyth, D. D.)Christian mutual happiness The solicitude of the apostle was evinced-- I. By what he hopes to do.1. To send Timothy. (1) That he may carry good news to them.(2) That he may be of spiritual profit to them.(3) That he may bring back tidings from them. 2. To visit them himself. This is contingent (1) upon the Lord’ s will;(2) upon his release from imprisonment. II. By what he has already done in sending Epaphroditus to them. Paul sent them their own messenger.1. A man of the highest worth. 2. For his improvement: he had been sick, and greatly longed to see them. 3. For their joy at his return with tidings of a mission successfully accomplished (and as the bearer of this Epistle). 4. For his (Paul’ s) own comfort therein. III. And by what he hopes will be their conduct toward Epaphroditus.1. To receive him in the Lord with all gladness. 2. To hold him in reputation, i.e., honour him. 3. Because his accomplished mission showed him to be worthy of all. IV. Five reflections.1. Well wishers are to be determined and judged by their ability to perform. 2. We ought to think of the comfort of others as well as of our own. 3. Faithful ministers are worthy of esteem and honour, and especially missionaries. 4. A self-sacrificing spirit is the highest and loveliest trait of character that man can reach and possess. 5. Epaphroditus, through the loveliness of his character (he had not been misnamed), his courage, consistency, zeal, and unselfishness, in six verses of an epistle (his only mention) acquires an immortality of fame that a Caesar might covet. Goodness is true greatness, and exalts its possessor to the stars. (L. O. Thompson.)Paul, Timothy, and Epaphroditus I. Paul is the chief figure in the group.1. lie is a prisoner, hoping and strongly expecting to be free, but not so sure whether his liberty will lead him out again on earth or usher him into heaven. Still his hope is that before long he will be with his friends. Meantime has come a messenger from Philippi with help and messages of affection. He desires not simply to send an acknowledgment--any messenger could take that--but to send some one who would help them in the highest sense. 2. Here in Rome are a number of persons who in general capability are quite equal to the service, and we can imagine the question put to them as they came to Saul’ s lodging--“ Will you go to Philippi? It is of great consequence that evils should be checked and that spiritual knowledge and strength should be increased. Will you go? “ No,” says one. “ The journey is hard and perilous, and success uncertain.” “ No,” says another. “ Not that I have any fear, but I prefer Rome. I can be as useful here as at Philippi.” “ No,” says a third. “ I prefer home.” And so the chain is heavier on Paul’ s wrist, as he writes, “ All seek their own,” etc. 3. This, then, is the dark group we have to look at first. They are unnamed, happily. The term “ all,” is limited to those who were asked, and it is a verdict not on character but; in relation to one point of duty. But the failure was a great one. It cannot be a light thing for a Christian to thus shrink from duty, and to fall by our own choice from the highest and best service. Each of us has some Philippi. It may be some ordinary place or plain service, but whatever tests purity of motive and strength of principle is as great as an apostolic mission. The essence of New Testament teaching is life in Christ and for men. To the uttermost He saves; to the uttermost we are to serve. II. Here is Timothy; he will go. There is no man minded like him. He is Paul’ s other self. You go into a gallery of pictures, and they are all good in some way; but perhaps out of many hundreds only two or three approach the highest mark. So every Christian has the light of God on him, but how few shine with unwavering lustre: ready for every call of duty. Some lines in this picture are worthy of note.1. Timothy has grown into this perfectness from his youth. No moral excellence is achieved suddenly. If you want to be a good soldier of Jesus Christ you must enter the service early. If you want to be fit for anything to which God may call you, begin at once and work your way up. When you are ready the call will come. 2. Another line is obedience. A good many years have passed since Paul found him at Derbe, but he has been “ serving” all the time. No doubt before now he has been master to many, but he has never ceased to be a servant. Leave it to others to command, speculate, dispute in the gospel, or even to rest in it and enjoy it. A nobler and more fruitful use is to serve in it. 3. Another line is sonship. This relation is more than once referred to. “ I have no man who will naturally,” i.e., as a birthright. III. The third figure is Epaphroditus, pastor of the Philippian Church, bearer of a precious gift, brother, companion, fellow soldier.1. He gave himself to the work in Rome with such eagerness that his health was undermined. The apostle could smite a sorcerer and heal the father of Publius, but he could not raise up a dear fellow labourer. Miracle power was for public uses, not private satisfactions. Those who preach the cross must bear it. 2. At length, after many fears and prayers, danger passes away. With convalescence came homesickness and a desire to relieve the anxiety of friends. Conclusion: We have been in good company. Imagination may depict the scene in Paul’ s chamber; but revelation has given us the moral portraiture. The lessons we may learn in such society are--1. The importance of a sincere and thorough self-denial in the Christian character.2. The exceeding beauty of a consecrated life.3. The use and value of suffering. (A. Raleigh, D. D.)The mission of Timothy exhibits-- I. The missionary principle.1. Trust in Christ.2. A concern for the condition of others. II. The kind of agency to be employed.1. Earnest.2. Unselfish.3. Tried. III. The course of action to be pursued.1. Prompt.2. Wise.3. Believing.4. Persevering. (J. Lyth, D. D.)Christian intercourse I. Is sanctified by faith. II. Sweetened by faith. III. Replete with comfort. (J. Lyth, D. D.)The value of a true comforter Happy is the man who has that in his soul which acts upon the dejected as April airs upon violet roots. Gifts from the hand are silver and gold, but the heart gives that which neither silver nor gold can buy. To be full of goodness, full of cheerfulness, full of sympathy, full of helpful hope, causes a man to carry blessings of which he is himself as unconscious as a lamp is of its own shining. Such a one moves on human life as stars move on dark seas to bewildered mariners; as the sun wheels, bringing all the seasons with him from the south. (H. W. Beecher.) Philippians 2:20-21 For I have no man like minded The care of a good pastor for his people I. Every good minister feels a tender concern for the good of his people. Every good minister is--1. A good man; and therefore has a spirit of benevolence. 2. Has experienced a saving change, and is therefore anxious for the salvation of others. 3. Has grown in grace himself, and is consequently desirous to promote the spiritual good of others. II. Why this is true of every good minister. Because--1. He realizes that God has committed the flock into his hands, and, for a time, suspended their present and future good upon his care and fidelity. 2. Because his people have committed themselves to his pastoral watch and care. 3. Because he freely and solemnly engages to be their spiritual guide and watchman. 4. Because he knows that his interest is inseparably connected with theirs. 5. Because he views their eternal interests as inseparably connected with the eternal interests of Christ. (N. Emmons, D. D.)Missionary agency I. The men wanted. Those like minded with the apostle, men of earnest, spontaneous, self-denying zeal. II. The scarcity of them.1. Manifest.2. Humiliating.3. Admonitory. III. The reason of it.1. Selfish aims.2. Want of love to Christ. (J. Lyth, D. D.)Concern for the spiritual wants of men I. The situation of mankind. From a spiritual point of view this is such as to awaken the unaffected concern of good men. II. The rarity of those who care for the spiritual state of others.1. They were rare in Paul’ s time. 2. They are rare now in proportion to the number who require their efforts, although in a less degree than formerly. III. The principal causes of this unconcern.1. An inordinate and criminal self-love.2. The prevalence of unbelief.3. Despondency. (E. Payson, D. D.)Failures In this and like passages we may trace signs of one of the apostle’ s trials, which we hardly estimate at its real measure. His forced inactivity opened to him a new experience. He had to sit still and see what became of his work, with the sense that the world thought him a defeated man. Judged by our rule such a result would appear to be failure in life; and we should expect the attendant feelings to be those of depression and disappointment. We know that it was not so with St. Paul; but moods of feeling come and go even in the strongest, and we may see signs that he was not unmoved. There is an under tone of deep sadness in this Epistle, full as it is of firm confidence and rejoicing. He was at Rome. What had become of his great Epistle? Do we not read between the lines here that the reality was not all he had hoped for? There was energy, zeal, progress; Christ and His servant were spoken of in the household of Nero: Rome was hearing more than ever of the name of Christ. But there was another side to this. How was the solemn adjuration of Rom 12:1 realized. What fruit had come from his lessons of forbearance and cooperation? What a tale does it tell when there in the midst of that great active Church, there was no man like minded, etc. To a faith like St. Paul’ s these adverse appearances, though they might bring for him as they passed a cry of distress, wore a very different aspect to what they did to the world. They were but parts of his Master’ s use of him, and if the moment’ s disloyalty or littleness stung him, the next moment brought back the unfailing joy. I. The failure of life. The contrast between its opening and its close is what mankind has been accustomed to see from the beginning. Examples of it are familiar to us now.1. In their coarser forms we have evidence of them in the old cries about the cheats and broken promises of life, in the discontent of the successful, and in the falls from goodness to evil. 2. All our lives have failure in them. Every action is an instance how we have come short. 3. We see the failures of life in the ordinary incidents of our experience; when the good die young; when the bright promise is cut short; when men miss their true calling or ignobly shrink from it; where a life of noble labour is wrecked as a ship sinks within sight of port. 4. But the failures which specially touch us are when a man has aimed high, and has shot wide of his mark or short of it; when care, love, and toil have been lavished on an idea or a cause, and the idea will not stand the test, or the cause dwindles into rivalry or strife; when the successful statesman sees his policy bringing forth fruit which he did not plant or look for; when the reformer sees his work taken out of his hand by disciples of meaner and narrower thoughts; still worse when he becomes their dupe and leaves the evils of the world greater than when he assailed them. 5. So it has been with those heroic institutions which have one after another tried some great effort for God’ s glory. The flock of Francis, the royal-hearted bridegroom of the forgotten poverty of Christ sank down too often into idle mendicants; the flock of Dominic became the ministers of the inquisition; the little company who devoted themselves to the service of Jesus swelled into that mighty order which has furnished the bravest of missionaries, but also the most daring and ambitious of political intriguers. 6. What right have we to wonder when the greatest of God’ s instruments, His Church, presents in its reality such a contrast to its ideal, when, in spite of all the wonders it has done, it has failed to do all that was expected of it. But what is it but the inevitable incident in the mingled greatness and littleness of human life. II. Failure means humiliation to ourselves, but we know not what it means in the counsels of God. There is something wiser even than the world, and that is the counsel of Him who taketh the wise in their own craftiness. Paul in prison could not refute the world’ s accusation of failure nor convince it of the meaning of what he had done, and of what was to follow it. His justification belonged to God his Master, and God kept it in His own hands for this world and the next. III. How shall we think then about what we call failure.1. We cannot take it in at all adequately without being led to think, not hopelessly, scornfully, or indifferently, but humbly of this human life in which it is so severe a part of our discipline. And these lowly thoughts are enforced by the contrast between what we do as moral agents, and what we achieve within the range where simple intelligence works, in mathematics, physics, mechanics, etc. Within that range men can predict without mistake, secure perfection in their skill, and move from one stupendous discovery to another; but all is changed when we pass into that other world whose ruling powers are love, duty, pain, and death. Compare what we achieve in mathematical and physical science with our success in the problems of government. Does not this read the Bible lesson of lowly thinking in the rebuke which it gives to ambition and pride. 2. Shall we then sit with folded hands, idle and hopeless because the chances of failure are so formidable, and like the servant in the parable bury our talent. There can be no failure worse than that. God our Master sends us forth not to make our mark but to work. God accomplishes His purposes in many ways; one of them we know, by the highest of all examples, the way that seems irretrievable disaster. The followers of the Cross have no right to look, in their own day, for the recognition of success; and, besides, we are bad judges of success and failure. Only in after years does the work draw itself up to its true grandeur; only then do we lose sight of partial failures and see it at last for what it is. 3. Don’ t let us be afraid, in a good cause, of the chances of failure. “ Heaven is for those who have failed on earth,” says the mocking proverb: and since Calvary no Christian need be ashamed to accept it. But even here, men have that within them which recognizes the heroic aspect of a noble failure. Even here it is better to have failed than not to have tried; to make the mistakes of the good than never to have struck one blow for Christ because so many have struck to little purpose. If the great and saintly life be incomplete, at least there is the great and saintly life. If the great effort has waxed feeble, at least there has been a new beacon of warning. The world would have missed its highest examples, if men had always waited tilt they could make a covenant with success. (Dean Church.)The experience of isolation I. It is a common complaint amongst us that we want sympathy.1. We are lonely, we say; and if not actually solitary, are solitary in heart. The young are too impatient, too imperious in their demand for sympathy; the old are sometimes too tolerant, at least too fond, of isolation. 2. There is much that is fanciful and morbid in the complaint of the young that they have no one like minded. Why cannot that sister make one of her own household the sharer of her troubles and joys? No, that is too tame and commonplace a friendship: nothing but that which is self-made and self-sought has any charms for one who is as yet trying new sources of happiness instead of drinking thankfully of those which God has opened. II. St. Paul gives no encouragement to this ungrateful pursuit.1. True, he was a man to whom life without love would have been a daily torture and death. Nor was his a promiscuous love only. Within the universal brotherhood he had his special preferences and close attachments. 2. But his thirst for human love was not the sentimental, purposeless thing it is with many. His best affections were engaged and fixed unalterably. “ To me to live is Christ.” What he sought in human friendship was not a supreme, nor even subordinate object of affection. He sought sympathy in his work for Christ: the loneliness he bewailed was a loneliness in his care for Christ’ s people. How this says to us, Away with your little, selfish, earth-born murmurings! So long as your troubles are all selfish they cannot be borne too lonelily. 3. And if sympathy like this be denied you, learn like Paul to be content (Philippians 4:11; Romans 8:31, etc.). (Dean Vaughan.)Care for souls Some preachers think only of their sermon; others think only of themselves: the man who wins the soul is the man who aims at it. (Dean Hook.)Natural care for others The following account of a piece of heroism on the part of a young Englishwoman, by which she lost her life, has just reached us from the Cape. On September 23 last, Miss Burton, a governess in the family of Mr. Saul Solomon, resident at Capetown, was out with her little pupils, when the youngest, a girl of five, fell into a reservoir of water. Miss Burton endeavoured vainly to rescue her little charge by means of her parasol, and then jumped in after her. The elder children ran home to raise the alarm, but when help was obtained both the governess and child had disappeared, and it was necessary to use drags for the bodies. Great sympathy was expressed throughout the town for the bereaved parents, and also much admiration for the brave girl who lost her life in attempting to save that of the child entrusted to her. Philippians 2:21 For all seek their own Self-seeking I. Its signs. II. Its causes. III. Its evils. IV. Its cure. (J. Lyth, D. D.)The evil of self-seeking I. Things of a different sort spoken of.1. Their own things--the things of this life; so called-- (1) Because they belonged to them by providential disposal and civil right. (2) Some might call them so by a new covenant tenure so far as they used them to just and laudable purposes. (3) ‘ Twas well if others did not make them their own in a criminal sense, using them only for themselves, for self-indulgence. 2. The things of Jesus Christ: things of His kingdom. (1) The things of His glory, of which He is the object. (2) The things of our salvation, of which He is the author. II. A sinful disposition with regard to these things. “ Seek” indicates the temper of the soul in contrivances and desires, and the actings of the life in its endeavours.1. Some sought their own things, and not at all the things of Christ. 2. Others sought their own more than His. III. The subject of this disposition. “ All” has special but not exclusive reference to ministers: for carnality in ministers usually spreads its contagion among the people; and the apostle afterwards speaks of both ministers and people as deeply infected with it when at the first summons of his second imprisonment they were so fearful of their secular interests that none dared publicly to own him (2 Timothy 4:16). (J. Guyse, D. D.)Seeking our own things I. When may we be said to seek our own things and not those of Christ.1. When we seek them in opposition or disservice to the things of Christ (John 11:47-53; Acts 19:27-29). (1) This spirit has acted under the Christian name; it still works in the Papal tyranny, and in those Protestants whose persecuting spirit substitutes a kingdom of this world in the room of Christ’ s. (2) Where ever this spirit prevails it eats out the power of godliness or suppresses it in others (Luke 22:24-26). 2. When we seek our own to the neglect of Christ’ s (Acts 18:17; Matthew 22:5; John 5:44). 3. When we seek our own more than Christ’ s (Matthew 13:20-22). Some seek them only in such ways and at such times as will cost them little expense or trouble. 4. When we seek our own so as to hinder our seeking Christ’ s. (a) We sometimes seek our own with such eagerness of spirit as puts us out of tune for spiritual things, and when we have been employed in spiritual work, a too hasty return to the world, and a too eager application to the things of it defaces promising impressions (Matthew 13:22). (2) At other times we are unreasonably employed in our own things where we ought to be engaged in the worship of God (Luke 10:40-42). 5. When there is too much of self secretly twisting itself into what we do for Christ (Zechariah 7:5-6; Philippians 1:15-16). (1) Some seek the things of Christ only for their own worldly interests, from secular views, to make a livelihood or to conciliate favour (Ezekiel 33:31). (2) Others seek their own honour, and the gratification of their own pride, to recommend their learning, piety, or zeal (2 Kings 10:16; Matthew 23:5-7). (3) The like sin we are guilty of when we are zealous for notions of our own, because they are our own and exalt our reason, or because they suit the general taste (Galatians 1:9-10; Galatians 6:12-14). (4) When we set up our own righteousness instead of Christ’ s to recommend us to God’ s acceptance (Romans 9:30-32), or lean on our own strength and not on Christ’ s for spiritual performances (1 Corinthians 1:29-31; Isaiah 45:24-25). (5) Others seek an indulgence in their own passions and pleasures, seeking the things of Christ as a cloak for them, or as a salve to conscience. 6. When we put no respect to Christ on our own things (Colossians 3:23-24). (1) All our abilities should have a reference to Him that He may be glorified (1 Corinthians 6:20). (2) We should seek His love and favour that we may taste them with a sweeter relish as the purchase of His blood and branches of new covenant mercies. II. The great evil of this.1. Consider the excellence of Christ’ s things above all our own. (1) They have a substantial worth and real goodness in them as derived from His glorious Person (Hebrews 1:3; 2 Corinthians 3:18). (2) There is all-comprehensive goodness to fill up our vastest capacities with complete satisfaction (Proverbs 8:20-21), and to ennoble them. (3) What are our own in comparison? They are empty, perishing, some debasing, will not profit in the clay of wrath. (4) What folly then to prefer broken cisterns (Jeremiah 2:13). 2. Consider how unsuitable this is to our character as Christians. (1) We are disciples of Christ, and profess to make of Him our all. (2) We are strangers and pilgrims, and profess to have our portion above. 3. Consider the abundant care and grace with which Christ has sought our things--our everlasting peace and salvation (2 Corinthians 8:9; Philippians 2:6-8; Philippians 4:5; 2 Corinthians 5:14-15; 1 John 4:19). 4. Consider the danger of seeking our own in preference to Christ’ s. (1) The more distance there will be between Christ and us. (2) The more open we shall be to temptation. (3) The less fitness we shall have for heaven. (4) The more sure will be our rejection by God and the loss of the soul (Matthew 16:26). (J. Guyse, D. D.)Giant “ Self” (Text in conjunction with 1 Corinthians 13:5; Philippians 2:4). I. A common but serious fault. In one sense it is right to seek our own. To get on with your learning, to prosper in your business, etc., is right and dutiful: but when you are wholly taken up with self, that is seeking your own in a bad sense. Selfishness appears in--1. Seeking our own pleasure and comfort to the neglect of that of others. You see it in taking the best seats, and trying to get the daintiest morsels at meal times; in the endeavour to get the best of everything for ourselves, and to leave what is inferior for others; in trying to secure a whole railway carriage to oneself, not caring how crowded the others may be. There is something of the kind in churches: and in families where children disregard each other or their parents, and grudging to others what we do not get ourselves. 2. Seeking our own honour and credit. What a danger there is of wishing ill to one’ s rival in school, play, or business, so that we may reap the advantage. Under this head may be included the tendency to allow others to fall under suspicion where we were the wrong-doers. 3. Seeking to overbear others with our opinion. Most of us like to get our own way and carry our point. Even when convinced many will not give in. 4. Seeking to gratify our own temper irrespective of the pain it may give others. In holding out sulkily, or saying cutting things. 5. Seeking our own salvation all unconcerned about the salvation of others. How unlike the sailor saved from the wreck, whose first word when he returned to consciousness was, “ Another man overboard!” as if that were uppermost with him, so that there might be two salvations to him. II. A rare but beautiful grace. Love seeking not her own: beautiful, for it is being like Jesus; it is an element of heaven, but rare. It is the opposite of what has been described. Jesus pleased not Himself; nor did Abraham in his dispute with Lot. III. A valuable counsel. “ Look not on his own things,” etc.1. In small matters. It is comparatively easy to be heroic on great occasions. 2. To the widest extent. (J. H. Wilson, D. D.)The duty of unselfishness If a vessel were on the eve of going down, what would you think if a few men were to get the boats launched, and before they were half filled, were to cut the ropes that bound them to the ship, and pull off? What would you think of such, congratulating themselves on their own escape, while leaving hundreds on board who were not aware of their danger, some of them, perhaps, sound asleep? I have heard of a man who had set fire to a mill finding he had cut off his own retreat, and appearing at a window several stories up, appealing for help. The ladder was raised in the hope of saving him, but the danger was extreme, and neither fireman nor policeman would venture. A boy was seen forcing his way to the foot of the ladder, saying, “ Let me go! I’ m his son, and he is my father.” And when the fireman would have pushed him back, the boy earnestly repeated, “ He is my father, I tell thee, and he does not love God!” and the next minute saw him climbing aloft, making every effort to save his father, and perishing in the attempt. (J. H. Wilson, D. D.)The beauty of unselfishness A young woman was dying in a lodging in London, of a loathsome disease. Who was her attendant, tenderly nursing her day and night? You might have taken her for a sister. And yet the two had only been fellow servants in the same house, and when the one fell ill and had to go into lodgings, the other gave up her situation to go to nurse her friend, spending her own strength and all her hard-earned savings in supporting her fellow servant, and never leaving her till she died. A friend in Australia has sent me the following touching narrative:--“ Some days since, a little girl, called Jane Buchanan, was carrying her brother, a child, in her arms, through the holes not far from Golden Point, on the White Flat, when the little fellow, from joyousness or some other cause, made a sudden spring from his sister’ s arms, and plumped into an abandoned shaft about ten feet deep. Without a moment’ s deliberation, our little heroine jumped in to save the life of her brother, and, what is equally gratifying, succeeded. A man who witnessed the accident hurried to the spot, found the girl up to her neck in water and holding the boy above her head, and was hailed with the girl’ s imploring entreaty--‘ Here, you save my little brother, and don’ t mind me.’ Both were drawn up without delay, and both were uninjured save from the cold bath and wet clothes.” (J. H. Wilson, D. D.)Disinterested service San Quala, the native apostle of Central Burmah, was, in consequence of his abilities and influences, offered a lucrative appointment by the British Commissioner at Pegu. Without hesitation he declined the offer, though having no salary, and depending for food and clothing on the people to whom he preached. He replied, “ I cannot do it. I will not have the money. I will not mix up God’ s work with Government work. There are others to do this thing; employ them.” And being further pressed with the suggestion that he might continue his work as missionary, which would thus be rendered easier, he said, “ No, sir. When I eat with the children of poverty I am content, I did not leave my dear wife and come up hither in search of silver or agreeable food. I came to this land that its poor benighted inhabitants might be saved.” In two and a half years this man had gathered thirty churches and baptized more than two thousand adult believers with his own hands. (J. B. J. Tinling, B. A.)Disinterestedness in return for his splendid services to China, Gordon would accept only the distinctions of the “ Yellow Jacket” and the “ Peacock’ s Feather,” which correspond to our own orders of the Garter and the Bath. Of these rewards he wrote to his mother: “ I do not care twopence about these things, but know that you and father like them.” The Chinese Government twice offered him a fortune. On the first occasion 10,000 taels were actually brought into his room, but he drove out the bearers of the treasure and would not even look at it. On the second occasion the sum was still larger, but this also he declined, and afterwards he wrote home:--“ I do not want anything, either money or honours, from either the Chinese Government or our own. As for the honours, I do not value them at all. I know that I am doing a great deal of good, and, liking my profession, do not mind going on with my work. Do not think I am ill-tempered, but I do not care one jot about my promotion, or what people may say. I know I shall leave China as poor as I entered it, but with the knowledge that through my weak instrumentality upwards of eighty to one hundred thousand lives have been spared.” Selfishness common When they (the Athenians, after a battle with Xerxes) came to the Isthmus, and every officer took a bullet from the altar to inscribe upon it the names of those who had done the best service, every one put himself in the first place, and Themistocles in the second. (Plutarch.)Beauty of unselfishness Mrs. Appleton, of Boston, the daughter of Daniel Webster, was dying, after a long illness. The great lawyer, after pleading an important cause in the courtroom, on his way home stopped at the house of his daughter and went into her sick room. She said to him, “ Father, why are you out today in this cold weather without an overcoat?” The great lawyer went into the next room, and was in a flooder tears, saying, “ Dying herself, yet thinking only of me.” Oh! how much more beautiful is care for others than this everlasting taking care of ourselves! (T. De Witt Talmage.) Philippians 2:22 But ye know the proof of him Timothy I. His filial attachment to paul. II. His cooperation in the service of the gospel. III. His tried and faithful character. (J. Lyth, D. D.)Proof of character I. Is required--1. In every station.2. Particularly in a minister. II. Is given--1. By faithful service.2. Willing and childlike submission to superiors. III. Brings honour.1. It commands observation.2. Wins confidence.3. Ensures success. (J. Lyth, D. D.)As a son with the father--A lesson I. To younger ministers to honour and reverence their ancients, and have them for an example. II. To youths to have proper regard to their elders (1 Timothy 5:1-2; Leviticus 19:32). III. To children to obey their parents. IV. To spiritual children in regard to those who have begotten them in the faith of Christ Jesus (Philemon 1:10; 1 Corinthians 4:15; Galatians 4:19). (H. Airay, D. D.) Philippians 2:23-24 Him, therefore, I hope to send The servant of God in affliction I. Cares for the Church. II. Waits patiently the end. III. Commits the future into the hands of the Lord. IV. Anticipates deliverance in hope of further service. (J. Lyth, D. D.)So soon as I shall see how it will go with me--New year’ s sermon The first day of the new year is often a season of--1. Peculiar transactions: balancing of accounts and commencing business.2. Humanity and benevolence, family gatherings, gifts to the poor.3. Thankfulness and joy for preservation of life, etc.4. Seriousness and recollection.5. Forecast. Let us confine ourselves to the latter view, and consider-- I. Our inability to determine our future circumstances. The endowments of the apostles were not absolute. In some cases Paul could foretell things to come, but in others he was left in ignorance, and could only reason from probabilities (Acts 20:22). And when we look into futurity, all that meets the eye is a dark unknown.1. Even prophecy is wrapped up in so much obscurity that the fulfilment and the explanation generally arrive together. How often has this been exemplified in the calculations of not very wise men, who, in addition to being drawn off from more useful duties, have frequently survived their laborious schemes. 2. Your own history testifies that God has led you by a way which you knew not, and you hardly know it now. Had all your changes been foretold, they would have appeared incredible? 3. Nor have you any information that can enable you to foresee things for a single year--how it will go with your health, circumstances, relations. II. What use we should make of this ignorance. Let us--1. Learn our littleness, and that God is all in all. “ Trust in the Lord with all thy heart.” 2. Beware of presumption. The future is God’ s, not thine. Never say “ I will” without “ If the Lord will.” 3. Never despair. Seeing we know not how it will go with us, why should we look only for evil? 4. Draw off our attention from future events to present duties. We are to cast, not our work, but our care, upon the Lord. Duty and means belong to us, but events are entirely His. 5. Seek after a preparation for all events. We shall find this in Divine grace. This drew prayer from Jacob when he went forth with a staff; this preserved Daniel in the court of Darius and in the lion’ s den; this enabled Paul to say, “ I can do all things,” etc. And seeing that we have neither the ordering of the weather, nor the choice of food, happy is the man whose constitution enables him to bear any weather, and whose appetite enables him to relish any food. III. What there is to encourage us under all this darkness and uncertainty. You say, “ I see not how it will go with me,” and--1. It is well you do not. You know as much as is good for you. It is with the mind as with the senses. A greater degree of hearing would incommode us. If our eyes could see things microscopically we should be afraid to move. Were we informed of the blessings of providence beforehand, we should cease to enjoy those we have; or of adversities, what dismay would ensue. 2. God does; and He is your friend, and far more concerned for your happiness than you can be. 3. You know that it shall be well with them that fear God. 4. Your ignorance only regards time; all in eternity is sure. (W. Jay.)The Providence of God We should-- I. Express future purposes with a resignation to God’ s will and guidance (Psalms 21:1). II. Observe that God’ s providence extends to every particular thing--our incomings, outgoings, journeys, the very hairs of our head. This should teach us--1. To set on our affairs with looking up to heaven for permission (James 4:13). Let us in all our affairs be holy, and not limit our holiness to coming to church. 2. That we ought Dot to set on anything wherein we cannot expect God’ s guidance, and so consequently cannot trust in Him for a blessing. 3. To take nothing but that for which we can give God thanks. (R. Sibbes, D. D.)Trust in the Lord I. Implies--1. Reliance on His providential care.2. Because of His mercy and love. II. Is necessary under all circumstances.1. In joy and sorrow.2. In all our plans and purposes.3. In small matters as in great. III. Is a source of unspeakable comfort.1. It brings peace.2. It assures that all will be well. (J. Lyth, D. D.)Trust in God The child at school is not to lean his elbow on the table, and vex himself by thinking how he shall find raiment, how he shall get home, how the expense of his education is to be defrayed. He is a learner; he is to mind his book--the father requires no more of him--he will provide. The farmer is not to muse from day to day about the weather: “ Perhaps it may not be a fine season--there may be a blight--and all my labour may be lost.” No: but he is to act; he goes forth bearing precious seed, commits it to the ground, and then pursues his other business--and what can his anxiety do afterwards? The soldier is to learn his exercise, to obey the word of command, to keep his arms bright, to be always at the post assigned him; but he is not to neglect all this, by busying himself in drawing plans of the campaign, and describing the duties of the general. (W. Jay.) Philippians 2:25-30I supposed it necessary to send to you Epaphroditus--Epaphroditus I. His titles.1. The first of these shows his religion, and his holy union with the apostle and other believers. For the Christians in these early ages called each other “ brother,” a name full of sweetness and friendliness derived from the custom of the Jewish Church, and suitable, inasmuch as they all have one Father, and are all begotten by one Spirit, uniting them in one family. They are nourished by the same food, consecrated by the same sacraments, and called to the same inheritance. Every time you see a Christian, whatever his condition, he is your brother. Paul did not disdain to acknowledge Epaphroditus. 2. “ Companion in labour” relates to office, viz., the ministry; and how excellent the office which renders men companions of Paul and the apostles. 3. “ Fellow soldier” expresses the part he had taken in his battles against the devil, the world, false brethren, etc., for the glory of his Master and the salvation of the flock. This title is peculiarly suitable to believers in Jesus Christ, who are called to suffer persecution, carry the cross, and “ wrestle not with flesh and blood,” etc. (2 Timothy 2:3-5). 4. “ Your messenger,” in relation to his special mission to the apostle. 5. “ My minister,” in reference to the service rendered St. Paul: not the least of the glories of Epaphroditus. II. His sickness. How strange it seems that so good and useful a man should be disabled, and that Paul, who could cure diseases, could not cure his! Learn, however--1. That the Lord wishes that His servants should be subject to these afflictions and infirmities lest the excellence of their piety and graces should raise their vanity. Thus they are kept modest (2 Corinthians 12:6). 2. That the wonders of His power may shine gloriously when, with such weak instruments, He does not fail to perform His work (2 Corinthians 4:7; 2 Corinthians 12:9; 2 Peter 1:7; 1 Thessalonians 5:6-7). III. His cure.1. God often allows His own to descend to the last degree of sorrow to relieve them afterwards from it with greater eclat: as we see in the cases of Hezekiah and David. This proceeding is very suitable. (1) For us; that our faith may be better exercised, the extremity of our danger firing our zeal and warming our desires in vows and prayers. (2) For God; the greater our danger the more glorious His power. 2. This was not merely an exercise of God’ s power, but of (1) His mercy towards Epaphroditus. (2) His goodness towards Paul. Christianity does not dehumanize us. Paul’ s sorrow was deep because natural. IV. His return. This good servant of God, knowing that the news of his malady had much grieved his friends, touched with reciprocal love, desired, as soon as he was in health, to see them again that he might change their sorrow into joy. Which shall we most admire, the affection of the flock towards the shepherd or that of the shepherd towards the flock. It is one of the miracles of love which unites and blends what distance in vain separates. V. His recommendation (Philippians 2:29). For the love of the Lord as His faithful servant whom He has given you, receive him. This is what Christ calls receiving one in His name (Mark 9:37). Learn--1. Not to judge of men by the accidents which befall them. Innocence is not always prosperous, and piety often falls into great calamities. 2. That it is one thing to meet with affliction in the work of the Lord, and another to meet with it as an effect of our vice, avarice, or vanity. 3. That the closest and tenderest relations should subsist between pastor and flock. 4. That personal considerations should yield to the advantage of the Church. (J. Daille.)Epaphroditus I. His Christian status--a brother, etc. II. His sickness.1. Incurred in the service of Christ.2. A source of solicitude to the apostle and the Church. III. His recovery through Divine mercy. IV. His return to Philippi.1. Welcome.2. Honourable. (J. Lyth, D. D.)The titles of Epaphroditus I. Brother. A name significant--1. Of office. As judges call one another brother, so does Paul Epaphroditus, because they discharged the same spiritual functions. 2. Of love and friendship. It shows the care which one Christian man should have of another. 3. Of equality. Hereby St. Paul shows (1) His humility, who, being an apostle, called one of inferior rank brother.(2) His magnanimity. II. Fellow labourer. Unless ministers are this they are fellow loiterers. This must not be, because the Scriptures compares their office with the most laborious of occupations. If ministers are fellow labourers, then--1. Their people must submit to be wrought upon. If they are builders you must be lively stones, and suffer yourselves to be squared and made fit for the building. If they are husbandmen you must be the ground, and such as may bring forth fruit to perfection, else all their labour upon you will be vain. 2. God suffers them not to be alone (Mark 6:7) so that they may render mutual aid. Thus He sent Jerome and Augustine, the one severe and powerful, the other meek and gentle; Luther hot and fiery, and Melanchthon soft and mild, each to temper the other. III. Fellow soldier.1. Every man’ s life is a warfare. 2. In this warfare ministers are captains, who fight against the enemies within us, and lead us against the enemies without us. Then-- (1) Hold not forth against the ministry.(2) Help it (Judges 5:23).(3) Look for recompense in the triumphant kingdom. IV. Messenger of the Churches and minister to Paul’ s wants.1. The child of God is subject to wants. 2. They shall be satisfied. Rather than Elias shall perish for hunger the ravens shall feed him (1 Kings 17:4). If Dives will not have mercy on Lazarus, dogs shall. For Paul God provides an Epaphroditus or an Onesiphorus. (R. Sibbes, D. D.)The relations of believers I. Their fellowship.1. Brethren.2. Companions in toil and conflict. II. Their consequent sympathy with each other.1. They respect each other’ s wishes.2. Help each other’ s joys.3. Minister to each other’ s wants. (J. Lyth, D. D.)Epaphroditus is known to us only from the notices in this Epistle. He is, doubtless, to be distinguished from Epaphras (Colossians 1:7; Colossians 4:12; Philemon 1:23); for though the names are the same the identity seems improbable.1. The one appears to have been a native of Philippi (verse 25); the other of Colossae (Colossians 4:12). The longer form is always used of the Philippian delegate; the shorter, of the Colossian teacher. The name, in fact, is so extremely common in both forms that the coincidence affords no presumption of the identity of persons. The name is not specially characteristic of Macedonia, but occurs abundantly everywhere. On a Thessalonian inscription we meet with one Gaius Claudius Epaphroditus. This concurrence of names is suggestive. The combination which occurs once might well occur again; and it is possible, though in the absence of evidence hardly probable, that Gaius the Macedonia (Acts 19:29) is the same as Epaphroditus the Philippian. (Bishop Lightfoot.)The attachment of fellow soldiers An American officer who had fought in the late wars was seated in his pleasant parlour, musing on the turbulent scenes through which he had passed. Suddenly the doorbell rang. The officer rose to open, the newcomer, and a lame and weather beaten soldier stood before him. “ Will you buy my books, sir?” he said. “ I do not wish them,” was the quick reply, and the door was closed. The officer resumed his seat, but strange questionings arose in his mind. Was not that the face of one he knew? Had he not heard that voice before? Impressed as with the fear of some ill act, he quickly advanced to the door, and on opening it again, there stood the brave hero of many battles with the big tears starting from his eyes. He spoke again--“ Don’ t you know me, colonel?” The voice had a well remembered sound. And this time it fell not on dead ears nor a stony heart. The maimed soldier was recognized as one who had fought on many a field of daring and carnage by the officer’ s side, and who was covered all over with glorious scars, the tokens of his patriotism and bravery. Instantly the door was flung wide open, and the veteran was welcomed into the mansion of the opulent officer, who, with tears in his eyes, fell on the hero’ s neck and embraced him. The scene that followed the recognition was one never to be forgotten, and the colonel afterwards, relating the incident of the meeting, said he felt at that greeting a veneration for his old comrade almost amounting to a feeling of worship. Philippians 2:26-28 For He longed after you all The sickness of Epaphroditus I. The sickness and its lessons.1. God’ s children are subject to sickness as long as they live. (1) This arises from the nature of the body and the character of its surroundings. (2) Thus grace is strengthened in the soul (2 Corinthians 4:16). 2. God suffers His children to come to extremities, yea, even to death itself, as Hezekiah, Job, Jonah, David, Daniel, the three children, the disciples, our Lord Himself, and by this means it comes to pass that when all ordinary means fail their trust is not placed on the means but on God’ s own good will and power. 3. God suffers us to fall into extremities that He might try what is in us, and that He might exercise our graces. II. His feeling. “ Full of heaviness,” not for himself but for them. “ He longed after you all.” A great triumph of grace when we can refrain from murmuring about ourselves, and feel only for the effect of our affliction on others. III. God’ s interposition.1. Had mercy on him. (1) God’ s mercy is the spring of all God’ s dealings with us. (2) Let us look to it that we wilfully neglect not or cast not away mercy, nor rest in our own merit. 2. Had mercy on me. IV. Paul’ s conduct.1. Although he regarded the restoration of his friend as a special mercy to himself, he was more anxious about the comfort of the Philippians than for his own. 2. This self-denial, however, augmented the apostle’ s joy, “ It is more blessed to give than to receive.” (R. Sibbes, D. D.)Sickness affords room for the display of-- I. Brotherly sympathy. II. Divine mercy. (J. Lyth, D. D.)The sickness of Epaphroditus I. He was sick.1. It is a salutary thing for the healthy to remember the sick. What a change does even a slight sickness make in our thoughts and feelings! What an importance does it give to things at other times trivial, and what an insignificance to things at other times engrossing! The strong man is then in the grasp of a stronger. The worldly man finds then that there is something unseen as true as things that are seen; the busy man is reminded that there will be an end of work, and the frivolous that there will be an end of pleasure. 2. What a natural incongruity there is between health and sickness! How does the very presence of a person in robust health jar upon the sensitiveness of a frame diseased? How few there are whose visit to a chamber of sickness carries with it repose and soothing! What a tenderness should we cherish towards the peculiarities, frailities, irritabilities of sickness. What care there should be in the choice of times, the control of speech, the selection of topics, and in the regard to brevity! And yet in all these things, how should art conceal art? and a delicate consideration prompt everything. 3. God gives these gifts naturally to some: and some learn it in the school of Jesus. II. Nigh unto death.1. Happy are they who well use those seasons of passing indisposition, which interrupt from time to time a life of average vigour. They will find themselves the less surprised and overwhelmed by the arrival of that time when a mortal sickness shall darken the windows forever. 2. This sort of visit to the gates of the grave, and acquaintance with the preliminaries of dying, is an occurrence by no means infrequent. We are all familiar with records of perils by water, in which every stage of the process of dying has been travelled through. How remarkable are the details of those records. Words and acts long forgotten flash again upon the mind, and they have made the person able to tell from experience how it may be in the judgment, how conscience may arraign the sinner at the bar of God, and do the office of the undying worm and the unquenchable fire. 3. But sickness, too, as well as accident, may give something of the same experience. There may have been a long suspense between life and death. The physician may have destroyed hope. At last a turn has come; the sickness was close upon death, but it was not death, and all this mortal strife must be endured again. Has that person nothing to tell of those days of expected dissolution? Can he lose again the experience then acquired. We know that no such experience can, of itself, convert a soul (Luke 16:31); but it will, at least, tell how small and poor the world looked, how true God’ s truth appeared; and well may such be asked whether they have duly cherished the impression made upon them in those days of suspense. III. God had mercy on him. Is this the same apostle who wrote Philippians 1:23? Does he account it a mercy which withdraws a man from immediate fruition? We may draw from this an illustration of the naturalness of the Word of God. However bright the light the gospel throws upon the world beyond still life is a blessing (Ecclesiastes 11:7), and still death is an enemy. To speak of a recovery from sickness as a misfortune is as contradictory to the language of the Bible as it is to the voice of nature within.1. No one will doubt this in the case of one whose salvation is less than secure. That such a man is not cut off in his sins, that a new opportunity is given him for amendment, is indeed a mercy. 2. But Epaphroditus was a Christian man. To him death would have been gain, and had providence so ordered it Paul would have bidden his Philippian friends to give thanks over him as one who slept in Jesus. If God wills thus it is well for the Christian; if God wills the opposite it is well still. If he lives He can still work and gather in more souls for Christ. (Dean Vaughan.)Recovery from sickness I. The sickness which you have endured.1. You have, perhaps, been suddenly smitten after a long and uninterrupted course of health. 2. Or your sickness has been preceded by protracted feebleness and delicacy. 3. But whichever way it has come the affliction has secluded you, discontinued your active pursuits, oppressed you with pain, and, it may be, destroyed all hope for the time of recovery. 4. How solemn and affecting was your condition when the crisis arrived. Death, “ the king of terrors,” had knocked and was standing in your presence. 5. What were your thoughts as you thus trembled on the brink of eternity? Did you see heaven: or was there nothing before you but “ a fearful looking for of judgment.” II. The recovery which the God of mercy permitted you to enjoy.1. The source of this mercy is Divine. No doubt all the means which skill and kindness could suggest had been employed in the case of Epaphroditus, but when his recovery was effected the apostle ascribed it entirely to the hand of God. And so must you. He gave the skill which selected the suitable means and gave His blessing so that the means were rendered effectual. Have you thanked Him for His mercy. 2. Your recovery manifests the power of Divine mercy. Next to resurrection, recovery is the most astonishing and merciful display of Divine powers. Your recovery manifests the sovereignty of this mercy. Others have died. Had you died none could have charged God with injustice or unkindness. He was under no obligation to heal you. 4. The value and importance of this mercy. A state of sickness, however painful to the flesh, has often proved exceedingly profitable to the spirit, and recovery has given you a fresh opportunity for salvation and usefulness. Some are hardened by the dispensation, but in your case it is to be hoped it has been sanctified and blessed. III. The mercy which your recovery has conferred on others as well as on yourselves. There are no earthly sorrows more deep or distressing than those which death occasions to the survivors, In the case of Christians the sorrow is alleviated by hope, but in the case of unbelievers it is burdened by despair. Whatever may have been your ease, every child, brother, sister, relative, friend, has echoed on your recovery the joyful exclamation, “ and on me also.” In restoring your friend God has mercifully--1. Answered your prayers. 2. Regarded your afflictions. (1) Your poverty.(2) Your own sickness.(3) Your sorrow in anticipating other troubles.(4) Your grief lest your friend should die in impenitence. 3. Regarded your souls by sparing a fellow labourer. (J. Alexander, D. D.)Sympathy The apostle-- I. Shares in the sorrow of the Philippians. II. Hastes to wipe away their tears. III. Rejoices in their joy. (J. Lyth, D. D.)Why God’ s servants are afflicted As the skill of a pilot is more clearly seen in the guidance of a bad vessel among banks and breakers, than if he piloted some good ship, well equipped in a safe sea without danger; so is it evident that the power and wisdom of God are more clearly and wonderfully shown, when He preserves and guides to the completion of His plans His poor believers, weak and subject as they are to the sufferings and miseries of other men, than if, stripping them of their vileness, and clothing them from thence with an immortal nature, incapable of suffering, He employed them thus fitted in His work. Besides, He acts thus for the praise of believers themselves, afflictions justifying their piety, and making its lustre appear as well as its firmness in the eyes of men and angels. It remains subject to calumny whilst in prosperity. Satan desires to make it pass for hypocrisy, and for a mercenary service, as if they only loved God because He spared them. It is what he formerly said of Job, that he only feared the Lord because He had everywhere encompassed him with a hedge of providence and blessing, and that he would doubtless change his piety into blasphemy if God were to strike him. To confound this malice, the Lord gave up to him the property and health of His servant, and caused his faith and his love to be seen by his constancy in the midst of these severe trials. Sickness, poverty, persecution, and other sufferings, are as it were the crucible of God. He makes believers pass through this fire, that their piety being preserved, and that coming out of it more pure and brilliant, every one may be forced to acknowledge their value; and this is what we are taught by the apostle St. Peter, saying that the trial of our faith in the midst of temptations is much more precious than gold which perishes, and though it be tried with fire shall turn “ to praise, and honour, and glory, at the appearing of Jesus Christ.” (J. Daille.)Providential care All the events of life are precious to one that has this simple connection with Christ of faith and love. No wind can blow wrong, no event be mistimed, no result disastrous. If God but cares for our inward and eternal life, if by all the experiences of this life, He is reducing it and preparing for its disclosure, nothing can befall us but prosperity. Every sorrow shall be but the setting of some luminous jewel of joy. Our very mourning shall be but the enamel around the diamond; our very hardships but the metallic rim that holds the opal, glancing with strange interior fires. (H. W. Beecher.)Timely providences We find multitude of Providences so timed to a minute, that, had they fallen out ever so little sooner or later, they had signified but little in comparison of what they now do. Certainly, it cannot be casualty, but counsel, that so exactly nicks the opportunity. Contingencies keep no rules. How remarkable was the relief of Rochelle, by a shoal of fish that came into the harbour when they were ready to perish with hunger, such as they never observed either before or after that time. Mr. Dodd could not go to bed one night, but feels a strong impulse to visit (though unseasonably) a neighbouring gentleman, and just as he came he meets him at his door, with a halter in his pocket, just going to hang himself. Dr. Tare and his wife, in the Irish rebellion, flying through the woods with a sucking child, which was just ready to expire, the mother, going to rest it upon a rock, puts her hand upon a bottle of warm milk, by which it was preserved. A good woman, from whose mouth I received it, being driven to a great extremity, all supplies failing, was exceedingly plunged into unbelieving doubts and fears, not seeing whence supplies should come; when lo! in the nick of time, turning some things in a chest, she unexpectedly lights upon a piece of gold, which supplied her present wants, till God opened another door of supply. If these things fall out casually, how is it that they observe the very juncture of time so exactly? This is become proverbial in Scripture. “ In the mount of the Lord it shall be seen” (Genesis 22:14). (J. Flavel.)Receive Him therefore in the Lord with all gladness--The succour of the saints is I. A work of Christ.1. Enjoined.2. Exemplified.3. Commended by Him. II. A work of sacrifice. Requiring--1. The renunciation of ease and comfort.2. Often of health and life. III. A work of honour.1. Those who undertake it are justly esteemed.2. Their preservation is a source of joy to the Church. (J. Lyth, D. D.)The Christian’ s duty I. To do all things “ in the Lord.”1. Marry.2. Love.3. Salute.4. Receive ministers.5. Live.6. Die. II. The reason for this. A Christian in all looks to the Lord, and depends upon Him. Carnal men do contrarily. They marry, love, etc., carnally. (R. Sibbes, D. D.)The Christian’ s duty to his ministers I. The duty.1. To receive them joyfully--whatever their ministrations may be, rebuke or encouragement, admonition or comfort. It is for your good; rebel not against them. 2. To hold such in reputation, personally and officially. (1) By speaking well of them and not suffering detraction.(2) By cooperating with them.(3) By supporting them. II. The motives.1. It is an evidence that we are the children of God, and have passed from death to life, if we love and reverence the brethren.2. Those whom God esteems we ought to make the most account of.3. Consider their gifts and graces.4. Remember the good you reap by them. (R. Sibbes, D. D.)The work of Christ I. Is essentially benevolent in its objects.1. To feed the hungry.2. Clothe the naked.3. Visit the sick and the prisoner. II. Deserves every sacrifice.1. Of time.2. Money.3. Life. (J. Lyth, D. D.)Returning labourers to be welcomed with joy You remember the enthusiastic welcome which was accorded among us to the brave young American, Stanley, who had encountered innumerable perils to carry aid to the illustrious missionary pioneer of Central Africa, David Livingstone. We felt as if in helping the noble old man, whom all of us had come to think of as a personal friend, he had helped ourselves. We know what pleasure and sense of honour would be felt if Florence Nightingale presented herself under our roof, or under the roof of any true-hearted countryman of those wounded soldiers of the Crimea, for whom she cared so wisely and lovingly, and who kissed her very shadow on the wall, as she passed through the wards of the hospital. Somewhat like this would be the position of Epaphroditus on his return to Philippi. The knowledge of his heroism and self-devotion in the cause of the Saviour they loved, and this in discharging the duties of a ministry for the relief and comfort of their dear friend and spiritual father the apostle, could not but lead them to feel it a peculiar privilege and honour to be permitted to welcome him once more among them. (R. Johnstone, LL. B.)The risk of Christian work The word “ not regarding” means Epaphroditus had risked his life as the gambler does his stake. He had played with it as in a game of chance. The same word in later days, and possibly with a direct reference to this passage, has given a name to an inferior, and though sometimes a disorderly, yet a self-forgetful class of church officers, who from Constantine’ s time onwards were set apart as attendants on the sick and dying. They were men who hazarded their lives in times of plague and contagious sickness, like the παράβολοι, or bestiarii, who exposed themselves to the risk of death in conflict with the wild beasts of the amphitheatre. It was in some such way as this that Epaphroditus staked his life in faithfully representing the Philippian Church in carrying out the mission with which he had been entrusted. (J. Hutchinson, D. D.)Life preferred to service In the early part of the American campaign some of the officers displayed great lack of bravery. This fact soon became known amongst the men, and caused great contempt. Once in an engagement a soldier said to his comrade, “ Why don’ t you get behind a tree?” The reply came instantly, “ Oh! there’ s not enough of them for the officers.” (H. O. Mackay.)Life not regarded Father Peto and Elstowe, two men who had dared to speak out bravely as to Henry the Eighth’ s misdeeds, were summoned before the king’ s council to receive a reprimand. Lord Essex told them they deserved to be sewn into a sack and thrown into the Thames. “ Threaten such things to rich and dainty folk, who have their hope in this world,” answered Elstowe, gallantly, “ we fear them not; with thanks to God, we know the way to heaven to be as ready by water as by land.” Men of such metal might be broken, but they could not be beat. The two offenders were hopelessly unrepentant and impracticable, and it was found necessary to banish them. (H. O. Mackay.). Philippians 3:1-11 Finally, my brethren Prideless pride 1.What were the things not irksome and safe? (1) Counsels in some lost Epistles.(2) Messages delivered by word of mouth through his delegates.(3) Earlier verbal communications.(4) Something in the Epistle. The latter probably referring-- (a) to the main topic of the letter--rejoicing, or making their boast in Christ; or (b) to their dissentions, a reference in the making of which he was interrupted. Each supplies a good sense. In the first case he proposes to dwell once more on that which will be the sure antidote to false pride, in the other he will add some further counsels respecting their dissensions. 2. Since the apostle seems to be about to conclude, what occasioned the interruption? Probably some outbreak of Jewish proselytism respecting which he warns the Philippians in plain language. At the word “ concision” he enters on a fresh line of thought which occupies the rest of the chapter. I. He affirms that he and his gentile brethren have the most valid claim to what the Jews so dearly prized. “ We are the circumcision.” He justifies his assertion by describing--1. The nature of their worship. The one essential thing in worship is its spirit. The kind of worship the proselytizers offered rested largely on forms. If the form were only according to their pattern it was enough. The apostle, on the contrary, takes his stand on the requirement of our Lord: “ God is a spirit,” etc. Heart, not hand, lip, knee worship was the main thing, and in this respect they and he were more in harmony with the purpose of circumcision than those who submitted to the rite. 2. The ground of their trust. They rested in position rather than privilege. Circumcision was the sum of Jewish privilege. It was the main thing about which the Jews boasted. But their high privilege had not led them to a high morality, but had been made a cloak for sin. In contrast with this Paul puts Christian conduct. Christians rejoiced, or made their boast, in Christ Jesus, and had no confidence in the flesh. They looked to Him as the fulfiller of all righteousness for us and the example of all righteousness in us. Theirs was a prideless pride. II. He argues with the Jew on his own ground. The ground of their boasting might well be his as regards--1. Inherited privileges. (1) The Jews make much of circumcision and the time of its performance. If before the eighth day it is nothing; if after, of less value. That, then, which the strictest Jews demand is true of me. (2) They also talk of the old stock. I belong to it. (3) They pride themselves on their tribe. What will compare with mine? (4) Nay, more; scattered among the Gentiles, exposed to taint, to loss of language and custom, yet my ancestors remained pure in every sense. I am a Hebrew of the Hebrews. 2. Personal acts. (1) What of the law? I belonged by choice to the separated sect. (2) What of zeal? These men are making much of that; but did not I persecute the Church? (3) And as for righteousness, when was I a defaulter? 3. Here surely was ground for boasting had he been so disposed. But-- III. The whole of these most coveted things he now counts loss. He relinquished them all to win Christ. He changes the figure. He had been speaking of gain and loss; he now speaks of entering on a race.1. He divests himself of all self-righteous robes. He felt himself disqualified for the contest in any such dress. 2. He desires to lay firmest hold of Christ. 3. He seeks to feel the full meaning of the resurrection power, the propulsion to a higher and nobler purpose. 4. He asks to share the sufferings of Christ. Note this, inasmuch as many talk as though the sufferings of Christ had dispensed with their own. 5. He would be fashioned to the likeness of His death. 6. And so he would reach the goal--resurrection, i.e., complete newness of life through Christ Jesus. Conclusion: This delineation has its practical bearing on ourselves.1. It puts privileges in their true place. They increase our obligation to serve God. 2. External religiousness is put in its right place. 3. We are shown where we shall only find the true safeguard against modern delusions on religious questions--in Christ. (J. J. Goadby.)Rejoice in the Lord--Grounds of Christian rejoicing He who would rejoice in the Lord must-- I. Beware of error (verses 1-3). II. Renounce all and trust in Christ only (verses 4-8). III. Embrace the fulness of Christ (verses 9-11). (J. Lyth, D. D.)I. Rejoice in the Lord is the text of the whole chapter. After a long chapter on the suppression of self and the absorption of every faculty in the service of Christ, here seems to be the reward. Observe--1. It is “ in the Lord.” There are two estates of men, “ in the flesh,” and “ in the Lord.” To be in the latter estate is to possess all that can minister to happiness. So we are here reminded that we can command our own happiness. It is enforced as a duty. Joy is a feeling that ranges over all life and time. It remembers from what it has been rescued; it rejoices in present security; it hopes for more than it can conceive in the future. 2. But if the Christian is seduced from Christ the joy departs, and gives place to a deeper desolation than the soul has ever known. It was this danger that the apostle dreaded, arising from two errors; one doctrinal, which would teach them to cease to trust in Christ alone: another practical, which would make them selfish and carnal, and so enemies of the Cross. II. Christian rejoicing “ defended against its judaizing” enemies. The apostle bids the Philippians beware of the dogs, evil workers, concision, suggestive phrases, the last implying that circumcision having served its purpose had become dishonoured as well as disused; the word was now but a synonym of a Christian profession (Colossians 2:11; Romans 2:29). Those were the true circumcision who--1. Worship God in the spirit, i.e., they offer a worship which is ordered, prompted, released from ceremony and made acceptable by the Spirit of God. (1) The Holy Ghost is the Master of all Christian worship. (2) The object of that worship or service is included in the term and not expressed (Romans 9:4; Act_26:-7; Romans 12:1). (3) The worship presented is “ in spirit and in truth,” because the communism of man’ s spirit with God through the indwelling spirit (Romans 8:26; Jude 1:20) is His own temple. But this must be external also. The word “ circumcision” indicates the fellowship of those who, by this symbolic rite, were dedicated to God. And Christian public worship is the common spiritual homage of men who are serving God in their spirits while they are serving Him in His house. (4) But the Spirit unites no human spirit to God which is not holy; and so the cutting off of sin was what circumcision always signified (Romans 2:29). 2. Rejoice in Christ Jesus, i.e., confide or glory. They have learned that circumcision has given place to baptism; but they put trust in neither. They trust only in Christ, and as they trust they glory. 3. Have no confidence in the flesh. (1) In the fleshly ordinance which cannot be retained without dishonouring Christ. (2) In the “ fleshly,” i.e., personal and national prerogatives of the circumcised members of the old covenant. They renounced Judaism with all its advantages. (3) In anything that human nature can do to win the Divine favour. (W. D. Pope, D. D.)It is God’ s will that we should rejoice in Him I. What is it to rejoice? Delight is the soul’ s acquiescence, or resting itself, in what it apprehends to be good. There is a two-fold delight.1. Bodily or sensitive called pleasure, which proceeds from some impression made by a suitable object upon the senses. Of which note-- (1) This in itself is not sinful, because both the sense and the object and the suitableness of them were all made by God. (2) Hence it is permitted by God (Ecclesiastes 3:22; Ecclesiastes 5:19). (3) But corrupt man is too apt to sin in these sensitive pleasures, either-- (a) in the unlawful object (Psalms 62:4), (b) or in the manner by excessiveness (Jude 1:12). 2. Rational or spiritual joy, seated in the soul itself. II. What is it to rejoice in the Lord?1. God was pleased at first to order the soul of man so that it bad a natural tendency and suitableness to the nature of God. 2. But the soul being disordered by sin is apt to rejoice in nothing but externals. 3. It is therefore God’ s will that we labour after our primitive perfections and joys, so as to delight ourselves-- (1) In Him as God and our God (Psalms 28:7; Deuteronomy 12:12; Deuteronomy 12:18). (2) In His-- (a) works (Psalms 104:31); (b) Word (Psalms 1:2; Psalms 119:103); (c) properties; goodness (Luke 18:19); mercy; justice; power (Psalms 63:5-7); wisdom; truth; omnipresence. III. How doth it appear that we ought and may thus rejoice?1. From Scripture. (1) God commands it (Psalms 32:11; Philippians 4:4). (2) Christ prays for it (John 17:13). (3) This is one great end of His promises (Romans 15:4). (4) It is one great end of the ministry (Isaiah 52:7; Romans 10:15; 2 Corinthians 1:24). (5) It is the end of Christ’ s sending the Spirit (John 16:7). The Spirit comforts us by-- (a) Renewing us. (b) Convincing us it is our duty (John 16:9). (c) Witnessing our adoption (Galatians 4:6). (d) Blessing His ordinances to us. (e) Bringing and directing us to Christ for it (John 14:26). (f) Weaning us from fleshly delights. (g) Powerfully working comfort in us (Galatians 5:22). 2. From reason. We should rejoice because-- (1) God hath given us that power. (2) There is nothing in this world that we can have any solid joy in, because not suitable to the soul. (3) There is none but God we can rationally rejoice in. 3. But doth not God sometimes command us to mourn? (Ecclesiastes 3:4; Isaiah 22:12; Joe 2:12-13). (1) This sorrow consists not in abstaining from spiritual but natural joy.(2) It maketh way for spiritual joy.(3) It should be accompanied with it (Psalms 2:11). IV. Uses. 1. Information. (1) Observe God’ s goodness to His creatures in making it their duty to rejoice. (2) The privilege of Christians above all others (John 16:22). (3) The false calumny that is laid on holiness as depriving us of joy (John 14:1). (4) Our misery is all from ourselves (Hosea 13:9). (5) In the excellency of Christian joy above all others; it is in the Lord. 2. Exhortation: Rejoice. (1) Consider the necessity. God commands it for His glory and the credit of religion. (2) Consider the excellency, above all other joy. (a) It is spiritual, the joy of the soul (Psalms 33:21). (b) Pure and unmixed (Proverbs 14:13). (c) Easy and cheap. (d) Real and true (e) Universal in respect of time, place, and condition. (f) Surpassing (Habakkuk 3:17-18). (g) Well grounded; on God’ s mercy and Christ’ s merits (1 Peter 1:8). (h) Full and satisfying (John 17:13; Psalms 16:11; Psalms 17:15). (3) Consider this excellency in its nature. (a) In the cause: God; the Father, the Son (John 17:13), the Spirit (Galatians 5:22). (b) In the subject; the soul (Luke 1:46-47). (c) The object; the chiefest good. (d) The end: the glory of God as the ultimate, the good of man the subordinate. (e) The effects. It will destroy our sinful joy (Psalms 16:11); lessen our esteem of the world (Psalms 4:7); enlarge our hearts and make them more capacious of heavenly things; facilitate all duties (Nehemiah 8:10; Deuteronomy 28:47); make us long more alter heaven (Psalms 119:20); support us in our afflictions (1 Peter 1:6-8); defend us against temptations. V. Means and directions.1. Labour after a right know ledge of God (Psalms 9:10).2. Endeavour to get an interest in Him.3. Get thy evidences clear and keep them so (Job 19:25; Psalms 27:1).4. Convince thyself it is thy duty to rejoice.5. Live above the temperature of the body.6. Study well the nature of justification (Romans 4:5; Romans 5:1). (1) Christ was made sin for us;(2) and we righteous in Him. 7. Have frequent recourse to the promises (Hebrews 13:5-6).8. Let the eye of faith be constantly fixed on the attributes of God (Isaiah 45:24; Psalms 57:1; Psalms 57:7).9. Have a care of what will damp thy joys. (1) Wilful sins.(2) Nice questions about election.(3) Dark providences (Ecclesiastes 9:1). 10. Often meditate on a Christian’ s privileges. (1) That He hath God for His Father and portion.(2) Christ for his Advocate (1 John 2:1).(3) All things working for His good (Romans 8:28).(4) A kingdom provided for him (John 14:1-2). VI. Objections.1. My sins are many and great. Answer: (1) God’ s mercies are more and greater (Isaiah 55:7).(2) So are Christ’ s merits (Hebrews 7:25).(3) So are the promises (Ezekiel 18:21-22). 2. My corruptions are strong. Answer: (1) They are not too strong for God.(2) Christ came to subdue them.(3) God has promised to subdue them (Hebrews 10:16; Ezekiel 36:2; Ezekiel 36:5-27). 3. The devil oft tempts me. Answer: (1) So he did Christ.(2) He can tempt thee no farther than God sees good.(3) God’ s grace shall be sufficient for thee. 4. God hath forsaken me. Answer: (1) It is only for a while.(2) He will again receive thee (Isaiah 49:13-15; Psalms 42:11). 5. I have many losses and crosses. Answer: (1) That is no new thing to saints (1 Peter 4:12-13).(2) It is often a sign of God’ s love (Hebrews 12:6-7; Amos 3:2).(3) Their end is good (Hebrews 12:10).(4) And their effect (2 Corinthians 4:17; Psalms 42:11). (Bishop Beveridge.)I. Rejoice in the Lord as your savior. When Candace’ s treasurer found that Jesus had suffered for him on the cross, “ he went on his way rejoicing.” Our acceptance with God makes heaven rejoice--the return of the prodigal affords the greatest happiness to himself and all others. II. Rejoice in the Lord as your guide. They were journeying on in comparative fear. In tribulation even the saints rejoice because their Saviour will deliver them. III. Rejoice in the Lord as your reward. (Weekly Pulpit.)Christian joy I. Its nature. The joy of faith--felt not seen--yet real and solid. II. Its source and security. Christ supplies--sustains it. III. Its perpetuity it is an apostle’ s last injunction--must endure forever. (J. Lyth, D. D.)The joy of Christian brethren The chapter contains a general exhortation to several duties. This verse tells you how to do them--“ rejoicing.” I. The appellation--“ Brethren.” By loving compellation he labours to enter into their hearts. If exhortation comes from the pride of man, the pride of man will beat it back. Why are Christians brethren?1. They have the same beginning of life from the same Father; the same common brother Christ; the same food, the Word of God; the same promises and inheritance. 2. The word is indicative of equality. This should fill up the valleys of hearts dejected here in regard to mean estates; as also pull down the mountains of proud hearts. 3. It is a name of dignity belonging to the heirs of heaven. 4. It is a word of love. II. The exhortation.1. It is the Christian’ s duty to rejoice. It is commanded here. 2. It is reasonable that they should rejoice. They are free from the spiritual Egypt; why should they not sing as the delivered Israelites. They have peace with God and an assured hope. 3. It belongs only to Christians to rejoice. Others have neither cause nor commandment to do so. III. The limitation--“ In the Lord.”1. In whom? Christ is our Lord-- (1) By gift. God has given us all to Him.(2) By conquest. He hath gotten the victory over Satan for us.(3) By marriage. 2. How? (1) By adherence to Him. We must rest contented with Him as our only and sufficient joy.(2) Obedience to His laws; delighting in them. IV. The means.1. Faith. It is the sense of our reconciliation that makes us rejoice (Romans 5:2; 1 Peter 1:6). Whatever strengthens or weakens faith, strengthens or weakens joy. 2. Peace. Whatever disturbs our peace disturbs our joy. 3. Prayer. Pray that your joy may be full. 4. Christian communion. As the two disciples’ hearts did burn within them when they talked with Christ. V. Questions.1. Why, then, are God’ s children sorrowful? (1) Their sorrow proceeds from the want of the perfections necessary to make them absolute Christians indeed. (2) They do not adorn their profession, and so God hides the comfortable presence of His Spirit. (3) The sorrow may only be apparent, for their joy is a hidden joy. The feast is kept in the conscience and not always manifest. (4) While they live here they have ever a mixture of joy and grief to temper one another. 2. Is not the Christian fuller of sorrow than of joy? If so, it arises from ignorance of the grounds of comfort or from want of application of them. Let him then-- (1) Compare all discomforts with the joy he may have, and he will find that it countervails a world of sorrow, for it is endless, and one day will be full. (2) Take heed of the hindrances of this joy. Sins committed and not repented (1 Chronicles 2:7). (3) Take heed of negligence in good duties and to do them thoroughly. (R. Sibbes, D. D.)Joy in the Lord Evangelical religion is often charged with making men gloomy, averse to sharing the innocent pleasures of life, and thus has been made repulsive to the young especially. The charge finds some support in the demeanour of many Christians in whom, from defective views of duty, the gospel is not permitted to exert its sweetening power. By such religion is grievously misrepresented. Jesus was “ the man of sorrows” because He bore the world’ s guilt; but when the bitter work was over He was “ anointed with the oil of gladness.” Christians ought to share this. Being “ in the Lord” they should be full of gladness. I. To the unregenerate man Christian joy is unintelligible. It belongs to a sphere with which he has no acquaintance. He sees the restraints which religion imposes, but of its blessed communion with God he sees nothing. Its hopes to him are visionary. He cannot think the yoke of Jesus to be easy. II. To the true Christian this joy is reasonable, and even when he is not happy he feels he ought to be.1. It springs from love to Christ. Out in the world we find Marahs; its springs are full of bitterness. In Christ. “ with joy we draw water from the wells of salvation.” 2. The citizens of the spiritual Zion may well be joyful in their King. What city is like ours? Beautiful for situation, the joy of the whole earth. God hath called her walls Salvation and her gates Praise. Prosperity is within her palaces. Through her midst flows the river of life, and there is the tree of life whose leaves are for the healing of the nations. The King abides amongst us. To all our petitions His ear is open; to all our wants His bounteous hand. His service is glorious liberty. 3. We have perfect security. No power can pluck us out of our Saviour’ s hand; for with His infinite goodness is conjoined an infinite grossness. 4. In the contemplation of providence there is an unfailing source of joy. The natural satisfaction which outward comforts bring is pervaded and glorified by the thankfulness of hearts rejoicing in their Father’ s goodness. Anxiety, pain, and bereavement may be appointed to us, but that they are a Father’ s appointment will prevent despondency and maintain peace. 5. Innocent enjoyments have a new charm “ in the Lord.” He who began His miracles by contributing to social pleasure, changes the common into the noble and refreshing. Friendship has one added sweetness, nature a new and glorious beauty, and study a satisfaction altogether peculiar, now that intellectual improvement is felt to be polishing a shaft for the Master’ s quiver. 6. Next to the ineffable delight of seeing Jesus as His Saviour is the delight which fills the believer’ s heart in helping others to see Him as theirs. III. The reasons why many Christians have little of this joy are various. In some it is due--1. To temperament. Of this class the Apostle Thomas may be taken as a type. In many, the nervous tendency to religious melancholy developes insanity, as in the case of Cowper. The care of a physician and the watchful love of friends may be of service to joyless Christians. 2. To defective apprehension of the fulness and freeness of the gospel. The glorious liberty has been so little understood that while living in the air of freedom many have fallen back into “ the spirit of bondage again to fear.” 3. To feeble spirituality and indulgence in sin. Worldliness, like a killing parasite, has wreathed itself round the energies of the soul. The pleasures of life have stolen away the time from duty. Mists rise from a mind cherishing sinful desire and hide the face of God. We know why David had to pray, “ Restore unto me the joy of Thy salvation.” And all that is well, and it is to be hoped that this gloom is the harbinger of repentance, and the opening of his heart to the Sun of Righteousness. (R. Johnstone, LL. B.)Joy in the Lord The greatest painter--at least one of the greatest painters--of the devoutest period of the Middle Age, a man who, as men said, used to kneel and pray till the angels came to him to be painted, whose works, as they adorn the walls of Florence, open up to us a world we had hardly dreamt of before,--that greatest of painters--Fra Angelieo da Fiesole--in some of his most beautiful pictures, has, amidst a multitude of exquisitely pencilled faces combined in groups, made each face of varying expression, but each expressive gaze of joy and thankfulness steadily fixed upon one central figure--the figure of the Redeemer. (Knox Little.)The elevating power of joy You go out on a bright spring morning into the green fields, you hear above you a voice that thrills you through with pleasure; you don’ t see anything distinctly; but from the clouds there comes a warbling note, a rising splendour of music, as the lark ascends towards heaven. There is in every cadence the outwelling of an unconscious, yet real, joy. It is a parable of God’ s working. The little creature, as she ascends and sings, sings and ascends, is simply proclaiming the truth that was seen in the life of Jesus: joy is a power to exalt. (Knox Little.)Joy is not always ecstasy We ought not to seek too high joys. We may be bright without transfiguration. The even flow of constant cheerfulness strengthens; while great excitements, driving us with fierce speed, both rack the ship, and end often in explosions. If we were just ready to break out of the body with delight, I know not but we should disdain many things important to be done. Low measures of feeling are better than ecstasies for ordinary life. God sends his rain in gentle drops, else flowers would be beaten to pieces. (H. W. Beecher.)The importance of Christian joy The duty is an important one. The tone of the apostle here and elsewhere brings this out very clearly. Nothing is more calculated to commend the gospel to those around us, than proof that its influence on the hearts which receive it is to make them bright and happy. This commendation is, of course, specially impressive where outward circumstances are of a kind naturally tending to sadden. When, in deep poverty, or on a bed of pain, a Christian is contented, calm, joyous, there is here “ an epistle of Christ” written in letters so large and fair, that even careless observers can hardly help reading its testimony to the reality and potency of Divine grace. Where the lights of this world have been in so large a measure withdrawn, it must be plain that such brightness of heart can come only through a beam of sunshine straight from heaven to that heart. For the spiritual progress of the believer himself, too, it is of very much moment that he “ rejoice in the Lord.” Nehemiah’ s statement holds true for all time: “ The joy of the Lord is your strength.” We know the power of happiness, of a genial, buoyant spirit, in carrying forward the ordinary work of life. In the work of the spiritual life--resistance to temptation, and earnest labour for the Master--there is no sustaining power to be compared with joy. Walking in darkness, enveloped in spiritual gloom, we move slowly, stumble, fall. In the sunshine, we press forward with bounding step in the way of God’ s commandments, “ running, and net weary” ; wherefore, “ O house of Jacob, come ye and let us walk in the light of the Lord.” (R. Johnstone, LL. B.)To write the same things to you--Repetition That can never be too much taught which cannot be too well learned. By learning the same things often-- I. Dull and unexpert understandings are much helped. II. You are stirred up into greater wariness than otherwise ye would. (H. Airay, D. D.)Dwelling on the same things is necessary even for the best Christians, because-- I. Truth is supernatural, and our minds are carnal. That therefore which is to keep our changeful minds must be assiduous, or else our minds will sink into their first estate. II. We often disregard the truth at the first, second, or third presentation (Job 33:14). III. There is such a breadth and depth in the word of God, that although we often hear the same thing we never come to understand the full extent. Our souls are narrow. Spiritual meat requires digestion, and therefore repetition. IV. Corruptions and worldly business tend to thrust out the consideration of the truth. We cannot have two things in our mind at the same time in strength. Whence it comes to pass that the better being ever subject to be thrust out needs to be hammered in with often repetition. V. Our memories are very weak to retain anything that is good. Good things sink through them as water through a sieve; there is need therefore of remembrances. After this manner God hath dealt with man in renewing the promises, and Christ in His parables (Matthew 13:1-58), although with variety, teaching ministers to avoid tediousness. Conclusion:1. Let it not be grievous to ministers to do what is for the safety of God’ s children. Peter cast often and got nothing, yet at Christ’ s word he cast again. God, that blesseth not every cast, may bless the cast to the catching of many. 2. If we hear the same things often, let us hear them as an impression which may carry force and work upon our hearts more strongly than before. (R. Sibbes, D. D.)The usefulness of repetitio n:--1. A story we have often heard or read, however fascinating at first, will gradually lose much of its interest. If read for amusement it would be quite out of the nature of things that a book should please us so much on the second or third perusal as on the first: but if read for instruction the case is somewhat altered. We are conscious that many parts are imperfectly mastered, and we do not hesitate to apply ourselves again and again to the study. But even when instruction is the object, a truth which has once settled in our minds will lose its power of gaining our attention. 2. When we pass from human literature to Divine, we carry our dispositions and habits with us, and we shall be tempted to reckon ourselves so well acquainted with certain portions of the Bible as to reckon further study of them superfluous. Now there is no truth of Christianity that will not repay further outlay of time and attention. Whatever our progress, we are only beginners. Yet while the text sets itself against that craving for novelties in religion which is the mark of a mind diseased, it does not circumscribe the range of inquiry. “ The same things” were confined to no narrow groove. I. The nature of scriptural truth demonstrates that repetition can never be useless. It is a property of the truths of the Bible that the simplest involve the most difficult, while the more sublime and mysterious prove, under some shape or another, the plain and the elementary. It is a simple truth, e.g., that the Eternal Son of God died as the Surety of the lost human race, but you introduce with it a whole library of divinity, for there is not one truth of our religion that is not contained in it--the guilt of sin, the love of God, the Trinity, etc. And if the most elementary doctrine is virtually a summary of the Bible, then to ply men with it is virtually to ply men with the whole system of Christianity. And then if I have the fact that Christ died for sin put continually before me, it is a mistake to suppose that it will always call up the selfsame idea. I shall sometimes view the atonement as demonstrative of Christ’ s love; sometimes of the greatness of man’ s sin, etc., etc. And these doctrines derived from the atonement will gain power and clearness from their association with it. And so with the rest. II. The agency by which scriptural truth is expounded proves the usefulness of repetition. That agency is the Spirit of God. Hence it comes to pass that a text may have been read or heard a hundred times without making any impression, and yet on the next occasion it may seem charged with electric light and the whole mind within disturbed. And what holds good in conversion holds good for the whole course of Christian experience, and thus the Bible, however diligently studied, is always a new book, and its best known portions instead of being exhausted will often seem to have been indicted again. We have, therefore, an incontrovertible reason why “ the same things” should be always useful. (H. Melvill, B. D.)The repetition of old truth is I. Often necessary. Men let it slip--fail to improve it. II. Never wearisome. It is precious to those who believe it--who deliver it. III. Always safe. It quickens memory--stirs the heart--provokes effort--and helps to secure salvation. (J. Lyth, D. D.)Repeating the same teaching It was the Sophists who scoffed at Socrates because he was always teaching “ the same things,” and in this their mockery of the great heathen teacher they but disclosed their own folly. It was the Romanists in Reformation times who frequently laid to the charge of the Reformers that they were always harping upon the same string. It is a mark of the present day still to show a craving for what is new, and to find that craving too eagerly met and administered to; but as Paul knew, so do all preachers of the doctrines of grace know, that if the Divine Word Himself chose to utter the same truths ofttimes in the same form, they have their ample justification in that example of His which to them is also of necessity precept. (J. Hutchison, D. D.) Philippians 3:3 For we are the circumcision--In all ages and under all dispensations there have been two antagonistic principles at work, two classes among the professed people of God; the carnal and the spiritual; those who relied on externals and those who relied on what is internal, an Israel according to the flesh, and an Israel according to the spirit.The great question between the two has ever been and is, Who are the circumcision? the true people of God? I. What is meant by “ we are the circumcision?” Circumcision in the Old Testament was--1. The symbol of regeneration. 2. The sign and seal of a covenant. It distinguished the people of God from other men, and assured them of their interest in the blessings of the covenant. The question therefore is tantamount to this: Who are the people of God in such a sense as to be His spiritual children and heirs of His kingdom? The Judaizers said they were--Paul said Christians were. II. The characteristics of those who are the true people of God or the true circumclsion.1. They worship God in the Spirit, i.e., under the influence of the Holy Spirit. (1) This includes (a) that the inward principle of worship is no mere principle of nature, whether fear, natural reverence, or sentiment, but that love and devotion of which the Holy Spirit is the author. (b) That the mode of worship is that which the Holy Spirit has enjoined. It is not a will worship, not the assiduous performance of things uncommanded of God, whether in matters of worship or life. (2) It therefore stands opposed to (a) insincere, hypocritical service; (b) mere external and ceremonial service; (c) all such service as the unrenewed and unspiritual do or can render. Such was Jewish and Judaizing worship; and all formalism, whether Papal or Protestant. 2. They rejoice or glory in Christ Jesus. This includes the recognition of Him (1) as the ground of our confidence(2) as the source of honour;(3) as the object of delight. How opposite is this spirit to that of the Judaizers, who gloried in the law, the theocracy, and their descent from Abraham.3. They do not confide in the flesh. “ Flesh” includes (a) what is external, whether Abraham’ s descent or circumcision; external obedience to the law, or religious ceremonies; baptism or membership in the true Church. This is Paul’ s interpretation as given in the immediate context. (b) What is opposed to spirit, i.e., nature. (2) To have no confidence in it, therefore, means to have no confidence in ourselves, our own righteousness or strength. This also is included in Paul’ s amplification. Those who do not trust in the flesh are those who renounce their own righteousness and embrace that of God: which is by the faith of Christ. Conclusion: It is by these criteria that we are to judge ourselves, and to determine the true form of religion, and of the Church. (C. Hodge, D. D.)The true circumcision I. Spiritual worship. There must be present worship. The rite of circumcision was administered once for all, and as an external badge this was sufficient. But true religion is a matter of daily life. A circumcised Jew who lived in sin was no true Jew; a baptized Christian may behave like a man of the world, in which case his baptism counts for nothing. The heart and soul of religion is personal devotion, daily worship.2. This worship must be an inspiration of the Spirit of God. All worship requires some support. The formal worship of the Jew rested on ceremonies. When these were absent the worship perished. The Christian rests upon the influences of the Spirit, and where this is there is Divine life. II. Christian enthusiasm. The expression “ glory in Christ Jesus,” points to this.1. The secret of the deepest religious life is personal devotion to Christ. Jesus at once demands adoration by His Spiritual greatness, and wins affection by His human sympathy. 2. This devotion is inspired by joyous enthusiasm. The Jew gloried in Abraham, but a greater than Abraham is here. III. Freedom from superstition. For us, like Paul (see sequel),to cast off all confidence in privileged birth in a Christian home, membership in a historic Church, observance of venerable rites, and to trust wholly in spiritual religion, is a confirming sign of Divine sonship better than any rite such as circumcision. (W. F. Adeney, M. A.)The true circumcision I. The sacraments of Old and New Testaments are in substance the same. The Philippians who were baptized with water and the Holy Ghost are said to be circumcised. And so the apostle attributes our baptism and Lord’ s supper after a sort to the Church of the Jews (1 Corinthians 10:1-2). As the covenant was always the same in substance, so the seals of it were the same too. II. The reality of that which seducers pretend to, will more readily be found in those that conscientiously oppose them. These men ran down the apostle and others, giving out themselves only for the circumcised ones. But the apostle proves he had the better claim. Thus the works of holiness are to be found more with those that press justification by faith, than with others who would be looked on as great patrons of good works. Be not, then, deceived with fair speeches; examine matters to the bottom. Often those who have the highest pretences to right on their side go farthest from it. III. The sign in religion without the thing signified is little worth.1. All it can do is to give a name before men which they lose before God (Romans 2:28-29). Christian may be an honourable title before men, and an empty title before God. 2. The sign is a mere external thing on which nothing of weight for salvation can hang, and therefore when the Lord comes to judgment, He throws down all together (Jeremiah 9:25-26). For He looks not to the outward appearance but to the heart. 3. It is an inefficacious thing; as a body without a spirit. He who has got the sign only, has only the meanest half of the sacrament. Sacraments are seals of the covenant; but where there is no covenant there can be no seal; and what avails a seal at a blank. 4. Men in Christ’ s livery may abide in the devil’ s service and meet with his doom (Luke 13:26-27). 5. To apply all this. (1) Baptism with water without the Holy Spirit is little worth. Many never reflect seriously on their baptism. Hence they live as though they had never sworn allegiance to the King of heaven, and were entirely their own, and will never renew it. Let me ask as touching this baptism: (a) Baptized ye were with water, but were ye ever baptized with the Holy Spirit and fire--the thing signified? Alas, in consequence of the want of this, the universal coldness in the things of God. (b) Hast thou realized that only the blood and Spirit of Christ can cleanse thee? In baptism is a profession of this. If not what avails thy baptism. (c) Wast thou ever made partaker of the washing of regeneration? (Titus 3:5-6). Unto what then were ye baptized? (Acts 19:2). (d) Where ye ever cut off from the old stock of Adam and ingrafted into Christ? (1 Corinthians 12:13). Baptized into the name of Christ, and yet not in Christ, but without Him makes sad work. (e) Are lusts reigning: or are they dying, and your souls living a new life? (Romans 6:5-6). Has the water been but as that thrown upon a corpse? (2) The Lord’ s supper without the thing signified is little worth. To be partakers of the bread of the Lord without the bread which is the Lord will go but small length (John 6:57). IV. Believers in Christ are the true circumcision. They have in spirit which the Jews, by this ordinance, only had in the letter. Circumcision was--1. A token of God’ s covenant (Genesis 17:7-11). This honour have all God’ s saints to have God Himself to be ours. 2. A distinction between Jews and others, as God’ s people (Genesis 17:4). So believers are God’ s people, His garden, while others are but His out field. 3. A cutting off of part of the flesh, signifying the believer’ s privilege and duty (Colossians 2:11). Their hearts are circumcised to love the Lord; their ears to hear Him; their lips to speak for Him. (T. Boston, D. D.)The marks of a true Christian There are many things that have a name to live and are dead: faith without works; the form of godliness without the power; sacraments without holy desires; Christians without union with Christ. In exposing this the apostle’ s intention was not to disparage the Old Testament sacraments, but to show that in common with the New their value consisted in their spiritual use and significance, in their connection with the moral affections, in their leading to Him who is the end of all sacraments. Consider-- I. The nature of a believer’ s worship.1. The word worship may be taken in the larger sense which includes all religious service. From which we learn that the believer’ s life is to be one continued act of worship; his body is a living temple; his heart an altar for daily sacrifice; his calling that of “ a priest unto God;” his whole conversation one hymn of praise. To worship God in the spirit, then, is to worship Him in the life. The fire of sacrifice is to come down on the domestic hearth, and “ holiness unto the Lord” is to be written “ on the bells of the horses.” 2. Still the reference to the Old Testament ritual would suggest that “ worship” points to certain religious actions. To worship God in the spirit, then, is to worship Him-- (1) In simplicity as distinguished from hypocrisy. It is a fearful thing when a miser prays to be delivered from covetousness, a vindictive man from “ malice, hatred,” etc. (2) With reverence, as distinguished from all permitted indifference, deadness, reluctance, clockwork piety. Our heart and tongue should go together. Moses left his sandals at the foot of the mount, too many take their sandals and leave their hearts behind. (3) In earnestness, as if we felt that important interests were suspended. The two worships are distinguished in that in one case an end is looked for, in the other the only care is to get the work done. II. The object of the believer’ s joy. We rejoice in Christ Jesus.1. For the glory of His character.2. For the dignity of His offices.3. The blessedness of His work.4. The completeness of His salvation.5. The freedom of His service.6. The reasonableness of His commands.7. The unutterable recompences of His rewards. III. The ground of a believer’ s trust.1. By “ the flesh” St. Paul means anything that we are or have. The flesh in its best estate is a corrupt thing, and can therefore be no proper ground for confidence. 2. The apostle would take away our confidence from everything that is not Christ. He not only excludes all outward distinctions, national privileges, moral excellencies and attainments, but he strikes at that refined and subtle fallacy of Romanism which would lead us to have confidence in some indwelling grace, which would give efficacy to tears and perfection to human sanctity. St. Paul knew that it was not grace in the saints, but grace in Christ, that was to save him, and in that he could feel unbounded confidence. (D. Moore, M. A.)The inheritors of the promises I. The ground of the apostle’ s claim.1. To worship God in the spirit is-- (1) To worship God as a spirit.(2) With our own spirit.(3) By the help of the Holy Spirit. To worship God in the flesh would be to worship God as though He were flesh, with the powers of the body alone, and by the influences and aids which work on the body (John 4:23; Malachi 1:11).2. To rejoice in Christ Jesus is not only to believe in Him and receive Him, but gladly and gratefully to accept all His work and gifts and services, being cleansed by His blood, made righteous by His obedience, and being reconciled by His mediation (1 Peter 1:8). And if we connect this with the former, then it means to worship, pleading Christ’ s sacrifice, trusting in His advocacy, and making Him in all respects our way to God. 3. Having no confidence, etc. What he means by flesh is evident from the words following--the administration of ordinances, birth of high noble blood, earnest external obedience. The flesh is the outward and material, not the inward and spiritual. Now, if we connect this third qualification with the first, to have no confidence in the flesh is to use the material without abusing it, making it secondary and subservient, to employ as much of the outward form in worship as is essential to spirit and life, but never as a substitute. II. The lofty position Paul claims. The practice of circumcision existed, it may be, before it was imposed on Abraham, but it was ordained by God mainly with a spiritual object (Genesis 17:10, etc.), as the sign and seal of the Divine covenant; it testified to God’ s faithfulness. What advantages then, hath the Jew? or what profit is there of circumcision? (Romans 9:4-5). Like privileges are possessed by such as worship God in the spirit, etc.1. They are the sons and daughters of the Lord Almighty. 2. They behold the bright ness of the Father’ s glory (John 1:14; John 1:18). 3. They are the inheritors of great and precious promises. Even the promises made to Abraham are theirs (Romans 4:11-13; Romans 4:16; Galatians 3:7-9). But the believer is interested in a better covenant, established in better promises. (1) A country was promised to Abraham--a good land; but Canaan shared in the universal curse. But the land promised to the Christian is a better country. (2) It was promised to Abraham that his seed should become a great nation--those who rejoice in Christ are a holy nation, a peculiar people. (3) God promised to Abraham to be his God, etc., and so (2 Corinthians 6:15)-- 4. They are favoured with special Divine revelations (Hebrews 8:10-11; 2 Corinthians 3:18). 5. They are a royal priesthood. 6. They are connected with an ancient and sacred lineage. The Jew claimed Abraham as his father, and all the illustrious patriarchs and prophets as ancestors; but they whom Paul describes may claim as ancestors all who have like precious faith in every age. 7. While of the Israelites as concerning the flesh Christ came; of those, whom Paul describes, Christ comes as a gospel and a revelation to the world (2 Corinthians 2:14-15; 2 Corinthians 3:2-3). Conclusion:1. Let us claim to be the circumcision in the presence of the Jew. To him, if he rejoice not in Christ Jesus we say, Your circumcision is counted uncircumcision: We are Abraham’ s seed, and he is an alien. We envy not his connection by blood; we have a tie less corruptible. 2, We claim this position as Christians of simple customs, in spite of some who would withhold it because we follow not with them. We notice the stress which such lay upon consecrated edifices, sacramental efficacy, an authorized ministry, uniformity. We affirm that spiritual worship consecrates any structure, constitutes the worshipper a priest, and renders the simplest forms full of power and life. 3. We claim this in the face of the world; and if men demand of us a style and order of worship which would undermine spirituality, divert our complacency from Christ, and foster confidence in the flesh, let us not only not conform to their requirements, but let us deny that conformity would secure any increase of acceptableness or power. (1) Of power! What is mightier than spiritual worship? What show of strength exceeds that manifest by rejoicing in Jesus? And is “ no confidence in the flesh” loss of power (Jeremiah 17:5-8). (2) And is there no beauty in simplicity? The utmost and highest is to be found in an assembly which worships God, etc. 4. Let us in godly fellow ship with all true churches maintain this position. (S. Martin.)Spiritual heirship 1. A scholar trained at the feet of Gamaliel kneels before the Father “ in spirit” ; a Pharisee of the strictest sect has his shrunk heart expanded into “ joy in Christ Jesus” ; a proud professor feels “ no confidence in the flesh.” “ We are the circumcision,” he says, after this thorough readjusting of His religious relations. He thought so, as a Jew, when there was none to dispute the claim. As a Christian, with all Jewry despising that claim, he is sure of it. 2. Now to be able to say, “ We are the circumcision,” to be clearly conscious of standing in the right line of spiritual descent is no mean distinction, no unproductive element in our expectations, that we should alienate it without cause. I. Thoughtful students can hardly doubt that God has meant his Church to maintain an historic unity. No bend in its growth has ever been so abrupt as to choke the sap or sever the commerce of any branch with the root. Each moral revolution no less than each theological variation proves that the essence of faith is not perishable. Something of primitive power goes into the least offshoot. The three dispensations lay their ordaining hands on its head, with patriarchal blessings, Levitical unction, and gospel baptism. Let any holy family pitch its tent where it will, it shall not be out of that Divine order; reaching backward and forward--Calvary, Sinai, Mamre. II. But blended with this law of its history, the church has to recognize another, constantly counterbalancing the gravitation towards indolence which might accrue from the former alone, and checking its complacency. For as it advances, some unexpected crisis is always breaking up the old distribution of forces; the original Providence readjusts the lines. Dismissing former tests of legitimacy, it brings fresh affiliations into the family, showing those often to be of “ the circumcision” that had before been reckoned of the alienage; and disowning sons who forfeit favour by sinning against the Holy Ghost. Men claim to be Christians by birth; offer as a spiritual qualification, not a confession of faith, but a pedigree. Something like this has always been a presumption of religious majorities. And, as if to rebuff it, the propensity to proscription is no sooner settled, than a reformation is sent to disturb it. Some Paul of Samosata, some Constantine, or some Popish lineage is always secularizing the Church, and then some impracticable Wycliffe, dissenting Baxter, or erratic Huss, sloughs the form to act out the substance. Hypocrites vitiate the succession, and heretics ennoble the new blood. When the Jews refuse the apostle of their salvation, lo! he turns to the Gentiles. As if purposely to break up confidence in mere ecclesiasticism and clear the gospel of bondage, the visible Church is scarcely at any epoch suffered to enfold the Church spiritual with a clear circumference. And the instant any majority begins to be at ease in Zion, some terrible prophet comes crying out of the wilderness, “ Repent!” shows what circumcision is, and turns the world of the Rabbis upside down. But always, observe, the old faith goes into the living body. (Bishop Huntington.)Worship God in the Spirit--Spiritual worship I. What it is to worship God in the spirit.1. Christ has respect to the whole of our service and obedience to God. The parts of it are two: holiness, or our duty to God; righteousness, or our duty to man (Luke 1:74-75). The Christian life is, as it were, one continued act of worship, where all our actions, natural, civil, and religious, meet in God (Acts 26:7; Revelation 7:15). 2. It has respect to those duties which are properly parts of worship. The Christian (1) worships God with his heart, soul, and spirit, and not with his body only (Romans 1:9; John 4:24). This implies (a) internal worship, called for by the first commandment. The true Christian’ s soul is a temple of God. (b) Outward joined to inward (1 Corinthians 6:20). (c) Spirituality--faith; love; goodwill; sincerity. (2) By assistance from and influence of the Holy Spirit (Ephesians 6:18; Jude 1:20). (a) The Spirit gives habitual grace to make men capable of spiritual worship (John 3:6). (b) He gives actual grace, influences to stir up grace (Romans 7:26). II. This worship is a distinguishing mark of the true Christian.1. All true Christians have it, for-- (1) All of them are spiritual (John 3:6). Everything that brings forth, brings forth its like. (2) All of them have the Spirit of God dwelling in them (Romans 8:9). (3) That worship which is merely outward is but the carcase of duties, unacceptable to God; and they who never perform more are hypocrites (Matthew 15:7-8). (4) External worship is properly but the means of worship. Prayer, hearing, etc., tend to the promotion of love, trust, etc., and the enjoyment of God can never be found but in worshipping Him in the Spirit. 2. That none but true Christians have this privilege is plain from this, that all others are in the flesh (Jude 1:19). (T. Boston, D. D.)God should be worshipped I. With a knowledge of his true character. Otherwise it is mere Athenian worship. This is the great fault of the heathen. Hence the great importance of religious knowledge. This may be obtained from nature, and our own persons. And yet with all the perfections of deity before their eyes men do not like to retain God in their knowledge. But as man is a fallen creature, the knowledge which reason can furnish is not sufficient. Christ does not reveal His mercy, and show how sinners can be pardoned and restored. So God has revealed Himself in His Word, and now man is utterly without excuse if he do not know God and worship Him. II. With reverence. This sentiment is natural when we come before any superior, how much more when we come before God. This is no slavish or superstitious dread, but that by virtue of which God’ s children are distinguished from the wicked who have no fear of God before their eyes. God is a jealous God, and abominates levity. Reverence is the most prominent feature of angelic worship. How shocking then is familiarity in the worship of man. III. Humility. Nothing is more odious to God than pride, and nothing more acceptable than the contrite spirit. He dwells with such. It is most proper in regard to man’ s moral and God’ s exalted state, and upon it Christ pronounced his beatitudes. IV. Faith. Without this it is impossible to please God, and all worship must become an empty form. Its principal exercise has respect to Christ as the Mediator. V. Concentration. Spiritual worship is interrupted by nothing so much as the wandering of our thoughts, and is one of the accusations brought against God’ s ancient people. VI. Fervency. The crying defect of our worship is want of heart. VII. Scriptural, with such rites as God has appointed, and those only. As to external circumstances, time, place, attitude, these should be regulated by the apostle’ s rule, “ Let all things be done decently and in order;” but as it relates to the worship itself, nothing should be introduced but what is authorized by the Scriptures, such as prayer, singing, reading, administering the sacraments. “ In vain do they worship Me,” etc. “ Who hath required this at your hands.” VIII. Frequency. Men are not required to spend their whole time at it. But God should be worshipped morning and evening; and the Lord’ s day should be entirely devoted to the Lord’ s service. We cannot go to an excess here unless we make this duty exclude others which are equally incumbent. “ Pray without ceasing.” (A. Alexander, D. D.)Rejoice in Christ Jesus-- Rejoicing in Christ Jesus I. Its nature.1. It is an act of love. The acts of love are desire and delight, and they both agree in this Chat they are conversant about good, and are founded in esteem. But they differ because desire is the motion and exercise of love, and delight the quiet and repose of it. All, however, meet in Christ. 2. It is an act of love begotten in us by the sense of the love of Christ (1 John 4:19). The object of love is goodness. (1) The goodness that is in Christ, moral and beneficial (Psalms 119:140; Psalms 100:5; Psalms 119:68). (2) The goodness that floweth from Him (Titus 3:4). (3) The goodness we expect from Him in this world and the next (Luke 7:47; Matthew 5:12). 3. This love of Christ-- (1) Is revealed in the gospel (Acts 13:48). (2) Is shed abroad in our hearts by the Holy Ghost (Romans 5:5). (3) Is received by faith (1 Peter 1:18; Romans 15:13), which faith is (a) assent, a certain belief of the truth of the gospel concerning Christ as the only sufficient Saviour (John 4:42; John 6:69). (b) Consent, a readiness to obey the gospel. (c) Affiance, a reposing of our hearts on God’ s promise of pardon and eternal life (Hebrews 3:6). (4) Is improved by meditation (Psalms 104:34). (5) Is enjoyed more than all other things whatsoever (Psalms 35:9; Psalms 63:5; Psalms 73:25). II. The spiritual profit of it.1. It is such a joy as doth enlarge the heart in duty and strengthens us in the way of God (Nehemiah 8:10; Psalms 119:14; Psalms 40:8). The hardest services are sweetened by the love of Christ. 2. It is a cordial to fortify us against and to sweeten-- (1) Common afflictions (Habakkuk 3:17-18; Romans 12:12; Hebrews 12:2). (2) Persecutions (Acts 5:41; Hebrews 10:34; Matthew 5:12; 1 Peter 4:13; James 1:2). 3. It draws off the heart from the delights of the flesh. III. The helps by which it is raised in us.1. A sense of sin and misery. The grievousness of the disease makes recovery the more delightful. 2. An entire confidence in Christ (1 Peter 2:7; Philippians 3:8). 3. A constant use of the means. (1) The Word; (2) prayer (John 16:24).(3) The sacraments. 4. Sincerity of obedience (1 Corinthians 5:8). (T. Manton, D. D.)Rejoicing in Christ is I. A holy complacency in him. We cannot be well pleased with anything unless we see a suitableness in it to us. There is a three-fold suitableness of Christ.1. A suitable ness to the Divine perfections concerned in the salvation of sinners that is sweetly discerned by the believer and acquiesced in (1 Corinthians 1:23-24). 2. A suitableness of Christ to the ease of the soul which the believer sees and is pleased with. If you lodge a starving man in a palace, clothe him with costly attire, and fill his pockets with gold, what good can these do him? They are not meat, and so are not suitable to his case. But Christ is to ours every way (1 Corinthians 1:30-31), and no one else is. (1) As He is God-man; the Mediator answering at once the honour of God and the sinner’ s necessities. (2) In His offices. As Prophet, the Interpreter of the Father’ s mind; as Priest, the Atonement and Intercessor; as King, the Conqueror and Ruler. 3. A suitableness to the mind, or we could not rejoice in Him. He is suited to every unbeliever’ s case, but alas! not to their minds. Give a natural man his idols, the drunkard his cups, the miser his gold, these are suitable to their mind, but as unsuitable to their case as a sword for a madman or poison for the sick. But the believer is made partaker of the Divine nature, and Christ is, therefore, suitable not only to his case but to his mind (1 Peter 2:4; Psalms 73:25). There is none beside Him, none like Him, none after Him--the altogether lovely. Believers are pleased at heart-- (1) That He should build the temple of the Lord, and have the glory of it (Zechariah 6:12-13) as is appointed of God. But this suits not the minds of natural men (1 Peter 2:7-8). (2) With His laws (Isaiah 33:22). Christ’ s yoke is welcome to them because His law is suitable to them, and they to it (Psalms 119:128), for it is written on their hearts. (3) With the fulness of the spirit of sanctification which He communicates (1 Corinthians 1:30-31). There is nothing the true believer rejoices in more than the Christ-given spirit of holiness imparted, enjoyed, and acted out. II. A rolling of the soul over on him for all.1. Their weight of guilt--“ through faith in His blood” (Romans 3:25). Christ is the city of refuge from the law. 2. Their weight of duties. (1) For performance. Christ lays His yoke upon the believer, and he receives it and lays himself and it again on Christ the fountain of strength. Hence it becomes an easy yoke, which before was insupportable. For duties are a dead weight while laid on by the hand of the law (John 15:5), but from Christ the believer receives a kind of derived omnipotency (Philippians 4:13; Philippians 2:13). He makes the will for the work, and the work for us when He has wrought the will for it. (2) For acceptance (Hebrews 11:4). Duties rightly done are the returns of influences from heaven which are communicated from Christ, and so go back through Him. III. A rest of the heart in Christ as a fit match for the soul. For as in marriage there is first a view of such a person as a fit match, whereupon follows choice and acceptance; and in case the person chosen answer the expectation, there ariseth a rest which is solid joy, so it is when the soul is pleased with Christ. There is found in Him--1. Rest for the conscience: otherwise there is none except where it be lulled to sleep. Now Christ finds His elect seeking rest and finding none in the law; He gives it them through His blood (Hebrews 9:14; 1 John 1:7). 2. Rest for the heart. (1) Our hearts are full of desires of happiness which crave for satisfaction. Hence universal human restlessness. (2) The natural man goeth through the dry places of the creature seeking rest and finding none (Jeremiah 2:3; Ecclesiastes 10:15; Isaiah 55:2). Christ finds His elect thus wandering, and discovers Himself as the fountain of satisfaction, and the desires of the soul centreing and meeting in Christ abide in Him and are satisfied (Psalms 73:25; Philippians 4:18; 2 Samuel 23:5). IV. A confession of Christ unto salvation. This is plainly intimated in the original “ glorying in Christ.” As the image of God impressed on man’ s soul at creation shone through his body, as a candle through a lantern, so that complacency, confidence, and rest of the heart in Christ will shine forth in the life.1. With respect to the believer’ s ordinary conversation. (1) This inward rejoicing wears off the air of pride (1 Peter 5:5). (2) Grace will circumcise the self-commending lips. (3) Gracious souls will readily discover in their serious converse a tendency towards the grace of Christ. (4) Rejoicing in Christ will make men tender in their judgment of others (Galatians 6:1). (5) Such as rejoice in Christ will have familiar converse with the Word, and relish of it (Isaiah 59:21). (6) They will have a respect to the place where Christ’ s honour dwells, and to ordinances (Psalms 63:1-2). 2. With respect to suffering. (1) The saints will keep on Christ’ s side though it be lowest.(2) They will be resigned and contented.(3) They will glory in any cross Christ puts upon them. (T. Boston, D. D.)Glorying in Christ I. Negatively. The true circumcision gloried not--1. In themselves.2. In anything about themselves--circumcision or Abrahamic descent.3. In Christ and something else--in Him and Moses. II. Positively. They gloried in Christ.1. In His great condescension.2. In His birth and its wonders.3. In His life and its blessings.4. In His death and its benefits.5. In His resurrection and ascension, and their pledges.6. In His return, and its stupendous and permanent results. (Professor Eadie.)Have no confidence in the flesh--This is an inference from the last, and means that the Christian who rejoices in Christ hath no confidence in anything that is not Christ or in Christ. I. In point of justification.1. The saints have no confidence in external things. (1) Man’ s externals--things which God never made duty, but are made so by man (Matthew 15:9). All unscriptural institutions, opinions, and practices, under whatever pretensions of holiness, carry off men from Christ and are subservient to self (Matthew 15:4-6; Corinthians 18-21). (2) Nor even in God’ s externals. E.g.(a) In their external condition in the world which we receive by God’ s providence. The carnal poor think that thereby they will be relieved of eternal poverty, and the carnal rich in this world, that they will be before others in the world to come (Hosea 12:8; Romans 14:17). You may be miserable here and through eternity (Job 15:23-24); or fare sumptuously here and be in torment by and by (Luke 16:1-31). (b) In their external privileges (verses 5, 7; 2 Corinthians 5:16; Luke 13:26-27). (c) In their external attainments (verses 6-7). Great confidence have some in their negative holiness (Luke 18:11; Matthew 5:20). (d) In their external duties (verse 8). There are two classes opposite to the Christian in this--the ignorant, who do little or nothing, and yet say they serve God as well as they can; and those who have the full form of godliness and rest in that. But as they are mere external duties they are abominable to God (Isaiah 1:11, etc.; Mark 10:20-21). (e) In their external sufferings. The glorified put nothing down to their tribulation, but all to Christ’ s blood. “ Therefore are they before the throne.” 2. The saints have no confidence for the favour of God in internals. There is no exception but one (Colossians 1:27). They have no confidence in internal-- (1) dispositions (Proverbs 28:26). Many have a confidence in what they call their good hearts; but if God’ s testimony is to be believed, it is a false confidence (Jeremiah 17:9). (2) Exercises on their own spirits. (3) Attainments (Galatians 6:14; Philippians 3:8). (4) Graces. II. In point of sanctification. As they have taken Him alone for justification, so for this (1 Corinthians 1:30). The saints have no confidence for this.1. In their stock of natural and acquired abilities (2 Corinthians 3:5), knowledge, utterance, good temper, etc. 2. In the means, such as the Word, sacraments, prayer, etc. Knowing that it is the Spirit that quickeneth (John 6:63). 3. In their purposes and resolutions for holiness (2 Timothy 1:12). 4. In their vows and engagements to holiness (Isaiah 45:23-24). 5. In their own endeavours after holiness (Psalms 127:1). 6. In the good frame and disposition of their hearts, i.e., in actual grace, a most desirable thing, but no staff to lean upon (1 Chronicles 29:17-18). 7. In habitual grace. Paul had a good stock of it, but he did not venture to live on it (Galatians 2:20). Grace within the saints is a well whose springs are often dry; but the grace without them in Christ is an ever-flowing fountain (John 6:57). (T. Boston, D. D.) Philippians 3:4-10 Though I might also have confidence in the flesh--Observe I.Paul’ s advantages--Superior to those which men generally put confidence in--respecting his birth and religious training, his rigid profession and orthodoxy, his zeal and blameless conduct. II. The insufficiency of them as a ground of confidence--they could not confer peace, secure the favour of God--supersede the necessity of an inward change. III. His renunciation of thee was necessary, complete, wise, and intelligent. (J. Lyth, D. D.)The faith of St. Paul St. Paul is here speaking of himself. Generally this is not wise, but circumstances may sometimes justify it,1. The man who has been healed has a right to speak of the remedy, and ought to do so. St. Paul had been changed; the selfish man had become unselfish; the wild persecutor had been tamed. 2. The experience of St. Paul was very profitable. If you can do good by telling your experience, tell it. It is a delicate thing to speak of one’ s self; people who have little experience are often the greatest speakers; but there is a false delicacy which must be overcome. 3. Paul’ s purpose was also to glorify his Master. These verses resemble a tree with many branches, but they have but one root. The central thought is-- I. Faith.1. It was of the right nature. There is a faith which never goes deeper than the intellect. It is like the smile of some people who do not know how to smile, and which only touches certain places on the face. There is another faith that breaks right through the soul, and moves the man to his very centre. Such was Paul’ s; it took possession of heart, soul, and mind. 2. It was a mighty faith. There is a faith right enough in its way, but very feeble. It resembles a man who is walking in a path about which he has some doubt. He looks to the right, to the left; behind and before; he proceeds slowly, hesitatingly, but he does proceed. But Paul received Christ with open arms, without caution or reserve. II. The working of this faith and what it did in Paul. On faith taking possession of the heart two things are sure to follow.1. Self-renunciation. If your faith has not made you cast anything away, you ought to look into it. Now Paul had three things of which he was very proud. (1) Jewish extraction. Men in all ages have been proud of their ancestors. The Jews had many things of which they could boast. They were the chosen people. They had Divine revelation. The worship of the true God was established among them. They had a great history. Angels walked their valleys; wondrous things were done on their mountain tops. They have had greater influence over the world than any other nation. It is a great thing to belong to such a stock, and to belong to it was regarded as being safe forever. St. Paul, however, cast it aside as loss for Christ. (2) Legal righteousness. Paul was a Pharisee, and as such-- (a) He knew the laws of Moses well. He had a most correct creed. (b) He practised the religion of the Pharisees. There was a two-fold righteousness; real as before God, love to God and man; apparent as before man, the observance of rites and public duties. Paul had little of the former; he had the latter to perfection, but he cast it out. (3) Religious zeal. Zeal is about the strongest word you can use to express a warm state of mind, and if there is anything of which a man is proud it is this. It is one of the noblest of virtues, but do not seek to display it as Jehu--it will come out of itself. Better do with your zeal what Paul did. “ I count it loss for Christ; I will not hope for salvation from it.” 2. Reception of Jesus Christ. Observe-- (1) His estimate of the knowledge of Christ. There are three things in this which make all other knowledge dim, and all other possessions worthless; the Fatherhood of God, the mediation of Christ, and immortality with Christ in heaven. These destroy man’ s three great enemies. (a) The mediation of Christ--sin; (b) immortality--death; (c) the Fatherhood of God--fear. (2) He desired to be united to Christ. How can a person be united to another? You have friends in Australia, but you are as near them as ever, by confidence, sympathy, and the deepest feelings of your nature. To be united to Christ is for you to love Him, and for Him to send forth His sympathy towards you. In the one case you are “ found in Him,” in the other He is “ in you.” (3) He believed that there was an infinite fulness of blessing in Christ, and that by union with Christ this would become His. The soul that is united to Christ shall not want. (a) It shall have full and free pardon. (b) It shall be justified before God through the sacrifice of Christ. (c) Be quickened with the life that is in Christ. (d) Have a true rightness which is produced by God in and on the soul, that will bear the test of judgment, and be beautiful in the light of heaven. (e) End its journey by sitting with Christ, and enjoying His glory. (T. Jones, D. D.)Privileges no ground of trust The list sounds much as if you or I were to say something of this kind: “ I am of a good Presbyterian stock. One of my ancestors fought at Bothwell Bridge for ‘ Christ’ s crown and covenant,’ and another died as a martyr in the same cause in the Grassmarket of Edinburgh. There have been several ministers in my line, and many elders. I was baptized in a Presbyterian church, attended the Sabbath school, and became a communicant when I was eighteen. I have always attended the church regularly, kept up family worship, and lived a decorous life. I am well read in sound theology; hold rigidly in my opinions by the Westminster Confession; and have now and again taken a part in controversies about election, or the extent of the atonement.” This is all well, very well, so far as it goes. But if you or I be in any degree looking to these things--to any of them, or to all of them taken together--as a ground of hope for eternity, we are, in so far, occupying a religious position corresponding very exactly with that of Paul before his conversion to Christ. (R. Johnstone, LL. D.) Philippians 3:7-9 What things were gain to me those I counted loss for Christ The Christian’ s accounts The Christian keeps an accurate account book. He reckons up with an enlightened judgment his gains and losses. And most important is it that he should: for the question of questions is, What is gain to me and what is loss? I. The answer given by the world. Examine the accounts of nine-tenths and you will find--1. Health and money entered as clear gains, comfort, ease, tranquillity, prosperity, carried to the side of profit. 2. Sickness, disappointment, contraction of the means of pleasure, decay of trade, sorrow, bereavement, entered as unmixed loss. 3. And when we come to matters bearing on the interest of the soul we find that the natural heart has entered on the side of eternal gain, good character, punctuality of attendance at Christian ordinances, a conscience silent as to definite injuries against neighbours. And gain it is in a sense, for it is better to have a good conscience than a bad one, to be moral than immoral. St. Paul says no word about morality being a loss, or that he would have valued Christ more had he been a greater sinner. II. The Christian’ s answer. For Christ’ s sake Paul now accounts as loss all that he had once accounted gain. He was an Israelite of direct descent. Would he have been a better man had he been born a Gentile and an idolater? He had been blameless in his observance of the ceremonial, and, as he understood it, of the moral law--does he regret that he had not habitually broken it? None of these things. The loss was that he had trusted in these things, and looked to them for salvation. He thought that God must be satisfied with so unexceptionable a genealogy, so diligent a worshipper.2. In this point of view many of us need instruction and warning. What are we trusting in? (1) Some of us are putting off the question altogether and saying, “ I will live while I can and die when I must; I will not torment myself before the time--many years hence I hope.” (2) But this childish and suicidal infatuation is not in all of us. There are those who have religion. What is it? Is it more than a moral life, a Sunday worship, a trusting in God’ s mercy? But where is Christ in all this? What know you of the thought, “ What things were gain to me,” etc? What of your own are you discarding in order to rest in Christ alone? Where are your transfers from one side of your reckoning to the other because of Christ? And many of us die in the strength of a gospel which has no Christ in it; no demolition of self, either of self-confidence or seeking, and no exaltation of Christ on the ruins of self, either as Saviour or Lord. We are at best what St. Paul was before his conversion--alas, without his good conscience or scrupulous obedience. (Dean Vaughan.)A business-like account Our Saviour’ s advice to those who wished to be His servants was to count the cost. He did not wish to enlist any one by keeping him in ignorance of the requirements of His service. The exercise of our judgments in the gospel is required. Do not imagine that religion consists in wild fanaticism which never considers. The apostle here gives us the word “ count” three times over. He was skilled in spiritual arithmetic and very careful in his reckoning. He seems here to be in a mercantile frame of mind, adding and subtracting and balancing. I. The apostle’ s calculations.1. His counting at the outset of his Christian life “ What things were gain,” etc. (1) He dwelt on the several items, noting each with great distinctness. The list reads like a catalogue. His Jewish advantages had been as precious pearls to him once. (2) What is there per contra. Nothing on the other side but one item; but that one outweighed the many. That one was not Christianity, the Church, or the orthodox faith, but Christ. (3) Not only after putting the one under the other and making a subtraction did he find that his earthly advantages were less than Christ; he found these gains transformed into a loss. There was not a plus on that side to stand in proportion to a plus on this; they were turned into a minus of actual deficit. Not that he meant that to be a “ Hebrew of the Hebrews,” etc., was in itself a loss--the advantage was “ much every way;” but he meant that with respect to Christ those things became a disadvantage, because their tendency had been to keep him from trusting Christ. It is a grand thing to have led a virtuous life; but this blessing may, by our own folly, become a curse, if we place it in opposition to the righteousness of Christ, and dream that we have no need of a Saviour. 2. His estimate for the time then present. We are always anxious to hear what a man has to say about a thing after he has tried it. After twenty years of experience Paul had an opportunity of revising his balance sheet; and makes the strong affirmation--“ Yea, doubtless I count,” etc. He has made the original summary even more comprehensive, but he stands to the same estimate and uses not barely the word “ Christ,” but the fuller expression, “ the excellency of the knowledge,” etc. Now he has come to know the Christ in whom before he had trusted. Christ is better loved as he is better known. (1) The words show the points upon which he had fullest knowledge. He knew the Lord as-- (a) Christ, the Messiah anointed and sent of the Father. (b) Jesus, the anointed and actual Saviour. (c) My Lord. His was an appropriating knowledge. (2) The text implies that he knew Christ by faith. He believed, and hence he knew. (3) He knew Him by experience, “ and the power of His resurrection.” This is excellent knowledge when the power of a fact is realized within and shown in the life. (4) More than that Paul aimed to know more by a growing likeness to Him. (5) There is no knowledge in this world comparable to this, for it concerns the highest conceivable object, and no man hath it but by the Holy Ghost. (6) If you would see its excellency look at its effects--it makes us humble, delivers us from the power of sin, elevates the motives, sweetens the feelings, gives nobility to the life, and will continue to progress when every other knowledge is laid aside. 3. His third counting may be regarded as his life estimate. “ For whom I have,” etc. Here his estimate sets out with actual test and practical proof. He is a prisoner, with nothing in the world; he has lost caste, has no longer his own righteousness: Christ is his all and nothing else. Does he regret the loss of all things? No, he counts it an actual deliverance to have lost them. (1) In his first and second countings these things were “ loss,” now they are “ dung.” (2) In his second estimate he spoke of “ knowing” Christ, but now he speaks of “ winning” Him, or rather “ gaining,” for he keeps to the mercantile figure all through. (3) Further, his aim is to be “ found in Him,” as a bird in the air, a fish in the sea, a member in the body--as a fugitive shelters himself in his hiding place; so in Christ as never to come out of Him, so that whenever any one looks for him he may find him in Jesus. (4) Notice how Paul keeps to what he began with, viz., his unrobing himself of his boastings in the flesh, and his arraying himself with Christ--“ not having mine own righteousness,” etc. II. our own calculations.1. Do we join in Paul’ s earlier estimate. You will never be saved till you lose all your legal hopes. 2. After many years of profession do you still continue in the same mind and make the same estimate? Not if you have settled down on something other than Christ. 3. You cannot join Paul in the last calculation--“ I have suffered the loss of all things,” but do you think you could have done so if required for Christ’ s sake? Your forefathers did so. 4. Seeing God has left you your worldly comforts have you used all things for His sake. 5. If Christ be to you so that all things are dung and dross in comparison, do you not want Him for your children, your friends, etc. What a man values for himself he values for others. (C. H. Spurgeon.)Christ is true gain Earthly good-- I. Brings no peace, Christ does. II. Can give no satisfaction, Christ can. III. Loses its power to gratify, Christ never. IV. Is attended with care and trouble. Christ is full of consolation. V. At best of the earth earthly. Christ opens heaven. VI. Has its limit. In Christ all fulness dwells. VII. Must have its period. Christ lives forever. (J. Lyth, D. D.)Life for Christ The life which we owe to Christ and hold in Christ we are bound by the strongest claims to use for Christ. Life is a thing to be used. And if you admit that it was once forfeited, but that Christ has bought it back for you by His death, and that you keep it only by your connection with Him, then you hold it on false pretences if you use it in any other way but for Him. There are two ways in which “ life for Christ” may be understood.(1) In order to obtain Him--“ that I may win Christ,” i.e., finally enjoy Him; or (2) as the Master puts it, “ for My sake.” We take it in the latter sense. A man may live a very good life--he may have a natural tendency towards it, or a conscientious feeling may lead him to it; but all the while he may fall short of this--that it is not for Christ. The motive is diluted by worldly motives and is very feeble, while God measures everything by the loving standard of the one motive--was it for Christ? This life for Christ-- I. Must not be an uncertain thing. Taken up and laid down at pleasure, by fits and starts, remembered and forgotten, but must be the result of deep conviction. To this end--1. Consecrate your life to Christ in the most express and solemn way you can, on your knees. Lay the sacrifice upon the altar. Invest it with the sacredness of an irrevocable pledge. 2. Renew that act of self-dedication at not very long intervals. 3. Write it on everything you have and are, body, soul, time, talents, business, family, etc. II. Must enter into your trials. When you are in bodily or mental distress, and when you are going through the discipline of bitter daily friction, think thus--“ I will sanctify and ennoble this suffering by bearing it for Christ.” He bore much more for me, and these are the “ marks of the Lord Jesus” now laid upon me. III. Must eater into your happiness. Christ is happy in your happiness and for His sake you must be happy: and your happiness must not fail to make others happy. IV. Must be a life of ministry.1. In defence of Christ.2. In the extension of His cause.3. In having some positive work to do for Him. (J. Vaughan, M. A.)The importance of spiritual accounts Turning to the mercantile figure we are reminded of the paramount importance of having the record books of our inner life rightly kept. The great German satirist, Heinrich Heine, has scornfully depicted the mere worldling thus: “ Business men have the same religion throughout the whole world. They find in their office their church, in their desk their prayer cushion, in their ledger their Bible. The warehouse is their inner sanctuary; the exchange bell is their summons to prayer; their God is their gold; their faith is their credit.” The apostle was never so low in the scale as these words represent justly the mere worldling to be. He was, even as Saul the persecutor, of a very different and a far higher type. None the less these scathing words describe too closely the character and conduct of countless thousands, who all the time are not ashamed and not afraid to bear the name of Christian. But in contrast to such a picture we have the new man, renewed in heart and life; he, too, has his all-engrossing concerns. He, too, has his books, recording the transactions which take place in his inmost soul. He keeps them rightly. No false entries are seen there. The things of the world, whatever their value in themselves may be, are, as related to the soul’ s interests, entered as loss. The things of the kingdom alone appear as gain. True wealth--that which alone can claim the name of sub stance--is summed up in righteousness: life in Christ Jesus--life which in Him is everlasting. (J. Hutchison, D. D.)The gain of loss He who loses anything and gets wisdom by it is a gainer by the toss. (L’Estrange.)Loss for gain When the captain leaves the harbour he has a cargo on board of which he takes great care, but when a tremendous wind is blowing and the ship labours, being too heavily laden, and there is great fear that she will not outride the storm, see how eagerly the sailors lighten the ship. They bring up from the hold with all diligence the very things which before they prized, and they seem rejoiced to heave them into the sea. Never men more eager to get than these are to throw away. There go the casks of flour, the bars of iron, the manufactured goods: overboard go valuable bales of merchandise; nothing seems to be worth keeping. How is this? Are not these things good? Yes, but nor good to a sinking ship. Anything must go to save life, anything to outride the storm. And so the apostle says that in order to win Christ and to be found in Him he flung the whole cargo of his beloved confidences over, and was as glad to get rid of them as if they were only dung. This he did to win Christ, and that fact suggests another picture: an English war ship of the olden times is cruising the ocean, and she spies a Spanish galleon in the distance laden with gold from the Indies. Captain and men are determined to overtake and capture her, for they have a relish for prize money; but their vessel sails heavily. What then? If she will not move because of her load they fling into the sea everything they can lay their hands on, knowing that if they can capture the Spanish vessel the booty will make amends for all they lose and vastly more. Do you wonder at their eagerness to lose the little to gain the great? Sailor, why cast overboard those useful things? “ Oh,” says he, “ they are nothing compared with that prize over yonder. If we can but get side by side and board her we will soon make up for all that we now throw into the sea.” And so it is with the man who is in earnest to win Christ and to be found in Him. Overboard go circumcision and Phariseeism, and the blamelessness touching the law, and all that, for he knows that he will find a better righteousness in Christ than any which he foregoes, yea, find everything in Christ which he now, for his Lord’ s sake, counts but as the slag of the furnace. (C. H. Spurgeon.)Self-renunciation for Christ not to be regretted The poet George Herbert was so highly connected, and in such favour at court, that at one time a secretaryship of state seemed to him not unattainable. But he gave up all such prospects for the work of a humble clergy man, and in looking back upon the time he made his choice, he could say, “ I think myself more happy than if I had attained what then I had so ambitiously thirsted for. And I can now behold the court with an impartial eye, and see plainly that it is made up of frauds and bitters, and flattery, and many other such empty imaginary and painted pleasures--pleasures which are so empty as not to satisfy when they are enjoyed. But in God and His service is a fulness of all joy and pleasure and no satiety.” (J. F. B. Tinling.)Raymond Lully, or Lullius, to whom the Arabic professorship at Oxford owes its origin, was the first Christian missionary to the Moslems. When shipwrecked near Pisa, after many years of missionary labour, though upwards of seventy, his ardour was unabated. “ Once,” he wrote, “ I was fairly rich; once I had a wife and children; once I tasted freely of the pleasures of this life. But all these things I gladly resigned that I might spread abroad a knowledge of the truth. I studied Arabic, and several times went forth to preach the gospel to the Saracens. I have been in prison, I have been scourged, for years I have striven to persuade the princes of Christendom to befriend the common cause of converting the Mohammedans. Now, though old and poor, I do not despair; I am ready, if it be God’ s will, to persevere unto death.” And he did so, being stoned to death at Bergia, in Africa, in 1314, after gathering a little flock of converts. (Sunday at Home.)Worldly honour consecrated to Christ T.A. Ragland, an eminent mathematician, and a devoted Christian, gained the silver cup at Corpus Christi College, Cambridge, four years in succession. One of these was dedicated to God for the communion service of a small native Church, mainly gathered by him in Southern India, and all were set apart for the same purpose in connection with his itinerating missionary service. (J. F. B. Tinling.)Diverse estimates of Paul’ s sacrifices Porphyry, the philosopher, said that it was a pity that such a man as Paul was thrown away upon our religion. And the monarch of Morocco told the English ambassador in King John’ s time that he had lately read Paul’ s Epistles, which he liked so well that were he now to choose his religion, he would before any other embrace Christianity. “ But every one ought,” said he, “ to die in his own religion” ; and the leaving of the faith in which he was born was the only thing he disliked in that apostle. (J. Trapp.) Philippians 3:8 Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord--These words are added by way of amplification.1. To show his perseverance in the contempt of all outward advantages. “ I have counted,” and “ do still count.” He had not repented of his choice. 2. To comprehend all other things besides Jewish privileges. A Christian can deny anything for Christ’ s sake. 3. To show the reality of his assertion--“ Yea, doubtless.” It was not pretension, or naked approbation, or speculation, but practical esteem. (1) This contempt is set forth (a) in its vehemence and greatness, “ loss,” “ dung;” (b) in its reality and sincerity. Men approve things that are excellent (Romans 2:18), yet have no mind to embrace them, because they cannot deny temptations--but St. Paul says, “ I have suffered,” etc. (2) The causes of this contempt were-- (a) The excellency of Christ’ s knowledge. (b) To gain Christ. Let us now consider-- I. Paul’ s self-denial.1. The universality of its extent--“ All things.” This is to be observed-- (1) Partly because some can deny a few things for Christ, but not all. But if we keep back anything the price is too short (Mark 10:21). If a woman love but one man more than her husband, though she love him better than millions, it is a breach of the marriage covenant. When men come into possession of a house all persons must be outed, or possession is not valid; you must deliver up all to Christ, or He will accept of none. (2) Partly to show that not only things unlawful must be denied, but even things lawful must be rejected or disesteemed for His sake. (a) That our sins must be renounced is out of question (Ephesians 4:22). These were never worth keeping. It is no strange notion of the physician if he require the patient to part with the disease, or he who gives us new apparel to bid us part with our rags. (b) Lawful things when they come into competition with Christ, such as the comfort of our relations, honour, natural supports, and even life (Luke 14:26). 2. The degree--with loathing and indignation. Whilst we stand peddling and hanker after these things, the temptation is not fully off; but we are like crows, though driven from carrion, keep within scent of it. 3. Here is his resolution actually verified. He had “ suffered the loss of all things.” We have not realized this, not being called upon, but the same spirit must be in us. All things that draw us off from Christ must be actually contemned. II. The reasons why it binds all Christians.1. This is plainly inferred out of-- (1) The faith of the gospel. (a) As that faith is sound belief of the veracity of God we are pledged to crucify the flesh, and wait with confidence on God in the midst of afflictions. (b) As it is acceptance of good so we refuse worldly things as our felicity and portion. (2) The love of the gospel; for we are to love Christ superlatively (Psalms 73:25; Matthew 6:24); therefore (Matthew 10:37). (3) The hope of the gospel which is everlasting life (Romans 8:18; 2 Corinthians 4:17; Mark 10:29-30). (4) The obedience of the gospel (Matthew 16:24). 2. Because Christ hath deserved this esteem. (1) By what He is to us. (a) More excellent than all things else. The world’ s good is uncertain and empty. (b) More necessary--we can dispense with everything else. (c) More beneficial; in Him alone is salvation and happiness to be found. (2) By what He hath done for us (2 Corinthians 8:9; Philippians 2:7; 2 Corinthians 5:21). 3. This esteem will show itself. (1) In labouring to get Christ above all, and with the hazard of all (Matthew 6:33; Matthew 13:45-46). (2) In a care to keep Christ above all. He is your life (Galatians 2:20), your strength (1 John 4:4), your blessedness (Colossians 1:27). (3) In grief for losing Christ above all (Matthew 9:15; Psalms 51:10-12). (4) By delighting in Him, and in the testimonies of His love above all (1 Peter 1:8). (5) By loving all other things for Christ’ s sake. (T. Manton, D. D.)The knowledge of Christ 1. The analysis of our faculties into--thought, feeling, and volition, may be important to the understanding and classification of the phenomena of our nature; but these faculties are neither independent nor distinct. The exercise of one includes that of the other. There is always an exercise of will in thought, of feeling in cognition. In the Scriptures knowledge is not mere intellectual apprehension; it includes the proper apprehension not only of the object, but of its qualities; and if those qualities be aesthetic or moral, it includes the due apprehension of them, and the state of feelings which answers to them. 2. The knowledge of Christ, therefore, is hot the apprehension of what He is, simply by the intellect, but also a due apprehension of His glory, and involves not as a consequence merely, but as one of its elements, the corresponding feeling of adoration, delight, desire, and complacency. This knowledge-- I. Includes--1. A knowledge of Christ’ s person as God and man.2. The knowledge of this work in the redemption of man.3. Of His relation to us, and of the benefits we derive from Him, justification, adoption, sanctification, eternal life. II. Is superlatively excellent: because--1. He is Himself the perfect object of knowledge. 2. Because eternal life, the hope of the soul, consists in that knowledge. The possession of it enlightens and enlarges the intellect, purifies the heart, and renders perfectly blessed. 3. Without this knowledge we are not only ignorant of God, but of the way of salvation. We know not how to be justified or sanctified. We of necessity, therefore, are left to seek and trust in other ineffectual methods of obtaining these blessings. Conclusion:1. All religion is included in this--to know Christ. To this we should concentrate all our attention and efforts. It is vain to seek the knowledge of God or His favour, to strive after holiness and peace in any other way. 2. The only test of Christian character is found here. Men may be benevolent, in a certain sense pious, but they cannot be Christians unless they know Christ, and find in that their spiritual life. 3. The only way to save men is not by preaching the doctrines of natural religion, nor by holding up the law, nor by expounding the anthropological doctrines of the Bible. These things are important in their place, but they are subordinate to preaching Christ, i.e., holding Him up in His person, His work, etc., as the great object of knowledge, and, as such, the great object of love, the only ground of confidence, and our only and all-sufficient portion. (C. Hodge, D. D.)The knowledge of Christ I. Its nature.1. Speculative.2. Experimental.3. Practical. II. Its excellency in--1. Itself.2. Its use.3. Its effect. III. Its value. Incomparable; all else but dung and dross. IV. Its power.1. To sway the judgment.2. Induce sacrifice.3. Excite effort. (J. Lyth, D. D.)The more we know of some things, the less we admire them; a minute inspection reveals deficiencies; but the reverse is true about Jesus Christ. So St. Paul felt, and so feels every genuine Christian. I. The value of the knowledge of Christ Jesus. This knowledge--1. Contains all that can satisfy the understanding. If we derive pleasure from the knowledge of art, science, literature, history, how much more may we derive from the discoveries of Divine truth? This leaves all the discoveries of scholars at an immense distance. If men were to propound to the wisest, “ How shall man be just with God?” it would baffle them. But the knowledge of Christ solves this. The truths of the incarnation, death, etc., of Christ, while the profoundest are yet the most simple. To regard this knowledge, therefore, with indifference is a mark of a weak mind. And, besides, it is the constant study of the angels of heaven who behold the glory of God in the face of Jesus Christ. 2. Pacifies the conscience. Some men would give all the world for a peaceful conscience. Think of what they do to procure it--amusement, repentance, business, etc., alas, are only opiates. But let a man be alive to the discoveries of the gospel, see justice satisfied in the death of Christ, and know that God is reconciled through His Son, and the storm will be stilled. 3. Purifies the heart. In all the lessons of human wisdom there are two incurable defects. (1) They are often only conjectures.(2) They propose no motives of sufficient weight. Now this knowledge has been tried, and has been found to be saving, and no imaginable motives could be stronger than “ for the sake of Christ,” and “ to win Christ.” 4. Saves the soul. “ This is life eternal,” etc. II. The distinguishing characters of the Christian’ s regard for that knowledge.1. It is personal--“ I count.” The error of the Jews was that they substituted relative for personal piety. They gloried in their relation to Abraham, etc. So now a great many depend upon the merits of others. The religion of some is hereditary, or by proxy. But neither the devil nor Christ will be served in this way. 2. Decided and unequivocal. “ Yea, doubtless.” The Christianity of many is very vacillating; but this Christ rejects, and even man contemns. 3. Rational--“ I count.” Men sometimes set up a blazing profession because their feelings have been wrought upon, and without any idea of what the profession involves. But the cost ought to be counted, and must be if there is to be any stability. 4. Supreme--“ All things.” (1) We are to count all things sinful as loss for this knowledge. (2) Things that are lawful. All that is valued on earth must be subordinated to this. (W. Henry.)The excellency of the knowledge of Christ appears I. In the sacrifices the apostle made to secure it. II. In the benefits it secures.1. Righteousness.2. Resurrection power.3. A glorious hope. III. In the disposition it creates.1. A correct estimate of ourselves.2. Earnest purpose.3. Persevering effort.4. Love and unity. (J. Lyth, D. D.)I. The knowledge of Christ is so excellent, that a gracious heart counteth all things dung and dross rather than miss it.1. The knowledge here spoken of. Knowledge is two fold. (1) A bare speculative knowledge. Even this is a great privilege (1 Peter 1:12; Ephesians 3:10); but if we are content with it we shall perish. It was not those who saw the ark, but those who entered it who were saved. (2) A saving knowledge such as is accompanied by (a) Faith, i.e., a certain persuasion of the truth of our redemption by Christ upon evidence so as we may venture our souls and all our interest in His hands (John 6:69; Acts 2:36; John 17:8). (b) Love. (c) Obedience (1 John 2:4). 2. Why is this knowledge so prized? (1) It is valuable in itself; better than all other. (a) From the Author (Matthew 16:16; John 6:45; 1 John 2:20). (b) The matter to be known, Christ the Saviour of the world. This is comfortable knowledge if we consider our deep necessity (Colossians 1:21; Job 14:4; 2 Timothy 2:26; 1 Thessalonians 1:10), and His sufficiency to do us good (Acts 20:28; Colossians 1:20; Colossians 1:27). (c) The effect. It is a renewing and transforming knowledge (Colossians 3:10; 1 John 2:2). (2) The subjects who thus esteem Christ. (a) Their minds are changed (Jeremiah 31:34). By this they have a spirit of discerning. (b) Their hearts (2 Corinthians 5:9-10). 3. Uses. (1) Of reproof. (a) To those who study all things but Christ. If God hath laid out the riches of His grace and wisdom to do us good, surely it deserveth our best thoughts. (b) To those who content themselves with the form of knowledge (Romans 2:20). Christianity is not only to be believed, but felt (1 Peter 2:3). Experience is the best seal and confirmation (2 Peter 1:8). (2) Of exhortation. Consider-- (a) The necessity. You must know Christ before you can believe and love Him (2 Timothy 1:12). (b) The pleasantness. (c) The profit (John 17:3). (3) Bless God that He hath given thee this knowledge, and do not murmur if He hath denied thee other things. Remember (a) how it excelleth all other gifts. (b) How a true value and esteem of Christ lesseneth all other things. II. Jesus Christ must be known as Lord.1. What this Lordship of Christ is--the new light of propriety and government over all men which Christ now hath as being the Sovereign of the world. (1) It is superadded to the former sovereignty and dominion which the Father, Son, and Holy Ghost had as Creator (Revelation 5:12). 2. It is derivative, and cannot be supreme, but subordinate (Matthew 28:18; John 17:2; Philippians 2:11). (3) It is beneficial to us. Its end is to effect man’ s recovery to peace with and loyalty to God. 2. How this right accrueth to Christ. (1) By purchase (Romans 14:9).(2) By grant (Acts 2:26). 3. How we come to be concerned in it. (1) By our passive subjection, and(2) voluntary submission (2 Corinthians 8:5). 4. What our concern is. (1) Our privileges and immunities. (a) Freedom from the curse and rigour of the law (Galatians 5:18); (b) from the guilt of sin (Colossians 1:13-14); (c) the wrath to come (1 Thessalonians 1:10); and deliverance to grace and glory. (2) Our duties (Hebrews 5:9). Privilege and duty must not be separated (Luke 6:46; Matthew 7:21). 5. Use, to persuade us to own Christ as a Lord. (1) Let us enter into the state of servants and vassals to Him by renouncing the devil, the world, and the flesh, who were once our lords, but were, indeed, our enemies (Isaiah 26:13). (2) Be not subjects in name add by profession only (Colossians 1:10). III. There should be some application when we consider Christ and address ourselves to know Him.1. What is this application? (1) Some distinctions. (a) The application of comfort is when I respect Christ under such a term as implies some privilege to me, that He is my Saviour, etc. (Galatians 2:20); ,but the application that respects duty is when I apprehend Him under a term which inferreth my obligation to obedience--“ my Lord.” (b) The application of faith is a particular application of Christ and the promise to ourselves, so as to excite us to look after the benefits for which Christ is appointed: the application of assurance is when I actually determine that my own sins are pardoned and I adopted into God’ s family (1 John 3:19). (c) The application may be implicit, dark, and reserved, when we have not so full a persuasion of our good estate, but comfortable encouragement to wait upon God in the way of duty; it may also be explicit, clear, and open (Ephesians 1:6; 2 Corinthians 5:1). (2) Some observations. (a) The application of faith may be without the application of assurance; sometimes they go together. (b) The one is necessary, the other comfortable. (c) It is a support to have the darker way of applying Christ and His benefits, when we have not the full certainty that they belong to us. 2. Why there should be such an application of Christ. (1) Because things that nearly concern us do most affect us. The love of God in general doth not so affect me as when I know “ He loved me and gave Himself for me.” (2) Without some application there can be no interest and benefit to us. General grace must be made particular. Christ’ s blood will not avail unless it be sprinkled. (3) The Scripture insisteth much on a personal entering into covenant with God (2 Chronicles 30:8). (4) Our personal interest in Christ is the ground of our comfort and confidence (Habakkuk 3:18; Luke 1:17). Application: 1. Resolve to give yourself up to Him to serve Him. A believer cannot always say, “ Christ is mine” ; but he can say “ I am His” (Psalms 119:94). 2. In applying Christ seek necessary grace rather than comfort. 3. When God draweth--run (Son 1:4). When He knocketh, open (Revelation 3:10). (T. Manton, D. D.)The excellency of the knowledge of Christ Its notes are-- I. Certainty. Concerning moral and religious truth men have been most uncertain, and have bewildered themselves in endless speculations. And yet, on such subjects, certainty is of the utmost importance. The knowledge of Christ is certain. What God teaches must be absolute truth. He can neither deceive, nor be deceived. That Christianity is a system of Divine knowledge from God is proved--1. By prophecy.2. Miracles.3. Experience (John 7:17). II. Majesty and grandeur. Great thoughts in religion are necessary for man; and true religion must in its own nature have them. It is one of the characteristics of false religion to inculcate low thoughts of God and Divine things. Take the Christian conception of God--eternal, just, merciful, redeeming. III. Suitableness and adaptation. It is in all its parts knowledge for us. No kind of useful knowledge is to be undervalued. Many branches are of great importance. But all such is--1. Partial. A king may be a criminal before God. 2. Temporary. But look at the knowledge of Christ. (1) It is salvation for sinners.(2) Communion with God for them who have been afar off.(3) Comfort in affliction.(4) Life in death, and all this for us, not for devils or angels. IV. Comprehensiveness. It is not only light itself, it gives light to everything beside, not a star, but a sun. He who knows Christ knows--1. Creation (Colossians 1:16). 2. History. Human writers narrate the events, in Christ their purpose is discovered. The call of Abraham, etc., all stand connected with the designs of providence in regard to the spiritual interests of mankind. The Roman Empire was designed to be the wide field for the triumphs of Christ. The voyage of Columbus was intended to bring America into the Christian fold. 3. Daily providence. 4. The sepulchre. V. Holiness. Human knowledge does not sanctify, it often pollutes, and there is also a knowledge of Christ which leaves us in sin and under condemnation. But this knowledge leads to holiness. Conclusion:1. Would you possess this knowledge? You must count all this but loss for it. 2. If this knowledge is incalculably excellent, then it is our duty to diffuse it. (R. Watson.)The excellency of the knowledge of Christ I. It surpasses all other. II. Is only communicated by the spirit of God. III. Exalts the nature of man. IV. Brings peace, holiness, salvation. V. Is permanently valuable. VI. Is worth any sacrifice. VII. Secures eternal gain. (J. Lyth, D. D.)I. What this knowledge is.1. Comparatively-- (1) It stands opposed to the ignorance of the heathen (1 Corinthians 1:21; Romans 1:21; Acts 17:23). (2) It is distinguished from the knowledge of the law of Moses (John 1:17; Hebrews 10:1). (3) It is superior to the speculative unsanctified notions of nominal Christians (Titus 1:16; 2 Timothy 3:5; 2 Timothy 2:19; Luke 13:27). 2. Positively. It is-- (1) Spiritual (Ephesians 1:17; John 6:63). (2) Supernatural (1 Corinthians 2:14); the sole prerogative of the supernaturally renewed man. (3) Experimental (2 Thessalonians 2:10; 1 Peter 2:2-3). (4) Practical It is sometimes put for the whole of religion (1 John 2:3-4). 3. Specifically. It is the knowledge of Christ. (1) Christ Himself is the object of it. (2) His character, also, and office and work (1 Corinthians 2:2; John 1:14). (3) Faith is included (Isaiah 53:11; Psalms 9:10). II. Its excellency.1. It is most necessary. Of many things we may be ignorant, because we cannot attain the knowledge of them; and of many others we may safely be ignorant; but this knowledge is necessary to salvation (Proverbs 19:2). There can be no faith in or love to Jesus without it. Satan takes the greatest pains to prevent its attainment, and God to communicate it (1 Timothy 2:4). 2. Most heavenly. Every good gift comes from God, but this especially (2 Corinthians 4:6; Isaiah 54:13). 3. Most useful. 4. Every kind of knowledge is useful in its place; for it is to the mind what light is to the eyes; but this exceeds all other. (1) It converts the soul (Acts 26:18);(2) regenerates (Colossians 3:10);(3) humbles; other puffs up (Isaiah 6:5; Job 40:4; Revelation 1:17);(4) encourages (Psalms 9:10; Ephesians 1:13; 2 Timothy 1:12). 4. Is most pleasant. Knowledge in general is grateful to the mind, yet some kinds are painful (Ecclesiastes 1:18). There must be a good deal of pains to get it, a good deal of care to keep it; the more we know the more it seems to us remains to be known, and the folly and misery of man the more apparent. But this knowledge is easily attained, and he who increaseth it increaseth joy (Psalms 119:72; Psalms 119:162; Jeremiah 15:16). Conclusion: Is this knowledge so excellent, then?1. Do we possess it? (1 Corinthians 15:34; John 3:19). If not, seek it at once (James 1:5; Proverbs 2:3-7). 2. If so, be thankful (Matthew 13:16; Luke 10:21; Jeremiah 9:23-24). 3. But do not be proud. The wisest know but little of what is to be known (Hosea 6:3; 2 Peter 3:18). (G. Burder.)The excellency of the knowledge of Christ If the soul be without knowledge it is not good. This is true in regard to worldly knowledge; much more to heavenly. I. Its object--Christ Jesus. It--1. Comprehends adoring views of the Divinity of His Person. Do away with these, and scriptural revelation becomes chaos. 2. Involves intelligent apprehensions of the mediatorial and vicarious character of His work (Romans 3:25). 3. Includes a believing and experimental acquaintance with the way in which sinners become interested in the blessings of redemption by being reconciled to God through faith in Christ. 4. Implies an obedient regard and solemn recognition of the high authority of Christ as King and Lawgiver. II. Its nature.1. It is not visual and corporeal, but intellectual and theoretical. The former was the ease in the days of our Saviour’ s flesh, and yet to many it was of no avail. While something more than head knowledge is required, yet that is essential. Ignorance is not the mother of devotion. 2. Experimental and appropriating; this is unintelligible to carnal men. Who can make a blind man understand colours, or a deaf man sounds. Sin has got into the heart, Christ also must get there. 3. Practical and constraining. Mere uninfluential knowledge of Christ will only aggravate the sinner’ s doom. Hell is full of it, Does your knowledge, then, lead you to love good works, to hate sin, to be humble and obedient? III. Its excellency.1. It is the essence of all gospel truth. 2. By it alone we obtain a comprehensive and accurate knowledge of the Divine character. “ The world by wisdom knew not God,” but he that hath seen Christ, hath seen the Father. 3. It may be seen in the excellency of those who have made and still make it their chief study. Angels, Prophets, Apostles, and the greatest of uninspired geniuses--Bacon, Newton, Milton, Locke. 4. In the excellent effects it produces on individual character. There is no necessary connection between science and sanctity, but that between the knowledge of Christ and purity and charity is inevitable. 5. In its improving influence on society at large. Compare heathen nations with Christian. 6. The possession of it stander in inseparable connection with the salvation of the soul. What is civilization compared with this? 7. It shall outlive and eclipse all other knowledge. (Josiah Redford.)The excellency of this knowledge arises from the fact-- I. That in Christ all Divine and human excellencies are combined. Whatever beauty resides in the Divine attributes, for “ in Him dwelleth all the fulness of the Godhead bodily,” and whatever perfection of human virtues, because He was “ holy, harmless, undefiled,” etc. II. That it has a transforming and assimilating effect on all who believingly contemplate it. “ God is love, and he that dwelleth in love,” etc. “ Beholding His glory, we are transformed,” etc. III. It is intimately connected with our justification. As faith is belief of the truth, this knowledge includes it. IV. Its tendency is to generate lively hope, and fill the soul with peace and joy. V. It fits the soul for heaven. “ This is life eternal,” etc. VI. It will be forever increasing. However high the saints may rise, still Christ will be the inexhaustible source of their increase of knowledge. Conclusion: If the knowledge of Christ be so excellent--1. It should be our constant and vigorous effort to increase in it daily.2. We should endeavour to extend it to as many of our fellow creatures as we can reach. (A. Alexander, D. D.)I. What knowledge of Christ is that which is so excellent? It is--1. Extensive. Apprehending Him as-- (1) Christ, i.e., His nature and offices--the anointed Prophet, Priest, and King. (2) Jesus, i.e., His intention and execution of those offices--viz., salvation. (3) Lord, i.e., the consequents of those offices--dominion in Christ, subjection in us (Romans 14:9). Many will take Christ as Saviour who will not own Him as Lord, but this is to apprehend Christ without His crown, and so not an excellent knowledge. 2. Appropriating. The marrow of the gospel lies in the pronouns “ my” and “ ours.” To apprehend Christ yours on good grounds is the excellency of this knowledge. 3. Effectual. It has a powerful efficacy on the heart and life. (1) On the judgment; when this knowledge in Christ is exalted as the chiefest among ten thousand, and the richest treasure esteemed dross in comparison with His riches. (2) On the affections. To kindle desire and raise joy in Christ. (3) On the practice. The profits of sin and its pleasures are renounced as well as self-righteousness. 4. Fiducial. It brings the soul to rest in Christ and His righteousness alone for pardon and acceptance, and to cast away all those rotten proofs of good nature, harmlessness, accomplishments, etc. 6. Useful. He that has it studies to improve Christ, and to use Him for those blessed purposes for which He is given (Philippians 3:9-10). II. Why this knowledge is excellent. Because--1. It is that knowledge which the most excellent creatures on earth and the most exalted in heaven desired, obtained, and gloried in. Abraham (John 8:56); Moses (Hebrews 11:26); the Prophets (1 Peter 1:10-11); and Kings (Luke 10:23-24); Paul (1 Corinthians 2:1-2); angels (1 Peter 1:12; Exodus 37:9). 2. In knowing Christ we know the glorious excellencies of God (John 14:7; Colossians 1:15; Hebrews 1:3; 2 Corinthians 4:6). 3. It makes those who have it excellent (2 Corinthians 3:16; 2 Corinthians 3:18; 1 John 3:2; Philip. 3:21). Note the degrees by which fallen man is raised by this knowledge. (1) The removal of that which makes him vile (2 Peter 2:20). (2) Partaking of the Divine nature, i.e., of His holiness, the image of God (Colossians 3:10). All things pertaining to life and godliness are given through this knowledge (2 Peter 1:3-4). (3) Investing us with the righteousness of Christ (Isaiah 53:11). (4) Eternal glory (John 17:3). III. Christ Himself is most excellent, therefore this knowledge is excellent knowledge.1. There is nothing in Him but is excellent. There is a mixture in all created beings--the heavens (Job 15:15); angels (Job 4:18); but Christ is altogether lovely and higher than the heavens. 2. All the excellencies that are in the creatures are eminently in Christ. 3. All these excellencies are in Him in a more excellent manner. (1) Perfectly, without a shadow of imperfection.(2) Infinitely, without limit.(3) Unchangeably and eternally. 4. Innumerably more excellencies than are in all creatures together are in Christ alone, for in Him dwelleth all the fulness of the Godhead bodily. IV. Uses. 1. Reproof to those who neglect or despise this knowledge. (1) Those who are not diligent to get and increase it. No knowledge worth having is to be had without diligence, and how sad that many are so busy about lower knowledge that they say they have no time for this. (2) Those who strive not to communicate this knowledge. To this may be attributed the ruin of families and commonwealths, and lays you under dreadful threatenings. 2. Exhortation. (1) To those that want it--be you persuaded to get it. (2) To those of you who have some of it--grow in it. (3) To attain it. (a) Be convinced of and humbled for your want of it. (b) Lay a good groundwork in the principles of the knowledge of Christ, otherwise you will but build in the air (Hebrews 6:1). (c) Let the Word of God be familiar to you (Colossians 3:16; John 5:39; Deuteronomy 6:6-9). (d) Make use of those who are already acquainted with Christ (Hebrews 10:25; Proverbs 13:20; Proverbs 15:7). (e) Be much in seeking God (James 1:5). (4) To grow in it. (a) Make all your other knowledge subservient to this. See Christ in everything that is good, make your knowledge of what is evil heighten your desire of Christ. (b) Get nearer Him and keep near. (c) Fix the eye of your souls upon Him (Exodus 37:9). Study the excellences of His person, the advantages of His offices, the riches of His grace. (d) Seek it not for curiosity, but that you may enjoy Christ more. (e) Content not yourselves with light without heat. Let every spark of knowledge kindle zeal and love. (f) Live up to the knowledge you have; that is the way to attain more. Let the light that shines in your minds shine in your lives (John 7:17). (g) Let humility keep pace with knowledge. (h) Make use of Christ’ s prophetical office. (D. Clarkson, B. D.)The more excellent knowledge I. The object of this knowledge. Unlike all other objects of human study it is single. Human science diverges into several branches. And then it is not a thing or a system, but an individual. It is a knowledge of Christ Jesus as--1. God. To take a lower view of Him is to degrade His dignity and destroy His atonement. He is the Creator, and as the creator of a thing, must be greater than the thing created, so the knowledge of Christ must be superior to that of nature. 2. The only revealer of God. You may study science in all its branches and be totally ignorant of God. The heathen world is an evidence of this. But Christ is the revealer of the Father’ s mind and heart. 3. The Redeemer. As guilty sinners, under the curse and condemnation of the law, we wanted a Saviour who should bear our sins and provide such a salvation as would harmonize the moral attributes of God, and make it honourable in God to pardon. Jesus Christ is such a Saviour. 4. The Provider and the channel of the Holy Spirit, by whose power alone we become living souls. Unspeakable as is God’ s precious gift to us, without the gift of the Spirit it had been of no avail. Take out the science of dynamics from the other sciences and you reduce them to a shadow. The Spirit provides the spiritual dynamics of Christianity and makes redemption effective. II. Its transcendent excellency.1. Its majesty and grandeur. What is there that can be compared to it. The time will come when those around whose name an halo of scientific glory exists will stand upon the confines of eternity. Where will the splendour of human science be then? 2. Its certainty. There is a degree of uncertainty attaching to all science. You will rarely find two scientists perfectly to coincide. But there is no doubt as to Christ’ s personality, the lustre of His Deity, the efficacy of His atonement, etc. The only uncertainty is that which man’ s depraved nature invents. 3. Its adaptation to the highest interests of our nature, and its supply for all our yearnings after happiness, knowledge, and a nobler state of being. 4. The only knowledge that meets the solemnity of a dying bed is this. Here Bacon and Butler had to lie their dying heads. (O. Winslow, D. D.)The excellency of Christian knowledge Knowledge is one of the most valuable of all attainments. Happiness and usefulness depend upon it. The image of God consists in “ knowledge” as well as righteousness, etc. It is indispensable for the formation of character and the regulation of conduct. All knowledge is good, but its highest subject is the greatest Being. Hence it follows that religion must of necessity embrace the highest kind of knowledge, and the knowledge of Christ is that of “ God manifest in the flesh,” exemplifying the perfections of the Divine character, fulfilling the purposes of the Divine mind. This is the theme to which the apostle deliberately bent his unequalled powers, and the more we know of it the less shall we wonder that he determined to know nothing else. This is the theme in which he prays that believers may be well instructed (Ephesians 1:16-19; Ephesians 3:14-19.) I. What is implied in this knowledge of Christ. The whole substance of gospel truth, because every truth in Scripture relates to Him, and derives its value and use from this connection. In this view the knowledge of Christ is not limited to the facts of His personal history, but represents the sum and substance of saving knowledge. It is remarkable how Paul makes every other topic tributary to this. When he refers to the principles of natural religion it is to awaken sinners to their need of Christ. When he speaks of the past history of the world it is to show how it was a preparation for Him. He expounds the prophets, the types, the obligations of the moral law, all with reference to Him. He cannot recommend charity without speaking of Christ, nor express gratitude for temporal mercies without thanking God for His unspeakable gift (Colossians 3:11). Christ, then, is the one grand subject of the gospel, and everything, whether in nature, providence, or Scripture, is to be viewed in its relation to Him. II. Its peculiar excellency and transcendent value. Knowledge is excellent in proportion to--1. The greatness and dignity of its subject. Some subjects are so inconsiderable that the knowledge of them is of little value, and a mind may be full of them without being enlarged, because the subject of its thought is insignificant. There is a distinction between the subject of our thoughts and the mere fact which may give rise to them; e.g., in examining a flower a peasant may be studying the Divine perfections; in examining a world a philosopher may be studying the mere laws of matter; and hence the grandeur of a subject is not to be estimated by the magnitude of the object, but by the quality or relation which occupies the mind. On this principle the humblest disciple may be occupied with loftier contemplations than ever occur to an irreligious philosopher. 2. Its certainty. The mind may be dazzled by a splendid conjecture, and astonished by a wonderful narrative, but it can rest in neither until verified. The knowledge of Christ excels all other, inasmuch as it rests on the infallible testimony of God. 3. Its necessity. There are many interesting subjects of curious research, but they are not of urgent concern. There are others necessary for some, but not for all. But in the knowledge of Christ all men are deeply interested, inasmuch as their safety and happiness depend upon it. 4. The magnitude of the evils it averts and the value of the benefits it secures. Secular knowledge is valuable because it averts temporal calamities and promotes temporal comfort, but the knowledge of Christ has reference to the interests of the immortal soul. 5. The moral influence it exerts. Many kinds of knowledge have no direct influence on character or conduct, but in this knowledge, all that is useful in truth is blended with whatever is beautiful in morals, and both are so represented that no man can be familiarized with the Bible without being elevated. Take, e.g., the character of Christ. 6. The stability of its objects and the permanence of its use. “ The things which are seen are temporal,” etc. Religion only, of all the forms of human knowledge, is immortal; the usefulness of every other is only temporary. (J. Buchanan, D. D.)Christ Jesus duly prized I. The manner in which the apostle delivers himself on this great subject.1. He openly professeth his esteem of Christ above all, and that not in general, but from his own experience, which teacheth us that the saints should avowedly profess their superlative esteem of Christ. Christ is not only to be enjoyed but to be confessed. This is for His glory, and that others may fall in love with Him. 2. With the utmost certainty--“ yea, doubtless.” He was not halting between two opinions. This is necessary for us with respect-- (1) To the outward truths of religion, because-- (a) Doubts are both afflictive and sinful. (b) They are enemies to our faith. (c) They are the spring of apostasy. (d) They are prejudicial to the growth of religion. So, then, for confirmation, study the word of truth; give yourselves up to the teaching of the Spirit of truth, and walk in the truth. (2) To the inward truth of religion. We should seek this certainty. (a) Because the saints may attain to it. “ He that hath my commandments” etc. “ Give diligence to make your calling,” etc. sure. (b) Because doubts are hurtful. (c) The case of our day calls for it. A doubting Christian is unfit to act for Christ in a difficult time. Therefore awake from sleep; walk closely with God; examine yourselves; receive the Spirit so freely given of God to bear witness with yours. 3. With affection, counting all things loss and dung. The excellency of Christ naturally fires gracious hearts, because-- (1) All their hopes are in Him, and(2) all their desires. II. The grand scope of the apostle. Jesus is absolutely matchless. All sheaves bow to Him. The transcendent excellency of Christ is proved.1. By testimony on the part of-- (1) God (Isaiah 13:1; John 3:16).(2) Angels (Luke 2:10-14).(3) Saints in heaven.(4) Saints on earth.(5) His enemies. 2. By evidence. (1) He is God, “ the true God and eternal life;” therefore His excellence is infinite. (2) He is commensurate to the desires of the soul, which all the creatures combined are not. But “ it pleased the Father that in Him should all fulness dwell.” (3) Whatever excellence is in anything else, it is derived from Him. (4) All things besides Christ cannot make a man happy, but Christ can. (a) The creatures want sufficiency; but Christ is completely satisfactory (Psalms 73:25). (b) Certainty; but Christ is unchangeable. (5) He can do for us what no other can, procure pardon for sin, peace with God, a right to heaven. 3. By comparison. No person or thing is to be compared with Him. (1) Men on earth; the greatest one His vassals, the best only good through Him. (2) Saints in heaven are only like the lilies wearing a glory for which they never toiled. (3) Angels are all servants. (4) The highest earthly good is a broken cistern, and even grace and glory are but His gifts. III. Uses. 1. They have a poor portion who are without Christ.2. They have made a good choice that have received Christ.3. We are to stand on nothing so as we may gain Christ. (T. Boston, D. D.)I. That only is the true knowledge of Christ which terminates in an interest in and enjoyment of Him. To confirm this consider--1. That all the knowledge of Christ that brings not to Him is but splendid ignorance according to the Word. 2. That knowledge of Christ which is not an interest in Him is mere opinion which is dubious and uncertain. It may be a good opinion, but it is not certainty. You will not commit your money to a stranger of whom you have only a good opinion. So it is with those who have only a speculative knowledge of Christ. Two points of saving knowledge exemplify this. Do you take Him for and instead of all? (Matthew 13:45-46). Have you committed your soul unto Him? 3. The true knowledge of Christ engages the heart and captivates the soul--“ They that know Thy name will put their trust in Thee.” As the loadstone draws iron, so does Christ the sinner. 4. The saving knowledge of Christ differs not in kind, but degree, from heaven’ s happiness (John 17:8). II. All things are but loss is comparison with this knowledge.1. In what respect? (1) Singly.(2) All together. What are the stars without the sun? 2. Proofs and illustrations. (1) An interest in Christ makes God ours, for lie is God.(2) This interest is the one thing necessary. All things must go for necessaries (Matthew 6:25). Other things are mere conveniences. Man’ s desire is to be happy, and nothing outside of Christ is necessary to this end, for with Christ man may be happy and lack every earthly blessing (Philippians 4:13). Everything that one really needs is comprehended in this: “ He that spared not His own Son” etc.(3) This interest is satisfying to the soul, while nothing else can give satisfaction, He is substance, all else is shadow and dream. In Him are both suitability and fulness. (4) This interest is a most enriching interest--“ All things are yours.” (a) The Christian hath more in possession than the greatest on earth. What so great as a kingdom? The Christian hath the kingdom of God within him. Monarchs lose their kingdoms because they are outside them. Christ is in us the hope of glory. (b) The little that a Christian hath, having Christ, is more valuable than the abundance of a Christless man. (c) The Christian makes a sanctified use of what he possesses, and so “ all things work together for good.” The abundance of the ungodly is their curse. (d) What the Christian hath he hath for nothing, but others will have to pay a dear reckoning for what they have--“ What is a man profited,” etc. (e) The Christian hath a far better right to his little, for it comes by covenant and not simply by common providence. (f) The Christian’ s portion is but an earnest. (5) This interest is the only lasting interest. It will abide when we have lost all other things (Matthew 6:19-20). 3. An induction of particulars. (1) Knowledge of other things is no way comparable to the knowledge of Christ either for pleasure or profit. Grotius said, “ I have destroyed life, laboriously doing nothing.” (2) Compared with Christ riches are lighter than vanity (Proverbs 23:5). (3) Worldly reputation depend, upon the uncertain thoughts of others and may be easily stained; but the Christian shall shine with eternal honour. (4) There is no ease that is permanently pleasant but in Christ. (5) Friends are much valued, but how often do they prove themselves like brooks dried up (Job 6:15). Christ is a friend that will help in all cases. (6) Domestic and social relations are great mercies, but we must part from them. (7) Liberty is but a devil’ s chain without Christ. (8) Life and self are loss without Christ. III. Uses. 1. Of Information. (1) How foolish are men who, like Martha, are diligent to get other things, but who neglect the one thing needful. (2) Men are gainers, lose what they will for Christ. 2. Of exhortation. (1) Christ is willing to receive you. (2) Consider what you are without Him. (3) An interest in Christ is the best interest you can have in the world. (T. Boston, D. D.)That I may win Christ. 1. Christ is gained when we get an interest in Him and in His benefits (1 Corinthians 1:9; Hebrews 3:14). The ungodly have no part in Him. The apostle had won Christ already, but he would win a full enjoyment of Him. 2. The word κερδησω is put in opposition to the loss he had incurred, and means that there was enough in Christ to compensate him. I. What gain we have in having Christ.1. He is our ransom from the wrath of God, and so you have somewhat whereby to appease your guilty fears (Colossians 1:14). 2. He hath purchased God’ s favour that we may have comfortable access to Him (Hebrews 10:19). 3. Our natures are renewed, and not only the favour and fellowship of God restored, but His image also (Titus 3:5-6; 2 Peter 1:4; Hebrews 12:10). 4. Christ is our treasury and storehouse, from whence we fetch all our supplies (1 Corinthians 1:30). 5. By Him we are made heirs of eternal life (Romans 8:17). II. How much this gain excels all other.1. It is most comfortable, for here is comfort at all times and in all cases (Philippians 1:21). 2. Most universal (1 Corinthians 3:22-23; 1 Timothy 4:8). 3. Everlasting (Luke 10:42). 4. Sanctifying. III. Uses. 1. For reproof of-- (1) Those who take no pains to get it (Matthew 16:26; Luke 16:25). (2) Those who part with Christ for temporal profit (Hebrews 12:16). 2. Per instruction. (1) If Christ be gain then we may make some losses for Christ if we may not have them and Him too (Hebrews 11:26; Mark 10:29-30). (2) We should not murmur when others go away with other things, if we have Christ (Psalms 17:14-15). 3. To persuade you to get Christ. (1) He is the best gain if God be preferred before the creature, eternal glory before finding riches, the soul before the body. (2) This gain may be gotten at a cheap rate (Isaiah 55:1; Revelation 3:18). (T. Manton, D. D.)Winning Christ I. It is the Christian’ s grand object, and should be the design of every one to win or gain Christ.1. What it is to win Him and how. It is to get Him to be ours and enjoy Him. It imports that we are naturally without Him (Ephesians 2:12). (1) We must work and win as labourers do (Philippians 2:12). (2) We must fight and win as soldiers--“ The kingdom of heaven suffereth violence,” etc. Whenever a soul is on its way to Christ, the alarm is sounded in hell, and if the soul would bare Him it must be in opposition to flesh and blood, and principalities and powers. (3) We must wrestle and win as those do who strive for the mastery (Ephesians 6:12-14). (4) We must run and win as racers do. (5) We must trade and win as merchants do (Mark 10:22). 2. Some reasons. (1) If we win Christ we gain all (Matthew 13:45-46). (2) If we win not Christ we gain nothing and lose all (Matthew 16:26). II. Those whose grand object is to win Christ, will count all but dung that comes in competition with this bargain. They will count--1. Nothing too much for Him, but be content to have Him on any terms. 2. Cost what it will they will not think they are even hands but gainers. 3. Have what they will they will count they have nothing while they have not Christ. 4. Be about them what they will, if Christ be not in them they will count them loathsome. 5. Be in their way what will, to hinder them from Christ, they will shovel it out of the way rather than be kept back from Christ. III. They are truly winners, lose what they will, who gain Christ. Winning Christ--1. We gain a ransom for our souls. 2. A treasure. Solomon counted all that was in the world as two great cyphers--“ vanity and vexation.” But in Christ all is precious; grace, pardon, peace. They were purchased with precious blood (1 Peter 1:19; they are wrapped up in precious promises (2 Peter 1:4). 3. That which will turn everything to our advantage--“ All things work together for good.” This is the stone that turns all to gold. 4. A heirship. (T. Boston, D. D.)To win Christ I. Is great gain. II. Is the noblest object of ambition. III. Is worthy of every sacrifice. IV. Requires self-renunciation and faith (verse 9). Winning Christ To the apostle Christ was-- I. So identified with the truth, that when he gained Him he gained the highest knowledge. II. So identified with the life that when he gained Him he was endowed with the noblest form of it. III. So identified with spiritual influence, that when he gained Him his whole nature was filled with power and gladness. (Professor Eadie.)Winning Christ The world has ever shown curiosity with regard to the inner lives of its great men. Hence it is that few branches of literature are more popular than autobiographies. The Church shares this curiosity with regard to the eminent servants of Christ; and it has pleased God with regard to two of them to gratify this feeling. David and St. Paul are to us more than historic characters; we are admitted into the inner workings of their hearts. In the text we have the key and master spring of all the apostle’ s actions and motives. I. What is meant by winning Christ.1. Remember that St. Paul did not write these words in the first fervour and flush of a new conversion. It often happens with new converts that their impressions and resolutions are like the early blossoms of spring, which perish in the bitter winds. When the apostle wrote these words he had been serving Christ for thirty years, and had derived no earthly advantage, but had suffered every earthly loss for Him. Can any votary of pleasure after thirty years’ service of self, sin, and Satan say that there is nothing more he desires so much as a few more of those sinful gratifications? 2. That which was before St. Paul was not Christianity but Christ. There is a wide difference between a system and a Saviour, between abstract truth and a living, loving person. This is always the object which St. Paul sets before himself and his readers; hence the vital interest of his life and writings. 3. The apostle desires to win Christ and be found in Him. Here we have the key phrase of St. Paul’ s writings; but it is only a continuation of the Master’ s teaching (John 15:1-27)(1) This has reference to the believer’ s legal condition before God. By faith man becomes one in Christ, and when God looks upon him, He looks upon him as being “ a man in Christ.” (2) But this has also a moral reference, being quickened in Christ from the death of sin to the life of righteousness. There is a great distinction between all human morality and the morality of the gospel. Heathen morals are many of them very beautiful, but they lack the grand disideratum--the motive power. In the gospel we get not only perfect precepts, but the motive union with Christ. And there is this distinction. In ancient times there were thousands of followers of the systems of Aristotle or of Plato, but whoever heard of such an expression as “ in Aristotle.” Christ, however, is not an external teacher, but He is in me and I in Him, and so I have power to obey His law. II. What is involved in this.1. The loss of all that St. Paul counted gain. If ever a man could have gone to heaven without Christ it was he. He was conscientious, earnest, and ecclesiastically all that could be required. He had a high position and brilliant prospects. But he gave up everything to come as you must come, an empty handed, empty hearted sinner to Christ. But besides self-righteousness and worldly advantages to be given up, a Christian must expect to bear ridicule and persecution. 2. But for all this loss he was amply compensated by the gaining of Christ. What will be the wealth of all the Indies to us when we come to die. (Canon Miller.)Winning Christ I. The person who wishes to win Christ. This coming from Paul awakens--1. Admiration. What an instance of the influence of Divine grace I He had been Christ’ s bitterest foe. Here we see the prophecy fulfilled, “ Instead of the thorn shall come up the fir tree,” etc. 2. Inquiry. Had not Paul won Him already? Yes, but his experience was the same as that of all other Christians in whom we find the good work begun but not completed. The Christian finds the war still going on in his members, desires a livelier assurance, wishes to grow in grace and to know more and more of Christ. It was exactly so with St. Paul. II. The value of the prize. Saints are said to be the excellent of the earth; but He is fairer than the children of men--“ altogether lovely.” They have some excellencies, He has all; theirs are derived, His original; theirs imperfect, His complete; theirs finite, His infinite. He is the fountain of life.1. Are wisdom and knowledge valuable? In Him are hid all the treasures of them. 2. Are power and strength? “ He giveth power to the weak.” 3. Wealth? His are unsearchable riches. 4. Life? He that hath the Son hath life. 5. Peace? “ In Me ye shall have peace.” 6. Security? “ The Lord is my light and my salvation, whom shall I fear?” All this gain is to be reaped in life; but the believer gains much more by death: for then we shall awake in His likeness. III. The possibility of winning this prize. To what purpose otherwise is its display? Two questions arise.1. Am I now a partaker of Christ? Have you ever felt your need of Him, sought Him, received Him? Do you believe in His name, renounce every other foundation, build upon Him, place all your dependence in Him? Then you may claim all the benefits of His salvation as your own. 2. May I become a par taker of Him? “ Him that cometh unto Me I will in no wise cast out.” That you may win Him He sends forth His servants with invitations; He offers His blessings gratuitously; He throws a thousand impediments in your downward course, so that you may go to Him. IV. The dreadfulness of losing this prize. What would you do without Christ if you were to meet with--1. Prosperity. If a Christian met with it, he would possess it with safeguards, receive it with thankfulness, use it with diligence, as a good steward. In a worldly man’ s hands it is as a razor in the hands of a child--“ The prosperity of fools destroys them.” 2. Adversity. The Christian in this has “ the consolation of Israel,” and has more left in Christ than he has lost; but the worldling loses all without compensation. 3. Death. Only the Christian can meet that with equanimity, for Christ has robbed it of its terrors. 4. The day of judgment. (W. Jay.)The great prize To win Christ is the supreme achievement of this life. I. Substitutes for Christ. Some have one thing, and others another in His place. Paul had just enumerated several things, whose possession, while he was without Christ, gave him a certain sort of pleasure. II. But circumstances change the value of things. III. Things he had gained by the exchange. IV. Queries of profit and loss.1. What is our gain without Christ?2. What is our loss without Christ?3. What must we lose to gain Christ?4. What do we gain with Christ?5. What must we do to win Christ?6. What is the danger of losing Christ?7. To what extent have we given up all things for Christ and the excellency of His knowledge? (L. O. Thompson.)To win Christ and be found in Him is perfect security and consummate blessedness. The language suggests a goal and a starting post; that “ I may win Christ,” the goal or end I have been seeking to reach; that “ I may be found in Him,” ready not only for resistance to old adversaries, but for a new start and onward movement towards Divine perfection. Consider-- I. What it is to win Christ.1. To count Him gain in opposition to what Paul once counted gain. There is an entirely new estimate of gain and loss. What is gain to me is what puts me on a right footing with God. Thus I once thought that my personal qualifications of birth, privilege, attainment might do. Now I see that for any such purpose they are worthless. In view of the end for which I once pressed then I now perceive Christ to be gain. There is much implied in your perceiving this. (1) You are in earnest as regards the end with reference to which you estimate what is gain (verse 2). Is this so? Naturally it is not so. You care little about righting your position towards God; or is it your anxiety to stand well with Him? (2) If the latter, it is no wonder that what things were gain to you are now counted loss, for they seem but to aggravate your condition of wrong standing, however good they may be in a sense, and however you may multiply them. (3) But just as all else is thus felt to be worthless Christ is seen to be gain. What a relief to find in Christ the reconciler and the peacemaker; the justifier of the ungodly and the revealer of God. How thoroughly He meets our case. I see an instant end of the weary attempt to amend the old position, and a way wonderfully open for the immediate occupying of a new one. 2. Christ is coveted and sought as gain. It is not enough to count Christ as gain. This is often done by those who evince an unconquerable repugnance to accept the gospel. But Christ must be really and earnestly sought as well as desired. 3. Christ is appropriated as gain. It is for nothing short of this that you are called upon to count all things but loss. This is to be done by faith alone. 4. Christ is, won so as to be enjoyed as gain; and yet not as the miser wins wealth to hoard it, or the spendthrift to waste it, but for profitable use. II. To be found in Christ is it the fitting sequel of winning Christ.1. For defence, that I may meet every adversary. 2. To meet and obey the high calling of God, that I may press on. As one with Him I would know more of Him. (R. S. Candlish, D. D.)The believer’ s refuge Paul had previously sheltered himself in fleshly confidence. I. The refuge.1. There are many refuges of lies. (1) The refuge of wilful ignorance. “ We are no scholars” is often only an excuse for negligence and indifference. Do they wish to know better? if not the excuse will not screen the sinner in the day of God’ s visitation. (2) The refuge of carnal ease. Many live as though there were only the body to care for, and cry, “ Peace, when there is no peace.” Remember the rich fool! (3) Worldly pleasure. This is the refuge of many of our youth particularly. But unblessed of God it is delusive and borders close on misery. (4) Self-righteousness, a house built on sand as Paul found it. (5) A hasty inconsiderate profession of religion from whatever motive. 2. Opposed to all this is Christ. (1) In His person.(2) In His love.(3) In His offices and work. II. The believer’ s safety in it against--1. The world.2. The flesh.3. The devil. Conclusion:1. Abide in your refuge.2. Welcome others to it. (W. Mudge, B. A.)The superfluosness of the law According to the design of God the advantages and sacraments of the law are of no avail since the manifestation of His Son, and that those who now beguile themselves with them lose their time and their trouble, as completely as though, after the rising of the sun, they still used the light of a lamp; or as if, in the strength of manhood, a person were retained in all the exercises and sports of childhood. (J. Daille.)Loss for gain Even as a poor beggar discovering a rich mine or some vast treasures, is ready to leap for joy that he has found that which will make him rich forever; he casts away his former rags, he despises his former poor and wooden furniture, for he has discovered that which will enrich him and make his condition plentiful; so the soul to whom the Lord has made this rich, this excellent discovery of Christ, he has found a mine more precious than gold, and larger than all the face of the earth; he casts off the rags of his own righteousness; his former accomplishments are now but as a beggar’ s furniture; his heart is full of joy; he says, Rejoice, O, my soul; rejoice with me, my friends, for I have discovered the unsearchable riches of Christ. (D. Clarkson, B. D.)The excellency of the knowledge of Christ in the excellence of its subject If the real worth and dignity of our knowledge in any department depend on the subject to which our thoughts are directed, it were easy to show that the religious peasant may find a nobler subject of thought in the structure of a flower, than the irreligious philosopher finds in the structure of a world! (J. Buchanan, D. D.)The relation of the knowledge of Christ to the gospel scheme It is said of Phidias, the celebrated sculptor, that in preparing the design, and in executing the elaborate carving of the shield of Minerva, over the portico of the Acropolis of Athens, he so curiously wrought and intertwined his own name with the work, that it could not be obliterated or taken out anywhere without injuring the whole. So Jesus Christ cannot be taken away from any part of the system of Divine truth, without doing irreparable injury to the beauty and perfection of the whole Christian system--“ for to Him gave all the prophets witness.” Christ was typically seen in Melchesidec, King of Salem; in the binding of Isaac as a sacrifice; in the persecution of Joseph. There was a knowledge of Christ Jesus set forth in the paschal lamb, as eaten by the Israelites, and in the lifting up of the brazen serpent. Christ was painted in hieroglyphics and read by the Jews in all their ceremonial observances. Look in what varied views and degrees the ancient seers had an apprehension of the excellency of the knowledge of Christ Jesus, for he was the Shiloh of departing Jacob; Isaiah’ s “ Root of Jesse;” Jeremiah’ s “ Branch;” Ezekiel’ s “ Ruler among the people;” Haggai’ s “ Desire of all nations;” Daniel’ s “ Ancient of Days;” Zechariah’ s “ Fountain;” and Malachi’ s “ Sun of Righteousness.” All these figures had their substance in their great Antitype. All their predictions had their measure of accomplishment in Jesus Christ. The writers of the Old and New Testaments are like the cherubim overshadowing the ark--face to face, and looking down at the propitiatory, which is Christ. (J. Redford.)The superiority of the knowledge of Christ When we are in the dark we are glad of candlelight, and glow worms will make a fair show in our eyes; but when the sun is risen and shines in his full strength, then candlelight seems needless or offensive, and the worms that glittered in the dark, made no better show than other vermin. So when men are in the state of nature and darkness, then their Church privileges and carnal prerogatives, then their outward performances and self-righteousness, make a fine show in their eyes. They are apt to glory in them, and rely on them, as that by which they may gain the favour of God and eternal life. Ay, but when Christ appears, when the Sun of Righteousness arises in the heart and discovers His excellency, His all-sufficiency, then a man’ s own sparks vanish; then all his formerly beloved and rich esteemed ornaments are cast off; then all he has, and all he has done, privileges and outward services, are loss and dung. None but Christ for pardon, acceptance, life. This is the excellent effect of this excellent knowledge. (D. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Philippians 3:9 And be found in him I.Trusting. II. Justified. III. Concealed. IV. Complete. (J. Lyth, D. D.)Found in Christ I. Show how or when God comes to search and the saints are found in Christ. The world is a confused heap, and many times the counterfeits are found among the jewels, but God hath searching times and will find them out.1. The preaching of the Word is a time of plain searching in Christ. 2. A time of temptation. 3. A season of the Church’ s trouble and persecution. A true friend is known in adversity, so is Christ to the believer, and he to Christ. 4. The time of death and judgment. II. How and when they shall be found who are found in Christ.1. As branches in the true vine (John 15:1-6). So are they safe, for barren trees shall be cut down for the fire, but Christ mystical is a tree the axe cannot approach. 2. In a place of refuge. “ The Lord shall be as a sanctuary to them.” They are in the city of refuge where one drop of wrath cannot fall. 3. Under a covert, in a hiding place--even the Mediator’ s covenant blood. 4. In the covenant, in Christ’ s chariot (Son 3:9-10; Isaiah 27:4-5). III. The reasons.1. God will search and find out every one of us, be where we will. We may deceive ourselves and others, but God is not mocked who searchest the reins. 2. If God find us out of Christ we are undone. We shall have nothing to shelter us when He draws us out of our lurking holes. 3. if we are found in Christ we shall be safe in time and eternity, blow the storm as it may. Over trouble He will lift up our head; and when death comes it shall be without its sting. IV. The uses. Let it be your great care to be found in Christ as Noah in the ark, and Lot in Zoar.1. Let not the searching time find you at a disadvantage. (1) In an unregenerate state--“ dead in trespasses and sins.” This is a soul-ruining state, fire meeting stubble; the judge the criminal. 2. Be found in Christ. (1) United to Him by His Spirit through faith.(2) Walking in Him.(3) Living in Him and upon Him (Galatians 2:20). V. The motives.1. If you be found in Christ, He will be found in you, so shall you have a double security in time of trial (John 17:21-23). Christ is found in believers as in His own house. (1) His dwelling, and who will not defend that. (2) His banquetting house. What provisions He brings with Him for storm and Beige. (3) His fortified house. “ None shall pluck them out of My hand.” (4) His temple, which He will not allow to be profaned. (5) His garden. He “ will water it every moment,” hedge it about and preserve it. (6) As the soul in the body (Colossians 3:4; Galatians 2:20; Acts 2:25-27). 2. If you be not found in Christ you will be found in a bad case in time and in eternity. (T. Boston, D. D.)Found in Christ The phrase implies--1. That there is an estate in Christ.2. An abiding in it. I. Let us explain the phrase. It is taken from plants which are grafted into stocks, or from the branches which are in the tree. Of this union there are three degrees.1. We are in Christ in the eternal love and purpose of God. 2. When Christ died we were in Him as a public person. 3. More properly now by faith, as friends are in one another by love. But as Christ is in heaven, how can we be united to Him? I answer, If a tree did reach to heaven and have its root in the earth, doth this hinder the union of root and branches. And although Christ be in heaven, yet are we united to Him by His Spirit, and receive influence from Him of all grace and goodness. II. The doctrines that are cleared hereby.1. Justification by faith. For if the question is, How are we saved by Christ’ s righteousness? I answer, Christ and we are one, and whatsoever He hath is ours. 2. The sacrament. The Paoists would have the bread transubstantiated, that the body of Christ may be united to us. But I ask, How is the foot united to head? By spiritual vigour passing to and fro through the body. It is not, therefore, necessary that there should be corporal union. Christ comforted His disciples more by His Spirit when He departed, than He did by His corporal presence. III. The comfort of this. Before we were in Christ we were in a state of horror and condemnation. But now we are in Him--1. Our nature is exalted to the Godhead. 2. Whatever we may lose in other states here is a state that cannot be shaken. 3. Blessed are those who die in the Lord. 4. After death we shall be with Him in our Father’ s house. 5, All who touch us touch Him (Acts 9:4). IV. The duties which spring out of this.1. In duties towards God how thankful we ought to be to Him. 2. It ought to stir us up to duties in respect to our fellow members, particularly in charity to Christ’ s poor. 3. Towards ourselves. We are to carry ourselves with dignity, and to grow up into our living head. V. How shall we come to be found in Christ.1. We must come where He is.2. We must separate ourselves from what is contrary to Christ. Learn--1. That a Christian is continually under Christ’ s wing till he be in heaven.2. There is such a time when God will search men out and lay them open as they are.3. The foundation of future happiness must be laid now. (R. Sibbes, D. D.)Not having mine own righteousness--The two righteousnesses I. The distinction between two sorts of righteousness.1. His own is either. (1) The false, superficial righteousness which He had as a Pharisee (Philippians 3:6), or (2) any that might stand in competition with Christ. 2. The righteousness of God is His gracious method of pardoning penitent believers in the gospel, and accepting them to life in Christ. This is so called because-- (1) It is found out by God (Job 33:24).(2) Given by God (1 Corinthians 1:30; 2 Corinthians 5:21).(3) Accepted by God (Matthew 3:17). II. The description of these opposite righteousnesses.1. His own is by “ the law,” the other that which is “ by the faith of Christ,” i.e. appointed by God, merited by Christ, and received by faith. 2. These are often opposed (Romans 3:21-22; Romans 10:3). 3. The law may be taken in two ways, either for-- (1) The law of works, which required a man to be justified by a perfect, sinless obedience of his own. This is opposed to the righteousness of God by faith in Christ (Romans 1:17-18; Romans 3:20), and by justification is impossible, for none of us have it. If we had, there were no sin, and no place for Christ; but we have all broken with God, and can show no work justifiable by the law (Romans 3:12). (2) Or the ceremonial law. By this Paul proves that no man can be justified, and therefore the Jews sought righteousness where it was not to be found, and were guilty of a three-fold error. (a) They thought that pardon and acceptance were to be secured by the bare works of that law. (b) They overlooked and rejected Christ, who is the end of righteousness to every believer. (c) They would keep up this law when it was to be abrogated. III. His different respect to either.1. That which he renounced was (1) partly the superficial righteousness of conformity to the external law, a mere speculative righteousness, and (2) partly the righteousness of the law covenant which some falsely fancied they might fulfil. 2. That which he affected was “ to be found in Christ,” etc. (1) The state of His person, or the way this is applied. (a) The word “ found” is emphatic, and often used with respect to the day of judgment (2 Corinthians 5:3; 2 Peter 3:14; Matthew 24:46). It implies that the last day is one of exact search and trial. (b) “ In Christ,” i.e., incorporated into His mystical body, or united to Him by the Spirit (John 15:2; Romans 8:1). Being united to Him by faith, love, and holiness, we are made partakers of His righteousness. (2) The righteousness with which He would appear before God. The righteousness of the new covenant is two fold. (a) The supreme righteousness is Christ’ s obedience unto death (Romans 5:18-19), i.e., our great righteousness before God by which His justice is satisfied, and by the merit of which all the blessings of the new covenant are procured for us. (b) The subordinate righteousness, or the way and means and conditions by which we get an interest in and a right to this supreme righteousness is faith (Romans 4:3), and our continuance in it is conditional on a new obedience (1 John 3:7; 1 John 2:29). This has respect to the final judgment (Matthew 25:46), where the righteous are those who are fruitful in good works. Conclusion: We are justified by faith only, without works, as Paul asserted; and by works and not by faith only, which is the assertion of James. Justification hath respect to some accusation, and as there is a two-fold law of works and grace, there is a two-fold accusation and justification. Now when we are accused as breakers of the law of works we plead Christ’ s satisfaction as our righteousness, no works of our own. But when we are accused as non-performers of the conditions of the covenant of grace, as being neglecters of Christ the Mediator, we are justified by producing our faith or sincere obedience. Whence learn-- 1. That the day of judgment will be a day of exact search and trial (Romans 14:12). 2. That in this day there is no appearing before God with safety and comfort without righteousness of some sort or another (1 Samuel 6:20). 3. The righteousness of the law of works we cannot have (Galatians 3:10; Romans 3:23; Psalms 143:3). 4. Man having broken this law, is lost or disabled to his own recovery, or to do anything whereby to satisfy God (Romans 5:6). 5. Because man was under such an impotency Christ became the Mediator, and (1) Became a sacrifice to offended justice (Ephesians 5:2).(2) A ransom for sinners (1 Timothy 2:6). 6. Upon His death Christ acquired a new right of dominion over the world, to save on His own terms (Romans 14:9 : Acts 2:36; Philippians 2:7-11). 7. Being possessed of this Lordship, He has made a new law of grace for our recovery (Mark 16:16; John 3:16-18). (1) He hath set down the terms of life and death. (2) The privileges of the new grant are exceeding great--pardon, peace, adoption, the gift of the Spirit, and the right to glory. (3) The danger of final impenitency and refusing these things, and not submitting to this righteousness is very grievous (Hebrews 10:39). 8. The terms of the new law are repentance, faith, and new obedience. (T. Manton, D. D.)Righteousness I. The righteousness of the law--1. Consists in works.2. Is our own.3. Is defective and useless. II. The righteousness of faith--1. Is through Christ.2. Perfect.3. Acceptable to God. (J. Lyth, D. D.)I. What is meant by Christ’ s righteousness. Righteousness is the result of obedience to the law. Christ fulfilled the law in our room.1. By His active obedience to its commands. Now the law demands of the sinner were very high. (1) Spotlessness of nature, for if the fountain be poisoned, how can the streams be wholesome. The Son of God satisfied this demand by taking on Himself a sinless body and soul. (2) An obedience as broad as the law--“ Cursed is everyone that continueth not in all things.” Christ fulfilled all righteousness and did no sin. (3) An obedience raised to the highest degree the law requires. It is not enough to be sincere or do one’ s best. Christ answered this by His perfect love to God and man. (4) Continuance to the end without the least failure (Galatians 3:10). Christ became obedient unto death. 2. By his passive obedience. Failing in active righteousness the law takes hold of the sinner and says, “ Pay what thou owest.” (1) The law required life as the penalty of transgression--“ In the day that thou eatest,” etc. Christ satisfied this demand by dying “ the just for the unjust.” (2) The sufferings must be voluntary, for God hates robbery for burnt offering. Christ for the joy that was set before Him endured the cross. II. This righteousness is received by faith. It is received and becomes ours by faith, as faith unites us to Christ. Upon this union follows a communion with Christ in His righteousness. The soul by faith marries with Christ and the righteousness is its dowry. The soul flies to Christ for refuge, and that righteousness is its cover. III. Confirm the doctrine.1. That only can shelter us from the wrath of God which satisfies His law, and this righteousness alone satisfies His law. 2. It is the righteousness of God, so called because-- (1) It is of Him who is God (Jeremiah 23:6).(2) Accepted of God. 3. It is the righteousness of the only wise God to save sinners, when nothing else could do it (Psalms 40:6-7). Conclusion.1. Never entertain low thoughts of sin. It is the worst of evils, which could not be remedied but by the sufferings of Christ. 2. Never entertain low thoughts of forgiveness. Every pardon is the price of blood more precious than a thousand worlds. (T. Boston, D. D.)The believer’ s righteousness I. Its nature.1. Not personal, but through Christ.2. Not of the law but by faith. II. Its enjoyment.1. In Christ in whom the believer dwells.2. Is found here and hereafter. III. Its sufficiency.1. It is purposed.2. Originated.3. Effected.4. Approved by God. (J. Lyth, D. D.)Christ and faith History and our own personal life has no more strange and pathetic page than is suggested by the words, “ I have suffered the loss of all things.”1. We are started on an infinite journey; and no surer witness to this exists than in the easy and familiar way in which we let object after object fall from our lives in our pursuit of what seems to be greater. Or like a general who leaves the stronghold he is defending, deserting cannon and baggage and the unfinished toil of months because the tide of battle has set elsewhere and all his force must be concentrated there, so are we in the great battle of life. 2. The same thing is true in higher regions. We cannot rest in intellectual attainment. We climb where thought is giddy; and at last, here is law. Where is God? Without that discovery know ledge is dross, and we can suffer the loss of it if we can but reach Him and be right with Him. I. The failure of legal righteousness to being us peace. Through such a process as that to which we have referred the apostle had passed in the urgent march of his spirit to its home in the heart of Christ. There is a tone almost of solemn mocking in the appeal he makes to the past. “ My Saviour did not find me among the offscourings of the world. He did not pick me from the mire. If any man had a right to boast I had.” But it all led him to the “ O wretched man that I am,” etc. This law, under the mountain shadow of which we have been standing, brought him, brings us, no peace. All that it can do is to open the doors of the temple, which by faith we must enter if we would behold God. II. The heart’ s cry for a righteousness of God.1. There is a condition where no such cry is heard--the Pharisaical. A man may go on looking at the outward so long, and so succeed in stifling his spiritual aspirations as to arrive at the conclusion that all he can do is to obey the letter of the law. 2. But a man who has found out that even strict obedience to the moral law cannot reveal God will understand this cry. The highest commands that law ever laid, and the lowliest obedience ever rendered, have no Divine significance but in the revelation of an Infinite Person, to whom we stand personally related. We ask to be clothed with Himself. III. The righteousness that is revealed to faith. To the apostle the voice of faith that is in Christ was a sufficient answer to this cry. “ Not having mine own righteousness.” The Incarnation was the only possible answer for God to give and for us to receive. The law was a schoolmaster to bring us to Christ that we might receive Himself. This is enough, and in Christ we have the righteousness of God. (L. Mann.)The righteousness of God by faith This righteousness is the only ground of acceptance with God. It is not of mine, but of God, as in His grace He has provided it, so that it is said of us we are “ justified freely by His grace.” It is wrought out by Christ and in His blood (Romans 5:9); or it is “ through the redemption that is in Christ Jesus.” It becomes ours through faith. This faith is “ counted for righteousness,” or subjectively “ with the heart man believeth unto righteousness.” Of the possessor of such righteousness it may be said that “ a man is justified in the sight of God.” Christ obeyed the law for us and suffered its penalty, and the merit of this obedience unto death becomes ours as soon as we can say, “ We have believed in Jesus.” He that was unrighteous becomes righteous, and escapes the condemnation which sin merits (Romans 8:1; Romans 1:18); nay, enjoys the benefit of redemption (Ephesians 1:7). When works of law are disclaimed, and faith is simply reposed on God, guilt is cancelled, acceptance enjoyed, and such a change of state involves a change of character (Romans 8:4). The sinner is not indeed held by any legal fiction to be innocent. The entire process implies his guilt, but he is no longer exposed to its penalty; he is held, or dealt with, as a righteous person, “ the external justice of Christ Jesus being imputed to Him” (Hooker). And the result is (Romans 8:30). This righteousness, Divine in its origin, awful in its medium, and fraught with such results, was the essential element of Paul’ s religion and the distinctive tenets of His theology. (Professor Eadie.)Imputed righteousness The grand truth of this doctrine lies just here--when a sinner casts himself in penitence on the mercy of his Saviour, God estimates him not according to what he has been, or is in himself, but according to what he is in relation to Christ. We ourselves are constantly estimating things and persons as they stand related to other things and persons. The geologist estimates the significance of certain remains according to the strata in which they are “ found.” The chemist estimates the action of certain elements according as they are “ found in” this or that combination. The merchant estimates goods according as they stand related to the needs of this or that market. You present your sample; he refuses. “ These things won’ t sell now out yonder in Brazil.” You say, “ Oh! but judge them on their own merits; see what excellent cloth, what beautiful patterns.” But it is of no use. You go into a garden in the early spring when the leaves are just beginning to appear. Two branches are touching each other. The gardener says, “ This branch will be laden with fruit, but that will have little or none upon it.” You see no difference. The leaves are as fresh and green on the one as on the other. But the gardener judges them according to their relations. The one branch is “ found in” a tree which he knows to be fruitful, the other in one he knows to be almost barren. Is it a fiction when he imputes the qualities of the stock to the branch? Or he comes into your garden and sees in one of your borders a plant which is not thriving. “ That plant,” he says, “ will die here, put it in the hothouse.” He comes back in a few weeks, and the same plant is “ found in” the hothouse. “ It is all right now,” he says. He does not mean that it has recovered vitality or beauty, but it is in the fair way to health. Its change of relation has “ saved” it. Or, say that you go into the studio of a famous artist, and you see him sketching a picture on the canvas. It is but little--only a faint outline; but he tells you his idea, and you know how he has worked out other ideas. It is only a beginning as yet; but it stands related to a master hand, and you can imagine what it will be when finished. Your estimate of the same picture would be very different if you “ found” it in the studio, and under the hand of an inferior artist. Or again, you may be told that a newborn babe and a newborn ape are each a mere piece of flesh and blood, and that under the dissecting knife little difference could be detected between them. But the babe is “ found in” humanity. It stands related to the human race, and you estimate it according to its latent capacities, although at present there may be no sign of distinctive intelligence. Or, you may apply to have your life insured, and you go to a physician to be examined. He inquires as to any illness you may have had, and into your present state. But he also asks about your parents; when, and of what they died, and also about your brothers and sisters. You might say, “ Why not judge of my case purely upon its own merits?” No; his judgment will depend partly on the family stock in which you are found, and he will “ impute” to you the healthy or unhealthy qualities of the family stock. And is God not to estimate men according to their relation to Himself, and to His Son? No man is “ justified” in living a life of sin, nor in living a life of self-confident Pharisiasm; but when a man comes in a humble and contrite heart and throws himself on the mercy of the righteous One, praying for pardon, and cleansing, and strength to live a better life, his relation is changed and he is justified. (T. C. Finlayson.)Salvation in Christ A man had been condemned in a Spanish court to be shot, but being an American citizen, and also of English birth, the consuls of the two countries interposed, and declared that the Spanish authorities had no power to put him to death. What did they do to secure his life when their protest was not sufficient? They wrapped him up in their flags, they covered him with the Stars and Stripes and the Union Jack, and defied the executioners. “ Now fire a shot if you dare, for if you do so, you defy the nations represented by those flags, and you will bring the powers of those two great empires upon you.” There stood the man, and before him the soldiery, and though a single shot might have ended his life, yet he was as invulnerable as though encased in triple steel. Even so Jesus Christ has taken my poor guilty soul ever since I believed in Him, and has wrapped around me the blood-red flag of His atoning sacrifice; and before God can destroy me or any other soul that is wrapped in the atonement, He must insult His Son and dishonour His sacrifice, and that He will never do, blessed be His name. (C. H. Spurgeon.) Philippians 3:10 That I may know Him The path of life I. Knowledge. II. Power. III. Fellowship with Christ. IV. Conformity to his death. (J. Lyth, D. D.)The believer’ s aspirations It is said that St. Augustine wished to have seen three things before he died; Rome in its glory, Christ in the flesh, and Paul in his preaching. But many have seen the first without being the holier, the second without being happier, and heard the third and yet went to perdition. But Paul, in this and the previous chapters, expresses seven wishes which centre in Christ--that he might know Christ, win Christ, magnify Christ, be conformed to Christ, be found in Christ, rejoice in the day of Christ, and be forever with Christ. Now these correspond perfectly with the desires of every child of God. Here Paul desires-- I. To know Christ. St. Paul appreciated the value of other departments of knowledge. He was a scholar and a theologian; but after he had learned Christ they seemed to fade in interest. This knowledge was the subject of his preaching everywhere, as he told the Corinthians and the Galatians. He wished to know Christ.1. Increasingly. The more he knew Him the more he wanted to know, and no wonder, for (1) in Him is everything worthy to be known. (2) This knowledge never cloys. 2. Experimentally. To know in Scripture is to see and to taste. It is not the speculative knowledge that devils have, nor mere historical knowledge, but such as a hungry man has when he eats, and a thirsty man when he drinks. It is appropriative of Christ--“ My Lord,” “ My Saviour.” 3. Superlatively (verse 8). For what is the widest and most delightful knowledge in the presence of this? but as sounding brass, vanity. II. The power of his resurrection. The word “ power” makes all the difference between religion in the head and in the heart, between possession and profession. It is one thing to have knowledge, and another to have it vitally and brought into action. Christ’ s resurrection has a vast power.1. In our justification. His ransom could avail nothing without His resurrection. “ If Christ be not raised your faith is vain.” But by it the Father publicly testified His approval 2. In our sanctification, which is the renewing of our nature and the strengthening of our graces by the Holy Spirit, who is the fruit of the resurrection. 3. In our edification. Every sermon, etc., is vain if Christ be not risen. All the means of Christian growth are dependent upon it (Ephesians 4:7-14). What power it gave to apostolic preaching. 4. In our glorification. There had been no resurrection for us without Christ’ s. As in Adam, the covenant head, all died; so in Christ, the covenant head of Adam’ s posterity, all shall be made alive. III. The fellowship of his sufferings. Not in His merits: the crown must be forever on His head. We know this.1. By partaking of the benefit of His sufferings, pardon, etc. 2. By communion with Him through the channel of His sufferings--His Divine humanity, hanging on the Cross, and commemorated in the sacrament. 3. By enduring for His sake the same sufferings which He endured--the world’ s frowns, Satan’ s temptations. “ Is the servant above his master.” IV. Conformity unto his death. Why not His life? That is not excluded. But His death presents in a condensed form all that we could desire to he on earth. We see in Him--1. Great patience under suffering.2. Great faith.3. Great compassion for dying men.4. Great filial tenderness.5. Great love for repenting sinners. (J. Sherman.)Knowing Christ He who of mortal men knew Christ best confesses that he knew Him but imperfectly.1. How much, then, must there be in Him to know. Do we lose a sense of the Redeemer’ s majesty by familiarity with His name? See, then, His chief disciple, after years of contemplation, imitation, and adoration, confessing that the great object of God, manifest in the flesh, seems greater than ever, so that at the last he offers the prayer suitable to a novice. 2. This is true of all the works of God, whether in the material or the spiritual world, and is illustrated by what a climber sees of the starry firmament: from the bottom the mountain tops seem among the stars, but as he ascends they seem to recede, and their vastness and distance are best seen from the summit. 3. What Paul meant is clearer from the following explanations. I. Knowing the power of His resurrection. Paul laboured and suffered much, and was pursued by great infirmity and frequent depression; but he saw above him the figure of the once suffering but now risen Christ--his brother throned and crowned. Looking up it seems as if he were moved to say, “ Would that I could be raised out of what I am, and become as He is--victor over sin, sorrow, and death.” In this sense we may feel the power of Christ’ s resurrection. In Christ, risen and glorified, is the image in which we may behold what we may become. II. A share of Christ’ s sufferings the condition of a share in His resurrection. He has just expressed a desire to resemble Christ glorified, but he here checks himself in order to show that what he desires is not an easy and instantaneous change. What he seeks is not simply repose and relief. He is perfectly willing to resemble Christ glorified by passing through the intermediate stages. He, too, would reach the crown through the Cross, remembering that “ it is enough for the disciple to be as his Master.” Whoever then would know Christ must face--1. Suffering--the suffering of arduous effort, patient resignation, and trust when faith is tempted to fail. 2. Death--the death to much that is attractive here, and especially to sin, as well as to the death of the body. (T. M. Herbert, M. A.)The experimental knowledge of Christ I. An experimental knowledge of Christ is so great a blessing that we should count all things but loss to get it. It is sometimes expressed by taste. Sight is the knowledge of faith, taste that of experience (1 Peter 2:3; Psalms 34:8). When we taste His goodness or feel His power we have an experimental knowledge of Christ. Many know how to talk about Him but feel nothing. Men speak of His salvation from day to day, but have not the effects of it. When we find within ourselves the fruits of His sufferings, the comfort of His promises, the likeness of His death, the power of His resurrection, then we know Christ experimentally. The benefits it confers show its value. Experience--1. Gives us a more intimate knowledge of things. While we know them by hearsay we know them only by guess and imagination, but when we know them by experience we know them in truth. He that reads about the sweetness of honey may guess at it, but he that tastes it knows what it is (Colossians 1:6). A man who has travelled through a country knows it better than he who knows it only by a map. 2. Gives greater confirmation of the truth. A man needs no reason to convince him that fire is hot who has been scorched, or that weather is cold who feels it in his fingers. So when the promises of God are verified we see that there is more than letters and syllables (Psalms 18:30; 1 Corinthians 1:6; 1 Thessalonians 1:5). 3. Gives greater excitement to the love of Christ and His ways. The more we feel the necessity of Christ and know His usefulness in binding up our broken hearts, the more we shall love Him as our Saviour (1 John 4:19). We may know the truth of the gospel by other means, but we cannot know that it belongs to us by any other means. 4. Engages us more to zeal and diligence in the heavenly life, which reports and exhortations often fail to do. (1) Because when, e.g., we have experience of the power of Christ’ s resurrection it begets a new life within which inclines us to heavenly things--there is a principle to work with (Galatians 5:25). (2) When this life is gratified with the rewards of obedience, such as peace and comfort, it is an argument above all others to press for more. The Cauls when they had once tasted the Italian grape must get into the country where it grew. The spies were sent to bring the clusters of Canaan into the wilderness to animate the Israelites to put in for the good land. So God gives us the Spirit not only as an earnest (1 Corinthians 1:22) to show us how sure, but as first fruits to show us how good (Romans 8:23). (3) When this life is obstructed by folly and sin, you find more of Christ’ s displeasure in your inward man (Ephesians 4:30) than can possibly be represented to your outward condition. II. Motives.1. It is a dangerous temptation when the gospel comes in word only (1 Corinthians 4:20). It must follow either that you settle in a cold form (2 Timothy 3:5) or into an open denying of Christ and the excellency of His religion. 2. If you have not this knowledge how will you be able to carry on this spiritual life with any delight, seriousness, or success? (1 John 5:3-10). 3. Without it you can have no assurance of your own interest (Romans 4:4-5; 1 John 4:17). 4. Without it you will neither honour Christianity nor propagate it. (1) By word (Psalms 34:8). A report of a report at second or third hand is no valid testimony. None can speak with such confidence as those who feel what they speak (2 Corinthians 1:4). (2) By work (2 Thessalonians 1:11-12; 1 Thessalonians 1:4-7). III. Means. 1. A sound belief of the doctrines of the gospel (1 John 5:10; 1 Thessalonians 2:13). We cannot feel the power of the truth till we receive it. 2. Serious meditation and consideration (Psalms 45:1; Acts 16:14). 3. Close application. Things work not upon us at a distance (Job 5:27). Conclusion: 1. Look for experience rather in the way of sanctification than of comfort. The one is not so necessary as the other, and the Spirit may cease to comfort that He may sanctify. 2. Look to the thing end not to the measure or degree (T. Manton, D. D.)Experimental knowledge of Christ 1. A man may have a competent and very extensive acquaintance with the whole doctrine of the Christian religion, and yet if he has not an experimental knowledge of Christ it is all vain as to salvation. 2. In the previous verse the apostle deals with his gain in point of justification, here in point of sanctification. I. What this experimental knowledge is. An inward and spiritual feeling of what we hear and believe, concerning Christ and His truths, whereby answerable impressions are made on our souls (Psalms 34:8; John 4:42).1. The Scripture says of Christ that He is the way to the Father (John 14:6). Now the man who has tried many other ways and finds no access, at length comes by Christ and finds communion with God. This is experimental knowledge (Romans 5:1-2). 2. Christ’ s blood purges the conscience, etc. (Hebrews 9:1-28). The experimental Christian knows that sin defiles the conscience and unfits him to serve God. At length he looks to God in Christ and throws his guilt into the sea of Christ’ s blood; then the sting is taken from the conscience and the soul is enabled to serve God as a son with a father. 3. Christ is fully satisfying to the soul (Psalms 73:25; Habakkuk 3:17-18). We all know this by report, the Christian knows it by experience. Sometimes in the midst of all his enjoyment he says, “ These are not my portion,” and when deprived of these he can encourage himself in God (1 Samuel 30:6; 1 Samuel 1:18). 4. Christ helps His people to bear afflictions and keeps them from sinking under them. The Christian sometimes tries to bear his burden alone and finds it too heavy for him. Then he goes to Christ and lays it on the great burden-bearer and is helped (Psalms 28:7; Isaiah 43:2; 2 Corinthians 8:9-10). 5. Christ is made unto us wisdom (1 Corinthians 1:20). When the Christian leans to his own understanding he mistakes his way at noonday, but when he gives himself up to be led by Christ as a blind man, he is conducted in a way he knew not, and blesses the Lord who has given him counsel. 6. Christ is made unto us sanctification (1 Corinthians 1:30), Apart from Christ the Christian wrestles in vain and his graces lie dead; but when he renews the actings of faith in Christ, and flings down self-confidence, he becomes more than conqueror. II. Confirmation of the point. Consider--1. The Scripture testimonies concerning this. (1) To learn religion in all the power and parts of it is to learn Christ (Ephesians 4:20-24). (2) There needs no more to be known, for this comprehends all (1 Corinthians 2:2). (3) It is the sum and substance of a believer’ s life (Philippians 1:21). Yea, eternal life itself (John 17:3). 2. All true religion is our likeness to God. This is impossible without Christ, for He is the only channel of those influences which makes us partakers of the Divine nature (2 Corinthians 4:6). 3. Whatever religion a man seems to have that does not come and is maintained in this way, is but nature varnished over: for “ he that honoureth not the Son,” etc. III. The means. Faith closing with Christ.1. Belief that Christ is such a one as He is held out in the gospel to be. It is the want of this that mars this knowledge (Isaiah 53:1). 2. Closure with Christ, to the very end that the soul may so know Him. 3. Union with Christ, so making way for this knowledge which is the happy result of union. IV. Improvement.1. Religion is not a matter of mere speculation to satisfy curiosity, but a matter of practice. An unexperimental professor is like a foolish sick man who entertains those about him with fine discourses of the nature of medicines, but in the meantime is dying for the want of application of them. 2. The sweet of religion lies in the experience of it (Psalms 63:5; Psalms 19:11). Religion would not be the burden it is if we would by experience carry it beyond dry, sapless notions. 3. All the profit of religion lies in the experience of it (Matthew 7:22). Painted fire will never burn, and the sight of water will never wash. 4. The experimental Christian is the only one whose religion will bring him to heaven, which is experimental religion perfected. (T. Boston, D. D.)Do you know Him I. Let us pass by that crowd of outer-court worshippers who are content to live without knowing Christ. I do not mean the ungodly and profane, these are altogether strangers and foreigners, but--1. Those who are content to know Christ’ s historic life. These know the life of Christ, but not Christ the life. 2. Those who know and prize Christ’ s doctrine, but do not know him. Addison tells us that the reason why so many books are printed with the portraits of their authors is that the interested readers want to know what appearance the author had. This is very natural Why then do you rest satisfied with Christ’ s words without desiring to know Him who is the “ Word” ? 3. Those who are delighted with Christ’ s example. That is well as far as it goes, but it does not go far enough. His example will be better understood as we know Himself. 4. Those who are perfectly at ease with knowing Christ’ s sacrifice. This is a blessed attainment, but we should not forget that He was the sacrifice and is greater than it. 5. Those who look for His coming and forget His presence. 6. Those who are satisfied with hearing or reading about Christ: but Paul did not say, “ I have heard of Him whom I believe,” but “ I know.” 7. Those who are persuaded to their ruin that they know Him but do not. II. Let us draw curtain after curtain, which shall admit us to know more of Christ.1. We know a person when we recognize him: and to this extent we know the queen, because we have seen her, and so by a Divine illumination we must know Christ who He is and what He was. 2. By a practical acquaintance with what He does. They tell me Christ is a cleanser, I know Him because He has washed me in His blood; that He is a deliverer, I know Him because He has set me free; that He is a sovereign, I know Him because He has subdued my enemies; that He is food, my spirit feeds on Him. 3. We know a man in a better sense when we are on speaking terms with him. I know a man not only so as to recognize him, and because I have dealt with him, but because we are speaking acquaintances. So we know Christ if we pray to Him. 4. But we know a person better when he invites us to his house; we go and go again, and the oftener we go the better we know him. Do you visit Christ’ s banquetting house, and has He permitted you to enjoy the sweets of being one of His family? 5. And yet after frequent visits you may not know a man in the highest sense: you say to his wife, “ Your husband never seems to suffer from depression, or to change.” “ Ah,” she says, “ you do not know him as I do.” That man has grown much in grace who has come to recognize his marriage union with his Lord. Now we have the intimacy of love and delight. 6. But a Christian may get nearer than this. The most loving wife may not perfectly know her husband, yet a Christian may grow to be perfectly identified with Christ. Looking at all this might not Christ well say now, “ Have I been so long time with you, and yet hast thou not known Me.” III. Consider what sort of knowledge this is.1. If I know Him I shall have a very vivid sense of His personality. He will not be to me a myth, a vision, a spirit, but a real person. Then there must be a personal knowledge on my part, not a hearsay, second-hand knowledge.2. It must be intelligent. I must know His nature, offices, works, and glory.3. Affectionate. It was said of Garibaldi that he charmed all who got into his society. Being near Christ His love warms our hearts.4. Satisfying.5. Exciting. The more we know the more we want to know.6. Happy.7. Refreshing.8. Sanctifying. IV. Seek, then, this knowledge.1. It is worth having. Paul gave up everything for it. 2. There is nothing like this to fill you with courage. When Dr. Andrew Reed found some difficulty in founding one of his orphan asylums, he drew upon a piece of paper the cross, and then he said to himself, “ What, despair in the face of the Cross;” and then he drew a ring round it and wrote, nil disperandum! (C. H. Spurgeon.)Uses of the knowledge of Christ Paul’ s acquaintance with Christ-- I. Reconciled him to the painful vicissitudes of outward circumstances (Philippians 4:11-13). II. Brought him help under the emergencies of special danger (2 Timothy 4:16-18). III. Secured him support amidst the special inward trials of his personal life (2 Corinthians 12:7-10). (Dean Vaughan.)Characteristics of the knowledge of Christ The apostle aimed to know Him as being in Him. Such knowledge is inspired by the consciousness--not elaborated by the intellect. It rises up from within; is not gathered from without. It does not accumulate evidence to test the truth--it “ has the witness” in itself. It needs not to repair to the cistern and draw--it has in itself “ a well of water springing,” etc. It knows, because it feels; it ascertains, not because it studies, but because it enjoys union, and possesses the righteousness of God through faith. She that touched the tassel of His robe had a knowledge of Christ deeper and truer by far than the crowds that thronged about Him: for “ virtue” had come out of Him, and she felt it in herself. Only this kind of knowledge possesses “ the excellency,” for it is connected with justification, as was intimated by Isaiah; and it is “ eternal life,” as declared by Jesus (Isaiah 53:11; John 17:3). The apostle could not set so high a value on mere external knowledge, or a mere acquaintance with the fact and dates of Christ’ s career. For it is quite possible for a man to want the element of living experience, and yet be able to argue himself into the Messiahship of the Son of Mary; to gaze on His miracles and deduce from them a Divine commission without bowing to its authority; aye, and to linger by the Cross, and see in it a mysterious and complete expiation, without accepting the pardon and peace which the blood of the atonement secures. (Professor Eadie.)The knowledge of Christ a personal knowledge The knowledge about which the apostle speaks is a personal knowledge. It presupposes intellectual knowledge, but is something else. It is the knowledge of which we speak when we say of a man “ I know him.” What do we mean when we say this? Do we not mean, I have seen him, observed him, conversed with him, interchanged thoughts with him, spent time with him, done things with him, have been admitted into his confidence, written to him, and heard from him? These things and such as these are what make up personal knowledge between man and man. We should never say, “ I know such or such a great man of history--I know Alexander, Caesar, Napoleon” --merely because we have read of them, and could give an account of their exploits. We should not say this even of the great men of our own time, its statesmen, generals, or philosophers--no, not even if we had seen them in public, or heard them speak, or read their writings--unless also we had been admitted to their society, and had exchanged with them the confidences which a man gives his friend. Even thus is it with the knowledge of Christ. We have no right to say, “ I know Christ,” merely because we have read of Him in Scripture, or because He has taught in our streets. We have no right to say so unless He has spoken to us, and we to Him. Unless we have access to His privacy, and can tell Him our secrets. Unless we can go in and out where He dwells, and talk with Him as a man talketh with his friend. Unless we have not only read in Scripture that He is wise and merciful, etc., but have also acted on that information, and found Him so for ourselves. Unless in temptation we have cried unto Him, and received strength; unless in trouble we have applied to Him and experienced a very present help. (Dean Vaughan.)The natural desire of a Christian for the knowledge of his Saviour Suppose yourself a man condemned to the lions in the Roman amphitheatre. A ponderous door is drawn up, and forth there rushes the monarch of the forest. You must slay him or be torn to pieces. You tremble; your joints are loosed; you are paralyzed with fear. But what is this? A great unknown leaps from the gazing multitude and confronts the monster. He quails not at the roaring of the devourer, but dashes on him till the lion slinks towards his den, dragging himself along in pain and fear. The hero lifts you up, smiles into your bloodless face, whispers comfort in your ear, and bids you be of good courage, for you are free. Do you not think that there would arise at once in your heart a desire to know your deliverer? As the guards conducted you into the open street, and you breathed the cool, fresh air, would not the first question, be, “ Who was my deliverer, that I may fall at his feet and bless him?” You are not, however, informed, but instead of it you are led away to a noble mansion, where your wounds are healed with salve of rarest power. You are clothed in sumptuous apparel; you are made to sit down at a feast; you rest upon the softest down. The next morning you are attended by servants who guard you from evil and minister to your good. Day after day, week after week, your wants are supplied. I am sure that your curiosity would grow more and more intense. You would scarcely neglect an opportunity of asking the servants, “ Tell me, who is my noble benefactor, for I must know him?” “ Well, but” they would say, “ is it not enough for you that you are delivered from the lion?” “ Nay,” say you, “ it is for that very reason that I pant to know him.” “ Your wants are richly supplied--why are you vexed by curiosity as to the hand which reaches you the boon? If your garment is worn out, there is another. Long before hunger oppresses you, the table is well loaded. What more do you want?” But your reply is, “ It is because I have no wants, that, therefore, my soul longs to know my generous friend.” Suppose that as you wake up one morning, you find lying upon your pillow a precious love token from your unknown friend, and engraved with a tender inscription. Your curiosity now knows no bounds. But you are informed that this wondrous being has not only done for you what you have seen, but that he was imprisoned and scourged for your sake, for he had a love to you so great, that death itself could not overcome it, you are informed that he is every moment occupied in your interests, because he has sworn by himself that where he is there you shall be; his honours you shall share, and of his happiness you shall be the crown. Why, methinks you would say, “ Tell me, men and women, any of you who know him, who and what he is;” and if they said, “ But it is enough for you to know that he loves you, and to have daily proofs of his goodness,” you would say, “ No, these love tokens increase my thirst. If ye see him, tell him I am sick of love. The flagons which he sends me, and the love tokens which he gives me, they stay me for awhile with the assurance of his affection, but they only impel me onward with the more unconquerable desire that I may know him. I must know him; I cannot live without knowing him. His goodness makes me thirst, and pant, and faint, and even die, that I may know him.” (C. H. Spurgeon.)The progressive knowledge of Christ Did you ever visit the manufactory of splendid porcelain at Sevres? I have done so. If anybody should say to me, “ Do you know the manufactory at Sevres?” I should say, “ Yes, I do, and no, I do not. I know it, for I have seen the building; I have seen the rooms in which the articles are exhibited for sale, and I have seen the museum and model room; but I do not know the factory as I would like to know it, for I have not seen the process of manufacture, and have not been admitted into the workshops, as some are.” Suppose I had seen, however, the process of the moulding of the clay, and the laying on of the rich designs, if anybody should still say to me, “ Do you know how they manufacture those wonderful articles?” I should very likely still be compelled to say, “ No, I do not, because there are certain secrets, certain private rooms into which neither friend nor foe can be admitted, lest the process should be open to the world.” So, you see, I might say I knew, and yet might not half know; and when I half knew, still there would be so much left, that I might be compelled to say, “ I do not know.” How many different ways there are of knowing a person--and even so there are all these different ways of knowing Christ; so that you may keep on all your lifetime, still wishing to get into another room, and another room, nearer and nearer to the great secret, still panting to “ know Him.” Good Rutherford says, “ I urge upon you a nearer communion with Christ, and a growing communion. There are curtains to be drawn by, in Christ, that we never shut, and new foldings in love with Him. I despair that ever I shall win to the far end of that love; there are so many plies in it. Therefore, dig deep, and set by as much time in the day for Him as you can, He will be won by labour.” (C. H. Spurgeon.)And the power of His resurrection. The power of Christ’ s resurrection There are those who think it indicative of an unspiritual state of mind to lay stress on the physical resurrection of Christ. They tell us that the all-important matter is His resurrection in the hearts of His disciples. But Paul regarded it as a fact of transcendent importance. He and the other apostles regarded it as a power. I. For inspiring faith in Christ as the son of God. II. For our justification (Romans 4:25). The resurrection was a pledge that God had accepted the sacrifice. III. For inspiring within us the hope of glory. Death is to the eye of sense a mystery, and the materialistic doctrine darkens what faint hope of immortality may be within us. But Christ’ s resurrection “ brought life and immortality to light.” He conquered death, and to believe that He is “ the first fruits of them that slept,” is to receive power to break the tyranny of death (verse 21). IV. To sanctify our nature. This is perhaps Paul’ s leading idea. To identify ourselves with a risen Redeemer must exert a purifying effect on our souls (Colossians 3:1). (T. C. Finlayson).The power of Christ’ s resurrection I. As seen in Christ himself (Ephesians 1:17-21).1. In it Christ as man was invested with all the power and glory of the Godhead. “ All power is given unto Me.”2. When He returns it will be in the fulness of the resurrection glory. II. In the justification of the believer.1. Resurrection implies death, and to know Christ in His resurrection is to know that we died in His death as our surety (Romans 6:7)2. As judicially one with Christ in His death, the believer is one with Him in His resurrection. III. In the life of the believer.1. We who were dead in trespasses and sins are quickened by it into life.2. This life is sustained by a constant supply from the fountain head.3. By this power we rise above the world and sit in heavenly places with Christ. IV. Is the believer’ s service.1. Observe its acting in the earliest possessors of it.2. Employ it in testifying to its power. V. In the believer’ s resurrection.1. Christ’ s resurrection is the pledge of ours.2. Ensures the triumph and glorification of the Church. (C. Graham.)The power of Christ’ s resurrection I. In relation to sin.1. The death of Christ, had the redemptive effort ended there, had sealed man’ s doom forever; the resurrection made it vital, the spring of purifying and renewing for the world. From the ground the blood of Christ, like that of Abel, cries out against humanity. It is from heaven that Jesus preaches peace through His blood, and makes it a power to save. 2. The resurrection brought to man precisely the power he needed for victorious resistance to that by which his higher life was in process of being destroyed. The risen form threw glorious light on the flesh, as completing the incarnation. The body was redeemed by it from degradation, and consecrated as the Spirit’ s organ and shrine forever. 3. When Christ had risen, men saw that the vileness, the curse, the stain, was the work of an alien and intrusive force which might be expelled, and in the might of that belief men for the first time rose in victory over those passions which had defiled the body. II. In relation to sorrow.1. The mountains of the world are great or as nothing according as we view them from a valley or from a star, so all the storms and crosses of life dwindle looked at from the height of “ Jesus and the resurrection.” 2. The resurrection maintains the continuity of the life of the man of sorrows and the reigning king. So we need not shrink from our sorrows if we but bear in mind the glory that shall follow. 3. Nay, the men who first realized the power of the resurrection, “ gloried in tribulations.” It made them one with Christ, which guaranteed the ultimate victory. III. In relation to death.1. We have little power of realizing the anguish with which the men of old peered into the unseen. This was the world of light, of life--that of shadows and ghosts. To the children of the resurrection it is exactly the reverse. The sorrow and gloom is of time, the light and joy are everlasting. 2. The resurrection wedded the two worlds. Who now dreads to live or to die? Because “ living or dying we are the Lord’ s.” (Baldwin Brown, B. A.).The power of Christ’ s resurrection I. As a fact. That is our faith. Your philosophers who do not believe in miracle do not believe it possible, because they do not allow that God can interfere with, and is above the system He arranged. But we believe that God who made the world administers His own laws and interposes if He thinks fit. The power of the resurrection, proving the truth of Christianity as a whole, proves its exclusiveness as a system of Divine thought which is to constitute the religion of man. II. As a doctrine. The fact enshrines a thought. Simply considered as a fact, having power over the reason, as a part of the evidence of Christianity, the resurrection of Jesus is the same as that of Lazarus. But as a doctrine it is very different. “ Jesus died,” according to the Scriptures, and according to the Scriptures “ He rose again.” It is the fulfilment of a Divine purpose; and its power is an appeal to our spiritual nature, our conscience, and sense of guilt. III. As a type. As Christ died and rose, we are to die to sin and live to God, “ as those who are alive from the dead.” IV. As a motive. Observe how these thoughts interweave. The resurrection as a fact operates upon the intellect and gives assurance of truth; as a doctrine it deepens the truth and touches consciences and expresses reconciliation with God; as a type, we rising from the dead and walking with Christ--that is the developed experience of the Christian man in the life of God. Christ was not glorified immediately. He lived for forty days a different life from His former one. So must we under the power of the resurrection. Christ is risen, therefore “ Seek those things that are above.” V. As a model (verse 21). Conclusion: These transcendental thoughts, so far from unfitting us for the sober duties of life, ennoble and beautify life. A servant girl may act on a principle which may bring her into harmony with the angels. You need not wait for Sunday to engage in Divine service. You have but to realize in the shop or the market the power of the resurrection. (T. Binney, D. D.)The power of Christ’ s resurrection 1. We need more and more to look at the facts of the Christian dispensation; the doctrines we are required to believe have their foundations in these facts. Our tendency is to treat Christian doctrines as if they were speculations. 2. The resurrection is an accomplished fact. It is sometimes attributed to Christ alone; sometimes to the Father; sometimes to the Spirit; so that it is brought before us as a blessed manifestation of the power of the redeeming God. 3. The power of the resurrection may signify-- (1) The power which effected it;(2) the power of the fact itself, or--(3) the power with which Christ was endowed at it, and these words may include all. 4. To know the power, etc., is-- (1) To recognize it as a reality.(2) To comprehend and appreciate it in its relation with man’ s redemption.(3) To feel its force upon the life. The resurrection of Christ is-- I. An example of the almighty life-giving power of God. To know its power is to be conscious of the working of the same upon ourselves, quickening, renewing, enlightening, invigorating. II. A confirmation forever of the claims of Jesus of Nazareth. To know its power is to feel assured that the son of Mary is the Son of God. This is essential to our taking full advantage of His riches and resources. III. The sign and seal of the truth of the gospel. To know its power is to see that truth sealed not by His blood simply, but by His hand in the newness of His glorified life. Why is it we do not declare that truth more constantly and zealously? Because of our unbelief. Those who cordially believe it are constantly repeating it. IV. Adapted to strengthen our trust in him. To know its power is to feel our confidence strengthened in sorrow and death. V. Calculated to awake within us the most glorious hopes. To know its power is to become the subjects by its influence of new and enlarged expectations, desires, aspirations and affections. VI. Fitted to raise us into newness of life. To feel its power is to rise with Him and set our affections on things above. VII. Able to give courage in approaching suffering. To know its power is to feel strengthened to endure all the will of God. VIII. Suited to raise the believer above the fear of death. To know its power is to feel that it is a pledge of immortality. (S. Martin.)The power of the resurrection I. As the assurance of immorality (Romans 8:11; 1 Corinthians 15:14, etc.). II. As the triumph over six and the pledge of justification (Romans 4:24-25). III. As asserting the dignity and enforcing the claims of the human body (1 Corinthians 6:13-15; Philippians 3:21). IV. Thus stimulating the whole moral and spiritual being (Romans 6:4, etc.; Galatians 2:20; Ephesians 2:5; Colossians 2:12). (Bishop Lightfoot.)I. What is intended by the power of Christ’ s resurrection. The influence which that great event has upon the other parts of His mediatorial character and offices, connected with the safety and happiness of His people. This may be traced--1. In the open and uncontroverted declaration of His Divine Sonship (Romans 1:4; Psalms 2:1-12; cf. Acts 13:32; Hebrews 1:3-5). 2. In its influence upon our justification (Romans 4:25). 3. In its effect on our sanctification (John 7:39; John 16:7-8). 4. In the exaltation of the saints to glory of which it is the procuring cause--“ Because I live,” etc. (1 Corinthians 15:21-22). II. What is it to know that power?1. Not merely the illumination of the understanding but-- 2. The heart felt experience of what is said to be known (Colossians 2:12-13; Colossians 3:1; Ephesians 2:4-22, corresponding to what the resurrection meant for Christ. (1) Our Sonship--“ begotten again to a lively hope.”(2) Our freedom from the law’ s penalties, which He has satisfied.(3) Our entrance into the glory whither He as our fore runner has gone. III. Why, as believers, we should desire that knowledge more and more. Because--1. It is essential to the Christian character.2. It tends to strengthen faith.3. It teaches the true estimate of life with all its cares, and death with all its terrors. Inferences:1. The religion of Christ in all its parts is intended to be practical and experimental. 2. The Christian should be always pressing onwards to higher attainments of knowledge, faith, and holiness. (C. Neat.)The power of the resurrection I. In our justification. II. In our regeneration. The Divine Agent in this is He of whom Christ said, “ If I go not away the Comforter will not come.” So that the resurrection was essential to our being raised morally “ from the death of sin to the life of righteousness.” III. In our sanctification. Our continuance and progressive growth in grace begun at regeneration is the work of the same Spirit. IV. In our consolation and hope (1 Thessalonians 4:1-18; 1 Corinthians 15:1-58). V. In our anticipation. The moral magnet that draws up the grovelling affections and hopes of a man from earth to heaven is the risen Christ. Conclusion: We must know this power, by being justified, etc., which is the moral proof of Christ’ s resurrection. (H. Stowell, M. A.)(Text in conjunction with Mark 16:3-4.)The resurrection is a power I. To heal conscience. No system of thought that does not admit the fact of sin, or attempt to explain its meaning, or assist us in becoming delivered from its dominion, can hope to satisfy the needs of mankind. In all ages and countries the human heart has had two questions to ask about it, which nothing but the resurrection can completely answer. One is about pardon, and the other about righteousness. The one seeks peace with God, the other His image. And the resurrection is the power for both. It looks back and it points forward. It implies the Cross, and it presumes the Ascension. Why did He die? Not only as a Martyr, but as a Sin-bearer (Isaiah 53:5; 1 Peter 2:24). But if He had only died, while we should have admired the unparalleled sacrifice, we should have mourned its uselessness. But in the resurrection we see the sacrifice accepted, peace ensured, and eternal life given. Sin on the conscience is one stone rolled away, and sin in the will another. His grace helps us to die to sin, and live to God through union with Him who, as He bore our sins, and identified Himself with our misery, is also made righteousness unto us, whereby we through our regeneration grafted into Him, are before God righteous in His righteousness. II. To ennoble duty. What is life? Is it but as the dipping of an insect’ s wing into the brimming flood of some tropical river--the quick submerging into a devouring sea of one after another of the myriad barks that are ever being launched on it, each with its solitary voyager--a journey between two nights. Then assuredly the saddest mystery about it is that it should ever have been given us at all. But in the light of the resurrection life is seen to be worth living, for the stone of a purposeless existence is rolled away (1 Corinthians 15:22); and with its new aims and responsibilities and functions and motives this life has a new meaning and force. There is--1. Its stupendous responsibility, for some day we shall rise to receive the things done in our body--that is, their results, whether they be good or bad. 2. Its potential grace (Colossians 3:1). 3. Its majestic consecration (Romans 12:1). (Bishop Thorold.)The power of Christ’ s resurrection In it-- I. The unity of doctrine in the Old and New Testaments is illustrated and confirmed. II. Man’ s natural yearnings after immortality are met and satisfied. III. A powerful stimulus is given to Christian character. IV. We have a pledge of the triumph of the Church, and the coming of the Lord. (Homiletic Monthly.)The power of Christ’ s resurrection In every occurrence there are to be considered the fact--that which actually occurs--and the consequences, actual or possible--what St. Paul calls “ its power.” We know the fact of an occurrence when we have handled the proofs which show that it really took place; when we know how it has been described, what were its several aspects; but we know of the “ power” of the fact when we can trace what its effects have been, or what they might have been or might be. It is easier to apprehend a fact than to take the measure of its consequences, its practical meaning, its power. If I throw a stone, I can ascertain the weight of the stone, the moment at which it leaves my hand, the distance of the spot at which it touches the ground. But what is hard to ascertain is the effect of the stone’ s passage through the air; the thousands of insects instantaneously disabled or destroyed by it; the radiation of disturbance caused by the displacement of the atmosphere, and extending, it may be, into regions which defy calculation. All of us understand more or less, at least, the general outline of the succession of recent events in Egypt; but what will be, in the course of time, their import and influence upon the condition and history of our own country and of the world, who shall say? So to apprehend a fact is one thing; it is quite another to feel its power. When then St. Paul utters his prayer he implies that already he has knowledge of the fact. St. Paul, being thus sure of the resurrection as a fact, was not embarrassed by an a priori doctrine forbidding him to ignore it. He was not like those old schoolmen whom Lord Bacon condemned, and who, instead of learning what to think about nature from the facts of nature, endeavoured to persuade themselves that the facts of nature corresponded somehow with what they already thought about it. St. Paul, then, had no need to pray, as have many in our time, that he might be assured of the fact of Christ’ s resurrection; what he did pray for was that he might increasingly understand its power. This power may be observed-- I. In the way is which a true belief in it enables a man to realize habitually the moral government of the world by God. Our age is not one in which men believe, that whatever happens, all is overruled by a Being who is perfectly good and wise. There are circumstances in the modern world which make belief in the Divine government harder than it was for our ancestors. One is our wider outlook. Thanks to the Press, to the railway, to the telegraph, we know a great deal more of what is going on all over the world than did any previous generation of men; and one consequence is this--that human life presents itself to many minds as a much more tangled and inexplicable thing than it ever did before. The disappointments in store for the conscience which is eagerly searching for clear traces of a law of right vigorously asserting itself are so frequent and so great, that men lose heart where heart and purpose are specially needful. Now, here the certainty that Jesus Christ arose from the dead asserts what St. Paul calls its “ power,” for when Jesus Christ was crucified it might have seemed--it did seem--that the sun of God’ s justice had gone down, that while all the Vices were being feasted and crowned in Rome, all the Virtues could be crucified with impunity in Jerusalem. But when He burst forth from the grave He proclaimed to men’ s senses as well as to their consciences that the real law which rules the world is moral and not material, and that the sun of God’ s righteousness, if it is at times overclouded in human history, is sure to reappear. II. In the firm persuasion it should create that the Christian creed is true as a whole and in its several parts.1. It is a proof that the Christian creed is true. There are many truths of Christianity which do not contribute anything to prove its general truth, although they could not be denied or lost sight of without fatally impairing its integrity. Take, for example, our Lord’ s perpetual intercession in heaven. We believe in this because the apostles have so taught us. We do not believe in the creed as a whole, because we believe in Christ’ s intercession. It is otherwise with the resurrection, which is a proof that the Christian faith is true because it is the certificate of our Lord’ s mission from heaven, to which He Himself pointed as the warrant of His claims (John 2:19; Matthew 12:39-40; John 6:62; Matthew 17:9; Mark 9:9-10; Matthew 17:21; Matthew 17:23; John 10:18; Matthew 20:17-19; Mark 10:32-34; Luke 18:31-33. John 16:16; Matthew 26:31-33). The resurrection was thus constantly before Christ’ s mind, because it was to be the warrant of His mission. And when He did rise, He redeemed the pledge which He had given to His disciples and to the world. The first preachers of Christianity understood this. The resurrection was the proof to which they constantly pointed that our Lord was really what He claimed to be (Acts 17:18; Acts 2:22-24; Acts 2:32), 2. What is the true value of this fact among the credentials of Christianity? (1) Paley makes a great mistake when he rests the whole case of Christianity upon the fact that the resurrection was so certain to its first preachers, that they willingly gave their lives to attest it. This mistake lay not in insisting on this fact--which is, indeed, of the very first importance as an evidence of Christianity--but in insisting on it as if it stood alone, and would of itself and unsupported prove to all minds the truth of the Christian creed; the truth being that the evidences of Christianity are not one and simple, but many and complex. Their strength lies in their convergence. The fabric which its Divine Architect meant to rest upon a group of pillars cannot be safely rested, even by a man of genius, upon one. (2) Another mistake is, that it is of no value whatever as an evidence of Christianity--Christianity is said to be recommended solely by the moral character of Christ; the supernatural incidents of His earthly life, and notably His resurrection, are treated as an embarrassing addition. This estimate of the evidential value of the resurrection is altogether opposed to the mind of our Lord and His apostles. They did not mean the resurrection to stand alone; but they assigned to it the highest place among the facts and considerations which go to show that Christianity is true: a countersign in the world of Nature to the teaching of our Lord in the court of conscience--the outward miracle assures us through the senses that the Being who is the Author of Nature is the same Being as He who speaks to conscience in the moral law, in the Sermon on the Mount, in the whole character and teaching of our Lord Jesus Christ. If we heard the inward voice of conscience alone we might doubt whether there was really anything external which warranted it; if we witnessed the outward miracle alone we might see in it a mere wonder with no moral consequence. But when the Teacher whose voice pierces, rouses, quickens the conscience is accredited by an interference with the observed course of Nature, the combined evidence is in reason overwhelming. III. In the spiritual life of Christians. Our Lord is not merely our authoritative Teacher, or Redeemer, but also, through real union with us, the Author of a new life within us. St. Paul teaches us this again and again. Sometimes he speaks of our Lord as though He were a sphere of being within which the Christian lives: (2 Corinthians 5:17); sometimes as the inhabitant of the Christian soul (Colossians 1:27). This union is not metaphor, it is a certain experience. Our Lord, then, dwells in Christians, and, as a consequence, the New Testament teaches us that the mysteries of His earthly life are reproduced, after a manner, in the Christian soul. If Christ is born supernaturally of a virgin mother, the Christian is made God’ s child by adoption and grace; apostles are in travail until Christ be formed in their converts. If Christ is crucified on Mount Calvary, the Christian, too, has a Calvary where he is crucified with Christ, crucifies “ the flesh, with the affections and lusts.” If Christ, while apostles behold, is taken up into heaven and sits at the right hand of God, the Christian in heart and mind with Him ascends, with Him continually dwells, is made to sit together with Him in heavenly places. And, in like manner, if Christ rose from the dead the third day, according to the Scriptures, the Christian also has experience of an inward resurrection. Conclusion: Of this power lodged in the Christian soul there are three characteristics.1. Christ rose really. It was not a phantom that haunted the upper chamber, etc. And our Easter resurrection from sin will be no less real if it is His power by which we are rising (Revelation 3:1). 2. Our Lord rose to lead, for the most part, a hidden life. On the day of His resurrection He appeared five times, but rarely afterwards during the forty days. So it is with the risen life of the soul. It is not constantly flaunted before the eyes of men; it seeks retirement, solitude, and the sincerities which these ensure (Colossians 3:1-4). 3. Our Lord being raised, “ dieth no more; death hath no more dominion over Him,” etc. So with him who shares that risen life. (Canon Liddon.)The power of the resurrection in sorrow The letter of condolence written by Sulpicius to his friend Cicero who was mourning the loss of his beloved daughter, beautiful as it is, shows us that the best comfort which sentiment and philosophy can offer, is utterly powerless to bind up the broken heart. “ Why grieve?” asks the sympathizing Roman, doing all that kindness and ingenuity could suggest to comfort his afflicted friend. “ Surely after seeing your country enslaved, your heart should be indifferent to so small a matter as the loss of a poor, weak, tender woman.” And then Sulpicius gravely adds, as if such considerations could console the afflicted, “ Do not forget that you are Cicero--the wise, the philosophical Cicero, who was wont to give advice to others. Remember those judicious counsels now, and let it not be said that fortitude is the single virtue to which my friend is a stranger.” Philosophy had not quite expended itself in these vapid platitudes, but the chief ground of comfort was reserved for the last. “ In my return out of Asia,” the well-meaning Sulpicius goes on to say, “ as I was sailing from AEgina towards Megara, I amused myself with contemplating the circumjacent countries. Behind me lay AEgina, before me Megara; on my right I saw Piraeus, and on my left Corinth. These cities, once so flourishing and magnificent, now presented nothing to my view but a sad spectacle of desolation. Alas, I said to myself, shall such a short-lived creature as man complain, when one of his race falls either by the hand of violence, or by the common cause of nature, while in this narrow compass so many great and glorious cities, formed for a much longer duration, thus lie extended in ruins?” Cold comfort, this! Would such reasoning help you to dry your scalding tears? Does it not seem like a hollow mockery of the heart’ s great grief? When, however, “ the power of Christ’ s resurrection” is known and felt, with what different eyes we look upon the grassy mounds which cover the remains of the departed! The dismal spot is changed at once into a field sown with the seeds of immortality. The Saviour’ s blood-stained banner, emblazoned with the cross, which is carried before His people, in their triumphal march, bears the cheering inscription, “ I am the resurrection and the life!” (J. N. Norton.)The fellowship of His sufferings--The fellowship of Christ’ s sufferings I. What it implies--a believing appreciation of them--evidenced by suffering in Christ’ s service, for His sake, with and for the benefit of His people. II. Why an object of ambition. It implies gratitude, honour, hope, union with Christ. (J. Lyth, D. D.)These sufferings may be considered in two ways. I. As expiatory of our, sins, borne by Jesus Christ in our stead in His quality of surety. And of these we are partakers, inasmuch as, embracing them by faith, God imputes them to us, and communicates to us the fruit thereof, namely, Divine and perfect righteousness, by which, absolved from all our sins, we become acceptable to God as His dear children, and can never more be called to endure any meritorious or expiatory sufferings as were those of the Saviour. II. As models, patterns which Jesus has left us to follow, showing us the path by which it is the good pleasure of the Father to conduct us to salvation. And thus we are partakers with Him, being called to suffer after His example. And this fellowship may also be considered--1. As interior, the mortification of sin within us, the crucifixion of the old nature, transpiercing it with His thorns and nails, drinking of His vinegar, and thus putting it to death by degrees; in which the passion of the Saviour is represented within our hearts (Romans 6:5-6; Galatians 2:20; Galatians 5:24). 2. Exterior; the part we have in the afflictions and persecutions of the Church, for the confirmation of the truth of God, for the glory of Jesus, for the edification of men (Romans 8:29; 2 Timothy 3:12.) (J. Daille.)The fellowship of Christ’ s sufferings I. Fellowship with Christ generally.1. In the enjoyment of the Divine favour--“ This is My beloved Son,” “ We are the children of God by faith in Christ Jesus.” “ Behold what manner of love,” etc. What a word for (1) Aliens and outcasts.(2) Timorous disciples.(3) Happy believers.(4) Dying saints. 2. In the possession of the Spirit. To Him the Spirit was given without measure for the perfect fulfilment of all His offices; and because we are sons, God hath sent forth the Spirit of His Son into our hearts. (1) For conversion.(2) Sanctification.(3) Enjoyment.(4) As an earnest of heaven. 3. In His merits. (1) The righteousness of Christ was perfect in its universality, motive, duration, spirituality.(2) We may have fellowship in these merits, for Christ is “ the Lord our righteousness.” 4. In His resurrection. 5. In His glory. II. Fellowship with Christ in His sufferings. This is explained by the following clause.1. What is there in the saints which should die? Sin. How does this principle of sin manifest itself? In-- (1) Unbelief.(2) Hardness of heart.(3) Impenitence.(4) Alienation from God.(5) Pride.(6) Envy.(7) Earthly-mindedness. 2. How does this principle die, so that we may be conformed to the death of Christ? (1) Not by a natural death, but a violent one inflicted by an outside hand. It will never die of its own accord, or of disease. It must be mortified, crucified. (2) Crucifixion was an ignominious death reserved for slaves and rebels, and does not sin merit such a death? (3) A lingering death. And so sin does not die all at once. This should teach us patience, watchfulness, continued looking unto Jesus. 3. How may we know that we have His fellowship? By (1) our hatred of sin;(2) our fervent prayer against it;(3) our desire for sanctification;(4) our joyful anticipation of a sinless world. (A. Pope.)By the fellowship of His sufferings 1. We are not here to understand a participation in those He endured as the substitute for sinners, although in a certain sense we do share them, and that not only in the sense of enjoying their advantages. They are ours because Christ suffered in our room and stead. But here Paul refers to Christ’ s sufferings in general. 2. Nor are we to understand them as metaphorical; that as Christ died, so are we to die to sin; as Christ was nailed to the cross, so are we to crucify our corrupt passions. This is an important truth, and Paul emphasizes it elsewhere. But here it is a real fellowship in positive pain to which he adverts. 3. This was a strange desire, one which few of us would entertain. We wish to have fellowship in joy, and seek how we can pass through life with the least inconvenience. It would not have been surprising had the apostle denied fellowship with Christ in His glory. Yet he did not desire suffering for its own sake, but for its benefit. He knew well that God’ s order was first the cross, then the crown; fellowship with Christ, first in suffering, then in glory. I. In what sufferings can we have fellowship with Christ?1. Negatively. (1) Not in His atoning sufferings. These He bore alone, and we cannot partake in them. No man can make atonement for his own or others’ sins. (2) Not in sufferings which arise out of guilt. As we cannot be partakers in Christ’ s atoning, He cannot partake of our sinful sufferings. In the accusation of conscience, sense of guilt, fear of wrath, loss of character, evil effects in self and others, He can have no share. He “ was holy, harmless,” etc. (3) Not in certain forms of bodily affliction. Christ never was sick or unwell. Of course there is an important sense in which He was a partaker of this class of sufferings. His deep sympathy, sensitive tenderness, made Him feel the afflictions of others keenly. 2. Positively. We are partakers in those which arise-- (1) Front persecution for righteousness’ sake. Such constituted a large portion of our Lord’ s. His whole life was one of persecution, beginning with His birth, closing only with His death. In this respect the apostles were conformed to their Master. It is true, thank God, that we are not now liable to sufferings of the same nature; but a man who maintains a high standard of religion, and condemns the world by his conduct, will meet with persecution in the way of petty annoyances, designed misconceptions, and coldness. (2) From sympathy with the distressed. Every distress Christ witnessed was photographed on His soul. “ We have not a High Priest who cannot be touched,” etc. In this sense believers must be conformed to Christ. The same loving, sympathizing spirit that was in Him must be in them. (3) From grief for sin. Much of Christ’ s sorrow arose from unavoidable intercourse with the wicked. When infinite purity comes in contact with impurity, sorrow and moral indignation must be the result. And so it is with true believers. The state of the world around them, drunkenness, Sabbath profanation, etc., must be peculiarly afflictive. (4) From spiritual distress. This Christ knew well in Gethsemane and on the cross, when He complained of spiritual desertion, and similar sufferings are experienced by believers when the light of God’ s countenance is obscured. II. The benefits arising from this fellowship. “ Sorrow is better than laughter.” Uninterrupted prosperity has a prejudicial influence over our spiritual nature, and tempts us to forget God. Suffering--1. Purifies the soul. In the furnace of affliction the dross of earth is removed, passions are mortified; pride is humbled, and so our graces are confirmed and strengthened. 2. Draws forth the better qualities of a man. The seeds of virtue germinate in the hotbed of affliction. 3. Enables us to comfort others (2 Corinthians 1:4, etc.). 4. Prepares for heaven. “ Our light afflictions,” etc. Conclusion: Suffering by itself will not produce these benefits; only when accompanied by the operation of the Holy Ghost. The fire which melts some substances hardens others: so some are improved by affliction, while others by reason of their own perverseness are made worse. (P. J. Gloag, D. D.)The fellowship of Christ’ s sufferings I. This knowledge of Christ and His sufferings here so ardently desired. We may have it--1. By an actual participation in suffering for His sake. Many persons of affected sensibility feel a sort of delight in following Christ into the judgment hall and to Calvary who have no heart to make sacrifice for His service. Their hearts seem moved, but when persecution arises they walk no more with Him. 2. By the cordial reception of the benefits secured to us by His sufferings in the exercise of a lively faith. (1) Pardon.(2) Purity.(3) Reconciliation and peace.(4) Life spiritual and eternal. 3. By a tender sympathy with all His followers in the sufferings they endure. All the members of the body feel if one be afflicted, so do all the members of the body of Christ. II. The grounds of this preference.1. The knowledge transcends all other as to its importance. All else is earthly and therefore transient; this affects the dearest and eternal interests of men. 2. It is infinitely more valuable than testimony or theory. (T. Raffles, D. D.)The fellowship of Christ’ s sufferings Historically the disciples found themselves incapable of entering into the fellowship and sufferings of Jesus till touched by the power of His resurrection. They gathered with Him round the supper table, and gazed into His sorrowful countenance, but could not understand the mystery of His sufferings. There was a veil upon their heart, and a strange indescribable barrier between them and Him. “ They were amazed” as Jesus went before them to Jerusalem, “ and as they followed they were afraid.” They stood beside Him bravely for a moment in the garden, but when they saw Him bound and helpless when they expected miraculous power, they all forsook Him and fled. How different it was when these very men saw things as in the light of the glory that burst from that broken tomb; then they began to understand all that Moses and the prophets had spoken, and their hearts burned within them as they began for the first time to enter into the fellowship of His sufferings. A little further on in their history, and the power of the risen Christ has come down in the flood tide of Pentecost, and what a change is wrought. They who shrank back from suffering--that Peter who was ready to say, “ That be far from Thee, Lord,” and denied his Master--that man gathers his fellows round him, and they lift up the voice of praise, rejoicing that they are counted worthy to suffer persecution for the sake of Christ. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Philippians 3:11 If by any means I might attain unto the resurrection of the dead St. Paul in the context reckoneth up his gain by Christ Viz., his justification and sanctification; but his gain reacheth further, even to glorious resurrection. I. The benefit to be obtained by Christ. How is this a privilege since there is a resurrection of the wicked? (Acts 24:15). But theirs is one to condemnation (John 5:29), and so a fall rather than a rising. Therefore the faithful are only called the Children of the Resurrection (Luke 20:36). The word here is not ἀνάστασις, but εξανάστασις, to express the full and blessed resurrection that no evil shall follow (Luke 14:14). II. The submission of a self-denying believer to use any means to obtain it. The words seem to express a doubtfulness, but indeed they do not (2 Corinthians 5:1), for there is no uncertainty in God’ s promise. Why doth he then thus express himself?1. To intimate the difficulty, thereby to quicken his desire and diligence. 2. To express the variety of the means by which God bringeth His people to glory (Philippians 3:10). 3. To set forth his full submission (Luke 14:26). 4. His unwearied diligence and earnest endeavour to obtain this happiness, whatever it cost him. 5. The value of this benefit, and his vehement desire to attain it. (T. Manton, D. D.)The doctrine here taught is that the blessedness of the saints at the resurrection is so great that we should be content to use any means and run any hazards to attain it. I. What is the happiness of the saints in that day.1. Our personal inherent blessedness is glory revealed in us (Romans 8:18). (1) The body hath its felicity. (a) Because the man cannot be happy till the body be raised again. The soul alone doth not constitute human nature. (b) It is agreeable to the wisdom and goodness of God that the body which had its share in the work should share the reward. (c) The estate of those who die will not be worse than that of those who are only changed at Christ’ s coming, or there would be a disparity. (d) In the heavenly state there are objects which can only be discerned by the bodily senses--the human nature of Christ, e.g.(e) As Christ was taken to heaven bodily, so shall we, for we bear the image of the heavenly one (Philippians 3:21; 1 Corinthians 15:42-44). (2) For the happiness of the soul. We shall be satisfied with the vision of God and transformed Into his likeness (1 Corinthians 13:12; 1 John 3:2; 2 Corinthians 3:18). 2. Adherent privileges. (1) Justification: We have that now by faith; then we shall have our absolution from the Judge’ s mouth. (2) Adoption. We have that light now (John 1:12)--then the full fruition thereof (Romans 8:23). (3) Redemption. That day is called “ the day of redemption” (Ephesians 4:30), because then we are completely delivered from all misery, both of soul and body (Ephesians 1:14). II. The means whereby God bringeth us thither.1. The way of our holiness and the active part of our obedience. (1) Dying to sin (Romans 8:13; Galatians 6:8). (2) Living to God. The spiritual life is heaven begun (2 Peter 3:14; Luke 21:36; Acts 24:15-16). 2. As to passive obedience observe-- (1) That no suffering must be excepted out of our resignation (Matthew 16:25; Luke 14:26). (2) This must be endured cheerfully. III. The reason why, rather than fail, we must submit to any means which God hath appointed.1. From the absolute dominion and prerogative of God, both to make laws and to put us on what trials He pleaseth to appoint. 2. From the goodness and suitableness of His laws. (1) There is wisdom in them. (2) We have no reason to be discouraged, for Divine help is assured (2 Timothy 4:17-18). (3) The Divine comfort is to be had (1 Peter 4:14; Romans 5:5). 3. The great difficulty lieth not in a respect of the end, but the means; and so the trial of our sincerity must be rather looked for there. 4. The hope propounded will bear this submission. Immortal happiness is most durable, and endless misery most terrible; the world is vanity, heaven real. (T. Manton, D. D.)The resurrection I. There is a happy estate hereafter which begins with the resurrection. More happy than that which Adam lost or from which the angels fell. II. The beginning of this happy estate is at the resurrection.1. All good shall be perfected. 2. All evil cease. 3. Body as well as soul, perfected being, shall enjoy the fulness of the one and immunity from the other. III. The apostle makes the resurrection the last thing, thereby establishing an order (Luke 24:26; 2 Timothy 2:12). Calvary comes before Olivet in the experience of both Christ and His people. IV. It is hard to come to heaven because of this Divine order.1. Away then with all idle and secure thoughts of sparing ourselves. We must come to health by physic. 2. In all crosses let us not look into the state we are in so much as that we are going to. We are going to a palace and should not be dejected because of the narrowness of the way (Hebrews 12:21). 3. Labour for a right esteem of the things of this world. They are momentary and fading: 4. Labour to strengthen our graces. (1) Faith to assure us that we are God’ s children, and have heaven laid up for us. (2) Hope which makes us cheer fully endure in expectation of what faith believes. (3) Love to Christ which made Paul desire to be with Him which was best of all (Philippians 1:23). (R. Sibbes, D. D.)The resurrection (ἐξανὰστασις) of the saints I. Is distinguished from that of the wicked--by its glory (Philippians 3:21). Daniel 12:2 --By its precedence (1 Thessalonians 4:16; 1 Corinthians 15:23). Revelation 20:5 --By its results (John 5:29). II. Is an object of Christian ambition--requiring faith--consecration--effort. III. Will amply repay every sacrifice--of self-gratification--earthly advantage--life. (J. Lyth, D. D.)The resurrection of the just No one could be more convinced than Paul of the blessedness in which the saint enters at death, and he was wonderfully qualified by visions and revelations to entertain this conviction. Yet he sets his heart upon that which could only be remote. What, then, must be that sequel which can fix and overwhelm such a mind, that while an instantaneous heaven lies before it, is transported beyond it to splendours which it agonizes to “ attain” ? I. What is that entire satisfaction and climax for which the text teaches us to long and labour. Immortality as an idea was not unknown to the pagans, but the resurrection is the almost exclusive doctrine of Scripture.1. That resurrection will be simultaneous, and the judgment of all will immediately succeed it. 2. Yet it is not unnatural that this common event should sometimes be specially regarded and personally applied. In the language of Paul to the Corinthians it is argued in the case of believers from their union with Christ. He mentions not the wicked who shall rise for different reasons. They could never wish to attain the resurrection. The first resurrection (1 Thessalonians 4:15) is shared by the dead over those who have never died, and that of Rev 20:6, is of souls. 3. St. Paul desired but a share in the general resurrection, attended as that event would be to him and all the people of God with consequences of surpassing happiness and glory. 4. Yet searching the experience of present Christians we do not find this hope ardently cherished. Thousands are contented with the salvation and glorification of the soul; this is to be deplored as the slight of a matchless good. Apart from the resurrection man is incomplete. II. What are the scriptural representations of its accompaniments and consequences.1. The mutual recognition of saints in heaven. Is violence to be done to memory, and can love be changed? Can a spirit made perfect be wanting in sympathies which so much purified it from imperfection? 2. The happiness of our future condition is made chiefly to depend on our resemblance to Christ. 3. There the saints shall be fully acknowledged. They who here were unknown and hated shall there shine forth as the sun. 4. Christians shall be glorified with their Master. 5. We therefore find the righteous in Scripture earnestly seeking and exultantly hailing this resurrection. Why? Because-- (1) It is the triumph of Christ. (2) The full redemption of the believer. (3) The restitution of our entire nature. (4) Purposes will then be indicated which our present mixed being has not hitherto revealed, for both mind and body; the latter will then be a perfect instrument for the soul. (5) A congeniality will be established between the risen saints and the materialism of their glorious abode. (6) In the reintegration of our manhood shall be displayed the most perfect spectacle of the beauty of holiness. (7) There will be endless progression. III. What are the determinations by which it is to be won. The manner or method supposes far higher means than those we can command. The “ power of the resurrection” alone secures our confidence. The “ means,” however, in this connection, refer not to the causative but the moral; to the influence of present character and conduct on this event. We often mark the influence of former conduct on our present condition; and so we exist and act for all the future of our immortality.1. What prayer, then, should we devote to this attainment? 2. What anticipation should familiarize it? 3. What preparation should facilitate it? “ Mortify therefore your members.” 4. What counterpart should we exhibit of it. (R. W. Hamilton, D. D.)The attainment of the resurrection I. Paul’ s aim. How can that future rising be attained at all by man’ s effort in time?1. Paul has been speaking of a spiritual fellowship with Christ’ s sufferings and death and rising, and then as a direct result he passes to this, from which we infer that the resurrection in the future is the result of man’ s spiritual life in the present. Men fancy that the future glory of the risen Christian is by a kind of miracle suddenly added beyond the grave. Paul regards it as a glory daily growing now, to be manifested then. It is an outgrowth of fellowship with Christ, and its blessedness will be greater or less according to the perfection of that fellowship. 2. In what manner was this Christian life a constant attainment of the resurrection? The “ power of Christ’ s resurrection” is the influence in the soul which renders its life a gradual growth towards the rising glory of man. (1) The risen Christ is the pledge of a risen life. Christ did not rise merely to prove our immortality; if that were all its meaning it would only deepen man’ s fear. We do not want immortality unless we know that our life, throwing off its sins, shall rise upwards to God. Rising to God Christ showed that man is accepted by the Father, rising in the human, He showed how, through Him, human life should rise into life Divine. (2) The rising of Christ is a power to elevate life. We have fellowship not with the past, but with the living Jesus: we are moulded by the power not only of a dying Saviour, but of the living friend. He carries our sympathies upwards with Himself to God and the spiritual world. (3) Hence arises the gradual attainment of the resurrection, every experience of our risen life makes us feel the necessity of the future; yet every experience is an actual attaining of that future. II. Paul’ s endeavour. The necessity of this agonizing endeavour arises from two facts.1. The difficulty of accomplishing it. This is so-- (1) Because our souls are subject to the influences of three great worlds. (a) By its fascinations this old earth appeals to our hearts, and seems by many arms to bind us to itself as our home. (b) The dark world of unbelief and indifference awakening the carnal nature renders the Christian life an inevitable struggle. (c) At the same time through the love of God and the Cross of Christ heaven is attracting the soul. (2) Because of the incessant and dominant power of our easily besetting sin. This power arises largely in that every man thinks his own weakness small and insignificant. (3) And then listen to Paul after his high attainments telling us that he has to keep his body under lest he should be a castaway. 2. The glory of its attainment. You know how this raised Paul to exertion. He moved onwards to eternity under the constant influence of its attraction. Alas! how feebly we feel this as a motive for endeavour. We lash ourselves into exertion by fear, when we might be so cheered into it by sweet hope as to become unconscious of toil. (E. L. Hull, B. A.)The attainment of the resurrection dependent on fellowship with Christ Just as the perfect beauty of the flower lies dormant in the seed, and through its burial in the cold earth is invisibly developing itself, to bloom forth at the voice of spring, so the perfect beauty of the resurrection is hidden in the Christian now; and, by all his toil and struggle, that germ of glory is growing. Just as the mental power and strong determined will of the man are hidden in the child, and are maturing unconsciously through all the wonder of its infancy, so the resurrection manhood of the soul is lying in it during this childhood of Time; and by the education of fellowship with Christ, and struggle to be Christ-like, is advancing to its final splendour. (E. L. Hull, B. A.) Philippians 3:12-14 Not as though I had already attained I.The imperfection of our attainments. II. The grandeur of our calling. III. The necessity of effort. IV. The prospect of reward. (J. Lyth, D. D.)Failure and progress 1. It is a painful feeling to look back on life and feel that a great object is unaccomplished. The philosopher has this, who in spite of brilliant prospects finds after hard effort the problems of life to be insoluble. The would be liberator of an oppressed nation feels the same when, after vast expenditure of time and money and suffering, he dies with a tyrant on the throne and the people no better for freedom than when he began. The Christian’ s feeling is even more painful, when he measures what he has done with what he might or ought to have done. 2. This, too, has to be observed of the Christian that, as he advances in the Christian course, his standard of perfection rises, and what once satisfied him now fails to do so. 3. The feeling of not having attained is also disheartening. Is the past to be the criterion of the future? 4. The feeling is deepened by the thought of all the struggle and strife to attain perfection, and all seemingly to little purpose. And soon he must meet the Great Judge who, however merciful, commands him to be perfect. 5. The apostle withdraws our attention from this feeling about the past to the future. I. It is not a healthy thing to brood over past sin.1. There is such a thing as disturbing the balance between the two parts of repentance, sorrow for sin and active obedience. (1) Sorrow for sin is foundation work. Should a man be employed all his life in laying foundations? (2) It is subordinate work, for it has no value apart from its action on character. 2. Brooding over the past has a dangerous influence on character, and has a tendency to remorse or despair. 3. The natural course is from sorrow to pass to obedience, remembering gospel provisions and motives. II. I must not infer what my religious future will be from the past. The doctrine of probabilities is a very good one to go upon in worldly matters, wherever a permanent law prevails. Here the rule would he “ remembering” the things behind, etc. But there are factors in the spiritual life which can change the face of things. To say that it is improbable that the Spirit will give you more strength hereafter than now would be an impious restraint on the action of the freest of Beings. Such a habit, moreover, is destructive of faith and hope. Forget the past and believe that it is possible for you to grow faster in goodness in one year than you have grown in ten; and that there are resources inconceivably great within your reach. III. We must not remember the past as our standard of action or character. Here we must draw a distinction. The man who is conscious of high purposes running through the web of life may be glad, as he takes his reviews of bygone days, that the grace of God has enabled him to live on the whole near to the level of Christian principles--but there must ever be a discontent with themselves in the minds of Christians. And he may well suspect himself of declension or something more who is content to live as he has lived. Hence to forget the past and to remember it in order to avoid its evils are the same thing. IV. The soul must be so occupied with the future that the past shall only be subordinate and subsidiary. If I have been in wretchedness the remembrance is of no account except to help me to escape from it. If I have been poor exertion to gain is the main thing. Whatever the past, the Christian’ s future has in it possibilities almost infinite. (Pres. Woolsey.)Aspiration I. The goal at which the apostle aimed was moral perfection. No man can define this moral perfection; but let no man object on that account. All the grandest things defy definition. Music, the perfection of sound; beauty, the perfection of form and colour; poetry, the perfection of thought--no one can define these, nor can any one the music, beauty, and poetry of our highest nature and life. II. The apostle acknowledges that he has not reached this perfection.1. Are we to understand that Paul felt unsubdued pride, selfishness, etc. No. That which is not perfect is imperfect; but sin is not imperfection; it is contradiction. The contradictory element was destroyed, but imperfection remained, the normal elements of his nature had not attained their fulness and strength and beauty. 2. Who of us has attained? We are told of young people who have “ finished their education.” Think of having finished ones education with a world like this about us! Much more in the things of Christ. III. The apostle tells us what he does to attain that moral perfection which is the prize of victory. “ One thing I do,” etc. Scientists tell us of arrested developements in nature, but instances of that in spiritual life are more numerous. This is to a large extent because men are trammelled by the things behind.1. There are the restrictions of habit. Terrible is the peril of routine, the benumbing influence of familiarity and commonplace. We must break away from this. 2. The discouragements of failure. Here the waters of forgetfulness are the waters of life. We are saved by hope, not by memory. 3. The tyranny of success. The success of many musicians, artists, preachers, masters, etc,, contents them, and instead of being an inspiration is a stultification. (W. L. Watkinson.)Paul’ s ideal of life The whole doctrine of the Christian ideal is contained in this section of apostolic experience. An ideal is sometimes called a standard, and so, in some sense, it is; but a standard is something measured, whereas an ideal is changeable, ever mounting higher and higher. Men do not go on a journey or build a house aimlessly, much less should they live aimlessly. They should set before them a distinct idea of character. We call it an ideal because it proceeds from the faculty of ideality or imagination, and presents all subjects in their perfectness. It is a glorious element in the human mind, for there is so much to draw men down from what is noble. And an ideal should always run far beyond realization. The man whose standard is far beneath his power must inevitably go down. I. There are three classes of men.1. Those who have no ideal whatever. They are born Hottentots and they remain so. If they are born into mechanical life, mechanics they remain. These have food and raiment, and, being fired with no inspiration, they are contented. 2. There are those who have an ideal which is pure romancing. They are simple dreamers. They imagine themselves to be now a warrior, now an artist, now an orator, and fill up the hour of their dream with the fancied dignity. These things have no relation to practical life; on the contrary they come back with less nerve and a greater inclination to avoid the burdens of life. 3. There are those who have a clear conception of the possibilities of human development, and who bring enough of reason with their imagination to give definiteness and purpose to their ideals. In this class we should seek to be found. II. There are many kinds of ideals.1. Those which respect the external, secular condition of men. There are those who say, “ I will not be a second workman to any man.” Their ideal lies in their trade. The ideal of others consists in being rich, or high up in society. These things are not wrong, if they are parts of a comprehensive scheme that includes everything--body and soul. It is better to have these as ideals than to be aimless. But it is imperfect and may be ruinous. A man may sacrifice his own life and moral well being for the purpose of pouring molten gold into his children’ s throats that destroys him in making and them in taking. 2. There are those who rise higher and take in an ideal which includes secular character as well as secular condition; who propose to be honoured among men; some by art, some by literature, some by statesmanship, etc. They intend to be respected for integrity and known for power. But these aim at character only as a thing within the bounds of time, and necessarily dwarf themselves. For man is a creature of two worlds, and in this he is at his least estate. 3. Others include the whole manhood for both worlds--the apostle’ s ideal. He substantially declared, “ Nothing is done while anything remains undone.” “ Not as though I had attained.” III. This delineates the noblest form of ambition and the noblest ideal of life. Life is transformed by it.1. Such an ideal unites and harmonizes life and redeems it from being a mere series of disconnected experiences and passages. 2. It stimulates and inspires the soul. A man may have no motive to life who merely has an ideal of wealth or ambition when these become impossible to him. You cannot make a man like Paul bankrupt. He has still, when all is gone, a house not made with hands. 3. It redeems men from indolence. 4. It is the cure for conceit. 5. It maintains spring and enterprise to the end of life, and fires men up at the very last with solemn purposes and noble resolves. Conclusion: Avoid one rock which is fatal to nobility. Because you have broken your purpose don’ t let it go unmended: when you have failed to reach your ideal don’ t despair but try again. (H. W. Beecher.)The ideal and the actual I. The ideal of Christian life and character. St. Paul was a most ambitious man, but his aim was to be something. So his ideal was personal, not something wrought out or imagined or embodied in a system or a creed. He wanted to be like Christ. That for him was perfection. II. The apostle had not reached his mark.1. He had a consciousness of incompletion which was forced upon him by a variety of experiences. (1) His particular form of ambition--being as distinct from having--which, connected with Christ, was an egoism which promoted true humility. Hence he was keenly alive to his imperfections. (2) His sense of limitations. The feeling would be forced upon him that he was capable of better things. 2. All this has its lessons. (1) It gives us heart for ourselves and courage in our work for others. (2) It rebukes self-satisfaction and complacency. (3) It teaches us to recognize Christian character below perfection, and to cultivate charity for the imperfect. III. But it was the fixed practical purpose of his life to reach it. Did he do nothing beside? Nothing. He did indeed many things, but the many made one. And had he been a Manchester man he would so have bought and sold, etc., that in doing it he would have been doing the one thing. IV. His method of progress.1. Forgetfulness of things which belong to immature and unripened states. 2. A gathering up of the totality of nature into purpose and effort. (W. Hubbard.)Few believers perfect here When Allston died he left many pictures which were mostly sketches, yet with here and there a part finished up with wonderful beauty. So I think Christians go to heaven with their virtues mostly in outline, only here and there a part completed. But “ that which is in part shall be done away,” and God shall finish the pictures in His own forms and colours. (H. W. Beecher.)Aim at perfection I. Thy heed of it. Our actual attainments are small--we have much to learn and experience. II. The means. A humble estimate of ourselves--leaving the things behind and reaching to those that are before--pressing to the goal. III. The incentive. We would be perfect (see Barnes). In non-essentials we may differ, and God will in due time set us right--but in this we must have one rule and one mind. (J. Lyth, D. D.)Christian progress I. Wherein we may make progress.1. In our views of the excellence of religion.2. In our love to God and Christ.3. In holiness.4. In heavenly-mindedness. II. The necessity of this progress. This is seen--1. In the frequency with which the Christian life is compared to a warfare and a race.2. In the urgent commands of God.3. In the nature of religion to which progress is indispensable. III. The means.1. A firm belief that Divine influences may be obtained at all times, and to the full extent of our wants, by humble, earnest prayer.2. Constant application to Divine ordinances.3. A continual view of the Cross.4. A constant vision of the prize.5. A study of eminent examples. (T. Craig.)The struggle for perfection We go into a sculptor’ s studio, and there stands a block of marble on which the sculptor is working; the marble is all white and pure, yet the image is imperfect; the hand is beginning to beckon, the foot to move, thought is gathering on the brow, the lips seem as if they would soon speak, yet the statue is still imperfect; nothing faulty in the material, but it is not yet wrought into the fulness of the sculptor’ s ideal. So it was with the apostle; the vicious element was purged, but his deep soul had not yet been wrought into the fulness of the Divine ideal. He went out after larger measures, intenser experiences of love, power, light, fellowship, and blessedness, beyond all his past or present enjoyments. (W. L. Watkinson.)Unrealized possibilities You remember how the mightiest discoverer in natural science of modem times, Sir Isaac Newton, said, towards the close of his career, that he was but as a child who had gathered a few shells on the shores of an illimitable sea. He saw stretching before him a vast ocean of knowledge, which his life had been too short, which even his powers had been too weak, to explore. What he felt in things natural, St. Paul felt in things spiritual--that there were heights above him which he had never scaled, depths beneath him which he had never fathomed; that, rich as he was in Christ, there were yet hidden in that Lord treasures of wisdom and knowledge which would make him far richer still; that God was unsearchable, unfathomable, a shoreless sea, an ocean of perfections; of which he understood a little, of which he was understanding ever something more; but which man could no more take in than he could hold the sea and all its multitudinous waves in the hollow of his hand. Skirts of His glory St. Paul had seen, but not His train which filled the temple of the universe. Secrets of Christ’ s power he had known, who in this very Epistle declared, “ I can do all things through Christ which strengtheneth me;” and yet he felt that there was a power of Christ, transcending all which even he had known; and like some great earthly conqueror, who should esteem nothing won while anything remained to win, nothing accomplished while anything was yet possible to accomplish; who slighted, despised, trampled under foot all his old successes in the eager pursuit of new; even so this mighty spiritual athlete, this captain, commander, conqueror, leader of the hosts of the Lord, could not stay his steps, could not arrest his course. (Abp. Trench.)More and yet more You know what the general said when one of his officers rode up and cried, “ Sir, we have taken a standard.” “ Take another,” cried he. Another officer salutes him, and exclaims, “ Sir, we have taken two guns.” “ Take two more,” was the sole reply. This way lies the reward of holy service: you have done much; you shall do more. (C. H. Spurgeon.)No retreat It is said that at the battle of Alma, when one of the regiments was being beaten back by the Russians, the ensign in front stood his ground as the troops retreated. The captain shouted to him to bring back the colours. But the reply of the ensign was, “ Bring up the men to the colours.” The dignity of Immanuel’ s ministry can never be lowered to meet our littleness. The men must come up to the colours. (New Testament Anecdotes.) Philippians 3:13-14 Brethren, I count not myself to have apprehended I.Imperfection acknowledged. Those that have made greatest progress are usually most sensible of imperfections.1. The reasons of this point. (1) In respect of grace. (a) As grace increases light increases, and so they are most sensible of defects. Novices who know little are most apt to be puffed up (1 Timothy 3:6). Plutarch tells us that when young men came to study at Athens they were wise men; after they had studied a little only lovers of wisdom, but afterwards found themselves fools. (b) As grace increases love to God is increased, and so sin is more hated. (c) They have more experience of the craft of Satan (2 Corinthians 2:11), and the rocks on which they may split. (2) Because of the world, which they have proved to be vanity and vexation of spirit. (3) Because of themselves. The longer they live the more they are acquainted with themselves, both by meditation and commerce with God, whose perfections should beget humility (Job 42:5-6). (4) Their estate being changed they have now to look to progress in it; and good men cannot run fast enough in the heavenly race. 2. The uses. (1) To teach us that growth in grace and humility usually go together. The laden boughs do most hang their heads. (2) Let us be sensible of our imperfections. (a) In point of knowledge (Proverbs 26:12). (b) In point of daily practice (Mark 8:37). (c) In point of perseverance (Ezekiel 33:13). II. Perfection desired.1. The thing pursued after was “ the prize,” etc. The prize of eternal glory is set before those whom God hath “ called” in Christ. (1) The calling is (a) outward (Matthew 22:14); (b) inward by the operation of the Holy Ghost (1 Corinthians 1:9). (2) In this calling God in Christ hath the greatest hand. (3) The nature of this calling. (a) The work of God is to give grace whereby the heart of man is changed and sanctified (2 Corinthians 4:6). (b) The duty of man is to be obedient to the heavenly call (John 1:12; Jeremiah 3:22; Psalms 40:8; Psalms 27:8; Acts 9:6). (c) The benefits flowing from both. There is a change in disposition, from sin to holiness; in condition, from misery to happiness. 2. The manner of the prosecution. Those that would be Christians indeed must make heavenly things their scope. (1) The ways in which this is done. (a) Habitually, when you have first fixed your end and renounced the devil, the world, etc., and chosen the better part (2 Corinthians 4:18; 2 Corinthians 5:9). (b) Actually. It is not enough to choose this part, we must often actually think of it to renew lively affections (Proverbs 4:25). (2) The intention of the end is either (a) formal and explicit, by express thoughts of the world to come when the mind and heart are in heaven (Matthew 6:21); or (b) implicit and virtual, by the ready, unobserved act of a potent habit (Philippians 3:20). This is necessary that we may be sincere (2 Corinthians 1:12). To direct our way; when the eye is on the mark you may the better steer your course towards it. To quicken old endeavours (1 Corinthians 9:24). For joy and solace (Romans 5:2-3). To make us constant (Hebrews 10:39). 3. The earnestness of the pursuit. (1) His diligence.(2) His perseverance. (a) Forgetting the past. (b) Pressing onward. (T. Manton, D. D.)Christian progress I. The things behind which are to be forgotten.1. Past sinful pleasures.2. Past evil acquaintances.3. Past good works. II. The things before.1. Increased holiness.2. The prize of eternal glory. (W. P. Insley, M. A.)Religion is a progressive principle, and that not merely by Divine appointment, but from its very nature. This is the only satisfactory evidence that religion exists at all. It is also the chief source of happiness here, and a large ingredient in it hereafter. It is not, however, always equally marked and measurable. The incoming tide has receding waves; so let no man judge his neighbour a hypocrite because he thinks he sees a retrograde movement. This progressive character may be argued-- I. From the nature of the subject in which the change is wrought. Man, an essentially active being. As previous to conversion the soul was in progress, going from one degree of evil to another, so it may be expected to make progress in the new direction given it. II. From the nature of the power which effects the change. If the effect could be ascribed to chance, or to momentary impulse, it might be expected to be stationary, or even to cease or disappear, but when the power of God, almighty and unceasing, is the sole efficient cause of conversion, it is unreasonable to suppose that the life created can be at a standstill. III. From the means employed to effect the change. Had these been of a natural or ordinary character, such as human wisdom might devise and human power set in motion, then we might infer that God intended us to rest contented with actual attainments. But could it be to keep piety alive without improvement or increase that God gave His Son, that that Son came to die, that the Spirit was given? From the prodigality and divinity of the agents and instrumentalities religion cannot he a stationary thing. The purpose must be adequate to the means. IV. From the end for which the change is produced. That end is--1. Not deliverance from present pain.2. Not mere deliverance from future misery.3. Nor, indeed, man’ s restoration by itself. If the end were in man he would usurp God’ s place.4. The end is for God’ s glory. This cannot be adequately promoted by stationary religion. V. From the nature of the change itself. As far as Scripture and experience reveal it, it is but an incipient change, and must be carried on forever. This change does not consist in anything corporeal, but in the mind, and not in the structure of the mind, in the creation of new faculties or the destruction of old ones, but in new desires, dispositions, and affections. These must have their objects, and their actings on those objects must increase their strength, enlarge their scope, and stimulate their energies. VI. From the manner in which God has been pleased to enforce the obligation to progress.1. The emptiness of past achievements.2. The weight of future glory. (J. A. Alexander, D. D.)Christian progress by oblivion of the past There are some views of the apostle which are discouraging. His almost superhuman career, and his calm superiority to temptation seem to place him far beyond the reach of imitation. But here we see him frail and struggling like the rest of us, a sight precious--(1) To the man, because it tells him that what he feels Paul felt, imperfect, feeble, far from what he would wish to be, yet with sanguine hope expecting progress in the saintly life. (2) To the minister, because it tells him that his very weakness may be his people’ s strength. I. The apostle’ s aim--Perfection.1. Less than this no Christian can aim at. There are given unto us exceeding great and precious promises that by these we might be partakers of the Divine nature. Not merely to be equal to the standard of our day or even to surpass it: but to be pure as Christ is pure, “ perfect as our Father in heaven.” 2. It is easily conceivable why this perfection is unattainable here. Faultlessness is conceivable, being merely the negation of evil; but perfection is positive, the attainment of all conceivable excellence. Like truth, you may labour on for years and never reach it, yet your labour is not in vain. Every figure you add makes the fraction nearer than the last to the million millionth. 3. To this object the apostle gave himself with singleness of aim--“ this one thing.” 4. In pressing towards this mark St. Paul attained a prize. The mark was perfection of character--the prize was blessedness. But he did not aim at the prize, but at the mark. In becoming perfect he attained happiness, but that was not his primary aim. In student life there are those who seek knowledge for its own sake, and those who seek it for the prize. To the first knowledge is its own reward, the second are not genuine lovers of knowledge. That is a spurious goodness which is good for the sake of reward. The child who speaks truth for the sake of the praise of truth is not truthful. The man who is honest because honesty is the best policy, has not integrity in his heart. He who endeavours to be holy, etc., to win heaven has only a counterfeit religion. God for His own sake, Goodness because it is good, Truth because it is lovely--are the Christian’ s aim. The prize is only an incentive, inseparable from success, but is not the aim itself. With this limitation, however, it is a Christian duty to dwell much more on the thought of future blessedness than most men do. If ever the apostle’ s step began to flag, the radiant diadem before him gave new vigour to his heart. It is our privilege, if we are on our way to God, to keep steadily before us the thought of home. It was so with Moses and with our Lord. II. The means which st. Paul found available for the attainment of Divine and perfect character.1. What are the things behind which are to be forgotten? (1) The days of innocence. We come into the world with tendencies to evil; but there was a time when there were only tendencies. We call that innocence. And when men come bitterly to feel that it is gone they look back upon it with regret. In this there is much that is feeble and sentimental. Our early innocence is nothing more than ignorance of evil. Christian life is not a retaining of that or a returning to it. We lose our negative sinlessness and put on a firm, manly holiness. (2) The days of youth. Up to a certain period it is our tendency to look forwards; but as we arrive at middle age it is the tendency to look back with the remorseful feeling that the days of youth are gone by half enjoyed. This is a natural feeling, but not the high Christian tone of feeling. We have an inheritance incorruptible, etc. What have we to do with things past? And so manhood in the Christian life is a better thing than boyhood, because riper; and old age ought to be brighter, calmer, and more serene than manhood. There is a second youth for man better and holier than the first, if he will look on and not back. (3) Past errors. There is that rueful, self-accusing temper, which is always looking back. Something of this we ought to have, but not that only. Faith is having the heart to try again. “ Forget the things that are behind.” We shall do better next time. Under this head we include all those mistakes which belong to circumstances. Some of these are irreparable. A wrong profession, e.g., has been chosen. It is wise to forget all that. It is not by regretting what is irreparable that true work is done, but by making the best of what we are. Poor mediocrity may secure the fewest false steps, but he is the best who wins victory by the retrieval of mistakes. (4) Past guilt. Bad as the results have been of making light of sin, those of brooding over it have been worse. Remorse has done more evil than even hardihood. We want everything that is hopeful for our task, for it is not an easy one. And therefore it is that the gospel comes to the guiltiest with the inspiring news of pardon. Do not stop too long to weep over spilt water. Conclusion: 1. Christian progress is only possible in Christ. It is a high calling, and therefore seems impossible; but it is in Christ Jesus, and therefore to be achieved. 2. Out of Christ it is madness to look on. (F. W. Robertson, M. A.)The law of progress 1. The apostle here corrects a misapprehension, which might have been occasioned by his previous language. The mighty moral act which changed the whole tenor of his life did not so contain in itself his spiritual history as to make all further aspirations and efforts superfluous. Unspiritual men have thought to compound with heaven by one supreme sacrifice, and so to escape from the wearing trials of the daily struggle. St. Paul maintains that at his conversion he was laid hold of so that he might attain that for which he was still striving, and now with the whole history of the Acts behind him, and having written his greatest Epistles and founded his noblest Churches, and having been caught up into Paradise and heard unspeakable words, he yet forgets those things that are behind, etc. 2. In these words we catch the echo of the most familiar and potent watchword of modern times. The most opposite aspirations and determined antagonists; government, society, art, science, even religion, are ranged under the banner of progress. (1) The source and motive of progress is a sense of want. (2) This is kept alive by an ideal of possible perfection which haunts the soul, and is a relic of Eden. This is largely the distinction of man from the beast. It is the effort to satisfy an unquenchable thirst for the infinite. (3) Allied to this is the mighty power of hope. It may fail, and be seduced and degraded, yet its very errors bear witness to its strength and the greatness of its origin. (4) But is not this yearning joined to this hope of realization among the dispositions which welcome revelation to the soul? Was not revelation for ages a progress from Eden to Moriah, to Sinai, to Calvary? and although it is now complete (Jude 1:3), yet it has become the principle of progress. On the one hand, through the Church it leavens the world gradually; and, on the other, the apostle here is a sample of its progressive power within the soul, and that it has enriched and is still enriching human thought, ennobled character, and given an original impulse to entire sciences, and created virtues that are impossible without it, are simple matters of fact. I. True progress must be the progress of man as distinct from anything which is properly outside him.1. Contrast this with one of the most general conceptions of progress at the present day--that which ministers dignity and well being to man’ s outward life. Political reforms, great constructive efforts, rapid locomotion, sanitary improvements, vast accumulations of capital seconded by vast outlays, inventions which economize labour or relieve pain--these are progress. It is almost a marketable commodity; it can be measured, weighed, valued. Mental speculation that does not invent or cannot be utilized, morals which do not sanction economical theories or subserve epicureanism--these are the enemies of progress. We are bidden compare English life today with that of the time of our grandfathers. But forgetting the vast achievements of the past and present, we are bidden to look forward to the new triumphs which await us or our children. As contrasted with our grandfathers we are great and powerful; yet for our descendents there is reserved a land of promise, compared with which our modern civilization is but as the desert. To these enthusiasms the Church of God replies in no unfriendly spirit. She has not forgotten the blessing of Eden (Genesis 1:28). Nay, material progress contributes real, if indirect service to the higher interests of man. 2. But at the same time society may be well organized, while man himself is barbarous and selfish. Man’ s conquests over matter are no adequate measure of the true progress of man. For he is a spiritual being, linked by his higher nature to an immaterial world. Man can rule matter because he is superior to it. Comprehend your matchless dignity in your Creator’ s world. Each of you has, or rather is, that with which nothing material, atom or planet, can rightly challenge comparison. Each is in the depth of his personality a spiritual substance. 3. Let it be thankfully granted that as a means to a higher end, material improvement is a healthful condition of human life and a blessing from God. But its exaggeration at the expense of what it should subserve is fatal to the progress of man. When the sense of the eternal, and all the finer sensibilities have been crushed out by the worship of matter, man sinks in the creation of God, even though he should learn year by year to wield more and more power over the dead atoms around him. A high material civilization does but arm the human brute with new instruments of his lust or his ferocity, unless it go hand in hand with a power that can penetrate his heart and mould his will. II. Must embrace the whole of human nature. It must not consist in the undue development of a single power or faculty.1. To some progress is co-extensive with the growth of the mind. And it is our sacred duty to cultivate intellect long and well; not indeed that it may be a pledge of selfish temporal advancement, but as an instrument of religious work. And the religious development of intellect is unquestionably a prominent feature of true human progress. But it is only one feature. 2. When intellectual energy is substituted for moral and spiritual energy; when a man’ s mind is developed at the expense of his heart and will, he deserves compassion. Pure intellectualism is apt to fall short even of the lower measures of duty, and when unbalanced by a warm heart and a vigorous will, the mere cultivation of mind makes a man alternately selfish and weak. III. Must include or at least recognize the attendant facts and outlying conditions of human life.1. The Fall. How rarely do secular theories of human progress condescend to recognize this solemn fact, even when they do not in terms reject it. Yet there are witnesses to it beyond the precincts of theology. There is the pagan doctrine of the difficulty of virtue; there is the spontaneous tendency to evil profoundly imbedded in humankind, and admitted by unChristian writers; and there is man’ s undeniable aversion for his brother man when in a state of nature. So that when man’ s life is organized into human society, and society is furnishing itself into government, it can only secure itself against tyranny and corruption by a mechanical system of checks and counterchecks. 2. The wonderful phenomenon of grace. Grace is not that mere barren inoperative sentiment of good will or favour on the part of God. In God to will is to act, to favour is to bless, and thus grace is a positive boon conferred on man (Ephesians 3:20); the might of the everlasting Spirit renovating man by uniting him to Christ. 3. Immortality. Can any theory of progress dare to claim our attention which, while not venturing to reject this, in practice proceeds as if they were uncertain or improbable? What a poor, narrow conception of man’ s capacity for progress is that which sees no horizon beyond the tomb. This is worse than educating a child without training him for the duties or guarding him against the dangers of coming manhood. (Canon Liddon.)The Christian race Behold an excellent description of a Christian course, borrowed from the exercise of running a race, being a manlike and commendable exercise, fitting men and enabling them for war. The very heathen herein condemns us, whose ordinary chief exercises are but good company as we call them, continual lying at taverns, to the impoverishing of our estates and weakening our bodies? The kind I condemn not, but the excess is such as the heathen would be ashamed of; for which they shall even rise up in judgment against us, and condemn us. But from the simile, we may gather thus much, that Christianity is a race. The beginning of this race is at the beginning of our conversion. It should begin at our baptism. The first thing we should know ought to be God. The race is the performance of good duties, concerning our general calling, and concerning our particular. For the length of our races, some are longer, some shorter, but the end of every man’ s race is the end of his life. Some men’ s ways are plainer, some rougher. The prize is fulness of joy. The lookers on are heaven, earth, and hell. God is the institutor of this race, and the rewarder. The helpers are Christ, good angels, and the Church, which helps by prayer. The hinderers are the devil and his instruments, who hinder us by slanders, persecutions, and the like. For ground of this race in us, we are to know that man is created with understanding, directing him to do things to a good end and scope. Other creatures are carried to their end, as the shaft out of a bow, only man foreseeing his end, apprehends means thereto. His end is to receive reconciliation and union with God, to which he aims by doing some things, suffering others, and resisting others. (R. Sibbes, D. D.)The laws and hindrances of the Christian race I. For preparation.1. The laws. (1) As those who ran had to use such diet as did strengthen, not cloy, and such apparel as might cover, not clog them, so the Christian (Hebrews 12:1). (2) We must consider the ways we are to run in, and what dangers we are like to meet with. The want of this is the ground of apostasy. (3) We must enter the race betimes. The devil’ s trick is to tell us we have plenty of time; but life is uncertain, and youth is the best time to get into training. 2. Hindrances. (1) Hope of long life.(2) A conceit that when we have given our names to Christ we must bid adieu to all delight.(3) A despair of getting through. II. For continuance.1. Laws. (1) You must resolve to hold on without failing in good duties.(2) You must look to gain ground, and grow from grace to grace.(3) You must do all things with all your might.(4) You must run cheerfully and speedily. 2. Hindrances. (1) Idle scruples which are as dust thrown in the eyes of runners, and temptations which are as stones to their feet.(2) Sins against conscience.(3) Ill and dull company.(4) Wandering minds. (R. Sibbes, D. D.)Onward So far as acceptance with God is concerned a Christian is complete in Christ as soon as he believes. But while the work of Christ for us is complete, that of the Holy Spirit in us is not complete, but is continually carried on from day to day. The condition in which every believer should be found is that of progress. Nearly every figure by which Christians are described implies this. We are plants in the Lord’ s field, but we are sown that we may grow. “ First the blade,” etc. We are born into the family of God; but there are babes, little children, etc. Is the Christian a pilgrim? Then he must not sit down as if rooted to a place. Is he a warrior, wrestler, etc.? These figures are the very opposite of idleness. Admire our apostle as-- I. Forming a just estimate upon his present condition. “ I count,” as if he had taken stock, made a careful estimate, and had come to a conclusion. The conclusion was dissatisfaction; nor was this to be regretted: it was a sign of true grace. And yet he was vastly superior to any of us. Shame then on us poor dwarfs if we are so vain as to account ourselves as having apprehended. Yet there are those who prate of having reached a higher life than this. But self-complacency is the mother of spiritual declension. We have observed--1. That the best of men do not talk of their attainments. Their tone is self-depreciation, not self-content. Everybody could see their beauty of character but themselves. Shallow streams brawl and bubble, but deep waters flow on in silence. 2. That we, in our holiest moments, do not feel self-complacent. Job spoke up for his innocence till the Lord revealed Himself. We shall never see the beauty of Christ without perceiving our own deformity. 3. That whatever shape self-satisfaction may assume it is a shirking of the hardships of Christian soldierhood. Some shirk watchfulness and repentance by believing that the only sanctification they need is already theirs by imputation. Personal holiness, they say, is legal. Others believe they have perfection in the flesh, and others yet attain complacency by the notion that they have overcome all their sins by believing they have done so, as if believing a battle won could win it. 4. That complacency can be reached by many roads. (1) Enthusiasts reach it by sheer intoxication of excitement. (2) Antinomians by imagining that the law is abolished, and that sin is not sin in the saints. (3) Cowards, who say we cannot conquer all sin, and, therefore, we need not aim at it. 5. That complacency has its root in forgetfulness of the awful holiness of God’ s law, and the heinousness of sin. II. Placing the past in its true light. “ Forgetting,” etc.1. He does not mean-- (1) That He forgot the mercy of God he had enjoyed.(2) That he forgot the sins he had committed. 2. We must follow out his figure. If a racer were to pass most of his fellows, and then look round and rejoice over the distance covered he must lose the race. His only hope is to forget all behind. (1) So must it be with past sins overcome. Perhaps at this moment you can honestly say, “ I have overcome a fierce temper,” “ I have bestirred a naturally indolent spirit.” Stop long enough to say, “ Thank God for that” ; but do not pause to congratulate yourselves, or it may be soon undone. The easiest way to give resurrection to old corruptions is to erect a trophy over their graves. Yonder friend is very humble, but if he were to boast of it there would be an end of it. (2) So with all the work we have done. Some people have good memories as to their performances. They used to serve God wonderfully when they were young. In middle life they wrought marvels, but now they rest on their oars. As long as you are in the world forget what you have done, and go forward--individuals, churches, denominations. III. Paul having put the past and present in their proper places goes on to the future, aspiring eagerly to make it glorious. We ought to be reaching forward, to be like Jesus. He who would be a great artist must not follow low models. “ Be ye perfect.” Shall we ever reach it. Millions have who are before the throne, and we shall too by God’ s good help. IV. Putting forth all his exertions to reach that which he desires.1. “ This one thing I do.” He might have attempted other things, and did, but all with reference to this one purpose. 2. Why? Because he felt God had called him to it. 3. Moreover he saw the crown. (C. H. Spurgeon.)The great prize I. The purpose of Paul: What is involved in it?1. Supreme love to Christ and consecration to His service. 2. Deadness to all human ambitions and merely earthly good. So absorbed is the soul in this one idea that it becomes the master passion of life; and the world, the flesh, and all things else cease to have any attraction. 3. Not satisfied with any measure of past attainment, or service, or consecration, but continually reaching forth with ever-growing ardour. There, in full view, is the “ goal,” and the racer’ s eye is fixed on it. II. Paul’ s meaning as to the prize was a personal resemblance to Christ, and a desire to be near him. His vision of Christ in the infinite attractiveness of His character, and in the glory and blessedness of His presence and reign in heaven, made him long to be like Him, and to have, not only a place in His kingdom, but a place hard by the throne of the Lamb. Multitudes of Christians are content just to be saved--to get inside the heavenly gate. But Paul rebukes this spirit. He had a higher and truer ambition. III. How the great prize is to be won. In no other way than Paul won it.1. The mind must contemplate it, the heart be fixed upon it, until the power of it shall overmaster all other objects and passions. 2. The purpose to gain it must be single as well as supreme. Divided affection, and allegiance, half-hearted strivings, will end in disappointment and disaster. The whole soul, purpose, and trend of life must be in the direct line of daily striving. 3. To insure success, all dead weights must be thrown off, all unnecessary hindrances avoided, all entangling alliances sacrificed, and “ the sins which do so easily beset” or hinder us, put away. (G. F. Pentecost, D. D.)Life’ s contests and prizes Such was the language of the most masterful man that ever trod the earth, and this utterance is the keynote of his marvellously successful life. I. Singleness of eye, unity of purpose, concentration of power. This one thing I do, he cries, and he does it. II. His was a sanctified, but boundless ambition, forever reaching forth in the direction of higher acquisitions of spiritual truth and nobler results of Christian work. III. Paul pressed even toward a definite work. Paul’ s mark was the highest that ever loomed up before a human soul. IV. This was also the prize he sought. Earth has its prizes, its crowns, its plaudits, its splendid fortunes. Heaven’ s real prize is Christ Himself, and so Paul’ s aspiration was, “ That I may win Christ and be found in Him.” (P. S. Henson, D. D.)Paul’ s view of life Was what it should be. I. Forgetful or oblivious towards the past.1. Of course the figure is not strictly applicable to the reality. Life cannot break itself from the past. The continuity of life cannot be divided at any point. Nor would it be well if it could. Up to whatever point we have run our race we have accumulated experience which has entered into life’ s texture and given it direction and colour which it will more or less always keep. And Paul did not mean it in this sense. There are dark days and bright faces that will never die away. 2. What the apostle means is that we are to forget the things which are behind as no longer practically concerning us. Nothing can now be altered. (1) Did we stand well in the past? Then let us not take credit for it. There is no time for self-elation or self-sufficiency. As soon as you begin to dwell with self-complacency on the past you lose your ideal of duty, and your right sense of the claims of the future and the present. This is the mark of a small and never of a great life. (2) Have we done imperfectly or ill in the past? Let us not brood or despair. The past is done with us, let us have done with it, and in putting off the old let us put on the new. The future is before you; the present is still yours. II. Eager and full of aspiration towards the future.1. Life by itself has a tendency to stagnate, to grow commonplace, bounded in desire and aim. The young live mainly in the future; but by and by the vision fades away or becomes limited. A definite prospect of duty opens up within which the man must work, and find his happiness in working. Many lives are wrecked at this point, just because they wilt not settle and go to some definite work. The world neglected, neglects them. The very dream of hope to do something better has been their rum. 2. But this is no reason why a hopeful eagerness towards the future should die out of life. All right-minded men should have their gaze so far on the future that they may hope to become better and have more enthusiasm and patient continuance in well doing. This is to stretch forth unto the things before; to have not merely an ideal, but to work out our character, by God’ s help, more and more into the forms of that ideal. 3. In whatever respect we feel that we are offenders against the law of Divine perfection revealed in Christ let us be more active. It is too often the case as life goes on to get contented with our characters such as they are. III. Energetic in the present.1. Paul did not perplex himself with questions as to the meaning of life, or use of it. He was not found asking, as clever writers now are, Is life worth living? Such is only the case when a kind of sickness has come over human speculation. Paul had too much common sense and manliness, and moreover had a real work to do. 2. His example may be beyond us, but the spirit that moved him to work may be ours. It is not necessary that we should have any great work to do, although we have all such work in the improvement of our own characters, and in making life sweet around us. 3. Unlike many in our day, who have cast the hope of the future away from them, we have something for which to work--the mark for the prize of the high calling. (Principal Tullock.)Memory, hope, and work The future for the young, we say, the present for the middle-aged, the past for the old. But these words of sublime hopefulness are from “ Paul the Aged.” I. Live in the future.1. The two objects of hope and effort are distinct though connected. The mark is reached by the runner’ s effort, the prize is the reward given for victory. The former stands for “ being made conformable unto Christ’ s death,” the latter for “ attaining the resurrection;” or the mark is likeness to Christ, and the prize whatsoever glory and felicity God shall give besides. 2. Then there is to be a distinct recognition of moral perfection as our conscious aim, and our efforts are allowably stimulated by the hope of the fair reward it ensures. If you want to be blessed you must be good; if you want to get to heaven you must be like Christ. 3. Our highest condition is not the attainment of perfection, but the recognition of heights above us as yet unreached. (1) Such recognition is the condition of all progress. The artist who is satisfied with his transcript of his ideal will never grow any more. Unless we saw an ideal far above us, the actual would never approximate toward it. The unrest born of the contrast between these two marks man off from the happy contentment of the brutes beneath him, and the happy peacefulness of the angels of God. (2) That is eminently true of “ growth in grace.” The type for us is the express image of God in Christ. To that supreme beauty our nature is capable of unlimited approach. No bounds can be set to it. (3) There are two ideas in that notion of perfection. (a) Extirpation of sin; (b) Attainment of the Divine likeness. Sin may be extirpated, and yet the second process may be in its infancy. And we shall not stop growing in heaven, but through the eternities we shall be growing wiser, nobler, stronger, greater, and more filled with God.(4) This grand future should draw our thoughts all the more to itself, because it is not only grand, but certain. “ We know that … we shall be like Him.” (5) And therefore that habit of living in the future should make us glad and confident. And that is the true temper for wider interests than our own. Live in the future for yourselves, and for the world. Believe in a millennium of some sort or other, because that faith is wrapped up in the confidence that God loves us all, and is shaping this earth’ s history to His own perfect aim, and instead of lamenting “ the former days were better,” let us believe that the time will come when our brethren with us will have reached the mark, and the purposes of God finished in a redeemed humanity and a perfected world. II. Let that bright, certain, infinite future dwarf for us the narrow and stained past.1. This advice goes dead against much “ experimental” Christianity; but it is wise for all that. All sorts of backward looking are a positive weakness and impediment to a man in running a race. Time given to such occupation is withdrawn from the actual work of life. A man cannot run with his eyes over his shoulder; he is sure to knock against somebody, and so be delayed and hindered. And if you stand there looking backwards instead of making the best of your way out of evil, the evil will catch you up. Remembering always tends to become a substitute for doing. But take the injunction more specifically. 1. Forget past failures. They are apt to weaken you. You say, “ I shall never be any better. Experience teaches me my limits.” So it does. There are certain things we shall never be able to do, but it says nothing about the limits in our line of things. There is no limit in that respect, and to take the past as proving it is to deny the power of God’ s gospel, the expansibility of the soul, and the promise of the Divine Spirit. 2. Forget past attainments. (1) They are apt to become food for complacency and every vain confidence. We are apt to say, “ At such and such a time I was converted and growing in Christian attainments. Then my heart was cleaving to the Lord, and filled with His fulness.” Yes, and you ate your dinner twenty years ago; will that serve to strengthen you for today? The rain fell on the young spring wheat when you and I were boys; will that do anything towards this year’ s harvest? (2) These attainments, like failures, do very often become the measure of our notion as to what we shall be able to do in the future, and so cripple us. 2. Forget past circumstances, whether sorrows or joys. The one are not without remedy, the other not perfect. Both are past; why remember them? Why should you carry about parched corn when you dwell among fields white unto harvest? Why clasp a handful of poor withered flowers when the grass is sown with their bright eyes opening to the sunshine? III. Let hopes for the future and lessons from the past lead to strenuous work for the present. “ This one thing I do.”1. Be the past and future what they may, I cannot reach the one nor forget the other except by setting myself with all my might to present duties and by reducing all duties to various forms of one life purpose. 2. How is that noble ideal reached? It is the spirit in which, not the work at which, we work that makes life one. A hundred processes may go to the manufacture of a pin. We may all be trying to be like Jesus Christ, whatever may be the material at which we toil. (A. Maclaren, D. D.)Behind and before 1. This is the language of men who subdue the world, the motto of all heroes, the secret of all triumph. 2. We here observe one of those laws of compensation by which nature would atone for the inequality of her gifts. All men have not great talents: but all men may have great industry, and as talents are useless without diligence, one talent improved by honest labour will make a greater man than ten that rust unused. 3. Paul’ s entire life was an illustration of the text. As a lad he was bent on scholarship, and won honours at the feet of Gamaliel; as a member of the Jewish Church by his prodigal ability he soon placed himself beyond parallel. As a convert to Christianity he was the same man in singleness and intensity of purpose. 4. Another feature in Paul’ s character. He arrogates no particular saintship. His fellow disciples are not left to infer that his path is accessible to no traveller but himself, He preaches to sinners as the chief of sinners, to Christians as a fellow citizen; the race and fight were his no less than theirs. I. What are those things which Paul left behind and forgot.1. Whatever he had given up for Christ (verse 7). He forgot them in the sense of neglecting them. He not only never repented these sacrifices, he forgot them. The Israelites fondly recollected the fleshpots of Egypt, and there are Christians who dispute with themselves whether in the sensitive jealousy of their first love they did not make too many sacrifices for their Master. The man who calculates with even a tincture of discontent what he has suffered for Jesus, has never seen the Cross. 2. The errors and doubts that marked his first approach to Christ. (1) He never said but once, “ Who art thou, Lord? What wilt Thou have me do?” As soon as it pleased God to reveal His Son to Paul, he disentangled his mind forever from the elements or rudiments that typified and foreshadowed Christ, and never returned to those beggarly elements. Mark the confidence of his personal feelings when he finds occasion to impart them--“ I know whom I have believed.” This is the language of a man who has laid aside forever the doubt of his acceptance with God, of Christ’ s ability to save, of his Master’ s constant presence and guiding spirit. Doubts on other matters arising in the progress of his ministry he would discuss in their proper time, but those which had been once disposed of were forgotten forever. (2) What a melancholy religion is theirs who are ever contending with old doubts. After the Lord has shown Himself to the eye of faith, they seem unable to let this matter rest. A conversation with an unbeliever, the perusal of a book, the pressure of a besetting sin, disturbs their assurance, and they go over the old ground. (3) Having obtained faith in Jesus and adoption into God’ s family, they ought to give all diligence to add to their faith courage to confess it. A bold utterance of our trust in Jesus is an excellent remedy for unbelieving fears. To this boldness of confession they should add knowledge, and follow on to know the Lord. This will multiply instances of His faithfulness. And then, lest knowledge should puff up, there should follow self-discipline, meek endurance, fervent piety towards God, and charity to men. II. We have seen what Paul left behind: let us now come up to the front and look into the distance for the things towards which Paul is running, and reaching as he runs. These are all embraced in fellowship with Christ.1. Few knew more of Christ than Paul, yet he considered his attainments but as the first steps in a path of ever-unfolding discovery. Jesus was a mine just opened; and he describes his prospects like a man almost bewildered by the sudden inheritance of wealth untold. 2. To win Christ was not to gain His favour simply, but to be conformed to His image. (E. E. Jenkins, LL. D.)Spiritual barbarism I. Two thoughts are here suggested.1. The apostle’ s principle is the very one which makes the civilized man distinct from the barbarian. The characteristic of the former is restless progressiveness; of the latter, supineness and stagnation.. (1) The civilizing man has his caravan track, but he will have one directer and easier. He has turnpikes and stage coaches, but he must level or tunnel the mountain, and lay a pavement of iron, and chain his ear to a horse of fire. The earth yields him enough to eat, but he will not live by bread alone; he must eat bread enough to bring with it a better provided life; so he contrives steam ploughs and threshers to make the arm of the farmer equal to the productive power of the sun and field. He finds the pen too slow, hence his types and cylinders scatter libraries. On the other hand, the barbarian is content to live in a hut, to scratch the ground with a stick, to trudge on foot with a trail for a road. He takes the world as he finds it, and leaves it as he found it. (2) But the one sort do not all live where civilization prevails, nor do the others in lands where barbarism is dominant. Every civilized region has risen out of barbarism, and we see the barbarian spirit in stagnant conservatism resisting improvement. (3) None the less does the old barbarian strain come to the surface. When a man thinks of his moral condition, he says, “ I am as good as the average of my neighbours.” It is this from which man has to be saved. 2. A rule which God has made fundamental in the world, we must make so in individual life. (1) Since the day when man first lighted a fire to boil his pot, and hollowed out his first canoe, up to the day when the latest development of these contrivances appears in the steamship which can sail three thousand miles a week, the world has never rested in its advance. What achievements has the world made and forgotten in achieving better. Again and again it would seem as if the men of Babylon, of Memphis, of Athens, and Rome must have said to themselves, “ No more beyond.” Modern men have said this, and prophesied dire results from setting up of power instead of hand looms, sewing machines instead of needles, locomotives instead of coach horses. But the world moved on to “ forget the things behind,” etc. (2) Said the popes to those who saw a purer Church and truth attainable, “ No more beyond, except the fire for those who would disturb our established order.” So said the English kings of the seventeenth century to the uprising spirit of liberty. So say the theologians today; but the world and the Church move on. There are branches to spring from the ever-growing trees that have not yet even budded. (3) What God works in the great whole, we are to work in our part. He in the man, we as the molecules of the man are to be of one mind--“ forgetting,” etc. II. From these thoughts we may draw fresh convictions for the realizations of the spiritual capabilities of our nature.1. While we derive inspirations of confidence from contemplating the grand law of the world’ s increasing progress, must we not see a stern rebuke upon every life not in harmony with this law? 2. On what principle is our personal life and thought conducted? So far as relates to our worldly condition, our constant endeavour for betterment as the necessity of an undecaying life. How then about the far more important thing? All unimproveable life must sooner or later run out. When the law of development will not work, the law of decay and dissolution is the only one that will. Work, then, with the better law intelligently, consistently, perseveringly. 3. The great reproach of Christianity is its passive content with an average morality, and a life devoid of aspiration to higher levels--in a word, its spiritual barbarism, stagnant, supine, and poor in power. (J M. Whiton, Ph. D.)Winter leaves Trees have their winter as well as their summer foliage. Every one is familiar with the buds which tip the extremities of every branch in spring. On the outside they are covered with dry, glossy scales, which are true leaves of the lowest type. They are formed in spring, and grow during the whole summer, though very slowly, owing to the diversion of the sap from them to the foliage, behind which they are hid. As the season advances, the sap gradually ceases to flow to the summer leaves, which therefore ultimately fade and fall from the tree; and the last movements of it, at the end of autumn, are directed towards the buds, in order to prepare them for taking at the proper time the place of the generation of leaves that has just perished. But in spring, the buds, stimulated by the unwonted sunshine, begin to open at their sharp extremities. And as the young green leaves within expand in the genial atmosphere, the services of the bud scales, or covering leaves, are no longer needed, and by and by they roll away, and fall one by one from the tree, strewing the ground beneath till it looks like a threshing floor. Thus every tree has a double leaf fall every year. The winter leaves, which are designed for the protection of the bud during winter, are pushed off by the growth of the summer leaves from the bud in spring; and the summer leaves, which are designed for the nourishment and growth of the tree in summer, wither and fall off in autumn. Cold is fatal to the summer leaves; warmth is fatal to the winter leaves. Inactivity renders useless the summer leaves; and growth supersedes the winter leaves. I. The apostle’ s life affords many striking illustrations of this.1. In his unconverted state, there were many things on which he prided himself--the scenes and associations of his youth, the eager sympathies of his opening intellect, and his ardent affection for the polity and religion of his fathers. But all these natural qualifications of the man belonged to the winter or unregenerate state of his soul; were winter leaves that hid and confined the germ of spiritual life. 2. But although worthless as grounds of justification, they had their own value in training and fitting him for his work. Like the bud scales, they afforded protection and nourishment. All that he had acquired, he laid on the altar. 3. And when the great crisis of his life came--the spring time of his conversion, a light exceeding the brightness of the noonday sun shone upon him; and in this warm genial atmosphere of grace, the germ of spiritual life unfolded itself within, and burst its wrappings. Old forms ceased to have any hold upon his affections and homage. He died to his former self and all its experiences, and lived a new life in Jesus. The winter leaves having served their purpose, now dropped off, and the summer leaves of grace--the blossoms of holiness, the fruits of righteousness--had full liberty to grow and develop themselves. 4. But we must not suppose that the dropping was without effort or pain. It sometimes needs a severe gust of wind to shake off the scales that still linger around the bud. And it was with a sore wrench that St. Paul tore himself away from all his former cherished associations. 5. But even in his converted state there were many things which Paul required to forget. The branch of a tree puts forth bud after bud in its gradual growth anal enlargement. These summer leaves, having added a cubit to the stature of the branch, pass away; and the added growth in its turn puts forth a new bud covered with its scales or winter leaves, which drop off the following spring, and allow the imprisoned summer leaves once more to unfold themselves in the sunny air. And so was it with St. Paul. His spiritual life from the beginning to the end was a series of fresh beginnings. Not once merely at conversion, but often in his converted state, had he to form and to drop the winter leaves in the process of spiritual growth. There were many things by which his spiritual life was nourished and guarded--which had to be blotted out if he would go on to perfection. And so he reached forth unto those things which were before. II. Are not the lessons of such a life very broad and intelligible.1. Forgetfulness of what is behind is an essential element in the progress of every believer. In our conversion we must separate ourselves from the associations of our unregenerate state, and count those things that were gain to us, loss, so that we may be found in Christ. These winter leaves must fall off, when the vernal season of grace has come, and we who were dead in trespasses and sins are made alive unto God. 2. But not at this initiatory stage merely is there to be a discarding of the things that are behind. At every subsequent stage of our growth there must be the same process. By a course of prosperity our souls are made to unfold in gratitude to God and beneficence to men. In a season of sorrow we are made more heavenly reminded. But these means are not to be cherished as if they were the end. We are to keep them in the background, and prize the character they have formed for the glory of God, and not for self-complacency. These winter leaves that cherished and nourished our growth in grace must drop off from time to time, with each new attainment that we “ may rise on stepping stones of our dead selves to nobler things.” 3. But not the means of growth and formative processes of the Christian character only, must be left behind and forgotten; the very ends, the growths themselves, must also be superseded. In a certain sense each attainment must be the bud covering of a succeeding attainment, and fall away when it is matured. There must be a double leaf fall from the soul as well as from the tree. The summer leaves that are cherished must drop off as well as the winter leaves that cherished them. And so the beautiful blossoms of grace must be left behind. To rest satisfied with attainment is to check development. It is amazing how soon when we cease to forget the things that are behind, and remain stationary we degenerate. When means become ends, they encase us with a hard covering impervious to the tender influences of heaven. III. St. Paul exhorted the Hebrew Christians to leave the principles of the doctrine of Christ, and to go on to perfection. And such an exhortation is still greatly needed.1. Very many believers stop short at the very initial processes of grace, and imagine that these are the final ends--that nothing more can be desired or attained. It is as if the life of the tree always remained in the bud, instead of casting off its wrappings and expanding into summer foliage and fruit. Conversion is indeed all essential, for while the heart is unchanged there can be neither life nor growth; but it is merely the commencement of a course. Conversion, justification, and peace are the first principles of the doctrine of Christ. They are not, indeed, to be dropped as mere bud scales, as mere means to an end--for they are the basis upon which all the subsequent efforts of the spiritual life are to be made. But just as in the unfolding buds of the lilac and horse chestnut tree, the covering leaves of winter, pass through intermediate changes--in the one into the blades of the leaf, and in the other into the leaf stalks--so the principles of the doctrine of Christ are to be carried on in the growth, and their substance is to be used up and modified, as it were, in the expansion of the soul. In this sense the things that are behind are to be forgotten. 2. It is vain to tell the believer to forget the things that are behind, to discard the preparatory means by which he advances in piety by a mere temporary effort of will. He cannot do so. It is only by growing that he can get rid of the things no longer essential; and what he cannot remove, except by a violent destructive wrench, will fall off easily, and of its own accord, when superseded and rendered effete by growth. 3. To this development we should be further stimulated by the consideration that the bud whose growth is arrested becomes transformed into a thorn. If our winter leaves--the experiences that contribute to form our character, and which are appropriate to the various stages of our growth--be allowed to remain unchanged and unforgotten, and to choke up our spiritual life so as to arrest its advancement, they will be changed into thorns. The peace that we trust in will vanish in sorrow. The attainment with which we are satisfied becomes a thorn in the flesh, the messenger of Satan to buffet us lest we be exalted above measure. It is no unusual thing to see a branch of a tree whose vital activity is so enfeebled that its growth is arrested. Its terminal bud loses the power of throwing off its winter leaves, because no summer leaves form in its interior. The bud then dies, and the branch withers and becomes fit for the burning. And so it is, alas! no unusual thing to see branches in Christ whose spiritual life is so weak that their growth is at a standstill. They lose the power of forgetting the things that are behind, because they are not reaching forth unto those things which are before. They are therefore in danger of perishing. There is a sense, indeed, in which we cannot forget the things that are behind, strive as we may. The winter leaves or bud scales of a tree leave behind them when they drop off a peculiar mark or scar on the bark, just as the summer leaves do when they fall. On every branch a series of these scars, in the shape of rings closely set together, may be seen, indicating the points where each growing shoot entered on the stage of rest. And so every experience through which we pass, every act we perform, goes into the very substance of our being, and we can never be after it what we were before it. But though these things cannot in this sense be forgotten, they should not be allowed to hang around us to impede our efforts at improvement, any more than the development of the tree is impeded by its scars. We must remember the failures and sins of the past in order to magnify the mercy that forgave. Conclusion:1. Taking a comprehensive view of the universe, we find that everything has a special object to perform, and when that object is accomplished, the agency perishes. The material system of nature will some day be dissolved. Life on earth is not an end, but a means--a state of discipline and preparation for something higher and nobler beyond, and is therefore transitory in its duration. So, too, the means of grace are the scaffolding by the aid of which the spiritual life is built up, and will be removed as a deformity when the building is completed. Everything that is purely subordinate and distinctive in religion--that is extraneous to the spiritual nature, however necessary to educate it--will vanish as the winter leaves of time from the expanding bud of everlasting life. “ And now abideth faith, hope, charity, these three.” 2. It is through loss that all gain in this world is made. But in heaven a different law of development will prevail. In the trees of warm climates the buds have no winter leaves or protective scales, being simply formed of the ordinary leaves rolled up; consequently they expand in growth without losing anything. And so it will be in the eternal summer above. There will be a constant unfolding of the fulness of immortal life from glory to glory; but there will be no loss of the processes and experiences through which the unfolding will take place. The means and the end will be one and the same. There will be a constant reaching forth unto those things which are before, but there will be no forgetting the things that are behind. (H. Macmillan, LL. D.)This one thing I do--Concentration The secret of all moral force, of all spiritual success, of all reality, is concentration. And what is concentration? The whole man gathering himself up to a point--oneness of being, body, soul, spirit--the will, judgment, energy in unity. And what is unity? The reflection of the one great God. What a beautiful thing is unity, where all the attributes of God meet together in love; beautiful is the world of harmonies in the home where there is no jarring element, in the knit Church, in the man who, having learned the pervading power of the love of Jesus, says henceforth, “ This one thing I do.” I. There are two ways in which we may make religion one thing.1. The exclusive way. A man may determine to have nothing to do with anything not essentially religious. 2. The inclusive way, when a man makes a wide circle of engagements converge towards religion. II. To make life, as it ought to be, one, the great requisite is to have one fixed aim. It is the want of this that makes the life of so many weak, uncertain, capricious. The far, high, gathering point, high enough to sustain life, is only one--the glory of God. Some of you did once live for another object--pleasure, self, sin. You served your master with good service. What you have to do now is to throw as much heart into the new purpose as you did once into the old. III. The glory of God is the right end of man, because--1. All the lines of life go up to it. You can eat and drink to it, and do whatever you do to it. 2. It is God’ s end: the end for which God is, for which He gave Christ, for which He does everything. IV. Under this end of ends and subservient to it it is the duty of every one to have some distinct Christian purpose always before him. It is marvellous how, when you have a work in hand for God, it will brace up your whole being. If you are troubled with wandering thoughts in prayer or in Church, it is because your outer life is not concentrated. If you would live a braced life everywhere you would find fixedness of thought in your devotions. (J. Vaughan, M. A.)Concentration the secret of dispatch The famous De Witt, one of the greatest statesmen of his age, being asked how he was able to dispatch the multitude of affairs in which he was engaged, replied that his” whole art consisted in doing one thing at a time. (S. Budgett.)Devotion to a single purpose essential to success That was a grand action of old Jerome when he laid all his pressing engagements aside to achieve a purpose to which he felt a call from heaven. He had a large congregation--as large a one as any of us need want; but he said to his people, “ Now, it is of necessity that the New Testament should be translated; you must find another preacher. The translation must be made; I am bound for the wilderness, and shall not return till my task is finished.” Away he went with his manuscripts, and prayed and laboured, and produced a work--the Latin Vulgate--which will last as long as the world stands; on the whole, a most wonderful translation of Holy Scripture. (C. H. Spurgeon.)One point best I asked Sir James Scarlett what was the secret of his preeminent success as an advocate. He replied that he took care to press home the one principal point of the case without paying much regard to the others. He also said that he know the secret of being short. “ I find,” said he, “ that when I exceed half an hour I am always doing mischief to my client; if I drive into the heads of the jury unimportant matter, I drive out matter more important which I had previously lodged there.” (Sir T. F. Buxton.)Want of application A Frenchman hit off in a single phrase the characteristic quality of the inhabitants of a particular district, in which a friend of his proposed to settle and buy land. “ Beware,” said he, “ of working a purchase there; I know the men of that department; the students who come from it to our veterinary school in Paris do not strike hard upon this anvil; they want energy, and you will not get any satisfactory return on the capital you may invest there.” (S. Smiles, LL. D.)A life’ s purpose He has a purpose that miner’ s son. That purpose is the acquisition of knowledge. He speedily exhausts the resources of Mansfeld, reads hard, devours lectures at Magdeburg, and at the age of eighteen has outstripped his fellows, has a university for his admirer, and professors predicting for him the most successful career of the age. He has a purpose that scholar of Erfurt. That purpose is the discovery of truth, for in an old library he has stumbled on a Bible. Follow him out into the new world which that volume has flashed upon his soul. With Pilate’ s question on his lip and in his heart, he foregoes his brilliant prospects--parts without a sigh with academical distinctions--takes monastic vows in an Augustine convent; until at last Pilate’ s question answered on Pilate’ s stairs--then comes the thrice repeated gospel whisper, “ The just shall live by faith,” and the glad evangel scatters the darkening and shreds off the paralysis, and he rises into moral freedom, a new man in the Lord! He has a purpose that Augustine monk. That purpose is the Reformation. Waiting with the modesty of the hero until he is forced into the strife, with the courage of the hero he steps into the breach to do battle for the living truth. (W. M. Punshon, LL. D.)An indomitable purpose On one bright summer day the boy, then just seven years old, lay on the bank of the rivulet which flows through the old domain of his house to join the Isis. Then, as threescore and ten years later he told the tale, rose in his mind a scheme which through all the turns of his eventful career, was never abandoned. He would recover the estate which belonged to his fathers. He would be Hastings of Daylesford. This purpose formed in infancy and poverty, grew stronger as his intellect expanded and his fortunes rose. He pursued his plan with that calm but indomitable force of will which was the most striking peculiarity of his character. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Philippians 3:15-19 Let us therefore The imitation of Paul I. The general exhortation includes them all with himself.1. The fundamental principle of all “ perfect,” i.e., well-instructed and mature Christians, must be to count the goal of religion the attainment of Christ, and the blessedness of religion the practical end of life. Those are perfect who have already finished their course as far as it leads through carnal ordinances, and from them to Christ the end of the law. They have this preparatory or first perfection, in that they have put away childish things (1 Corinthians 13:11), became spiritual (1 Corinthians 2:6), and are so far made perfect in grace. This is one of several designations, such as “ adult,” “ strong,” etc., which mark those who have entered in the course, and has no more reference to moral perfection than “ saints” has to sanctity. 2. This preliminary perfection is quite consistent with much lingering imperfection. It was quite possible that some of them might give up old dependence on the law while retaining some of the beggarly elements. But the apostle expresses his hope that in every minor particular, as in the fundamental principle, they would be brought to think rightly. But the condition is that they continued “ thus minded” as to the great essential. Those who “ will to do His will shall know of the doctrine,” was the Saviour’ s promise, and St. Paul here gives us only another version of the same promise. Those whose hearts are clear as to the ruling principle and aim of life shall, if they seek the guidance of the Divine Spirit, the source of the greater as well as of the lesser revelations, shall never be suffered to go astray. 3. The life must perseveringly conform to the great principle if this promise is to be fulfilled (Philippians 3:16). Those who have the right aim in their Christian life must walk by it still, whatever the measure of their progress be. The plough must be held to the end of the furrow; to look back is to be unfit for the kingdom of God. II. St. Paul exhorts them to copy his example, and that of all true Christians of whom he made himself the representative.1. “ Be ye imitators together.” The emphasis of their union in this imitation is in danger of being lost unless we consider the deep purpose of it. Very much of the blessedness and strength of religion is the result of close compact fellowship. The Philippians must unite and stir each other up to emulation in this matter, in case of any defection; warning each other, and generally making this imitation the subject of common effort. The apostle knows how effectual a stimulant is the holy example of the saints. 2. This emulous and united imitation of the apostle is enforced by a vivid and pathetic description of the practical Judaizers who were otherwise minded. They are to be “ marked” in the particulars which miserably distinguished them from the apostolic standard. Their life and walk were to be studied and compared with a better model. Before St. Paul had depicted the evil of their doctrine; now he points to their practice. They are enemies of the Cross in their spirit, desires, aims, conduct, and whole compass of their being. They were not referred to as a distinct class; they are diffused through the churches as an unholy leaven. 3. Nothing so stirred the apostle’ s soul as men’ s opposition to the Cross. He estimated all things by their relation to the atonement. 4. It is their end that first fills his thought, because he had just been paying tribute to the “ end of the Lord” in the resurrection of the saints. That end was destruction (1 Corinthians 1:19; Philippians 1:18; Romans 1:22-23). 5. Many of the Gentile moralists had used these very words to condemn Epicureanism. “ The worship of the belly” had become a current phrase (1 Rom 16:18; 1 Corinthians 15:22). While he wept over their unspeakable folly and coming end, he mourned over their degradation--“ whose glory,” etc. 6. The real secret of the dissolute living of these enemies of the Cross lies in the words “ who mind earthly things.” Mind means intellect and heart. The contrast is presented in Colossians 3:2. (W. B. Pope, D. D.)Perfection I. How far attainable. II. Cannot be absolute. III. Consists with difference of opinion. IV. Is distinguished by charity. The apostle does not despise those who differ from him, but is sure they will receive clearer light. V. Is determined by constancy and perseverance. (J. Lyth, D. D.)True religion frees men from dangerous errors I. There is that in religion which is necessary fixed, immutable, and clear, about which good men do not differ--the things which are--1. Perfectly agreeable to the Divine nature. 2. Perfectly agreeable to human nature. (1) The great materials of natural light.(2) The great articles of the Christian faith. II. There is also in religion that which is not so necessary, immutable, and clear, in which good men may be otherwise minded. Here we may note--1. The causes of error. (1) The creature’ s fallibility. (2) Accidental prejudices from education, converse, strong imagination, melancholy, intellectual weakness, affectation, singularity, worldly interest. (3) The darkness of things themselves: as where there is less of reason to be said for a thing, or where the rule of faith is short. Here the rule is so far as God has not determined we are referred to reason; and where both reason and revelation seem silent our proper course is stay and expectance rather than peremptory conclusion. ‘ Tis hard to get rid of an error, therefore, take heed of admitting one. (4) Nonimprovement of intellectuals. Men are greatly encumbered by business, and others do not think and examine. (5) The want of necessary helps, as friends, books, freedom of converse, and opportunity. It betters men’ s health to live and breathe in a free and open air. Had some but once heard a suggestion to the contrary they had escaped their mistakes. The greatest help is God’ s Spirit, and the next, searching company. 2. The preservatives against error are-- (1) Care of right information. We owe this to truth, and to our own souls. (2) Modesty and humility (Psalms 25:9; Proverbs 3:34; 1 Peter 3:18). He is not likely to learn who is not of a teachable spirit. (3) A general intention to entertain and submit to all truth whatsoever and whensoever it shall appear, and an implicit faith in God where the sense of any text is not clear. (4) An ingenuous dealing with truth, and love of it for itself, both in respect of the ground on which you receive it, and the use which you make of it. (5) A perception of the fatal issue of wilfulness and wantonness of opinion in the shameful miscarriages of such as have given themselves up to dreams and fancies--as the Munster Anabaptists and the ancient Gnostics. 3. The uses to be made of this. (1) Let us live in the sense of our own fallibility: this will make us temperate and cautious. In fallibility is a crooked principle. (2) Although error be nowhere to be countenanced, yet it is not everywhere severely to be challenged (Galatians 6:1; John 8:7; Acts 3:17). The best are liable to mistakes. (3) We have not done our task in the world till we are well-informed in our judgment concerning right and wrong, till we are refined in spirit to relish and taste; and reformed in life to do and practise. III. There is reason to think that God will bring out of particular mistake him that is right in the main. “ God shall reveal,” etc. This is spoken reasonably and becomingly in respect to God, and hopefully and charitably in regard to man; not as prophetic, but as likely and credible.1. On God’ s part: because-- (1) of God’ s relation to us as Father and Teacher. Men look up to Him for bodily food; why not for intellectual communications. (2) God has so declared and promised (Psalms 25:9; Proverbs 3:33; James 4:6; 1 Peter 5:5; John 8:17; John 16:13). (3) God begins with us with intention to go on if we be not perverse and wilful (John 16:12). In the case before us God had begun, and they were resolved to press toward the mark. 2. On our part. By truth already received we have a double advantage for receiving more. (1) The way to the understanding, which was obstructed, has been opened. (2) The mind is brought into a disposition to receive all Divine truth. 3. On the part of truth, because-- (1) Truth is connatural to our souls. (2) The several truths mutually depend on each other; one helping to the discovery of another, and each being declaratory and convictive of the same error. 4. Here it is to be observed-- (1) That this is more for the certain guidance of any honest man than he can in Scripture show for his infallibility who usurps the title of head of the Church. (2) That we have warrant to think and speak things worthy of God, and tending to our encouragement in good behaviour. 5. Lest I should give any advantage to enthusiasm I superadd-- (1) Keep within the compass of the case. The condition here is that we press toward the mark, and God’ s blessings are conditional everywhere. (2) Put off pride. The full soul loathes the honeycomb. Presumption and conceit wholly indispose men for learning (Psalms 25:9; Psalms 3:7). (3) “ God will reveal,” does not necessarily import immediate inspiration. One way or other is the course of His providence, and by some instrument or lover of truth we shall be told what we have to do (Acts 8:35). (4) Where knowledge is pursued by practice there is other expectation than from speculation alone (John 7:17; Acts 5:32). 6. Inferences: (1) The purity of a man’ s mind, the sincerity of his intention, the honesty of his heart, are his great security. (2) In ways of uprightness and integrity we may presume upon God’ s leading us into all the truth we are required to know. (3) Give a fair amount of patience to those who mean well. IV. Those who agree in the main but differ in other particulars, ought nevertheless to hold together (verse 16). There is harmony, notwithstanding difference in some apprehensions, in all degrees of perfection.1. This is a representation of the heavenly state. There is no discord there, and, therefore, there should be accord in those who are citizens of heaven (Philippians 3:20). 2. It is the cause of religion (James 3:17; Psalms 131:1-2). It is a scandal to the world when professors do not agree, making strangers ask with Pilate, “ What is truth?” Disagreement has tired out the best of men. Good-tempered Melanchthon’ s satisfaction when he came to die was that he was free “ from temptation to sin, from the troubles of the world, and from the fury of theologies.” It was Origen’ s argument against Celsus that through the virtue and efficacy of religion the state of the Church was calm and quiet, whereas other states were turbulent (2 Corinthians 12:20). 3. It is the conversation of Christians with each other for mutual gain and advantage. (1) For spiritual edification, whereas if variance obtains there will be alienation of hearts and suspension of Christian acts (Malachi 3:26). (2) For their better subsistence is an evil world. Foreign opposition and force cannot do the mischief that internal feuds may. (3) There is more hearts ease and quiet of mind. 4. This prevents all mischiefs which infest humanity, such as factions, suspicions, heart burnings, plottings, competitions, and envious comparisons; whereas there should be but one division--the Church and the world. 5. Objections. (1) We do not think alike. Nor do we in other matters. There are different opinions in philosophy. There are different constellations. We differ in age, stature, feature, etc. These varieties display the wisdom of the Creator. Yet all agreeing in human nature we are fit companions for each other. Why then should not they who meet in the regenerate nature and agree in the articles of faith and principle of good life, overlook subordinate differences. (2) Errors are dangerous. (a) That is not thy charge but His. To say what is fit to persuade is all thou canst do; the rest must remain with God. (b) Since all things that are necessary to salvation are in the Holy Scriptures, none but those who are gross neglectors err dangerously. (3) But where is zeal for God and truth. This has its principal operation on one’ s self, and shows itself on others in the strength of argument, seasonable and renewed proposals. 6. Suggestions. (1) All that are right in the main are virtually informed by the same spirit, and the things they agree in are far more and weighty than those wherein they differ. (2) Why should men differ in religion, which is the greatest bond of union? (3) Why should we be aggrieved, when every one uses but his own right, and every man has a right of judging if he be capable? (4) Why dost thou lay so much stress upon difference in such points wherein if thou art temperate and sober thou art afraid peremptorily to assert? (5) Hast thou never erred? (6) Will difference produce the harmony thou seekest? (7) Is it safe to reject a man whom we cannot conclude God has cast off? (8) Why should I think that essential in another which I dare not assert is necessary for my acceptance with God. (9) I came leisurely to knowledge myself, may not days teach my neighbour wisdom? (10) What was I taught of God for but to teach others? (Luke 22:32; Ecclesiastes 4:9-12). (11) Shall we disown that which is good in them because they are not such as we would have them? (12) Do not many differences arise from constitution and circumstances rather than from. Perversity? (13) Why part from them on earth whom we may meet with in heaven? 7. Cautions. (1) Great reverence is to be given to superiors. Government is not to be disturbed upon pretence of private judgment. (2) No disturbance must thence arise to the Church of God (1 Corinthians 11:16). (3) ‘ Tis safer to err in an error that is common than in one which is personal. (4) It becomes the modesty of particular persons when their sentiments are singular to bethink themselves better. (B. Whichcote, D. D.)The temper to be cultivated by Christians of different denominations towards each other 1. Paul ever kept the dictates of his elevated and inspired judgment under the guidance of Christian kindness. He permits no part of the Christian character to be abridged by another. He never allows his earnestness in maintaining truth and opposing error so betray him into bitterness; nor does he permit his generosity to impair his faithfulness. 2. Our text is a happy combination of these qualities, and is an enforcement of them on others. Were we to imitate them there would be an end of our unhappy dissentions on religious matters. I. There is a great and growing number of those with whom we should conscientiously unite. Look around and see how many there are who are perfect and thus minded in reference to the most important matters. The rule then should be the rule now (verses 8-14).1. We ought to seek and cultivate the society of such, by friendly association and public communion, etc. 2. Let us use the means to promote the mutual improvement of such and of ourselves. 3. Let us do all we can to render our reciprocal union more perfect and our usefulness more extensive. II. There are some who differ from us in matters of great importance--how does the principle apply to them? To have no communion with them would be to expel them from the sacred ark into the ranks of the enemy. Those to whom the apostle refers are evidently not those who renounce and revile evangelical truth, but those whose knowledge or whose means or susceptibility for instruction are deficient.1. Let us give a fair and comprehensive consideration to the way in which their religious characters have been formed. (1) Education may early have produced an unfavourable impression, or they may have attended an incompetent ministry. (2) We ought to pay regard to the difficulties and misapprehensions which lie in the use of words, which may be employed ambiguously or ignorantly. (3) We should reflect what would probably have been the effect upon our minds had we been placed in their circumstances. (4) When we see in them the apparent evidences of real holiness let us not be backward to acknowledge it. 2. How we ought to act towards them. (1) With justice. Let us not misrepresent them, nor exaggerate the differences between us. (2) With kindness. Let us see that our temper be sweet and our manner pleasing. (3) We should take great care to prevent them imagining that we maintain salvation to be suspended on a mere theoretical belief of some points of doctrine. III. There are Christians prom whom we differ on matters of smaller moment.1. Let us show them the most sincere and honest respect and kindness. 2. Let us cultivate friendly intercourse with them as far as they are disposed to reciprocate it. 3. Let us hold with them religious communion on proper occasions so far as our and their principles permit. 4. When we state and argue for the points in which we differ from them let us take care to deal justly by them. 5. Let us take equal pains, without intrusion, to make them correctly acquainted with our sentiments. 6. Let everything in our speaking and writing, etc., be a demonstration that we esteem the essential principle and expansive morality of the gospel infinitely above the strict bounds of controversial preciseness and ecclesiastical form. (J. Pye Smith, D. D.) Philippians 3:16 Nevertheless whereto we have already attained The Divine rule of faith and practice I. God has left His Church a rule of faith and manners. This is a rule whereby men must walk, otherwise we should be in a labyrinth of error, having no other light but the torch of nature. II. The properties of this rule.1. Unchangeableness. Therefore we must bring all to it; not it to all. 2. Perspicuous. “ A lamp unto my feet,” etc. 3. Homogeneal. All things therein are spiritual and holy; and therefore, when the question is about religion, we must have recourse thereto as the only absolute complete rule. III. A Christian walketh by this rule. He thinks it not sufficient to take a step, but keeps a right course steadfastly onward. How may this be done?1. Let us treasure up the word in our consciences. Let us get the rule within us; get the articles of faith and assurance of the promises, and let this be betimes while we are young. It is the ordinary cry, “ The Scriptures are hard, they cannot understand them.” But the reason is they are bred up in earthly businesses, and are stuffed with them so as they find no place for the Word; and it is a miracle to see men thus brought up to live by this rule. 2. When we have once treasured up the knowledge of these things, we must learn to apply them upon several occasions; for where no practice is, there knowledge is idle, and makes us worthy of more stripes. Many have general truths in their minds, but coming to apply them, they find a great want. David knew adultery was a sin, and Peter knew it was dangerous for a man to rely on himself, yet how foully did they fall. 3. Let us compare our experience with our rule. We shall find there is nothing therein but is fulfilled; there is no suffering but for sin; and that besides heaven hereafter, God rewards particular obedience here with particular rewards; and particular sin with particular corrections. We shall know that His judgments are not scarecrows. 4. Be inquisitive and watchful over our particular steps. Take and hear admonitions and instructions. Those that are otherwise minded, no marvel if they, like libertines, spurn against all instruction and advice, and accordingly feel the smart of their ways before they see it. 5. Get a wonderful jealousy over our hearts. We often offend in thoughts and desires, which God, the searcher of the heart, looks into; and we must therefore be jealous of idle thoughts and words. (R. Sibbes, D. D.)Christian proficiency I. In its measures--various--we may have outstripped others--are yet far behind. II. Its means.1. Determined by the will of God.2. Proved by experience.3. Must be persevered in. (J. Lyth, D. D.)The spirit of the warning is that knowledge, already enjoyed and proved in a spiritual race, should not lie dormant because it is defective. It needed not so much to be rectified as supplemented. Therefore, as far as you have its guidance take it. Walk up to the light you have and you will get more. Walk with me so far as you discern the common path, and at the point of divergence God shall rightly direct you as to the subsequent course. He who employs what he has, prepares himself for further gifts. When the morning bursts suddenly on one wakened out of sleep, it dazzles and pains him; but to him who on his journey has blessed the dawn, and walked by its glimmer, the solar radiance brings with it a gradual and cheering influence. (Professor Eadie.)The necessity of fixed rules I have never noticed a single living twig which nature had not provided with a covering of bark. A creedless Church is like a barkless tree. The bark, it is true, should grow with the growth of the tree; but some bark seems a necessity of growth. I have looked down the microscope into the first beginnings of life, and seen at the very bottom of all existence a mass of protoplasmic pulp; but the cell, which is the unit of growth, is a nucleus of life protected by a wall of formed matter. This natural analogy of growth will hardly mislead us in the higher spheres of mind and morals. Some formed matter, some fixed beliefs, world seem to be necessities of the growth of religion. (N. Smyth, D. D.)Walk in a straight road “ No man was ever lost in a straight road.” This famous saying, which is attributed to the Emperor Akbar, is worthy of a place among the proverbs of Solomon. It is worthy, too, of a place in the memory of every Christian who would walk worthily of his holy profession, and would keep off forbidden ground. Steady perseverance It is not by fits and starts that men become holy. It is not occasional, but continuous, prolonged, and lifelong efforts that are required; to be daily at it; always at it; resting but to renew the work; falling but to rise again. It is not by a few, rough, spasmodic blows of the hammer, that a graceful statue is brought out of the marble block, but by the labour of continuous days, and many delicate touches of the sculptor’ s chisel. It is not a sudden gush of water, the roaring torrent of a summer flood, but a continuous flow, that wears the rock, and a constant dropping that hollows out the stone. It is not with a rush and a spring that we are to reach Christ’ s character, attain to perfect saintship; but step by step, foot by foot, hand over hand, we are slowly and often painfully to mount the ladder that rests on earth, and rises to heaven. (T. Guthrie, D. D.) Philippians 3:17-18 For many walk of whom I have told you often False professors I. Their character.1. Sensual.2. Without shame.3. Earthly. II. Their spirit.1. Opposed to the Spirit;2. Doctrine;3. Cause of the Cross. III. Their end.1. Certain destruction.2. Aggravated misery. IV. The feelings with which they are to be regarded.1. Sorrow.2. Pity.3. Fear (Jude 1:23). (J. Lyth, D. D.)False professors solemnly warned Paul was a model pastor.1. Watchful: his eyes were ever on the Churches.2. Honest: he did not flinch from telling the whole truth.3. Affectionate--“ Tell you even weeping.” Paul wept for three things. I. Their guilt.1. They were sensual persons. There were those in the early Church who would go from the Lord’ s table to heathen feasts, others indulged in the lusts of the flesh. And are not some professors so fond of the table and dress as to make a god of their body. 2. They did mind earthly things, and so we have ambitious, covetous Christians. They gloried in their shame, and a professing sinner generally does so more than any one else. II. The mischief they were doing. He says emphatically that they are the enemies. The infidel, the swearer, the persecutor is an enemy. Christ is wounded in gin palaces, etc., but most grievously of all in the house of His friends. Caesar wept not till Brutus stabbed him. It is honourable to be defeated by enemies, but disgraceful to be betrayed by friends. The wicked professor is the worst enemy because--1. He grieves the Church more than any one else. 2. Nothing divides the Church so much. 3. Nothing has ever hurt poor sinners more. Many seekers would find sooner if it were not for the ill lives of professors. 4. They give the devil more theme for laughter, and the enemy more cause for joy than any other class. III. Because he knew their doom--“ Destruction.” (C. H. Spurgeon.)The sensual and worldly exposed 1. The object of the apostle in the statement of his own consecration in the earlier part of the chapter was that he might the more emphatically express his desire to others that they would imitate his example (Philippians 3:15-16), and enjoy with him the reward (Philippians 3:20-21). He did not wish to stand on an elevation solitary and unapproached. 2. The exhortation is enforced by a distressing contrast--men who desired to be considered the followers of Christ, but over whom the obligations of religion had no power and who were proceeding fast through deep degradation to perdition. Observe-- I. The guilt attributed to the characters described. They were members and perhaps teachers; not open blasphemers but pretended votaries. They were--1. Sensualists. (1) “ Whose God is their belly” denotes the gross and brutish indulgences to which they resorted for pleasure (Romans 16:17-18). To pamper the appetites of the body is a tendency the power and prevalence of which cannot be sufficiently mourned (Mark 7:21-23; Galatians 5:19-21), and even where there is the restraint which arises from civil institutions, care of reputation, and other motives, there is but a modification in the development of the evil, and not the removal of the evil itself. The purpose of the gospel is to overcome the propensities of original nature and turn men away from what is degrading to what is sanctifying. But there was and is an attempt to pervert the principle of the gospel, and, by the most infamous of all sophisms, to show that we are permitted to “ sin that grace may abound.” Awful and abominable is that heresy which would thus attempt to poison the waters of purity at their very fountain. (2) The strength of the sensuality thus deprecated is expressed with remarkable force. “ Whose God is their belly” ; and under the sovereign influence of that debasing passion they “ glory in their shame.” They make a virtue of their subjection, a boast of their idolatry. They who regard the gratification of their appetites as the end of their existence are worshippers of their loathsome passions. They have as much denied the God of heaven as if they had acknowledged the deities of Olympus. 2. Worldlings. It may seem strange that this disposition should be placed in connection with the others as of the same kind and degree of criminality, but the phrase used expresses absorption in the concerns of the present world to the exclusion of another. And this neglect of futurity arises from the same depravity as the other. Worldliness, condemned as “ idolatry,” is only another development of depravity; for Christianity is designed to impress our race with the high solemnities of a world to come (Matthew 6:19-21; Colossians 2:2; 1 John 2:15), and when you are told of men who “ mind earthly things” you are told of men who commit a sweeping act of blasphemy against the whole. II. The conclusions deduced as to these characters on Christian principles. It is affirmed--1. They are malignant adversaries of the mediatorial character and work of the Son of God. (1) When men are enemies of the Cross, they are hostile to every purpose for which Christ came into the world. (2) In this manner a charge is advanced of special emphasis and solemnity. There is not ascribed a mere ordinary failure to comply with some of the precepts of religion, but a direct and daring enmity against that without which religion would be nothing (Romans 6:4-6; 2 Corinthians 5:15; Titus 2:14; Colossians 3:11). They are enemies because-- (a) They refute the grand design for which alone it was ever regarded. (b) They are the means of degrading it in the world, and exposing it to public reproach. It is not the Jew, the heathen, the savage persecutor, or the blaspheming infidel, but the man who assumes the cross as his badge. 2. Their career terminates in the woes of avenging retribution. The Cross affords the only hope of salvation. The votaries of passions and habits so hostile to the purifying principles and purposes of redeeming love are therefore necessarily placed under the awful anathema of heaven (2 Peter 2:10 to end). III. The impulse which the contemplation of such characters inspires. “ Tell you even weeping.” Their case dwelt much on his mind, and occupied much of his ministry. To the same anxiety he refers especially in Acts 20:18-19; Acts 20:29-31. This proceeded--1. From a dread lest the disciples of the gospel should contract their guilt. There was a loud call for vigilance lest the infection should spread. 2. From a deep concern for the peril of those by whom the guilt had been contracted already. Paul was not only anxious for the Church, but for his fellow immortals actually in a state of condemnation (Psalms 119:136; Jeremiah 9:1; Luke 19:41-42). It is not possible surely to contemplate the present debasement and final ruin of the sinner without sincere and heart-rending sorrow. (J. Parsons.)The Cross and its enemies I. The cross of Christ. To the nations of antiquity the cross conveyed the same idea as the gibbet does today. It was a badge of infamy. The Cross of Christ, however, includes all the truths involved in His death. It was not the crucifixion these people opposed, but the principles associated therewith. Regard it, then, as the symbol of debasing truths, of notions most offensive to pride. For in the Cross we see the extreme evil of sin, the necessity of a righteousness beyond man’ s power, the need of the substitution of a perfect sacrifice to our salvation.1. The source of powerful motives. There is no more powerful incentive to holiness than in the Cross. Its profession commits a man to deadness to the sin for which Christ died. 2. The signal of an amazing conflict. Christ’ s death resulted from the depravity of the Jews, and the machinations of the devil. By that the arch enemy thought holiness would be overthrown, and thus he stirred all his agencies in earth and hell to effect it. But God so ordered it that it led on to a conflict with the principles of evil, which shall terminate in the final triumph of Christ. Opposed now, He and we with Him shall be ultimately victorious. II. The enemies of the cross. They are described in verse 2 as opposed to the Christians in verse 3, etc.1. They were proud men who valued their own righteousness. Gross sensual evils are not the only things offensive to God; all substitutes for the Cross as the only means of salvation are obnoxious to Him. 2. Sensual men who lived for their own pleasure. The Cross means mortification of the flesh; to pamper it, therefore, is to defeat the purpose of the Cross. 3. Worldly men who held to their possessions in opposition to the desire for heavenly things (verse 19). The votaries of pleasure, the anxious, the miser, etc., come under this category. 4. Timid men who screened their own persons, for fear of worldly loss or persecution. III. The awful condition of all such persons.1. They glory in their degradation; in their self-righteousness, sinful pleasures, or worldliness, or cowardice. 2. They pursue their own destruction--“ The wages of sin is death.” (J. Blackburn.)Consistency and usefulness The conscience of a backsliding professor was smitten by the active and earnest efforts of a more faithful brother, whom he at length offered to assist in devotional services. To this objection was made by one who said, “ I cannot hear him pray for me. His life does not pray. Let him repent of his unfaithfulness and confess to God and men, and then we will hear him.” If we would have our prayers credited as sincere, our lives must be in accordance with them. (Paxton Hood.)Enemies of the Cross of Christ: their suicidal policy What would you think if there were to be an insurrection in a hospital, and sick man should conspire with sick man, and on a certain day should rise up and reject the doctors and nurses? There they would be--sickness and disease within, and all the help without! Yet what is a hospital compared with this fever-ridden world, which goes swinging in pain and anguish through the centuries, when men say, “ We have got rid of the atonement, and we have got rid of the Bible” ? Yes, and you have rid yourselves of salvation. (H. W. Beecher.)Professed friends secret foes When a small band of Protestants were striving for their liberties in Switzerland, they bravely defended a pass against an immense host. Though their dearest friends were slain, and they themselves were weary and ready to drop with fatigue, they stood firm in the defence of the cause they had espoused. On a sudden, however, a cry was heard--a dread and terrible shriek. The enemy was winding up a steep acclivity, and when the commander turned his eye thither, O how his brow gathered with storm! He ground his teeth, and stamped his foot, for he knew that some caitiff Protestant had led the bloodthirsty foe up the goat track to slay his friends. Then turning to his friends, he said, “ On;” and like a lion on his prey, they rushed upon their enemies, ready now to die, for a friend had betrayed them. So feels the bold hearted Christian when he sees his fellow member betraying Christ, when he beholds the citadel of Christianity given up to its foes by those who pretend to be its friends. Beloved, I would rather have a thousand devils out of the Church than have one in it. I do not care about all the adversaries outside; our greatest cause of fear is from the crafty wolves in sheep’ s clothing that devour the flock. It is against such that we would denounce in holy wrath the solemn sentence of Divine indignation, and for such we would shed our bitterest tears of sorrow. They are “ the enemies of the Cross of Christ.” (C. H. Spurgeon.) Philippians 3:18 And now tell you even weeping that they are enemies to the Cross of Christ I.The causes or Paul’ s grief.1. Negatively. It was not hatred and ill will to their persons, nor emulation of their credit, nor desire of venting reproaches. Some men’ s zeal against error is as much to be feared as others lapsing into it. Ithacus had nothing good in him but his hatred of the Priscillianists, and this so far transported him that every zealous man was a Priscillianist. 2. Positively-- (1) Pure zeal for God’ s glory (Psalms 69:9; Romans 15:3). (2) The Church’ s welfare (Psalms 122:9; Isaiah 62:1; Psalms 137:6). Pity to souls, both of the ringleaders and their proselytes. (3) Clear apprehensions of the mischievous effects of sin. II. The brand He puts on them over whom He weeps. “ Enemies of the Cross of Christ.”1. To clear this observe-- (1) That those who profess friendship to Christ may yet be enemies to Him. (2) That friendship and enmity to Christ is not interpreted so much by external profession as by the constitution of our hearts and the course of our conversation (Luke 6:46; Matthew 7:21; 1 Peter 1:17). (3) That the worldly spirit is that constitution of heart which is blank opposite to the Cross. 2. To prove this-- (1) The Scripture expressly asserts it (James 4:4; Matthew 6:24; 1 John 2:15). (2) Experience confirms it. (a) It was the worldly spirit that caused the Jews to persecute Christ and His servants (James 2:5-6; Luke 16:14). (b) This makes the nominal Christian to be such an opposer of Christ’ s spiritual kingdom, and to content himself with the name of Christianity. (c) This distinguishes the hypocrites from the sincere. (d) This hinders the sincere from doing all they would for God. (3) Reason evidences it. (a) From the intent of the Cross, which was to be an expiation for sin. To cross this end is to refuse God’ s remedy. The Cross also purchased for us that Spirit of power and all those helps of grace by which we overcome the world (Galatians 1:4). Now those who mind earthly things defeat the end of the Spirit. The Cross, too, purchased heaven, and those who aim at earthly happiness contradict this. The Cross, too, is a pattern and example of suffering, patience, and a glorious issue, each of which worldliness contemns. (b) From the nature of the religion founded on the Cross--faith, hope, and love--which a worldly spirit destroys. III. Uses. 1. To show how mistaken they are who reconcile the love of the world with a profession of godliness (Luke 18:23; 1 Peter 5:2; Romans 16:8). 2. To press those who would be sincere Christians to mortify their affections to earthly things. (1) Christ counts none friends of His who love not His Cross. (2) The true virtue of Christ’ s Cross is only found by those who are crucified by it to the world. (3) Till this be done your love to God and hope of heaven are questionable. (T. Manton, D. D.)The Cross of Christ and its enemies I. What is the cross? Not simply the instrument of torture, but the sufferings Christ endured and the blessings which result from them. In this enlarged acceptation consider the Cross as--1. The foundation of our hope as fallen sinners. To the sinner viewing futurity apart from the atonement the prospect is appalling. 2. The source of our spiritual enjoyment, peace, joy, access to and fellowship with God. 3. The main the me of the gospel ministry. It furnishes the preacher with a rich and endless variety of topics, of which it is the harmonizing and illustrative principle. 4. The most legitimate object in which we may triumph, and of which we may make our boast. Some boast of their ancestors, wealth, honours, learning, etc. 5. The pledge of everlasting glory. II. Who are its enemies?1. Those who deprive it of its saving virtue. 2. Those who decline its purchased privileges. 3. Those who preach another gospel of which it is not the centre. 4. Those who make their boast of any other object. 5. Those who reject it as the condition of their heavenly crown. (R. Cameron.)Enemies of the Cross I. St. Paul was in the habit of repeating the same things to his converts. We learn from this not only that he thought the Philippians should be on their guard against the enemies of the Cross, but that he feared the lesson would be forgotten unless repeated time after time. There is an incessant craving for novelty, so that the preacher is likely to find himself blamed if he dwells chiefly on truths a hundred times told, and yet these simple truths are those which most need being pressed on men. II. St. Paul’ s distress at what he had to say. Why did the apostle weep? What is there in the sins of others to cause a righteous man to weep? Nay, he would not be a righteous man if they did not move him to tears. We do not expect it of the wicked. They are not moved by their own sins, it were strange indeed if they were moved by those of their fellows. But if we Christians only think of the wretchedness of the wicked in this life and that to come, there is cause enough to fill the breast of every one of us with grief too mighty for utterance. You who cannot see a fellow creature in pain without feeling pain may witness a scene of such misery as was never found on earth, and be indifferent to it if you can. III. Those who called forth this tearful and frequent mention. Not enemies of Christ but of His Cross, and therefore those who opposed or disliked the truths associated with the death of our Redeemer. Putting aside the speculative enmity of the Socinian and the profligate who is only the enemy of the Cross as he is the enemy of all religion, we notice--1. Those who in any measure or degree would set aside the work of mediation and look to their own righteousness for salvation. 2. The inconsistent professor, whose practice is at open variance with the gospel. The Cross is so constructed that it inculcates holiness while it offers pardon. 3. The covetous, who oppose its example of self-sacrifice. (H. Melvill, D. D.)Enemies of the Cross The text is a parenthesis enclosing, like some good garden, flowers of apostolic virtue and weeds of Philippian wickedness. I. The fidelity of the apostle is commended by--1. His warning,” I have told you.” As wisdom hath eyes to note evils, so faithfulness hath a tongue to notify them. We are seers of God in respect of our eyes, and prophets in respect of our tongues. We are blind guides if we see not, and dumb dogs if we give not warning of what we see. We should not be like dials or watches to teach the eye, but like clocks and ‘ larums to ring in the ear. God will never thank us for keeping His counsel, but for divulging it. The prophet prays, “ Set a door before my lips,” not a wall, but a door that may be seasonably let loose and free when convenience or necessity require it. If I see a blind man walking towards some deep pit and do not warn him, I am not less guilty of his death than if I had thrust him down (Ezekiel 33:7). A sleeping sentinel is the loss of a whole city. 2. The frequence of the warning--not once or seldom, but often. St. Paul feared not tautology, rather like a skilful workman he beats still on the same anvil. There can never be too much warning where there can never be enough heed. Nice ears are all for variety of doctrines; as palates of meats. St. Paul hates to feed this wanton humour, and tells them this single diet is safe for them. We tell over the same coins, and spend night after day in the same game without weariness. There is an itch of the ear which St. Paul foresaw would prove epidemical in latter times. Too many pulpits are full of curious affectations, new crochets, strange mixtures of opinions, insomuch that old and plain forms are grown stale and despicable. There cannot be a more certain argument of a decayed and sickly stomach than the loathing of wholesome and solid food, and longing after new and artificial composition. O foolish Israelites, with whom too much frequence made the food of angels contemptible. “ The full despiseth the honeycomb,” and there are many thus full of the world and sinful corruptions. But for us let not these dainties of heaven lose their worth for their store. Often inculcation of warnings necessarily implies danger, and there is much danger of the infection of evil. 3. The passion--“ Weeping.” What is it that could wring tears from those eyes? Even the same that fetched them from our Saviour, and from all eyes that pretend to holiness--compassion of sinners. What shall I say to such as make merry with sin? O that we should laugh at that for which our Saviour wept and bled. Tears do well in the pulpit. As it is in the buckets of some pumps, that water must be first poured down into them ere they can fetch up water in abundance; so must our tears be let down to fetch up more from our hearers. Worldly men as they have hard hearts have dry eyes, but the tender hearts of God’ s children are ever lightly attended with weeping eyes. And if good men spend tears on sinners how much more ought sinners to weep for themselves. See who it was for whom Paul wept: dogs and the concision. So, then, Christ’ s charitable children should not desire or rejoice in the destruction of those who profess hostility against them. Every man can mourn for the fall of a friend, but to be thus deeply affected with the sins or judgments of wicked persons is incident to none but a tender and charitable heart. God’ s children are like their Father (1 Timothy 2:4 : Ezekiel 18:23; Ezekiel 33:11). II. The wickedness of the false teachers.1. Their number--“ many.” Note, then, that the rarity of conscionable men should make them more observed and valued, as grains of gold amidst the rubbish of the ore and dust. Paucity is wont to carry contempt with it; but with Christians one is worth more than a thousand. It is better to follow one Noah into the ark than to perish with a world of unbelievers. “ Many” are opposed to “ us.” It is not for us to stand upon the fear of an imputation of singularity: we may not do as the most, but as the best, The world is apt to make an ill use of multitude: on the one side arguing the better part by the greater, on the other arguing mischief tolerable because abetted by many. If the first should hold good paganism would carry it from Christianity, and hell from heaven. “ Thou shalt not follow a multitude to do evil.” What abatement of torment will it be to be condemned with many. If the second, that which heightens evils should plead for their immunity, so none but weak mischiefs should receive opposition. Strong thieves should escape while petty pilferers should be punished. Away with this base pusillanimity. If the devils can say “ my name is legion,” let your powerful commands cast them out. 2. Their motion--“ walk.” (1) Natural. Walking is living. Every minute is a new pace. None can stop our passage. Whether we do something or nothing we move on by insensible steps toward our long home. (2) Voluntary. So the wicked ones walk like their setter (Job 1:7). Wickedness is seldom other than active. (3) Walking implies an ordinary mode of life. It is not a step, or a pace, that can make a walk, but a proceeding on with many shirtings of our feet. It is no judging of a man by one action. The best man may step aside as David and Peter--but their walk was in the ways of God’ s commandments. What is the course of men’ s lives? If drunkenness, debauchery, etc., their walk is an ill way to an evil end; pity those and labour to reclaim them. But if their general course be holy it is not a particular miscarriage that can be a just ground of censure. 3. Their quality--“ Enemies of the Cross of Christ.” But who can but hate that which was the cause of the death of our best Friend. Surely we love not Christ if we hate not what was accessory to His murder. But if we regard it as improved by Christ for man we must love it. The cross was the death that gives us life; so that we cannot be at once enemies of the Cross and friends of the crucified. (1) As Christ, so His Cross has many false friends who are no other than enemies. Unjust favours are as injurious as derogations. To deify a saint is as bad as devilizing him. Romanists exceed in this way their devotions to the Cross; whose friendship to the altar is a defiance to the sacrifice. (2) The Philippian Pseudapostles were enemies. (a) In doctrine, who joined circumcision and other legalities with the Cross, so by a pretended partnership detracting from the virtue of Christ’ s death. And so, now how palpable enemies are they who hold Christ’ s satisfaction imperfect without ours. (b) In practice, viz., those who shift off persecution by conformity to the present world--caring more for a whole skin than a sound soul--and loose livers. Christ’ s Cross is our redemption from sin; and those who wilfully sin frustrate the Cross and mock at redemption (Galatians 2:20). 4. Their end. A woeful condition beyond all thoughts. Here is every circumstance that may add horror to a condition. (1) Suddenness (Psalms 37:2; Isaiah 5:24; Proverbs 10:25; Psalms 73:19). (2) Extremity. The wrath of God is as Himself infinite. (3) Impossibility of release. If the torment might have an end there were some comfort. O mad sinners, that for a little momentary contentment east themselves into everlasting perdition! (Bishop Hall.)Enemies of the cross I. There is reason to believe that many professors of religion are enemies to the cross of Christ (Matthew 13:24-30; Matthew 13:47-50; Matthew 7:21; Matthew 7:23). But observe in passing--1. That Christianity is not responsible for hypocrites and self-deceived professors. Religion does not produce nor countenance hypocrisy. 2. Christianity does not stand alone. There are many false friends, patriots, professors of honesty, temperance, etc. 3. We claim for Christianity only the good it has done, and point to the sinners it has reformed. 4. We ask that on this subject the language of discrimination and justice should be used. II. How may we determine when professors are enemies to the Cross of Christ?1. When they have not been born again. “ The carnal mind is enmity with God.” 2. When they live in the indulgence of any known sin. It needs no argument to show that the man who is seeking my hurt in any way is my enemy. The man who indulges in known sin shows that he disregards God’ s authority, and despises the work of Christ which is to cleanse us from all iniquity. 3. When they pursue a doubtful or undecided course of conduct without any effort to know what is right. 4. When they manifest in their conduct none of the peculiarities of those who truly love Him. These are not morality, good temper, etc., for worldly men have these. Christ did not die that His followers might be like other men, but that they should he a peculiar people. 5. When they have a deeper interest in their worldly affairs than in the cause of their Redeemer (verse 19, Philippians 2:21; 2 Timothy 3:2). The proof of this proposition lies in a nutshell. (1) Christ said, “ He that is not for Me is against Me.” (2) There is no better way of knowing a man’ s character than observation of his walk and conversation. (3) The interests of Christ’ s kingdom are intended to be supreme. He seeks no divided sway (Luke 14:26). (4) The principles of Christianity cannot lie dormant in the soul. If they exist they will be manifested. 6. When nothing can induce them to give up their worldly concerns for the cause of religion upon God’ s demands. We make a great mistake when we speak of our time, talents, property. The affairs of this life, as well as prayer and praise, should be pursued as part of the service we owe to God. The gospel was designed to overcome the love of the world, and to induce men to surrender all when God urges His claims (Luke 9:23; Luke 14:26). (1) If a professed follower of Christ will not abandon those amusements which are obviously and certainly inconsistent with the gospel, he is the enemy of the Cross of Christ. (2) So is he who will not surrender his property to God when He demands it for His service. (3) And he who employs all his time in doing his own will. 7. When they are opposed to all that is peculiar in the doctrines of Christianity. (1) When the doctrines of the Bible in general are admitted, but in detail are denied. (2) When those truths which are found in natural religion are acknowledged, but the truths peculiar to the gospel are doubted. (3) When a man will not examine those doctrines to satisfy his own mind whether they are true or false. (4) When a man becomes angry when those doctrines are preached. (5) When in the circle of the worldly he is unwilling that it should be known that he holds them. 8. When they are opposed to the peculiar duties of Christianity. (1) When the obligations of piety are admitted in general but denied in particular. (2) When there is no sympathy with the plans of true Christians in the spread of the gospel. (3) When all the sympathies are on the side of the enemy of Christ. III. Why is the fact of their being in the Church fitted to excite grief. Because--1. They are cherishing hopes that will be disappointed, and are exposed to danger that is unfelt (2 Corinthians 2:4). 2. Their influence. (1) The loss of so much positive strength to the cause of the Redeemer. (2) It tends to discourage the true friends of God. (3) It is a real hindrance to the cause of God, for “ he that is not with Me is against Me.” (4) It gives occasion for the reproach and opposition of a wicked world. (5) It is the occasion of the loss of the souls of men. An ungodly parent adds to his own destruction that of his children. 3. The slender probability that they will ever be saved. The apostle did not anticipate the conversion of those whose end was destruction (Matthew 13:30). There is more hope for the open sinner and the heathen than for the self-deluded professor. (A. Barnes, D. D.)Inconsistency is I. Common. Many betray their profession by their--1. Spirit.2. Temper.3. Conduct. II. Enmity to the cross. It--1. Contradicts its teaching.2. Puts discredit on its glory.3. Hinders its success. III. Matter of regret. The inconsistent--1. Dishonour Christ.2. Injure others.3. Ruin themselves. (J. Lyth, D. D.)The significance of manly tears It is an unusual and a distressing thing to see a man weep. Women may not be ashamed of their tears, nor seek to hide them; and when we see them weep, we do not turn away, but hasten to their side, saying, “ Woman, why weepest thou?” But men are ashamed to weep. They brush the failing tear from their eye to hide it, or when they cannot restrain their grief, like Peter, they go from the presence of men to weep bitterly in private. There is something so sacred and so solemn, or else so ludicrous, in the tears of men, that friends feel it kindly not to notice when they fall, or, like the friends of Job, to pause awhile in silence ere they ask, Man, why weepest thou? As a rule, man cannot bear to speak of, nor to be spoken to about, their tears. How strange, then, is the contrast in our text, where Paul is not only seen weeping privately in his prison at Rome, but writing to the distant Church at Philippi to tell them of his tears! Similar examples we find among the prophets. There were times when they did not try to repress nor to hide their tears, but desired, and proclaimed aloud that they desired, to weep, saying, “ Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night!” Now, why was it thus? Why was it that strong men desired to weep, and not to hide their tears? The answer is plain and striking. They thus wept, and proclaimed their weeping, not when they wept for themselves, but over others. When they wept for themselves, like Peter, they went out to a secret place to weep alone before their God. But when they saw how evil men ran on in sin, they did not hide, but showed the rivers of tears that ran down their cheeks. There was no shame nor weakness in tears like these. (W. Grant.)Tears for sinners It is not so much anger as grief which should be excited in us by the prevalence of iniquity. Nature may make our eyes flash fire, but grace will make them shed tears, as God’ s law is broken and His authority defied. (H. Melvill, B. D.)Saint-like tears Let no man say that tears argue weakness; even the firmest marble weeps in a resolution of the air. Nay, such tears as these argue strength of piety and heavenly affections. To weep for fear is childish; that is unbeseeming a man; to weep for anger is womanish and weak; to weep for mere grief is human; for sin, Christian; but for true zeal and compassion, is saint-like and Divine: every one of these drops is a pearl. Behold the precious liquor which is reserved, as the dearest relique of heaven, in the bottles of the Almighty; every dram whereof is valued at an eternal weight of glory. Even a cup of cold water shall be rewarded; and, behold, every drop of this warm water is more worth than many cups of cold. “ Weep thus awhile, and laugh forever; sow thus in tears, and be sure to reap in joy.” (Bishop Hall.) Philippians 3:19 Whose end is destruction I.Their sin. Earthly mindedness. It seems hard to say that we should not at all mind earthly things. These are necessary to sweeten our pilgrimage, and support us during our service. We have our “ earthly house” that must be maintained (2 Corinthians 5:1). Therefore God does allow us in some sort to mind earthly things, but--1. Not only. Some mind them who have no tincture of religion (Psalms 10:4; Romans 8:5; Luke 10:42; Luke 12:21). 2. Not chiefly. The gross worldling is discovered by his only minding, the secret worldling by his chiefly minding. The rule is that spiritual things must be sought in the first place (Matthew 6:33), and we must trust God for other things in the way of honest endeavours. The minding of earthly things is when religion is subordinate to the world, when the lean kine devour the fat (Luke 8:14). This matter will be known by three things. (1) What is your chief end and scope? It must be God and heaven (2 Corinthians 4:18; Philippians 3:14). The end cuts out the work and forms the thoughts. (2) What is your chief business? If it be about earthly things you are earthly minded. Surely our great business is to obtain salvation by Christ (chap. 2:12). It is dangerous to miscarry in so weighty a work. (3) What is the great joy and trouble of your hearts? Is it to have and want the world? (Luke 12:19). The saints fetch their solace from spiritual things (Psalms 4:6-7; Psalms 119:14; Psalms 94:19; Psalms 30:7); but if disappointment in the world be the cause of our trouble, and happiness in the world feedeth our icy, surely we mind these things most. 3. Alas! a child of God is often too worldly. In particular acts he may carry himself too much like an earthly minded man, but no prevalent covetousness, voluptuousness, or ambition possesses his heart instead of God. He is growing out of these distempers and settling his soul to his constant bent, work, and joy. II. The aggravations of this sin.1. “ Whose God is their belly.” (1) They prize the belly. Provision for the flesh is the sum of worldly happiness. But the world yields no more than bodily food and clothing, which the poorest may attain without so much ado. Are they nearer to true comfort and further from the grave? (Psalms 17:14). You say that some rich men will not afford themselves conveniences, but fare hard. Answer-- (a) Covetousness is usually the purveyor of the flesh (Romans 8:5). Those who seem to deal hardly with it, please it--by hoarding if not by spending. (b) They are twice fools, for they transgress the laws both of nature end of grace (Ecclesiastes 5:18-19). (c) They lay it up for them who spend it on the belly; and as one goes to hell for getting, so does the other for spending, till it revolve into hands that will use it better (Ecclesiastes 2:26; Proverbs 13:22; Job 27:17). Estates are ruined by sins of omission as well as commission. (2) This belly is made a god. Our god is that which we value most, and for whose sake we do things (Colossians 3:5; Ephesians 5:5). (3) How justly are they deprived of eternal salvation. (a) They put a vile scorn on God and Christ (2 Timothy 3:4; 1 John 2:15). (b) They that serve a base god cannot but have a base spirit. Every man’ s temper is as his god is (Psalms 115:8), (c) They are not only unfit for God, but opposite to Him (James 4:4). 2. Their glory is in their shame. (1) That which a man prizes most he will glory in, be it wealth, honour, parts, or the Lord (Jeremiah 9:23-24). Man will glory in something. True Christians renounce all carnal gloryings (2 Corinthians 1:12; Galatians 6:14; 1 Corinthians 15:10). (2) The true object of glorying is God and Christ (Jeremiah 9:23-24; Jeremiah 4:2; 1 Corinthians 1:30-31). (3) Not only benefits but sufferings for Christ should be more to us than all the world (Hebrews 11:26; Acts 5:41; 2 Corinthians 12:9-10). (4) A mortified estate is a greater cause for glory than an exalted, because it is a far greater mercy (Galatians 6:14; James 1:9-10). (5) The carnal rejoice in earthly things as pleasing to the flesh; and so do the godly, as far as the flesh remaineth in them; but this is our weakness and disgrace. (6) This is to bid defiance to religion and to glory in your shame when you bless yourselves more for having an estate in the world than an interest in the promises. This is as if it were a sign of prudence to glory in the finding of a pin. III. Their punishment--“ Their end,” etc.1. It is good to look to the end of things (Deuteronomy 32:29; Lamentations 1:9; Jeremiah 17:11; Hebrews 13:7). 2. Worldly pleasures will end in everlasting destruction (1 Timothy 6:9-10; Romans 6:21; Romans 6:23; Galatians 6:8; Romans 8:6; Romans 8:13; 2 Corinthians 11:15). 3. The punishment is the more dreadful to give us the more help, and the more powerful argument against those pleasing lusts. It is sweet to please the flesh, but it will cost us dear. IV. Uses. 1. Do we mind earthly things or heavenly? (1) Do not fix them as your scope (1 Timothy 6:9). (2) Let not this be your great work (Matthew 6:24). (3) Let not earthly things be your great delight (1 Corinthians 7:29-30; Philippians 4:12; Psalms 62:10). (4) When your estate is yet to be made or gotten, let your desires be modest (Isaiah 5:8; Ecclesiastes 5:10; Hebrews 13:5). (5) Moderate your cares about these things (Matthew 6:25-32; Philippians 4:5-6; 1 Peter 5:7). (6) Be willing to resign them to Christ when the enjoyment of them is inconsistent with your fidelity to Him (Luke 14:33). 5. To dissuade us from earthly mindedness consider-- (1) You must shortly die and come to your account, and according to the account you give and the preparation you have made you must live in endless joy or misery. (2) The danger of abundance (Matthew 19:24; Ecclesiastes 5:11-12; Luke 12:48). (3) See by faith those sure, great, and glorious things which are infinitely more worthy your love and labour (Colossians 3:2; Hebrews 11:25). (4) Think often of your great necessities (Luke 10:42). (T. Manton, D. D.)Earthliness I. Its manifestations.1. Sensuality.2. Pride.3. Covetousness. II. Its shame. It degrades--1. The understanding.2. The moral nature.3. The immortal spirit. III. Its end.1. Ruin.2. Misery. (J. Lyth, D. D.)Materialism There is--1. A philosophic materialism which reduces the soul to a series of phenomena to be accounted for by superiority of physical organization in man, and makes God an expression for the sum of nature’ s workings. 2. A practical materialism which does not trouble itself to deny the existence of the soul or the claims of God, but is nevertheless buried in matter, and swallowed up of earthliness. There were baptized Christians in Philippi who were enemies of the Cross, because while wearing the Christian name they were given up to sensuality. This, in various forms, is a crying evil in all prosperous times. The text is applicable to the worldling now. I. Who are they who mind earthly things?1. Those whose sole care is the increase of wealth. Business occupies their whole attentions. Material interests absorb their whole soul. Such was the man described by our Lord (Luke 7:18, etc.). These divorce what God has joined together--diligence in business and fervency of spirit. 2. Those whose sole enjoyment is the pleasures of this life (Luke 16:19). “ Whose god is their belly” describes one type of sensual enjoyment. But a man wholly given up to even innocent enjoyment is, in truth, a mere sensualist. He neglects and despises the pleasures of-- (1) devotion;(2) godly companionship;(3) heavenly anticipation (Philippians 3:20). II. What is the end of those who mind earthly things? “ Destruction.” “ They that sow to the flesh shall of the flesh reap corruption” (Luke 16:24-25). (Family Churchman.)Illustrations of the apostle’ s sentiment Even heathen thought in its higher types could brand sensualists as κοιλιοδαίμονες, men who worshipped belly gods. The striking words which Euripides puts into the mouth of the Cyclops, the type of this class, have often been cited in this connection: “ I sacrifice to no one but myself; not to the gods, but to this my belly, the greatest of the gods; for to eat and drink each day is the god for wise men.” We have, further, the greatest of the German poets representing Mephistopheles as contemptuously, yet insinuatingly saying to the fool rejoicing in his possessions, “ Du hast dafur was Schluud und Bauch begehrt.” And we have the words of scathing denunciation of John Ruskin, “ The creation over which God appointed us kings, and in which we have chosen to live as swine.” With such instances of the contempt with which men can justly regard the lower, baser levels of life, we can the better comprehend the indignant yet sorrowing scorn with which the apostle contemplates the objects of his denunciation. In view, too, of such grossness of nature as is here depicted, we can listen to the call which Chrysostom has addressed to every true cross bearer--the call to higher things--“ Thou hast received a belly that thou mayest feed, not distend it; that thou mayest have the mastery over it, not have it as mistress over thee; that it may minister to thee for the nourishment of the other parts, not that thou mayest minister to it; not that thou mayest exceed limits. The sea, when it passes its bounds, doth not work so many evils as the belly doth to our body, together with our soul.” They are men who, in the contemptuous words of the Roman satirist, in their all-engrossing care for their belly and their amusements, ask no other favours of their emperor than “ bread and circus games.” They are those who, as Cornelius a Lapide puts it, are like the moles, ever concerned with the earth, ever blindly digging in the earth, and ever breathing of the earth, whereas Christians feed on heavenly food and breathe the air of heaven. Or once more, we can recognize these men in the picture in the interpreter’ s chamber of Bunyan’ s allegory, “ The man that could look no way but downwards, with the muck rake in his hand, while there stood over his head one with a celestial crown in his hand, and proffered him that crown for his muck rake; but the man did neither look up nor regard, but raked to himself the straws, the small sticks, and dust of the floor.” (J. Hutchison, D. D.)The curse of carnality Carnal men are daily partakers of the serpent’ s curse: they go on their belly, and eat dust. (Archbishop Leighton.)Whose god is their belly The Sicilians erected an altar and a statue in the temple of Ceres to Adephagia, the goddess of gluttony, thus literally illustrating these words. Similar examples of the personification and worship of lusts abound in modern heathenism. (J. F. B. Tinling, B. A.)Glory and shame Of Anacreon, the famous lyric poet (520 B.C.), whose genius was devoted to the praise of sensual pleasures, the people of Athens raised a statue in the citadel, in which he was represented as an old drunken man singing. He had lived to eighty-five, and was choked at last by a grape stone. (J. F. B. Tinling, B. A.)Belly worship reproved A gentleman in England, who had a chapel attached to his house, was visited by a person from London, to whom he showed the chapel. “ What a glorious kitchen this would make!” said the visitor. “ When I make a god of my belly,” replied the gentleman, “ I will make a kitchen of my chapel.” (Biblical Museum.)The love of this world is a great hindrance to the gospel Dr. Justus Jonus told Dr. Martin Luther of a noble and powerful Misnian who above all things occupied himself in amassing gold and silver, and was so buried in darkness that he gave no heed to the five books of Moses, and had even said to Duke John Frederick, who was discoursing with him upon the gospel, “ Sir, the gospel pays no interest.” “ Have you no grains?” interposed Luther; and then told this fable:--“ A lion, making a great feast, invited all the beasts, and with them some swine. When all manner of dainties were set before the guests, the swine asked, ‘ Have you no grains?’” “ Even so,” continued the Doctor, “ even so, in these days, is it with our epicureans; we preachers set before them, in our churches, the most dainty and costly dishes, as everlasting salvation, the remission of sins, and God’ s grace; but they, like swine, turn up their snouts, and ask for guilders: offer a cow nutmeg, and she will reject it for old hay. This reminds me of the answer of certain parishioners to their minister, Ambrose R. He had been earnestly exhorting them to come and listen to the Word of God. ‘ Well,’ said they, ‘ if you will tap a good barrel of beer for us we’ ll come with all our hearts and hear you.’ The gospel at Wittenberg is like unto the rain which, falling upon a river, produces little effect; but descending upon a dry, thirsty soil, renders it fertile.” (Luther’s Table Talk.) Philippians 3:20-21 For our conversation is in heaven--Observe I.Heaven is described as a polity. II. Every believer has an interest in it. III. This interest influences his conduct.1. He confesses himself a stranger on earth.2. Denies himself.3. Sets his affections on things above. IV. The great obstacle to his complete happiness is his humiliated body. V. He anticipates its glorification. VI. Christ will effect it at His coming. VII. Therefore we look for Him. (J. Lyth, D. D.)The Christian’ s country 1. “ Conversation” has much the same meaning as the political word “ constitution.” “ Citizenship” is a good rendering if to the ordinary meaning of political standing and privilege be added the mode of a nation’ s government, the character of its laws, the tone and habits of its citizens. 2. The word rendered “ is” denotes that our constitution endures and rules. 3. States have their heads; ours is “ the Lord Jesus Christ.” 4. There are here two practical motives by which St. Paul urges the Philippians to walk so that they have true Christian teachers for an ensample. I. The energy of loyalty.1. Loyalty is reverence for, not mere submission to law. A man may be obedient for fear of punishment. A loyal man will not think much of a penalty to be escaped. The privilege of his citizenship was the protection of every Roman. By pleading this Paul escaped the lash. But that would be a poor loyalty which only pleaded privilege without the homage of submission. The loyal Roman would behave himself as a freeman. Regard for others would be instilled into him by reverence for the law which protected all. They are not loyal Englishmen who by their vices have brought shame on the English name in foreign lands. Attachment to one’ s country will lead a man to live worthy of it. 2. You see how loyalty to heaven affected Paul. It was a pain to him that there were Christians unmindful of their heavenly character, dishonouring themselves and casting contempt on their citizenship. The honour of the heavenly citizen is the strong motive by which he appeals to his disciples. Loyalty to a higher order is an energy to resist temptation. True patriotic pride is an impulse to sons to prove worthy of their sires; a name is theirs which they must not dishonour. The higher law of the household constrains many to purity of thought and manly struggle. The thought of home, wife, children, parents, deprives temptation of all its force. Loyalty to the sanctities of household piety is the energy of a pure and reverent life. In this way Paul appeals to the Philippians when he says “ we are citizens of heaven.” He is putting them on their honour, while around them are many who have fallen from their profession. 3. Reflect on the obligations of your heavenly home. How pure, lowly, gentle, etc., you expect to be when there. But to all this we are actually called now. Many a man reflecting on his end hopes for a previous time of amendment. In this he shows his recognition of the heavenly character. And we are now citizens of heaven, and its life must be our life on earth. II. The inspiration of hope.1. Note the sudden change in Paul’ s writing. Having introduced the fact of the heavenly citizenship, as an admonition he turns to dwell on the hope it inspires. The Philippians had seen Paul’ s degradation change into triumph on the mention of the words, “ I am a Roman citizen.” Then the imperial law of Rome had been his protection; now he was enduring wrong at the hands of the emperor himself. The contrast between human statecraft and heavenly rule comes up sharp before him, and in a burst of triumph he utters his expectation of his King’ s appearance. 2. Paul knew what was the bondage of the body. How often had the zeal of his spirit worn out the feeble flesh. It is deeply pathetic to think of this man of inspired will, dauntless courage, and deathless energy, suffering humiliation because of the tried and suffering frame. But the body was not “ vile.” He is finding no fault with it. It is answering the purpose of humiliation for which it was designed. His master was keeping him down in feeble flesh that any spiritual pride in him might be checked. Think of it, you of hasty spirit; this man, noblest of all who have borne Christ’ s image, submitted meekly to this restriction. 3. But it was in hope of a blessed transformation. Wisely ordered is the body of humiliation, lest the terrible sin of spiritual arrogance should be ours. But wise and kind as is the discipline, we long for it to be over. Our body is, indeed, a “ body of humiliation” ; we must have it changed ere we can be free. But we shall be free. Guard we the Spirit, and He by the energy with which He is able to subdue all things to Himself will “ change the body,” etc. (A. Mackennal, D. D.)The citizenship and the hope I. The citizenship. The meaning of the apostle is expressed more fully in Ephesians 2:19; Hebrews 12:22; Galatians 4:26. Believers are already numbered among the citizens of the eternal city.1. They are introduced among the denizens of glory by regeneration. 2. They live according to the laws of their Divine sovereign. 3. They enjoy the immunities of the celestial citizenship--freedom from the guilt and power of sin, peace which passeth all understanding, complete safety. 4. They are engaged in the employments of the city of God; for they delight to do His will. 5. These considerations should have a practical influence on our heart and conduct. If citizens of heaven, we ought not to degrade ourselves by the slavery of earth. II. The hope.1. The coming of Christ. The original expresses earnest expectation and intense desire. Paul was intent upon and delighted with the animating prospect. (1) The foundation of the hope was the sure Word of God. For Jesus had repeatedly declared that He would come again (Matthew 24:30; Mark 13:26), and the angels at the ascension (Acts 1:11). (2) At His second advent Jesus will accomplish all the predictions which relate to His kingdom and glory (Daniel 7:13-14). 2. The resurrection of the saints. (1) The bodies of the faithful will be transformed into the likeness of the glorious body of Christ (Romans 6:1-23; 1 Corinthians 15:1-58). Christ’ s glorious body is-- (a) Immortal. “ Christ being raised from the dead dieth no more.” “ Neither can they who are counted worthy to attain that world and the resurrection from the dead die any more.” “ Upon such the second death hath no power.” (b) Incorruptible; and so the bodies of God’ s people will be free from all deformity and sin. “ Sown in corruption” they shall be “ raised in incorruption.” (c) Identical. As Christ was known after His resurrection, so every believer will be known to those with whom he conversed here. (d) Spiritual. Christ stood before His disciples when the doors were shut. And though we know little of the change which will pass upon us, we may safely believe that the body will be refined from all that now causes it to hang as a clog upon the aspirations and operations of the immaterial spirit. The senses will be wonderfully improved, so that we shall see God, hear the harmonies of the celestial choir, taste the rivers of pleasures, and speak the language of heaven. (2) Wondrous is this blessed hope; but let it not be thought incredible. As if to silence every objection, the text tells us that the transformation will be effected by the almighty power of God. (C. Neat.)Christian citizenship I. The heavenly citizenship of Christians.1. Their city “ heaven.” The allusion here is to the love of a Jew, Greek, or Roman, for his metropolis. The apostle represents true Christians as composing a commonwealth whose city is not earthly, but the heavenly Jerusalem: the metropolis of the great empire of the universe where God dwells, where angels do His pleasure, where the spirits of good men are gathered, and to which all true Christians are continually ascending. 2. Their enrollment. Formerly they were “ aliens,” but they were invested with the citizenship by pardon. Upon the penitent acceptance of reconciliation through Christ their name is inscribed in the book of life. 3. Their privileges. (1) Freedom. That had an importance when the apostle wrote which it has not now. It is of little consequence to be free of any cry, however distinguished, when the great body of the people are free. But in Rome the great body of the people were slaves. Every man who is not liberated by the grace of Christ is under the power of the god of this world. We have no proof of our citizenship unless we have been enabled by Divine power to break off our sins. (2) Admission to honourable employment and office. There is a diversity of offices, but every Christian is an official character and bears the honourable relation of priest in God’ s temple. The city is a holy city, a temple itself. (3) Fellowship with the whole body. (a) Saints on earth. Every Christian receives the benefit of the prayers of the millions of Christians who reside on earth. (b) Angels, who are ministering spirits. (c) God. (4) Right to common property. (a) The blessings of providence. (b) The benedictions and hopes of grace. (c) Heirship with the humanity of Jesus Christ. (d) Inheritance in God. II. The conduct manifested by Christians and corresponding with their privilege.1. This must be the conversation of the whole community. All collective bodies acquire a genius, a common character. The Greeks were remarkable for refinement, the Romans for a lofty ambition, the citizens of heaven for holiness. The nations of them that are saved walk in the heavenly city clad in white as an emblem of purity, bearing palms as a symbol of victory. Unless our genius, our whole character, be holy, we do not carry about with us the mark of our city. If you are living under the influence of unsanctified passions, your claim of citizenship is unfounded. 2. We boast of the institutions of our city--“ God forbid that I should glory,” etc. Wherever there is a spirit of shame there is treachery, and wherever there is treachery Christ disowns us. 3. Courage. When the rulers saw the boldness of Peter and John, they took know ledge of them that they had been with Him who never knew how to fear man. This courage arises from the fact that every Christian is under the protection of his Lord. Wherever a Roman went his shield was the magistrate of Rome; wherever an Englishman goes he feels himself under the protection of his country. 4. Our citizenship will be seen in our spirit. We shall feel for the common cause, endeavour to spread the cause of Christ, and rejoice in seeing the heavenly city continually crowded with new inhabitants. 5. He who converses as a citizen of heaven has his affections there, and does not mind earthly things. How natural when at a distance from our native land or home to turn our thoughts towards it. What shall we say of citizens of heaven who never think of it, or to whom the thought is dull? 6. This heavenly state of mind can only be preserved by looking for the Saviour the Lord from heaven. (R. Watson.)Heavenly Citizenship By a city or state we understand a multitude or society of people, united in one body, governed by the same laws, enjoying the same rights, subject to the same prince, and having among them the same form of policy. From whence it is evident that the Christian Church is a state, since all these conditions belong to it. But this holy republic differs entirely from the kingdoms of the world in many respects, but more especially in this (which includes all the others,) that it is in heaven, whereas all others are on the earth (Daniel 2:44). And therefore this state is called “ the kingdom of heaven,” “ the city of God,” “ Jerusalem that is above,” and “ the new Jerusalem.” And herein it differs not only from the kingdoms of this world, but from the state of Adam in Paradise and the Jews under the theocracy. This Divine city is really in heaven because-- I. Jesus its Prince and Builder is heavenly (1 Corinthians 15:47). Not formed of earth and dust like Adam, the head of the first republic; nor by virtue of flesh and blood like Moses, the founder of the Jewish polity; but formed of celestial mould and animated by the Holy Spirit. As His origin was heaven, so also is His abode there; there is His court, and the seat of His empire, whether you consider His Divine or human nature. For although as God He is everywhere, filling all space with His essence, yet Scripture particularly insists upon His presence in the heavens, because there is no place in the universe where that presence is so gloriously manifested, to the utter exclusion of sin, death, and sorrow. The palaces of princes, how magnificent soever they may be, are all here below; and even the Paradise destined for the habitation of man, though delightful was yet terrestrial. II. As our King is in the heavens, so from thence is the root of our extraction. True believers are not sprung from the dust as Adam, nor from the loins of Jacob as Israelites, but from the Eternal Spirit after the pattern of Christ (John 3:3-5). For the Holy Spirit, rendering the Word of Life, which is the seed of our regeneration, fertile within us, forms us into new creatures, fit to enter into the heavenly state. III. This heaven is our home and rest. We live on earth in the character of pilgrims and strangers till the work of our trial be completed. There already dwelt the first fruits of our society, and there will the remainder of the happy citizens assemble. Heaven is the eternal city to which we aspire. IV. In heaven are also to be found the armies of our state; not weak soldiers armed with wood, or even iron, whose fidelity may be corrupted by the artifice of the enemy, whose strength may be weakened by a thousand casualties, and whose life may be taken by the sword; but immortal warriors, millions of angels clothed with wisdom and strength incorruptible. They watch over us night and day, and are sent here and there upon errands of mercy to us by our gracious Prince. V. In this same place are our dignities and honours preserved; the thrones on which we shall hereafter sit; the cities of which our Master will give us the dominion in reward of our faithfulness; the incorruptible crowns with which He will ornament our foreheads; the kingdoms and priesthoods with which He will invest us. (J. Daille.)Our conversation in heaven I. A heavenly mindedness is necessary for that.1. A heavenly mindedness must accompany a conversation in heaven; i.e., our heart is in heaven, our mind is directed thence. 2. As is the mind, so is the conduct. Worldly mindedness is enmity against Christ and His Cross--the friendship of the world is enmity against God. 3. As is the conduct, so shall be the end. Contrast of the earthly and heavenly minded (verses 19, 20). II. There must be a change of heart in us.1. We must be translated into the kingdom of heaven. By nature we are not heavenly minded; selfishness, sin, has made us earthly minded, estranged our heart from God. 2. This change can be wrought only by faith in Christ. (J. Neiling.)The Christian’ s relation to the heavenly world I. What that relation is. Citizenship.1. It is founded on the provisions of the evangelical economy. The object of that economy is the expression of God’ s love for man--the Father seeking His child. The relation of a believer to God is that of a child to a father. Hence in the gospel our privileges and prospects are all “ because we are sons;” “ if children, then heirs” (1 John 3:1-2). 2. This relation is maintained by a corresponding spirit. Not only is thy name written in heaven, but the name of God is written in thy heart and life. The relation is not hereditary, but moral. It is (1) a spirit of abstraction from this world, not ascetic indeed, but that spirit which walks in the world, and displays its spirit and example to the world. They who would live for men must live with men. The Christian is here as a foreigner, but he cannot travel to his Father’ s house without being a blessing. (2) A spirit of devotion to that state of society to which he belongs, viz., heaven. (3) A spirit of solicitude for preparation to depart when called upon--“ Locking for the Saviour.” II. The blissful prospect of the Christian in consequence of this relation. We have here--1. A just representation of man at his best estate. He possesses a “ body of humiliation.” The body is not abstractedly vile, and therefore we should not say that it is vile because it is dust, frail, etc. Nothing is vile that God has made; but the body reminds us of our humble state, and bears a brand it will never lose till the morning of the resurrection. 2. But it shall be fashioned like unto Christ’ s glorious body, the result of which will be the qualification of the transformed saints for heaven. III. The foundation on which our confidence is reposed the Saviour.1. His promised appearance.2. His omnipotent energy. (T. Lessey.)The attractions of heaven I. Our citizenship is there.1. We are born from;2. Registered in;3. Made meet for;4. Admitted to the fellowship of heaven. II. Our Lord is there.1. We look for His coming.2. According to promise.3. To complete our salvation. III. Our consummated happiness is there.1. The body will be changed and glorified. 2. The purpose of grace fulfilled. (J. Lyth, D. D.)The characteristics of the true Christian 1. The present is not the principal state of man, and should never be viewed separate from another to which it bears the same relation as infancy to manhood, seed time to harvest. 2. This consideration teaches us the true importance of the present period. The grand question is, Where are we to reside forever? 3. Some never afford this subject a moment’ s thought, others remain in a state of uncertainty. But Christians, conscious of the reality of their religion and the blindness of their condition, say, “ Our conversation is in heaven.” I. The Christian’ s state.1. The original sometimes signifies a certain alliance, and means citizenship; and sometimes a peculiar behaviour. The one infers and explains the other. The believer stands in connection with another world--“ a better country, even an heavenly” ; he is a citizen of no mean city--one “ whose builder and maker is God.” How did a man boast in being a citizen of Rome! Think, then, what a privilege it is to belong to a state which “ Eye hath not seen,” etc. Hence our Lord teaches His disciples to prefer their being registered there to the power and fame of working miracles. 2. As the Christian is allied to such a country, a suitable mode of living becomes him. A citizen of Rome could live in the most distant provinces. A citizen of heaven resides on earth, but he is a stranger and a foreigner. Though in the world he is not of it. And though certain purposes detain him here, his principles, habits, speech, show that he belongs to “ a peculiar people.” He acts under an impression of heaven, and with reference to it. His chief care is to gain it. II. His expectation.1. This reminds us of the present abode of the Redeemer. Hence we need not wonder that Christians should have their conversation there. Where their treasure is there is their heart. The removal of a dear friend will frequently Tender a place indifferent to us, and we change our neighbourhood to be near him. So rising with Christ we seek those things which are above, where He sitteth. 2. Though our Redeemer is now in heaven He will come thence. He does not forget His friends. He communicates with them, and supplies them, and has promised to “ come again and receive them to Himself.” And how wonderful the difference between His former and His future coming. Then He was seen of few, now “ every eye shall see Him.” Then “ the world knew Him not” ; now “ we shall see Him as He is.” Then “ He was despised and rejected of men” ; now He “ shall come in the clouds of heaven, with all the holy angels.” Then He was born in a stable and nailed to a cross; now “ He shall sit on the throne of His glory.” 3. The state of the Christian’ s mind with regard to this appearance. He looks for Him. (1) He believes His coming; and this distinguishes him from infidels. (2) He pays attention to His coming; and thus he is distinguished from nominal Christians. We prepare for the reception of a friend, much more for a king; but the Personage expected is the King of kings. And the Christian waits with his “ loins girded and his lamps burning,” and, “ denying ungodliness and worldly lusts, lives soberly … looking for that blessed hope and the glorious appearing.” 4. The character under which the Christian waits for Him--“ The Saviour.” This was the name given Him at His birth, because He should save His people from their sins. This work He is coming to finish. III. His destiny.1. The subject changed. Much of the wisdom and power of God are displayed in the formation of the human frame, and therefore it cannot wholly be a “ vile body.” But when we view it as degraded by the Fall, as prostituted to the purposes of sin; when we think of its low and sordid appetites and infirmities, its diseases, its dissolution, we acknowledge the propriety of calling it a body of humiliation. But this body is not to be annihilated, only changed. 2. The model to which it will be conformed--“ His glorious body.” The comparison does not regard His body in the days of His flesh; but to the post-resurrection glorified body when it was free from everything animal and humiliating. A glimpse of His glory was given at the Transfiguration, to Saul, and to John. A conformity to this glory is not too great a privilege for our hope. As sure as we now resemble our Saviour in disposition shall we be like Him in person; and the same mind will be followed with the same body. 3. The omnipotent agency by which the work is to be accomplished. Such a renovation is nothing else than the most stupendous of miracles, and therefore it demands more than kindness to effect it. The reanimation and organization of millions of dead bodies will not exhaust Him who is able to subdue all things unto Himself. Learn--1. To be thankful for the discoveries of revelation. The wisest philosophers were worse off than the most illiterate of Christians. 2. The importance the Scripture attaches to the doctrine of the resurrection. The intermediate state is imperfect. Man was embodied in his original, and will be in his ultimate condition. 3. Let this thought be combined with the thought of death. (1) Remember it in view of your own dissolution, and, as you look toward the grave, take courage and drink in the revelation--“ I am the Resurrection and the Life.” (2) Remember it when you lose your pious friends. You have not parted from them forever. 4. Are you the children of the resurrection? For though the resurrection as an event is universal, as a privilege it is limited. Can that be a deliverance which raises a man from a bad state and consigns him to a worse? (W. Jay.)The heavenly citizenship I. Our citizenship.1. Its nature.2. Its immunities.3. Its responsibilities. II. Our privilege.1. Citizens of no mean city.2. The foundation of outright.3. Its advantages. III. Our duty.1. To cultivate heavenly dispositions, affections, habits.2. To glory in our privileges and prospects.3. To labour for the enlargement of heaven. IV. Our hope--the coming of Christ.1. From whence? Heaven.2. How? (1) Personally.(2) Gloriously. 3. What for? (1) To destroy His foes.(2) To save His people and introduce them to heaven. 4. Its certainty established by (1) His own promise.(2) The general testimony of revelation.(3) The purpose of God. 5. Its anticipation. (1) A duty.(2) Supposes faith, fitness, desire, research, active preparation. (J. Lyth, D. D.)The perfect life Paul is rebuking the world life of his time. He tells the Philippians of the call to the higher life. As the “ mind” of Christ is different from that of the world so is His “ rule.” It is described as a scheme of life introducing to the perfect condition of heaven, and forming part of it. The “ perfect” Christian looks steadfastly up into heaven as containing Christ, and representing the law, ideal, and aim of his conduct. I. Its origin.1. A spirit and outlook so ethereal must have a correspondingly lofty cause, h desire that reaches to heaven must have heaven for its source and attraction. 2. The spirit of man can, and has, become a partaker of the heavenly sphere while dwelling among earthly conditions. 3. What is it that links us with that sphere? Christ. His life imparted to us has created this other worldliness of thought, feeling, purpose. He is to us the embodiment of heaven, the centre of its interest and life. 4. The manner of His continuous influence is expressed in the term “ Saviour.” It is a rescue of our spiritual nature from inertness and fatal debility, and through that it works upon the whole man towards the attainment of a far-reaching destiny. II. Its method of development.1. The circumstances in which our spiritual life is to be perfected are not completely realized in the present. 2. But our higher life has to commence amid earthly conditions. The defects and sins of our fellows have to be confronted, and our own failings and depravities have to be brought under. 3. In nature the rule is that the more complex and highly organized a living creature is the slower is its development. The young of animals attain the full use of their faculties much sooner than the child. But this life has its seat in the mind, and, considering this, we cannot wonder if it be slow. 4. It must also be uncertain. Frequent lapses, seasons of depression, periods of apparent standing still. Yet, on the whole, progress. Much of this uncertainty is due to the fact that it is a movement from body to spirit. Not only has it to assimilate truth, it has to contend with error and evil tendencies. The “ body of humiliation” is the graveyard of many a hope, the register of many a sin, the condition of spiritual weakness. 5. A bodily principle will ever cleave to us, but it will be sublimated and made more amenable to the dictates of the Spirit. The perfect life is not realized in pure spirit; the salvation of the body is included. Laggard in the earthly development, it may in other realms be a true helpmeet and enricher of the spirit. 6. Christ in us is the hope and effectual realization of future glory for body and soul. III. Its culminating glory. The city, with its rights and privileges of citizenship, its order, law, society, and civilization in ancient times, constituted the haven of liberty and the sanctuary of the higher hopes of man. So Paul and John, when they contemplate the future, naturally think of it as an etherealized Rome or Jerusalem. It is a common life. We are to be perfected together. The society and political relationships of the world will have their correspondences on high.1. Order and government will exist in the noblest forms. Righteousness will be the universal law. 2. Of this life the centre and sustaining power will be the Saviour. (A. F. Muir, M. A.)Citizenship detected by speech Our very speech should be such that our citizenship should be detected. We should not be able to live long in a house without men finding out what we are. A friend of mine once went across to America, and landing I think at Boston, he knew nobody, but hearing a man say, when somebody had dropped a cask on the quay, “ Look out there, or else you will make a Coggeshall job of it,” he said, “ You are an Essex man, I know, for that is a proverb never used anywhere but in Essex: give me your hand;” and they were friends at once. So there should be a ring of true metal about our speech and conversation, so that when a brother meets us, he can say, “ You are a Christian, I know, for none but Christians speak like that, or act like that.” “ Thou also wast with Jesus of Nazareth, for thy speech betrayeth thee.” (C. H. Spurgeon.)Preparing for home Some years ago a traveller, who had recently returned from Jerusalem, discovered, in conversation with Humboldt, that he was as thoroughly conversant with the streets and houses of Jerusalem as he was himself; whereupon he asked the aged philosopher how long it was since he visited Jerusalem. He replied, “ I have never been there, but I expected to go sixty years since, and I prepared myself.” Should not the heavenly home boas familiar to those who expect to dwell there eternally? (C. H. Spurgeon.)Citizenship 1. By using this metaphor the apostle appealed to one of the strongest and purest feelings in the breasts of the men of that day. In modern times it is scarcely possible to appreciate the full force of such an appeal. One city will never again exert the influence of Rome, nor kindle a similar enthusiasm. Citizenship will never again be what it was in Rome. As a mother beloved her citizens cared for her, were proud of their connection with her, would spill their blood in her defence. For services endured, to enter Rome in triumph was the highest honour; to be banished for offences against her, the deepest disgrace. All that was worth living and dying for was implied in citizenship. It spoke of privileges to be preserved, traditions to be maintained, glory to be kept untarnished. 2. Such an appeal was appropriately made to the Philippians. Philippi was a military settlement (colonia), and its inhabitants had the privileges of Roman citizens. Here, too, it was that Paul stood on his dignity and right (Acts 16:17). Possibly the remembrance of these facts suggested the metaphor, though it would come naturally from the apostle writing from Rome. I. The metaphor would suggest certain tests by which a citizen of the heavenly city may be distinguished from a mere citizen of the world. A good citizen--1. Will conform to the laws of his city. Are we obeying the laws of heaven? 2. Will oppose the enemies of his city. Are we fighting against sin, or are we at peace with evil? 3. Will be active and zealous in all that concerns the welfare and advancement of his city. Is the petition, “ Thy kingdom come” an utterance of the lips only, or the acted prayer of our lives? 4. Will subordinate private and personal interests to the interests of his city. Are our lives characterized by self-seeking or self-surrender? 5. Will fear to disgrace the good name and honourable tradition of his city. Do we behave as citizens worthy of the gospel of Christ? (Philippians 1:27). II. The metaphor may remind us of the nature of the earthly life. It is a pilgrimage. Man has not reached that perfect home where his full powers can be developed and exercised, and his loftiest expectations realized. The noblest of all ages have felt this. The “ Republic” of Plato is an acknowledgment of it, while the testimony of patriarchs, prophets, apostles, and martyrs is unanimous (Hebrews 11:13-16, cf. Genesis 43:9; 1 Corinthians 29:15; Psalms 29:12; Psalms 119:19; 1 Peter 1:17; 1 Peter 2:11). Pilgrims may admire the varied beauty, and enjoy the richness and fertility of the lands through which they pass, but their thoughts and deepest affections will be homewards. They will live in a condition of expectancy, which will determine the character of all their relations to the land of their sojourn. So the citizens of heaven, while thanking God for every good and perfect gift, will nevertheless regard all earthly beauty, richness, and joy but as a type of the spiritual things which God has prepared for those who love Him in the perfect city which “ eye hath not seen,” etc. (L. Shackleford.)Our heavenly citizenship I. The means of entrance. There are only three ways by which men can become citizens; by all three are we citizens of the heavenly Jerusalem.1. By purchase. He who was King of that beautiful city gave up His kingdom for a season that He might buy for us an admission to it. 2. By gift. Thus God speaks to those who “ take hold of My covenant, even unto them will I give in My house … a place and a name.” “ He that overcometh … I will write upon him the name … of the city of my God.” 3. By birth. Because birth is better than purchase or gift we are born again that we should have our settlement no longer in a slavish world, but be born free. II. The time--Now. It would be much if we could say, “ Our citizenship will be in heaven” ; but we can affirm that it is so. III. The rights.1. Immunities. Doubtless it is because there are so many immunities that heaven is generally described by negatives--no tears, dividings, sighs, temptations, conflicts, labour, sin, death. And if we could receive it all these immunities are now for us. For if Christ has borne our sins, where can there be any condemnation? What labour can there be that is not rest? 2. Privileges. (1) It is the privilege of every citizen to be represented. Accordingly Christ has gone into the heavens to do and say what we cannot do and say. (a) He represents us as a substitute, showing in heaven His wounds and sufferings that we may have none. (b) As a forerunner, that we may ultimately sit where He sits, and joy as He joys. (2) A citizen is under the laws of His own state and no other. He may appeal up to this. We are under the law of liberty, and are judged by no man. (3) A citizen may go in and out. Is he not free of his own state? But ours is a holy liberty. (4) A citizen has a right to go to the presence of the King. We have free access to the throne of grace. IV. The obligations.1. Every man’ s heart ought to be at his own home, and if heaven be your home your heart is there. You may go up and down in the necessary things of this world, and be like the traveller in a foreign country, always gathering something you can take home. There will be nothing worth much to you which has not something of heaven in it. 2. You must be a loyal subject; and if so you will carry the glory of the kingdom to which you belong as a trust, and try to extend its influence. There will be nothing so dear to you as to make that city and its king dear to somebody. (J. Vaughan, M. A.)Citizenship in heaven There can be no comparison between a soaring seraph and a crawling worm: there ought to be none between Christians and men of the world, only a contrast. If we were what we profess to be we should be as distinct a people as a white race in Ethiopia. There should be no more difficulty in distinguishing the Christian from the worldly than the sheep from the goat. I. If our citizenship be in heaven then we are aliens here. “ We have no continuing city,” but “ desire a better country.” Yet, though strangers and foreigners on earth, we share all the inconveniences of the flesh. No exemption is granted us from the common lot of mankind. In times of adversity we suffer, and in prosperous times we share the bounty of the God of providence.1. A good man will not live a week in a foreign land without seeking to do good. The Good Samaritan sought the good not only of the Samaritans but of the Jews. Since we are here “ to do good and to communicate” we must “ forget not;” we must act as recruiters for the better land. 2. It behoves aliens to keep themselves quiet. What business have foreigners to plot against a country of which they are not citizens. So in the world we must be orderly sojourners, submitting ourselves constantly to those in authority, leading peaceable lives, fearing God, honouring the king, “ submitting to every ordinance of man for the Lord’ s sake.” 3. As aliens we have privileges as well as duties. The prince of this world may make his vassals serve him, but he cannot raise a conscription upon aliens. The child of God claims an immunity from the commands of Satan. 4. As we are free from the conscription of the state we are not eligible to its honours. An Englishman at New York is not eligible for the Presidency. It is of ill omen to hear the world say “ Well done” to the Christian man. 5. As aliens it is not for us to hoard up this world’ s treasures. The money of this world is not current in Paradise, and when we reach it, if regret is possible, we shall wish that we had laid up more treasure in our fatherland. II. Though aliens on earth we are citizens of heaven.1. We are under heaven’ s government. Christ, its King, reigns in us; its laws are the laws of our consciences; our daily prayer is, “ Thy will be done on earth as it is in heaven.” 2. We share heaven’ s honours. The glory which belongs to beatified saints is ours, for we are already sons of God, wear the robe of Christ’ s righteousness, have angels for our servitors. 3. We have common rights in the property of heaven. “ Things present or things to come: all are ours.” 4. We enjoy the delights of heaven. 5. Our names are written in the roll of heaven’ s free men. III. Our walk and acts are such as are consistent with our dignity as heavenly citizens. Among the old Romans, when a dastardly act was proposed, it was thought a sufficient refusal to say Romanus sum. Surely it should be a sufficient incentive to every good thing if we can claim to be freemen of the eternal city.1. In heaven they are holy; so must we be if our citizenship is not a mere pretence. 2. They are happy; so we must rejoice in the Lord always. 3. They are obedient; so we must follow the faintest monitions of the Divine will. 4. They are active; so, day and night, we should be praising and serving God. 5. They are peaceful; so we should find rest in Christ. IV. We might read our text as though it said Our commerce is in heaven. We are trading on earth, but the bulk of our trade is with heaven.1. By meditation. 2. By thought. 3. In our hymns. There is a song which the band is forbidden to play to the Swiss soldiery in foreign lands, because it reminds them of the cowbells of their native hills. If the men hear it they are sure to desert. So there are some of our hymns which make us homesick. 4. By hopes and loves. It is right that the patriot should love his country. 5. Just as people in a foreign land are always glad to have letters from their country, I hope we have much communication with our fatherland, both from and to. (C. H. Spurgeon.)The true Christian I. The Christian is a pilgrim and a stranger upon earth.1. This world is not destined to be his home; and in his application of the knowledge of this fact lies the difference between him and other men. Men in general live as if they would live forever. But the very nature of the Christian, his knowledge of his situation, and the prospects he has in view, all conspire to banish from him that delusion. 2. The Christian, being in this situation, is exposed to many hardships. He is far from home, and is deprived of its comforts. He cannot relish the pleasures of the world like the votaries of mammon. He may linger for s moment on his journey in the enjoyment of those pleasures which, being innocent in themselves, he is permitted to enjoy; but neither his own feelings nor his external situation will permit him to continue. II. The Christian is in the enjoyment of peculiar privileges. Even the boasted privileges of imperial Rome dwindle into nothing in comparison.1. The inhabitant of any country is under the protection of the government to which he belongs, wherever he is placed. So the Christian is everywhere under the protection of the Almighty. Surely, then, he ought never to be alarmed at the prospect of calamity. Should it come it will work for good. 2. The Christian is indebted to the care and protection of his fellow citizens. He is encompassed by an angelic host who watch his steps and shield him from danger. 3. In becoming a citizen of heaven the Christian is highly honoured. This honour arises out of his own nature and the nature of heaven. In himself man is a degraded being; yet sanctified he becomes the favourite of heaven in the present life, and will be exalted at last to God’ s right hand. And what is implied in this exaltation who can tell. III. The Christian is distinguished by a peculiar mode of conduct.1. Every true citizen is obviously patriot, no matter whether his country be beautiful or barren, There are few passions so strong as love of country, and none have given birth to nobler actions. The Christian is also a patriot, and in disinterested attachment to his country and readiness to die a martyr in her cause is surpassed by none; and, considering what that country is, no wonder. 2. Every good citizen must observe the laws of his country, and for this the Christian is distinguished. God’ s laws are his continual study, are sweeter than honey, their observance is his delight, their transgression his deepest sorrow. 3. Every good citizen must love his fellow citizens, and love to the brethren is a marked characteristic of Christians. IV. The Christian cherishes an acquaintance and holds communion with heaven.1. If there be a Christian with whom this is not the case the carnal policy of men will furnish him with an instructive lesson. Men do not emigrate to a land without knowing its nature. The Christian must know something of heaven, and be convinced that its nature is congenial with his own. 2. The employments of the celestial world are in unison with the feelings of its citizens, whether on earth or in heaven. The Christian’ s affections are set not on earth but on things above. 3. Intercourse with heaven is chiefly effected by prayer, and is with the Father and the Son. This intercourse makes the place of it, wherever it may be, the house of God and the gate of heaven. 4. The effects of this communion are most valuable, and felt in adversity. If we have, then, no friend to whom we can unbosom our griefs we are wretched indeed. But the Christian has a Friend whose ear is ever open and whose hand is ever ready. V. Heaven is the Christian’ s eternal home. (J. Stark.)Heavenly citizenship I. Christians are citizens of heaven.1. By birth. Thus was Paul a Roman citizen. We may well claim for our country the place from which we derived our life. 2. By enrollment. All who are born from above are registered from above. Their names are “ written in the Lamb’ s book of life.” No objection urged against the entry shall be deemed valid. 3. By affinity. As strangers yearn for the home of their birth, so we have instincts and desires which point to a heavenly origin. Thus streams flow towards the ocean, and flames ascend to the sun. 4. Our education is a further evidence. A child’ s future may be inferred from the instruction which fits him for it. Travellers preparing for a foreign residence learn the language. So Christians are educated for heaven. This is the object of afflictions. Earthly trial is heavenly discipline, and works out for us “ a far more exceeding and eternal weight of glory.” 5. The exercise of our Christian graces indicates where our country is. (1) Faith is the substance of the heaven hoped for, the evidence of the glory unseen. (2) Hope’ s object and realization is heaven. (3) Charity, while finding scope for exercise here, has for her true home, and her full and everlasting development, the New Jerusalem. 6. Our citizenship is in heaven because our Father’ s home is there. Where He dwells we cannot be strangers. “ Our Father which art in heaven.” 7. This, too, is the residence of the King, and therefore the city of His friends and subjects. 8. There our friends are gathering. 9. Heaven is our home, and we are expected there. II. Heaven being our city, our life should be heavenly. Admiring the beauties with which the Creator has decked the earth; thankfully enjoying the gifts of His providence; humanly feeling for our own and others’ sorrows; diligently performing our duties, etc., let us bear about us the inspiring assurance that our conversation is in heaven.1. Let us not, in the pursuit of any earthly object, be so eager as to absorb our thoughts. Let us not be elated by prosperity, nor depressed by adversity. 2. Let us prize our vocation above all our other possessions and privileges. Are men zealous in attaining earthly distinctions? Let us “ give all diligence to make our calling and election sure.” The holy alone are enrolled as citizens of heaven. 3. The honour and interests of our country are committed to us. As an Englishman abroad ought to feel that the honour of his country is compromised by his conduct, and that he must act as a representative of his nation; so let us while strangers and sojourners remember that we are representatives of heaven. 4. As a loyal citizen desires to promote the prosperity of his country so should we try to promote the best interests of the Church. (J. Vaughan, M. A.)Heavenly Citizenship The proper country of a real Christian is not that in which he first drew breath, nor that in which God has fixed the bounds of his earthly habitation. I. He is citizen of a city of which excellent things are spoken.1. It is beautiful for situation (Psalms 48:2). In this respect no other can be compared to it, for it stands not on earth but in heaven. 2. Its foundations are most gloriously laid (Ephesians 2:20). 3. Its builder is God (Hebrews 11:10). 4. It will survive every other city, being “ eternal in the heavens.” 5. Its strength is invincible (Isaiah 26:1). 6. It is distinguished from every other city by its inhabitants (Hebrews 12:23), who are all holy (Revelation 21:27), and all happy (Revelation 21:4; Isaiah 35:10). 7. But the grand distinction is its King (Revelation 22:3-5). II. How may he be distinguished from the citizens of the world?1. By the dress he wears. This is how we distinguish inhabitants of different countries. We read that the saints are clothed in white robes, having been washed in the blood of the Lamb. But they were washed and first worn here. 2. By his language. Different nations are distinguished by different tongues. The language spoken in Jerusalem above is that of love and holiness (Psalms 149:6), but it was learned and first used here (Ephesians 4:29; Psalms 15:3). 3. By his works. The occupation of the saints in light is the continual service of God (Revelation 7:15); so is that of the saints below (Romans 12:1). 4. By his constant communications with his city. (A. Roberts, M. A.)The happiness of a heavenly conversation To have our conversation in heaven implies-- I. The serious thoughts and considerations of heaven.1. The happiness of this state. (1) It is incomparably beyond any happiness in this world. (a) None of the comforts of this life are pure and unmixed. There is something of vanity and vexation of spirit in all our enjoyments, either in getting, having, or after them. But the happiness of the next world is without alloy (Revelation 22:3-5). (b) The enjoyments of this life are uncertain. When we think we have fastest hold of them they often slip out of our hands. The very greatness of an estate has been the cause of the loss of both it and its owner; but the happiness of heaven is as unchangeable as the fountain from which it springs. (c) The enjoyments of the world are unsatisfying. Either we, or the things of this world, or both, are so fantastical that we can neither be well with them nor well without them. If we be hungry, we are in pain; if full, uneasy; if poor, we think ourselves miserable; if rich, really so. Nay, so far from affording satisfaction, the sweetest of them is most apt to satiate and cloy us. If they go off quickly they signify nothing, and if they stay long we are sick of them. But the delights of the other world as they will give us full satisfaction, so we shall never be weary of them. (2) It is very great in itself. Its chief ingredients are-- (a) Perfection of knowledge. What can be more delightful than to have our understanding entertained with a clear sight of the best and most perfect Being, with the knowledge of all His works, and the wise designs of His providence. The Queen of Sheba thought Solomon’ s servants happy in having the opportunity of standing before him to hear his wisdom; but in the other world it shall be a happiness to Solomon himself to stand before God, to admire His wisdom and behold His glory. (b) The most delightful exercise of love. What greater happiness can be imagined than to converse freely with the most excellent, without anything of folly, disguise, jealousy, or design upon one another? for then there will be none of those vices and passions of covetousness, hatred, envy, ambition, wrath, and peevishness which now spoil the pleasure and disturb the quiet of mankind. All quarrels and contentions will be effectually hindered, not by force, but by love; and all those controversies in religion, which are now hotly agitated, will then be finally determined, not as we endeavour to aid them now, by canons and decrees, but by a perfect knowledge and convincing light. (c) And when this blessed society is met together, and thus united by love, they shall all join in gratitude to Him who hath so blessed them. (3) This happiness shall be eternal. If the happiness of heaven were such as the joys of this world, it were fit they should be as short; but being so excellent it would scarce be a happiness if not eternal, if we could see the end of them at never so great a distance. (4) It is far above anything we can now conceive. (a) In this imperfect state we are not capable of a full representation. That would let in joys upon us too big for our narrow capacities, too strong for weak mortality (1 Corinthians 13:9-11). (b) But no sooner shall we enter upon the joys of the other world but our minds will he raised to a strength and activity as much above that of the most knowing persons in this world as the thoughts of the wisest philosopher are above those of s child. 2. The means whereby we may come to be partakers of this happiness--holiness (Hebrews 5:9; Titus 2:11-12; Hebrews 12:14). (1) Holiness is not only a condition but a necessary qualification. This is the force of St. John’ s reasoning (1 John 3:1-3). “ We shall be like Him, for we shall see Him as He is.” To see God is to be happy; but unless we be like Him we cannot be happy. The sight and presence of God would be no happiness to the man who is not like God in disposition. From hence he infers “ every man that hath this hope,” etc. (2) This life is our preparation for the future. It is true that heaven perfects those holy dispositions which are begun here, but it alters no man as to his main state. “ He that is filthy let him be filthy still.” The happiness of heaven consists in such things as a wicked man has no relish for. If a covetous, ambitious, voluptuous man were in heaven lie would be tormented with a continual thirst for which there was no gratification. All the joys of that place are purely spiritual and can only be relished by those who have purified themselves as God is pure. (3) From all this it appears how necessary it is for us to prepare ourselves for this blessed state by the constant endeavours of holy life. Until this be done we are not meet to be partakers of its felicities. II. The effect which these considerations should have on our hearts and lives.1. To convince us of the vanity of this world God has on purpose made it troublesome that there might be no sufficient temptation to reasonable men to take them off from the thoughts of their future happiness; that God and heaven might have no rival here. 2. To make us industrious to be and do good that we may be qualified for future happiness. Men are very industrious to be rich and great: did we value heaven half as much as it deserves we should take infinitely more pains to secure it. And how should the thought that we are hasting towards another world, and that our eternal happiness is at stake quicken our endeavours. 3. To mitigate the afflictions of this life. No matter how rough the way provided it leads to happiness (Romans 8:18). The evils of this life afflict men more or less according as the soul is fortified with considerations proper to support us under them. And when we are safely landed, with what pleasure shall we look back upon those boisterous sins we have escaped. 4. To make us sincere in our professions and actions. Did men firmly believe the reward of another world, their religion would not be only in show and pretence, but in life and reality. For there we shall be rewarded not for what we seemed to be, but for what we really were. 5. To arm us against the fear of death. (Archbp. Tillotson.)A heavenly mind here 1. Whatever incompatibility there may be between having residence in one world and a conversation in another, Christianity boldly meets it and puts it out of the way. In old English a man’ s “ conversation” meant not the mere act of his tongue, but his conduct, and so revealed to what kingdom his heart belonged. An American agent or ambassador has a temporary dwelling in Athens. Living on that foreign soil, occupied daily with its affairs, its landscape winning his admiration, and its faces and manners his goodwill, he remembers that his stay is short; he expects to be called back where his treasure is and his heart abides. 2. When our faith commands us to have our conversation in heaven it does not require us to be bad citizens of the world where we now are. We are not bidden to be absent minded. The man may make hearty attachments where he tarries, pay tribute and live cheerfully and helpfully. And yet none the less he desires a better country, a city first in his love and always in his hopes. So Christ teaches that we can be faithful to every present relationship, and yet never forget our celestial patriotism. We can be in the world without minding earthly things. 3. This glory is the original glory of our Christian estate. Till Christ came, the majestic fact that our little human tent is overarched by an infinite heaven of light scarcely anywhere broke through the pagan shadows. Men as a rule looked downward at matter, and their conversation was this world’ s wars and lusts. In Asiatic pomp there was not one house of charity; in Alexandrian science not one school of virtue; in Greek beauty no beauty of holiness; in the discipline of Roman armies no heavenly law of righteousness. 4. In the midst of such a society we see Paul saying, “ Our conversation,” etc. The earthly and the heavenly mind, then. The choice between these is what the gospel is pressing on our conscience. I. What hinders. It is said “ We must take the world as it is. It is no use flying in the face of an immense majority. Your ideal is lovely and well enough as a seventh-day picture of impossible sanctity. But while we live in an earthly commonwealth, if we expect to get on with it we must keep on pleasant terms with it, and not be over critical as to its principles.”1. If this answer were valid it would settle the whole question on the anti-Christian side. The Church would be an organized failure. Instead of fearless witnessing for Christ and fighting against wrong, we should have a cowardly system of mutual compromises and flatteries. 2. But then even the careless mind has a deeper-toned conviction than this. Most people know that the principal glories of the past have gathered round a few brave and suffering men who have stood out against their times. Inward voices respond in almost every breast to the righteousness of this order of souls. 3. Before they give away their manhood for the sake of getting on with the world, some citizens will inquire to what end the world is getting on. 4. And then, whatever we say or do, the Word of God refuses to be altered, and tells us not only that we can but we must, unless we mean to die eternally, live above the world while we live in it. 5. Besides, falsehood and sensuality were never prevalent enough to incapacitate a man for a clean and godly life, if that soul willed it. 6. Nothing in society or custom takes off the wrong doer’ s sin or its retribution. There lives a God with whom multitudes, usages, etc., are not of the least account. We cannot say at the Divine tribunal, “ Blame society; I only went with the rest, and was no worse than they.” You may presume that offences will come, but “ woe to that man by whom they come.” II. Christianity means to reach society on a broad scale, but it must reach it through persons gathered one by one into its own heavenly citizenship. It has to do with conviction, affection, faith; and these are properties of individuals before they can be of communities. Christ did not publish a plan of political reform, or a schedule of social science. Meeting his countrymen in little groups, or one by one, He showed them the beauty of the heavenly conversation while they were fishermen or publicans. So began the everlasting empire which soon lifted itself over the palaces of Constantinople and Rome. We all desire ours to be a Christian country; then we must be Christian men. III. There are those who have not consciously made up their minds to keep God’ s commandments out and out, who yet would be shocked at the idea of our social life returning to barbarism; and others nominally Christian who make no pretence to conform their practice to Christ’ s law. But this notion that we are any safer and better for living in a land of professed Christianity whose principles we daily ignore is a delusion whose absurdity is seen as soon as stated. What we need to realize is that every scheme attempting to cure the morals of the people must fall unless it puts the soul into a direct conversation with Him. IV. In these times the faith is put back not so much by persecution as corruption. We live in days of indulgence and education. Ever since Eve’ s parley it has been the strategy of evil to gain admission without having its character suspected. If the moral sense is obstinate leach it to call evil good. If conscience defies a sword drug it with narcotics. Once radically unsettle a man’ s mind as to the obligations of duty, and you work a far more comprehensive depravity in him than by only enticing him now and then into single bad actions against which his conscience continues to cry out. V. So the true confessors of this age are the men and women who exercise their consciences day by day to discern between good and evil; souls that keep so far back within the entrenchments of a heavenly citizenship as to be out of all risk of slipping over into dishonour; men of business who will not take a second look at the tempter for an additional thousand a year; women who choose that good part with Mary’ s friend, rather than wade through ambiguities neck deep to conquests of social ambition; children that would rather be laughed at than disobey. VI. There are two worlds within us, as well as earth and heaven without us; and one of them is apt to get the mastery. Take as the Divine image of the one, the Saviour’ s sacramental prayer in John 17:1-26, or St. Paul’ s description, at the close of Rom 8:1-39 of the love of God. For the other take any unbelieving sensualist’ s frank testimony: Lord Chesterfield’ s, e.g. “ I have run the rounds of business and pleasure, and have clone with them all. Shall I tell you that I bear this melancholy situation with resignation? No; I bear it because I must. I think of nothing but killing time, now it has become my enemy, and my resolution is to sleep in the carriage to the end of the journey.” Now to say nothing of what happens when the journey ends, and of the waking out of sleep, and of the new question that will rise before a man who has so poorly succeeded in killing time, that time killed him--viz., how to kill eternity--leaving all that, we see the contradiction between the two worlds complete. The warfare between the principles that lie at the roots of them is a deadly warfare, and still it goes on. Take sides then at once with God and heaven. (Bp. Huntington.)Citizenship and conversation It is not difficult to see how the “ citizenship” comes to be called “ conversation.” “ Conversation” is “ being conversant.” When we talk together, it is called “ conversation.” Because we are “ conversant” with the subject, therefore it is called “ conversation.” And “ conversant” means “ going up and down in a thing.” That is the literal meaning of the word. And we “ go up and down,” we move about in, and therefore we are conversant with the things, and the people, and the city, to which we belong. So “ citizenship” is called “ conversation.” “ Our conversation” --our familiar habits, our daily life and routine, that with which we have to do,--“ our conversation, our citizenship, is in heaven.” (J. Vaughan, M. A.)Heavenly citizenship As the conversation of the Israelites was in the temple of Jerusalem, however distant they might be from it with regard to the body, because to it their thoughts and affections turned; towards that place they lifted their eyes in prayer when absent, and from thence expected the required succour, no captivity, no misfortune obliterating the memory of that holy sanctuary, the source of all their joys: so also the Christian beholds in heaven the true Ark, the Lord Christ, where all the fulness of the Godhead dwells, not in types and figures as in the Mosaic ark, but in truth and reality. In heaven their faith dwells, their hope rests, elevated above all terrestrial things, penetrating within the veil, anchoring upon the Rock of Ages. There dwells the soul in love; and beholding throughout the rest of the universe nothing but vanity and sin, it retires continually into this heavenly palace, where it may worship the Lord in spirit and in truth (Colossians 2:1-2). (J. Daille.)The manifestation of the citizenship We should, in fact, seek while we are here to keep up the manners and customs of the good old fatherland, so that, as in Paris, the Parisian soon says, “ There goes John Bull,” so they should be able to say in this land, “ There goes a heavenly citizen, one who is with us, and among us, but is not of us.” (C. H. Spurgeon.)The citizenship maintained by communications with the mother country We send our prayers there as letters to our Father, and we get His letters back in this blessed volume of His word. You go into an Australian settler’ s hut, and you find a news paper. Where from, sir? A gazette from the south of France, a journal from America? Oh no, it is a newspaper from England, addressed to him in his old mother’ s handwriting, bearing the postage stamp with the good Queen’ s face in the corner; and he likes it, though it be only a newspaper from some little pottering country town, with no news in it; yet he likes it better, perhaps, than The Times itself, because it talks to him about the village where he lived, and consequently touches a special string in the harp of his soul. So must it be with heaven. This book, the Bible, is the newspaper of heaven, and therefore we must love it. The sermons which are preached are good news from a far country. The hymns we sing are notes by which we tell our Father of our welfare here, and by which He whispers into our soul His continued love to us. All these are and must be pleasant to us, for our commerce is with heaven. I hope, too, we are sending a good deal home. I like to see our young fellows when they go out to live in the bush, recollect their mother at home. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Philippians 3:21 Who shall change our vile body The humiliation and glorification of the body I. Our present state of existence is one of much humiliation. We are in vile bodies--1. If you remember their origin. They are formed from the earth. We are indeed “ curiously wrought,” and exhibit proofs of the goodness, wisdom, and power of God; but let the body be analyzed, and decomposed, and wherein does it differ from the dust we despise? “ God knoweth our frame and remembereth that we are dust.” What a fine lesson of humility is here. 2. Our bodies are tainted with sin and therefore vile. Always connect with the meanness of your origin the idea that you are infected with iniquity. We have unclean bodies which are the prisons of our souls. You have but to reflect on your proneness to impurity, to forgetfulness of God, and what but for Adam’ s fall you might have been, to warrant your saying “ behold I am vile.” 3. Our bodies are exposed to sickness, and destined to death. “ Thou shalt eat bread in sorrow till thou return to the ground.” All this is true of all, and yet how many try to hide it in the elaborate trickery of dress and the disgraceful vanities of the age. The body is only valuable as the casket of an inestimable jewel. II. The ennobling change which shall pass on that which is how subject to humiliation. It is not intended for our state of vileness to last. To shut out as infidels do the prospects of futurity is an act of unparalleled madness. In the gospel life and immortality are brought to light. But the specific hope of the text is not for those who are “ enemies of the Cross,” etc., but for those who “ count all things loss,” etc.1. The time when this great and ennobling change is to occur. At the coming of Christ at the general resurrection; when the universe shall sink in years, the elements melt with fervent heat, when the last moment of time shall pass, and the whole of our race be assembled. 2. The precise nature of this change--like unto the Saviour’ s glorious body. (1) In spirituality. The earthliness of our bodies will be removed, and made light and buoyant, no more gross and material; “ Flesh and blood cannot inherit the kingdom of God.” (2) In holiness. On earth He was “ holy, harmless, undefiled” and is so now. None can enter heaven without holiness: therefore our bodies will be purged of sin. (3) In immortality. “ Christ being raised from the dead dicta no more.” “ Because I live, ye shall live also.” The immortal Saviour shall reign over an immortal people. 3. The specific agency by which this great change shall be effected. (1) By Him whom we call Lord and God. If there be any who are ready to take Him down from His Divine elevation let them mark this Divine prerogative. “ As the Father raiseth up the dead,” etc. (Romans 14:9). (2) By His mighty power. What power must he have who raises the dead? (3) The particular principle is that by which He is able to subdue all things. III. The accomplishment of this chance ought to be made a matter of joyful expectation. The great sin of men is not looking forward. For time they are ready to give all; for eternity nothing. But we Christians look for the coming of Christ--1. As we hate sin, because we shall then be perfectly holy. 2. As we desire communion with God, because we shall see Him as He is, and be made like Him. 3. As we wish to arrive at the true grandeur and perfection of our nature, because we shall be changed into the image of moral beauty. 4. As we desire the perfect triumphs of the Redeemer’ s kingdom, because then all things shall be put under His feet. 5. As we desire a meeting with all the great and good, because then we shall rejoice in an association with the family of God forever. (J. Parsons.)The vile body made glorious The word “ vile,” in ordinary usage, represents that which is mean and despicable. This is not the thought of the Apostle Paul. The substance of the body is not in itself vile. There is nothing vile in the elements of the human frame or in their combination. The construction of the body is not vile. There is so much of Divine design, wisdom, and skill displayed in every part of the human body, that the attributes of the Creator seem to be enthroned or enshrined in it. The uses of the body are not vile, so far, at least, as the body is rightly used, and the members are instruments of righteousness unto God. It is not Paul’ s habit to speak in contempt of the human frame. The body is, nevertheless, as the subject of disease and infirmity, as sustained by toil and by the sweat of the brow, as appointed to die, and as liable to the motions of sin, in a state of debasement. It is in a state of humiliation. I. The change here predicted.1. The transformation in substance. This will consist in the change of the present natural material, to what the apostle calls “ spiritual.” There is almost a contradiction involved in speaking of any substance as being spiritual, but we see very many changes in the substance of nature which are very like a change from that which is grossly material, to that which is refined and spiritual. Take, say, a lump of rough ice. Apply heat to it; and the change effected is to water. The material is nearer the spiritual as water than it was as ice. Continue to apply heat to this melted ice, and you get from it a cloud of vapour floating in the air. Here is something kindred to the change of that which is material into that which is spiritual, and, perhaps, the change of which the text speaks is of this kind or of this class. Or take, say, a grain of wheat and drop it into the ground; it germinates; and presently it comes up to a beauteous blade. How much more like the spiritual is that green spiritual blade, than the hard, cold, apparently lifeless thing called a seed which you cast into the ground? “ Flesh and blood,” we are told, “ cannot inherit the kingdom of God, neither doth corruption inherit incorruption. Of these qualities we may mention strength. How little, in certain aspects, the body can bear I Compared with the spirits of some men how weak is the body. God Himself is clothed with activity, is ceaselessly active. Those who are redeemed to God by Jesus Christ are saved from morbid inactivity. There is as strong a desire to do, as there is to be and to enjoy. Now, to have a body that will endure this doing, because constituted of a material that will never wear, and that will never waste! Oh, how glorious will this be! (1) The transformation, so far as the substance is concerned, will be from a wasting material to a permanent substance. We all know that our bodies are now constituted on the principle of waste and repair. The future body will not be based on this arrangement. (2) The transformation will be from a corruptible substance to an incorruptible--from a substance exposed to many ills, to a substance the heir only to vigour and to pleasure. 2. The change in the form may be gathered from Revelation 1:13. The transformation will be from the mixture of comeliness and uncomeliness to perfect purity--from heaviness to lightness and agility--from dwarfishness or overgrowth to perfect stature--from the expression which sin and sorrow give to the human countenance unto the expression of perfect righteousness and of fulness of joy. Now all this is involved in the words, “ fashioned like unto His glorious body.” The body of the Lord Jesus Christ is a body that his Father thinks worthy of Him. It is a body suited to His dignity as King of kings, to the glorious city over which He reigns, and which harmonizes with all that is sublime and beauteous there. And when our bodies shall be fashioned like it what a change this will be; like that between the colours on a painter’ s palette, and the picture on the canvas, yet not like because infinitely surpassing it, or as the change which passes over the earth, when the winter is gone and the time of the singing of birds is come. II. Jesus Christ will be the Transformer. The Redeemer has taken us men entirely in hand to do everything for us. We want a sacrifice, a righteous standing with God, regeneration, teaching, comfort in tribulation, victory in battle, and He provides them all. In the text Christ is doing our part of His work for us. He has already transformed our spirits, and will in due time change our bodies. The tendency of this working is to subdue everything to His purpose, so that all things may have this one issue--the working out of a complete salvation. The text exhibits-- I. The resources of Christ. He literally can do everything for you. Inwardly you are His workmanship, for you are newly created in Him; but more still will be done, even the transformation. Will you not, then, look more constantly to Christ? You cannot look to Him too much. He delights in your cherishing large expectations.2. The completeness of redemption. Christ takes the body into His redeeming hand, He changes that, and He makes that perfect. Why not trust Him to perfect all that concerneth you? 3. The future glory of the saints. What is there involving dignity, or pleasure, or joy, that is not provided for in that Father’ s house to which the Saviour has gone that He may prepare a place for us. 4. One great object of the Christian’ s hope. The existence of hope in our nature is an illustration of the goodness of God. We double our sorrows by our fears. But what shall we say of the effect upon our joys of hope? We enjoy some promised or coming blessing, over, and over, and over again, long before it reaches our hands. Weary in this pilgrimage of life, whither are the weary steps which you are taking today carrying you? Every step carries you nearer home. Every pain tells that the hour is near in which the Lord Jesus Christ “ shall change the body of your humiliation.” Wait a little, and your redemption will be consummated, and it will be as though you had never known a fallen world like this, and a humbled nature like this. (S. Martin.)The redemption of the body I. The subject of the process. In our present fallen state the bodies, even of the saints, exhibit marks of degradation, and furnish the causes by which that degradation is manifested.1. Our bodies, as they were created, so are they now supported, by nutriment derived from the earth on which we tread. 2. They are liable to be painfully affected by various elements and agencies of physical nature. 3. They are subject to manifold injuries, and sufferings, and diseases. 4. They are ultimately destined to return to the dust from whence they were taken. 5. On these accounts, and with a tacit comparison of what the body is with what it was, with what it would have been, if sin had not marred it--and with what it shall be--that the apostle terms it the body of our humiliation, but too sadly in keeping with the fallen and degraded soul, till renewed by the grace of the Almighty Spirit. II. The process.1. Not an absolute change, but a transformation and modification. This presupposes and implies the doctrine of the resurrection. 2. The model, according to which this change is accomplished, is nothing less than the glorified humanity of Christ. III. The agency. Surely He who made that which was not can make that which has been to be again. And, therefore, the text refers us to the Omnipotence of God. So wondrous a change is only explicable on the hypothesis of miracle. IV. The lessons. The doctrine is--1. Highly illustrative of the glory of the Divine attributes. (1) How glorious will be that wisdom, which, through all the mutations of time shall keep its eye upon those integral and ultimate parts of the human body, which are essential to its identity, through all their various transitions, and which will collect those scattered particles and recombine them into a beauteous frame. (2) How glorious that power which will accomplish that purpose. (3) How glorious that justice which will sooner or later render to every man in his body according to what he hath done. (4) How glorious that mercy which first makes men saints and constitutes them citizens of heaven, and finally admits them to the city of which they are made free by grace. 2. Calls upon us to remember and recognize with devout gratitude our special obligation to the Christian revelation, which brings this “ life” and this “ immortality,” not only of the spirit but of the body, “ to light.” 3. Furnishes a powerful motive to submission when we are called upon to suffer bodily infirmity. 4. Affords an antidote against the tormenting fear of death for ourselves in ordinary life, and in the common process of human decay and mortality, as well as a strong consolation on the occasion of the removal of our beloved friends from time to eternity. 5. Shows us the fitness and propriety of that decent and reverential respect, which in Christian lands is ordinarily paid to the interment even of the mortal remains of departed and glorified friends? 6. Ought to convince us of the necessity of glorifying God with our bodies as well as our spirits. (Jabez Bunting, D. D.)The resurrection of the body I. Our sinful condition. Our body is a humble one.1. Because of its sin, which brought all evil into the world. 2. Because of the immense labour that is necessary to supply its wants, abridging the time for intellectual and religious pursuits, and that only to feed that which will die. 3. As a hindrance to the richest feelings of which the heart is capable. 4. As doomed to die, and to inflict the keenest pain on beloved survivors. II. The glorious scene which is peculiar to Christianity.1. The fact of the resurrection. This identical body shall rise. We cannot say in what that identity consists. The body often changes its substance, but its identity abides. If only a similar body there were no resurrection, only a new creation. We depend, however, on scriptural proof. (1) The resurrection of Christ. “ Now is Christ risen from the dead, and become the first fruits of them that slept.” (2) The extent of redemption, which includes the body. “ Ye are not your own,” etc. “ We wait for the adoption, to wit the redemption of the body.” Christ cannot lose His own. (3) Both body and soul have sinned or wrought righteousness, hence both body and soul must be rewarded or punished. (4) The application of the term “ sleep” to death--which cannot refer to the soul; hence, death is the body collecting new vigour for the morning of the resurrection. (5) The great designation of Christ. “ He must reign … the last enemy that shall be destroyed is death.” 2. At the resurrection there shall be a transformation of the bodies of the saints. What does it imply. (1) That there shall be no more death, Christ dieth no more, nor His. (2) Conformity to the body of Christ means no more deformity. Deformity in the countenance is sometimes the effect of sin, sometimes of accident: but there will be no more of either. (3) Excessive care, necessary for the support of the body, shall then exist no more. (4) The body will no more be a hindrance, but an assistant to the operations of the spirit. III. The means by which this is to be effected. Doubtless the apostle introduced this to answer all objections. The whole is a miracle, but God makes miracles as great every day. (R. Watson.)The body as it is and as it is to be I. The body as it is.1. In regard to its dignity. (1) For this we must go back to its creation. (a) It is represented as a mass of unorganized matter. (b) Then it became an organized body. (c) After that breath is infused into it and it became an animated substance. The latter element imparts to the human system surpassing worth. (2) Dignity is imparted to the body in the process of redemption. (a) It has become a sanctified thing through the incarnation. Christ could touch nothing that He did not ennoble. (b) It has a dignity arising from the indwelling of the Holy Spirit. (c) There are direct intimations that the body stands in a certain relation to mediatorial designs and purposes, and that Christ requires it for the advancement of His kingdom. “ Glorify God in your body;” “ Present your bodies a living sacrifice; The body is for the Lord, and the Lord for the body.” For most of its operations the mind requires the assistance of the body, and anatomists say that the very structure of our frames is such as presupposes their being used for the carrying out of mental objects and inventions. But the body was intended of God to be the handmaid in higher departments, to be the servant of the renewed will, and the will of the true disciple moves only in obedience to the will of his Master. So Christ speaks through His servant’ s mouth, works through his hands, controls his eye and ear lest they run after vanity, lifts up the feet on their mission of mercy and love.(3) All this shows why the apostle insists not only that we should have “ our hearts sprinkled from an evil conscience,” but also that we should have “ our bodies washed with pure water,” for in baptism the, body is made a consecrated thing. 2. In regard to its humiliation. It is humbled-- (1) On account of our moral degeneracy and the curse entailed thereby. Every pain, disease, mark of old age, grave, remind us of this. (2) Because it is the seat of sin. Hence the expression “ body of this death,” and the necessity of keeping the body under. (3) In consequence of the labour and pain required to provide for its wants. (4) In that it is a hindrance to the soul’ s powers. II. The body as it is to be. The apostle uses the word “ transfigure,” perhaps, with a designed reference to the glorious splendours of the Mount of Transfiguration. III. Practical results.1. The essential, inalienable sanctity of the body as a member of Christ and a temple of His spirit. 2. The folly and sin of undue carefulness in regard to bodily necessities. 3. The needlessness of the fear of death. (D. Moore, M. A.)The power of Christ illustrated by the resurrection The whole of our life is interwoven with the life of Christ. His first coming has been to us salvation. We live still because He lives. The completion of our salvation in the deliverance of our body from the bondage of corruption is wrapped up in His personal resurrection and quickening power. I. The marvel which is to be wrought by our Lord at His coming.1. He will change the body in which our humiliation is manifested and enclosed, and will transform it until it is like the body in which He enjoys and reveals His glory. Three times human eyes have seen something of the body of glory--in the face of Moses, after his forty days’ communion; in the transfiguration of Christ; in the angel face of Stephen. 2. Turning to 1 Corinthians 15:1-58 we learn-- (1) That the body is corruptible, subject to decay; but the new body shall be incorruptible. For the immortal spirit it shall be the immortal companion. (2) It is sown in weakness, weak to perform our will, weaker still to perform God’ s, weak to do and to suffer; but it is to be raised in power and be made like unto the angels who excel in strength. (3) It is a natural or soulish body--a body fit for the soul, for the lowest faculties of our mental nature; but it will be raised a spiritual body, adapted to the noblest portion of our nature, suitable for the highest aspirations of perfected humanity. (4) It is sinful, its members have been instruments of unrighteousness. It is true it is the temple of the Holy Ghost, but there are traces about it of the time when it was a den of thieves. But it awaits the time when it shall be perfectly sinless. (5) Being sinless it shall be painless. Truly, we who are in this tabernacle do groan. Up yonder the rod shall no longer chasten, the faultiness being removed. (6) The spiritual body will not need to sleep, for it will serve God day and night in His temple without weariness. (7) It will be perfect. If the saints have lost a sense or a limb or are halt or maimed they will not be so in heaven, for as to body and soul “ they are without fault before the throne of God.” “ We shall be like Him,” therefore beautiful. 3. The miracle will be amazing if you view it as occurring to those who shall be alive when Christ comes. Reflect, however, that most will be in their graves, and of many all trace will have disappeared. 4. By what possibility then can the self same bodies be raised? I answer, it needs a miracle to make any of these dry bones live, and a miracle being granted impossibility vanishes. He who formed each atom from nothing can gather each particle from confusion. II. This power which is to raise the dead is resident in Christ at this moment. It is not some new power which Christ will take in the latter days.1. This power is ascribed to Christ as the Saviour, and it is precisely in that capacity that we need the exercise of His power at this moment. How large, then, may be our expectations for the conversion of men. Nothing is too hard for the Lord. If as Saviour He will wake the dead, He can now quicken the spiritually dead. Your own regeneration was as remarkable an instance of Divine power as the resurrection will be. 2. Opposition may be expected to this power, but that resistance will be overcome. There will be no resistance to the resurrection, but to the spiritual there is prejudice, hatred of Christ, sinful preferences, etc. But “ He is able to subdue all things unto Himself.” 3. The text includes all supposable cases. Not here and there one, but all things. No man is so fallen but Jesus can save him. 4. Nothing is said concerning the unfitness of the means. The text obliterates man altogether. Jesus can and will do it all. 5. The ability is present with the Saviour. He is as strong now as He ever will be, for He changes not. 6. The text suggests a parallel between the resurrection and the subduing of all things. (1) All men are dead in sin, but He can raise them; many corrupt with vice, but He can transform them; some lost to hope as though their bodies were scattered to the winds--but He who raises the dead of all sorts can raise sinners of all sorts by the self same power. (2) As the dead are to be made like unto Christ, so the wicked when converted are made like Him. Brilliant examples of virtue shall be found in those who were terrible instances of vice. III. The work which we desire to see accomplished. The Saviour subduing souls, not to our way of thinking, to our Church, to the honour of our powers of persuasion, but “ unto Himself.”1. This subjection is eminently desirable since it consists in transformation. 2. To be subjected to Christ is to be fitted for heaven. (C. H. Spurgeon.)The raiser of the dead St. Paul had been speaking of some whose interests were centred in earthly things. Of them he says that their end is destruction, etc. And in contrast with this way of passing life he describes the life of Christ’ s true servants. Their citizenship is in heaven. They are in the position of emigrants for whom the friendly government of a colony should provide, before their arrival at their destined country, a home and a rest. Heaven, then, as being already their country, naturally occupies a first place in their thoughts; but they cannot set foot in it until a great change has passed over them. It is upon this change, and upon the person of Him who is to effect it, that their eyes are naturally and constantly fixed while the present scene lasts. I. The nature of the change referred to.1. The human body in its present stage of existence. “ Our body of humiliation.” The human frame appeared to the Greek artist the most beautiful thing in nature. It was the form which seemed to the Greeks most nearly to unveil the Divine beauty to the eye of sense. How impossible to imagine the phrase of the apostle upon the lips of the men who decorated the Parthenon! It implies that the man who uses it has seen deeper and higher than the realm of sense. The Greek knew only this visible world, and he made the most of it. The Hebrew had had a revelation of a higher beauty; and when men have come into contact with the Eternal, they sit lightly to the things of time. The Greek was occupied with the matchless outline of the human form. The Hebrew could not forget that his bodily eye rested after all on a perishable mass of animated clay (Isaiah 40:6-7; Psalms 90:5-6; Job 14:1-2; James 4:14). 2. Not that the phrase implies any one-sided depreciation of the body such as we meet with in heathen ascetics. Christianity on this subject keeps strictly a middle way between two opposite errors. On the one hand, the body has seemed to some to be man’ s all in all just as it has to some of our modern materialists; and then it has been supposed that life either ceased altogether with death, or was, after death, so attenuated down into a purely shadowy existence as to lose all the importance which belongs to reality. And, on the other hand, the body has been treated as a mere incumbrance, having no true inherent relation to the complete life of man--the soul’ s prison house--the degrading fetter which binds noble spirits down to the soil of earth--the mere instrument of a being who is complete without it, and who is never free, never himself, till he is delivered from it. And the effect, the moral effect, of the first of these opinions is certainly, upon the whole, to encourage unbounded sensual indulgence, and, of the second, to encourage suicide, since, if the alliance between soul and body is so disadvantageous and so unnatural, the sooner it is put an end to the better. 3. Between these opposite exaggerations revelation holds on a middle course. Death is the disturbance of that union of soul and body which constitutes man; and this irregular interruption of the true life of man ends at the resurrection, when man re-enters upon the normal conditions of his complete being. 4. And yet, masterful as the body is, it is not the governing element in human nature. Man is something higher, nobler, than the animal form with which he is so intimately identified. Man lives on the frontier of two vast mysterious worlds--the world of pure spirit and the world of animal existence. Our nature as a whole, has been ennobled as well as invigorated by the Son of God. He has taken body and soul alike, and joined it by an indissoluble union to His own eternal person. His body exists at the right hand of God, and thereby it confers a patent of nobility of which our race can never be deprived. And yet, while this life lasts, how great is the interval between our condition and His! How unlike to ours is the body of glory which rose from the tomb in its indescribable beauty, in its freedom of movement, in its inaccessibility to decay, in its spirituality of texture! 5. “ His glorious body!” Christ’ s greatest gift is yet to come. We shall die as do the creatures around us; whether by violence or by slow decay. But He will gather up what death has left, and will transfigure it with the splendours of a new life (1 Corinthians 15:42-44). II. The ground of the great Christian expectation of a glorified body in a future life. How shall we get it? “ According to the working whereby He is able even to subdue all things unto Himself.”1. Everything of course depends on that. St. Paul had no doubt that Jesus Christ, crucified some thirty years before, was living and reigning and had actual jurisdiction over all things in heaven and earth. 2. It seems very strange to many that the elements of the human frame resolved into dust many centuries ago should be recollected and endowed with a new and more glorious life. What has become of the particles; they have passed through animals and vegetables, and by this time are scattered in a thousand directions. How are they to be rescued from this oft repeated appropriation. It is an astonishing exertion of superhuman power which is under consideration, but it is not more than any reasonable believer in God would assent to upon sufficient evidence of His declared will. No man can believe in God, without believing in an act of power, compared with which the resurrection of the dead is a trivial incident. To believe in God is to believe in the original creation of all things out of nothing, and creation is, after all, the great miracle. And the man who believes it will not question God’ s Word merely because the results to which it is pledged are what we call miraculous. By the very act of believing in God he believes in an initial miracle, compared with which all that can possibly follow is insignificant. III. Such a faith as this in the resurrection must have great consequences.1. If we parted company with the body at death for good and all, it would not matter much what was done with this perishing husk. But if this body of humiliation has before it a splendid destiny, then we shall treat it in life and in death as princes are treated who live in expectation of a throne--with all the care and honour that its prospects demand. And hence, after death, respect for the human body is a natural result of Christian belief in the resurrection. Just as the body of the Lord Jesus was carefully wrapped in fine linen and laid in a tomb until the morn of Easter, so, ever since, the bodies of departed Christian believers have been looked upon with eyes conveying something of the faith, something of the love, of Nicodemus and Joseph. We know that they, too, will rise. We know that we are not handling a lump of decaying matter which has lost its interest forever, and which will presently be resolved into its chemical constituents to be recombined no more. It lies before us, there in very truth, a body of humiliation. But one day--we are certain of it--it is to be fashioned like the glorious body of the ascended Son of God, and we treat it accordingly. 2. Much more important is our duty to the body during life. (1) Guard it. You who are well off do what you can for the bodies of the poor. They, too, will rise. Let us all keep our bodies in temperance and chastity, from all that would bar entrance to the presence of Christ. Every man that hath the resurrection hope in him purifieth himself as Christ is pure. Do not forget how this sinful body may even here be made clean by Christ’ s body, just as the soul may be washed with His most precious blood. (2) Train it, not as a mere beautiful human frame, but as a future partaker in those scenes of transcendent joy and worship which are described in the Apocalypse. “ Present your bodies,” says the apostle, “ a living sacrifice” --in works certainly, and in that best of all kinds of work--in worship. Worship, including bodily reverence, as well as spiritual communion, is a direct preparation for heaven. The body, which never bends here before the Being of beings, is not likely to be joined to a spirit that has really learnt to hold communion with the Holy and the Infinite. In such matters as this Christian instinct is far better than argument. When eternity is once treated by a man as a practical reality, he is likely very soon to make up his mind how to bear himself among the things of time. (Canon Liddon.)The body of our humiliation Clothe that body in purple and fine linen; array it in royal robes; deck it with a kingly diadem; place it on a throne; give it the sceptre of dominion; let nations bow at his feet--it is “ a vile body:” and Herod, while all the crowd were calling him a god, felt that he was one of the vilest of men. Animate that body with genius; light up that countenance with a flow of lofty spirit; let an intellectual nature beam out from those eyes; let deep thought work beneath that brow, and a towering spirit move those muscles--still the body is “ vile;” and in the midst of the astonishing lucubrations of the indwelling spirit, it may sink into the loathesomeness of corruption. Nay, what is better, adorn the indwelling spirit with power; let the soul be redeemed and regenerated and sanctified and impressed with God’ s image; let a soul born for glory look out through that face; let that body be the charge of angelic guardians; let that body be the temple of the Holy Ghost; let that body be sacred; let that body be associated with all that is estimable in the human character, with all that is dear and tender in social life; let that body attract wherever it moves--it is “ a vile body,” liable to fall in a moment. It may be seized with the pangs of anguish, and in an instant be deprived of its indwelling spirit and left to loathesomeness and corruption. “ A vile body.” We have all vile bodies--bodies of humiliation. Pride was not made for man--that is clear: pride will not do for man: “ Man that is born of woman is of few days, and fall of trouble.” (T. Lessey.)God made nothing vile When Archbishop Whately was dying his chaplain read to him, among other scriptures, the words before us, but with his wonted clearness the great man interrupted the reader, saying, “ No; the body of our humiliation, not our vile body. God made nothing vile.” (Canon Miller.)The present glory and humiliation of the body If you take man’ s body in some of its aspects it is a noble thing. Surely there are marks of design upon it which speak of its Divine origin. Consider the marvellous mechanism of respiration and the circulation of the blood. Trace that network of arteries and veins. Note how the eye and the hand have been singled out as leading to the conclusion of the existence of a God. Mark every joint and every limb. Take our physical nature as you see it in its fair beauty in slumbering infancy. Look at the maiden in the first blush of her beauty or the matron in that beauty’ s maturity, and then tell me if the body is not a beautiful thing; whether the contemplation of its out ward aspect or its interior mechanism be not a study for our wonder and admiration. But we turn to the other side and hear Paul speaking of it as a mere tent, which is to be taken down, and we turn to the last passage of the preacher of the Old Testament, and there we have a wonderful description so exquisite with its imagery and poetry of the day, “ when the keepers of the house shall tremble,” etc., which sets forth the sinking and failing powers of old age. But if we want to see the humbling side of this body of ours we must listen to Abraham whose wife’ s beauty had once been so great. She was so fair a woman that he was induced to lie for her, and yet a few years later from the same Abraham comes the piteous appeal, “ Give me a burying place that I may bury my dead out of my sight” --the same fair, beloved Sarah. And in order, further, that we may see that this body is indeed a body of humiliation, listen to those words which go home to our hearts as we read them--“ Lord, by this time he stinketh, for he hath been dead four days.” (Canon Miller.)The resurrection body changed And so paper--that article so useful in human life, that repository of all the arts and sciences, that minister of all governments, that broker in all trade and commerce, that second memory of the human mind, that stable pillar of an immortal name--takes its origin from vile rags! The rag dealer trudges on foot or drives his cart through the towns and villages, and his arrival is the signal for searching every corner and gathering every old and useless shred. These he takes to the mill, and there they are picked, washed, mashed, shaped, and sized--in short, formed into a fabric beautiful enough to venture unabashed even into the presence of monarchs and princes. This reminds me of the resurrection of my mortal body. When deserted by the soul, I know not what better the body is than a worn and rejected rag. Accordingly, it is buried in the earth, and there gnawed by worms and reduced to dust and ashes. If, however, man’ s art and device can produce so pure and white a fabric as paper from filthy rags, what should hinder God by His mighty power to raise this vile body of mine from the grave, and refine and fashion it like unto the glorious body of the Lord Jesus Christ? (Gotthold.). Philippians 4:1-3 Therefore--my brethren--dearly beloved--Notice I.The general exhortation (Philippians 4:1).1. Remark the kindness with which the apostle insinuates himself into the hearts of the Philippians; addressing them as “ brethren,” an appellation sacred in the Church as signifying that holy and Divine union which links its members in one common bond. And as though the word insufficiently expressed his affection, he adds “ dearly beloved,” and “ longed for,” and “ my dearly beloved.” This was not mere professionalism, least of all guilefulness. There was more love in Paul’ s heart than in his month, and of this he had given the Philippians proof. Herein is a model for ministers. Love is the only weapon by which good pastors ensure obedience. Force and threats will only make hypocrites. 2. These words express the affection of the apostle, but the following the piety of the Philippians. (1) As Paul found happiness only in the kingdom of Jesus, to say that the Philippians were his joy was to bear witness that Jesus reigned amongst them. Their spiritual condition was Paul’ s comfort in sorrow. (2) They were also his crown, the subject of his honour and ornament, as we say of a child or a scholar “ he does honour” to his father or master. Their virtue proved how excellent must be the ministry of which they were the fruits. And then there was the prospect of the judgment, when the Lord would reward him with these Philippians and crown him therewith as with a precious jewel (Philippians 2:16; 2 Corinthians 1:14; 1 Thessalonians 2:19-20). From which it may be seen-- (a) That a minister’ s ambition should be not to rule and to abound in riches and worldly pomp, but rather that holiness may abound in their flocks. (b) That the first and highest acknowledgment that flocks owe to their pastors is to hold them in honour. 3. Having won their hearts Paul exhorts them to steadfastness, i.e., perseverance in the gospel (Romans 5:2; Romans 14:4; Galatians 5:1). So stand may be regarded as referring-- (1) To his teaching as to self-renunciation and justification through Christ; or-- (2) to the necessity of resisting false teachers and realizing their heavenly citizenship. II. The particular exhortation to Euodias and Syntyche. These persons are nowhere else mentioned, but must have been of considerable influence in Philippi. They had, too, been fellow labourers with the apostle; but most probably had been led astray by the false teachers or were in danger of it. Mere domestic difference would hardly have called for such an interference. Note then--1. That the most exalted and excellent among believers are not always exempt from the trials and importunities of error. As snails will soil the brightest flowers, so Satan and his ministers will endeavour to spread the filthiness of their errors and extravagances in the purest and most esteemed minds. Since we are in a common danger let us be on our guard. 2. That Christian women, should apply this to themselves. It was to Eve that Satan addressed himself in Paradise (1 Timothy 2:14). The success of his first stratagem is Satan’ s subsequent encouragement to attack the same sex (2 Timothy 3:6-7). Christian women, as he has more especially endeavoured to seduce you, be more resolute in your resistance of him. 3. While the example of Euodias and Syntyche may be useful to women, that of Paul may be profitable to pastors. He addresses personally those who have need of reproof (Acts 20:31), and breaks the thread of a discourse addressed to the Church to do so. But observe his gentleness. How far beneath this model is the pride of those who boast of being his successors, and yet think it too great a condescension to speak to women, much less entreat them. 4. Our perseverance and union are to be “ in the Lord.” This is the band of true concord. To agree out of this is conspiracy. III. The recommendation of these women to the care of others. Who the “ yokefellow” was it is difficult to conjecture. Some say Paul’ s wife, others Epaphroditus (Philippians 2:25), or the husband of Euodias or Syntyche. Most probably he was a person of some merit and consideration in the Church. This should teach us--1. To distinguish between those who err ignorantly or negligently and those who err wilfully. The former are to be “ helped.” 2. These women’ s merits were that they laboured with the apostle and were worthy of help. 3. This help was to be rendered not by the “ yokefellow” only, but by the whole Church, whose names were in “ the book of life” (Revelation 3:5; Revelation 20:12; Daniel 12:1; Luke 10:20; Ezekiel 13:9). (J. Daille.)Unity of service at Philippi I. Love. “ Beloved and longed for” is not a mere hurried phrase, or a gush of exuberant feeling that quickly dries up. There are rivers which dip down and flow underground, and then come out again into the light. So Paul’ s love, always flowing though some times unseen here sparkles in the sunshine. This love was grounded--1. In a common discipleship of the same Master. To love the same Saviour opens a new fountain of love in our hearts. As men are drawn to Christ, they are drawn closer to each other. 2. In the fact that they were the fruit of his ministry. They were the “ joy” of his soul travail and the “ crown” of his labour. Of all bonds this is the closest. Are ye not wise enough to win souls and be a joy and a crown to one another? II. Steadfastness. To do the right thing is good, but to stand fast in it is better.1. Men get hindered and move away from the hope of the gospel. 2. It is a grand thing to stand fast to what is good and true in this changeful world (John 8:31; Matthew 10:22). 3. Some stand fast in their Churchmanship, Presbyterianism, Methodism, Independency; but we may stand fast in these out side things without being “ in the Lord.” That is the only standing fast worth anything. Stand fast in Him, and He will stand fast by you. III. Unity. Euodias and Syntyche had disagreed, and were exhorted to be of the same “ mind.”1. Not of the same opinion, Paul knew too much of human nature to expect that. 2. The word has reference to the disposition rather than to the intellect. There is a way of holding truth in love to those who differ from us, and in the midst of differing creeds to be of the “ same mind.” The apostle appeals to both in the same way, so as to leave no suspicion of favouritism. O that all the wrangling Euodiases and contentious Syntyches would hear this admonition. High Church Euodias and Low Church Syntyche, Conforming Syntyche and Nonconforming Euodias say to one another as Abraham did to Lot, “ Let there be no strife between me and thee.” 3. The centre and circumference of this unity is “ in the Lord.” There is no real unity in creeds or formularies, in uniformity of discipline and worship. Every true Christian is united to Christ, and through Him each to the other. The world waits to believe until the disciples of Jesus are one. How long shall we keep them waiting? IV. Mutual service. Verse 3 is full of work and workers.1. There was the “ true yokefellow.” A yoke signifies hard work. Oxen are yoked together for work, and this person must have worked shoulder to shoulder with Paul. 2. There were the women who laboured with him in the gospel. These women had their “ rights,” glorious rights to labour in the gospel. Would there were more candidates for these honours. 3. Clement was no fine gentleman sitting at ease in Zion, doing nothing himself and finding fault with those who did work. That Church at Philippi was a hive of bees. No wonder they were so exemplary. They were too busy to be mischievous. Depend upon it God helped them all. 4. Think of the honour Paul assigned them--“ Whose names are in the book of life.” As the Jews of old kept a register of the living in their tribes and families from which the dead were blotted out, so God keeps a book of His living ones who will never die. Paul knew their names were there because of their character. They were living ones, and were giving the best possible proof of life, viz., work. Dead people do not work. Love and help one another. Are our names in the book of life? If not read Revelation 20:15. 5. It is the Lamb’ s book of life. The matter can only be dealt with at the Cross of Jesus. (H. Quick.)Christian love I. Its source.1. One brotherhood.2. One hope. II. Its intensity--1. Of affection.2. Of desire.3. Of esteem. III. Its expression.1. Sincere in word and deed.2. It seeks to promote-- (1) Steadfastness.(2) Unity.(3) Mutual consideration.(4) Help. (J. Lyth, D. D.)Dearly beloved and longed for, my joy and crown, so stand fast in the Lord--Observe--I. How Christians love one another.1. With sincere affection.2. They delight in each other’ s company.3. They rejoice in each other’ s happiness.4. They promote each other’ s welfare. II. Why they love one another.1. They are brethren.2. In the Lord.3. They anticipate His blessing. (J. Lyth, D. D.)Paul an example of ministerial solicitude and affection “ If any man be in Christ he is a new creature.” How singularly is this illustrated by the writer of these words, who only a few years before was “ breathing out threatenings and slaughters against the Christians.” I. The purport of these endearing terms.1. Brethren, not kinsmen after the flesh, but spiritual relations. (1) In one sense he was their parent, as having begotten them in the gospel; but here in the spirit of unity and love he regards them as brethren. The appropriateness of the term is seen in the fact that believers are children of one heavenly Father, born of one Spirit, are made members of Christ of whom the whole family in heaven and earth is named, are heirs of the same inheritance. (2) Among these many brethren their Saviour is the firstborn, and while we are brought together as brethren in Him we are amply provided for; chastisement for error, counsel for guidance, comfort in sorrow, supply for every need. (3) Are the children of the Most High members of one another? Then there ought to be a sympathy for each other’ s concerns, an interest in each other’ s welfare, a holy zeal and rivalry in their Father’ s service. 2. Dearly beloved. (1) Love of the brethren is a distinguishing mark of those who have passed from death unto life. (2) A renewed soul who loves a brother because he is a brother will love all the brethren. (3) The more truly we love the Saviour the more truly shall we love one another; just as rays approach nearer themselves as they draw near their common centre. 3. Longed for. If we love Jesus we shall long for the spiritual welfare of His brethren, and yearn for communion with them. 4. My joy. Paul had many sources of happiness within: the Philippians were external sources of gladness. He had been the means of their conversion. They were rejoicing, and should he not share their joy? They were trophies of a Saviour’ s love, and that Saviour was dear to him. 5. My crown; and with good reason--“ Thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of my God.” He trusted that they would own Him as their spiritual father when he and they should have the crown of righteousness. Every rescued soul is an ornament and honour to its rescuer. II. The advice was equal in importance to the tenderness with which it was offered--to “ stand fast.”1. It implies that they had been admitted to that faith, hope, holiness, and blessedness in which they were to stand fast. 2. They were to stand fast not by themselves but in His might whose grace is made perfect in weakness. (1) By the indwelling of His grace.(2) By faith in His perfect work(3) In love to Him who loved them. 3. This steadfastness is necessary to the very existence of ministerial comfort. “ Now we live if ye stand fast in the Lord.” 4. The honour of the Lord in a low and latitudinarian age demands it. 5. It is needful for the encouragement of weaker and younger brethren. (R. P. Buddicom, M. A.)The bright side of a minister’ s life A minister has many discouragements, disappointments and pains, as had Paul, but taking his work as a whole there is no profession that will bear comparison with it in bringing peace and joy. There is-- I. The joy of interesting work.1. His studies are interesting--his books and the literature of human life. 2. So is his practical work. His heart and hand are ever appealed to for sympathy and help. There are the bereaved to be comforted, fallen to be uplifted, young to be counselled, and a thousand charities to be practised in the name of Christ. A man entering the ministry with the right spirit will find perpetual exhilaration in the work. To enter the harvest field where the grain is ripe, and the sheaves are coming towards the garner--that is life for the body, inspiration for the mind, rapture for the soul; and if there is an occupation that yields such mighty satisfaction in all the world I have never heard of it. II. The joy of elevated associations. If a man be tolerably acceptable in his work, the refinements of society open before him. He is invited into the conclave of poets anal artists; he is surrounded by kindly influences; society breathes upon him its most elevating advantages. Men in other occupations must depend on their wealth and achievements to obtain such position. By reason of the respect of men for the Christian minister, all these spheres open before him. In addition to that, and more than that, his constant associates are the princes of God and the heirs of heaven. III. The joy of seeing souls converted. To go from the house of God some Sabbath and feel that the sermon has fallen dead, and to be told the next day by some man, “ That sermon was the redemption of my soul.” I went home one Sabbath almost resolved never to preach again; the gospel seemed to have no effect; but before one week had passed I found that five souls, through the instrumentality of that poor sermon, had pressed into the kingdom of God. It is a joy like that of the angels of God over a repentant sinner to see men turning their backs on the world to follow Christ. IV. The joy of comfort bearing. To see the wounds healing; to see Christ come to the prow of the vessel and silence the Euroelydon; to see a soul rise up strengthened and comforted; to look over an audience, one-half of them in the habiliments of mourning, and yet feel that there is power in that gospel to silence every grief and soothe every wound of the soul--ah! to tell the broken hearted people of the congregation that God pities, that God feels, that God loves, that God sympathizes--that is the joy of the Christian ministry! V. The joy of the Church’ s sympathy. If the minister of Christ has been at all faithful in his work, he knows that there are those who are willing to sympathize in his every sorrow and in every success. He knows that he has their prayers and good wishes. If he be sick, he knows they are praying for his recovery. If dark shadows hover over his household, he knows there are those who are praying that those shadows may be lifted. (T. De Witt Talmage, D. D.)The pastor’ s joy and crown I. The pastor’ s joy. His people’ s conversion--proficiency--unity--zeal. II. His crown. Because the fruit of his labour--the proof of his ministry--the pledge of his reward. (J. Lyth, D. D.)Stand fast He reminds me of the death of that British hero, Wolfe, who on the heights of Quebec received a mortal wound. It was just at the moment when the enemy fled, and when he knew that they were running, a smile was on his face, and he cried, “ Hold me up. Let not my brave soldiers see me drop. The day is ours. Oh, do keep it!” His sole anxiety was to make the victory sure. Thus warriors die, and thus Paul lived. His very soul seems to cry, “ We have won the day. Oh, do keep it!” O my beloved hearers, I believe that many of you are “ in the Lord,” but I entreat you to “ stand fast in the Lord.” (C. H. Spurgeon.)The secret of steadfastness Readers of Darwin will recall the description he gives of a marine plant which rises from a depth of one hundred and fifty to two hundred feet, and floats on the surface of the water in the midst of the great breakers of the Western Ocean. The stem of this plant is less than an inch through; yet it grows and thrives and holds its own against the fierce smitings and pressures of breakers which no masses of rock, however hard, could long withstand. What is the secret of this marvellous resistance and endurance? How can this little slender plant face the fury of the elements so successfully, and, in spite of storms and tempests, keep its hold, and perpetuate itself from century to century? The answer has leaped to every lip; it reaches down into the still depths, where it fixes its grasp, after the fashion of the instinct that has been put into it, to the naked rocks; and no commotion of the upper waters can shake it loose. (S. S. Chronicle.)Steadfastness in the Lord is enforced by-- I. The union between Christ and His people.1. Legal. By His Father’ s appointment and His own love Jesus was so identified with those He came to save as to be treated not according to His own deserts but theirs, whilst they are so identified with Him as to be treated not according to their own deserts but His. This legal union is the fundamental blessing of the Christian salvation, all the others rest upon it. 2. Spiritual. This is the community of spiritual life--of thought, feeling, and enjoyment--existing between Christ and believers. This is produced by the Holy Spirit through that faith by which we enter the legal relation, or are justified--“ He that is joined to the Lord is one spirit.” 3. Manifest. The life of Christ will reveal itself in the graces which characterized Christ. Stand fast, then “ in the Lord,” because you are in the Lord. II. Christian steadfastness is further enforced by one Christian’ s responsibility. “ Therefore,” “ so,” point back to the previous statements.1. The Christian is responsible for his privilege. He is a citizen of heaven and must maintain the dignity of his citizenship, and stand fast in it against temptation and in trial. 2. The Christian is responsible for his hope. He expects a Saviour who will change the body of his humiliation. This expectation should give a deep sense of responsibility for our treatment of our body as an instrument of our moral nature. Dare we use the lips, which are to sing Christ’ s praises day and night, and the limbs which are to render unceasing service, as instruments of frivolity or vice? “ Every man that hath this hope in him purifieth himself as He is pure.” Holiness is the proper fruit of Christian hope, therefore stand fast. III. This injunction is enforced by the most endearing epithets.1. Brotherhood in Christ.2. Ardent love.3. Joy and glorying in previous steadfastness.4. The hope of rejoicing in it in the days of Christ. (R. Johnstone, LL. B.)Christian steadfastness With a heavenly birthright in possession and a glorious resurrection in prospect, the apostle naturally follows with this exhortation.1. The highest relationship, “ brethren” ;2. In the highest degree, “ beloved” ;3. Exciting the purest emotion, “ longed for” ;4. Resulting in the most glorious issues, “ my joy and crown,” are the motives by which the exhortation is enforced. I. Our position as Christians is one of possible danger.1. From the sceptical tendency of the age. 2. From the habits of society. The tradesman thinks he must do as others to get a living. The follies of fashion are followed to avoid singularity. 3. From indifference to the public ordinances of religion. The same rule applies to the Christian profession as to any other. Men do not prosper who neglect their calling. 4. From want of close attention to cultivation of personal piety. II. The only position of absolute safety is union with Christ.1. This condition is one of perfect alliance between the human and the Divine. Every string of the heart is in accord with the life of Jesus. Whether we think of the wisdom which is our light, the comfort which is our solace, the will which is our guide, or the purity which is our sanctification, its source is “ in the Lord.” 2. Those who stand on this spiritual eminence occupy an unshaken position among men. We stand fast with His power to defend us, His Spirit to uphold us, His character to guide us. III. A state of watchfulness is not inconsistent with happiness. The ocean is large enough for the biggest ships, but it is skirted with rocks. The lighthouse though itself a warning is the mariner’ s friend. (Weekly Pulpit.)Christian stability The exhortation, “ stand fast,” occurs six times; and still more frequently the duty is enjoined in equivalent terms.1. The duty, therefore, is of primary importance. 2. There are two requisites--a foundation and strength. A man may have his foot upon a rock, yet if he be weak he cannot stand; and no matter how strong he may be, if his feet are on quicksand he cannot stand. I. The ground to stand upon.1. The stable foundations are-- (1) Truth.(2) Right principles. Truth is permanent, error is changeable, and therefore in every department, unless a man’ s views are correct, there is no security for his stability. But as our subject is Christian stability, the truth demanded is religious truth, the truth of the Bible.2. The unstable foundations. (1) Traditions. Those of the Pharisees have passed away; those of the Church change from age to age. (2) Speculation results in philosophy, than which nothing is more unstable: e.g., the different schools of Greek philosophy, of the Middle Ages, of our own day, as Rationalism, Pantheism, Materialism, Atheism, and now Pessimism. (3) Feeling. Many believe in God: they believe in His mercy, but not in His justice, not in salvation by blood, not in depravity, etc. 3. The only stable foundation is the Bible; the firm conviction that it is God’ s Word and that what it teaches is infallibly true. The only ground of this faith, which is stable, is the witness of the Spirit. True experimental religion is the only security against error, and the only security for stability. 4. Right principles are necessary; not expediency, self-interest, or the interest of parties, but what is right. II. The strength by which to stand. There is much difference naturally among men, but the strength needed is not our own. It is of the Lord. It is His and His gift. If we trust in ourselves we must fall. (C. Hodge, D. D.)The watchword for today, “ Stand fast” (Text in connection with chap. 3:20, 21):--Every doctrine has its practical bearing. Hence you find Paul full of “ therefores” --conclusions drawn from statements of Divine truth. The Lord is coming to glorify His people; let us therefore keep our posts until the coming of the great Captain shall release the sentinels. I. Paul joyfully perceived that his beloved converts were in their right place. It is important that we should begin well. The start is not everything, but it is a great deal. “ Well begun is half done.” We must enter the strait gate, and begin at the right point. Many slips and falls are due to not being right at first, a flaw in the foundation will make a crack in the superstructure.1. The only position in which we can begin aright is “ in the Lord.” It is a very good thing to be in the Church, but if you are not in the Lord first you are out of place What is it to be “ in the Lord” ? (1) When we fly to Him by repentance and faith and make Him our refuge and hiding place. Are you in Him? You can have no better hiding place; in fact, there is no other. (2) When we are in Christ as to our daily life; whatever we eat or drink, doing all in His Name. (3) By a real vital, union. In Him and in Him only is our spiritual life sustained, just as it can only be received from Him. (4) Christ has become our element, vital and all-surrounding. We are in Christ as birds are in the air which buoys them up and enables them to fly; as fish are in the sea. 2. Because they were in Christ, therefore-- (1) They were Paul’ s brethren. Many of them were Gentiles whom Paul would once have regarded as dogs. But now as Christ was not ashamed to call them brethren, neither was Paul. (2) They were his dearly beloved, the repetition of which makes it mean “ My doubly dear ones.” (3) His longed for--his most desired ones. He first desired to see them converted, then baptized, then exhibiting all the graces. He desired their company because they were in Christ. (4) His joy and crown. Paul had been the means of their salvation. The minister’ s highest joy is that the brands snatched by him from the burning are now living to the praise of the Lord Jesus. II. Paul longed that they should keep their place. The beginning of religion is not the whole of it. Precious are the feelings which attend conversion, but dream not that repentance, faith, etc., are for a season and then all is done with. In conversion you have started in the race, and you must run to the, end. In your confession of Christ you have carried your tools into the vineyard, but the day’ s work now begins. “ He that endureth to the end shall be saved.” The difference between the spurious and the real Christian is this staying power.1. Stand fast doctrinally. In this age all the ships are pulling up their anchors, drifting with the tide, driven about with every wind. It is your wisdom to put down these anchors. We will hearken to no teaching but that of the Lord Jesus. 2. Practically stand fast. The barriers are broken down; they would amalgamate Church and world: yes, even Church and stage, and combine God and devil in one service. “ Come out from among them,” etc. Strive together to maintain the purity of Christ’ s disciples. 3. Stand fast experimentally. Pray that your inward experience may be close adhesion to your Master. 4. Stand fast in the Lord without wishing for another trust. What way of salvation do we seek but that of grace? what security but the precious blood? 5. Stand fast without wavering. Permit no doubt to worry you. 6. Stand fast without wandering. Keep close to the example and spirit of your Master, and having done all to stand. 7. Stand fast without wearying. You are tired; take a little rest and brush up again. You cry, I cannot see results. Wait for them. Practice perseverance. 8. Stand fast without warping. Timber, when it is rather green, is apt to go this way or that. The spiritual weather is very bad just now for green wood: it is one day damp with superstition, and another parched with scepticism. III. Paul urged the best motives for their standing fast.1. Because of your citizenship (Philippians 3:20). Men ought to behave themselves according to their citizenship, and not dishonour their city. 2. Because of their outlook. Jesus is coming not as judge or destroyer, but as Saviour. Now if we look for Him we must stand fast. There must be no going into sin, no forsaking the fellowship of the Church, leaving the truth, playing fast and loose with godliness, running with the hare and hunting with the hounds. Let us so stand fast that when Jesus comes we may be able to say “ Welcome.” 3. Because of their expectation of being transformed into the likeness of Christ’ s glorious body. 4. Because of our resources. “ According to the power,” etc. (C. H. Spurgeon.)Christian love When a rosebud is formed, if the soil is soft, and the sky is genial, it is not long before it bursts, for the life within is so abundant that it can no longer contain it all, but in blossomed brightness and swimming fragrance it must needs let forth its joy, and gladden all the air. And if, when thus ripe, it refused to expand, it would quickly rot at heart and die. And Christian love is just piety with its petals fully spread, developing itself and making it a happier world. The religion which fancies that it loves God, when it never evinces love for its brother, is not piety, but a poor mildewed theology, a dogma with a worm at the heart. (James Hamilton, D. D.)Love the gauge of manhood I do not distinguish men merely by the difference of their thought power, still less by the difference of their executive power, still less by their external differences, as when one is high, another low; one rich, another poor; one wise, another unwise. The point where true manhood resides is in the neighbourhood of love. In the copiousness, the variety, the endlessness, the sweetness, and the purity of the element of love, you shall find the measure that God applies, discriminating between one another. (H. W. Beecher.)The professional minister The man who has adopted the Church as a profession as other men adopt the army, the navy, or the law, and goes through the routine of its duties with the coldness of a mere official--filled by him the pulpit seems filled by the ghostly form of a skeleton, that in its cold and bony fingers holds an unlit lamp. (T. Guthrie, D. D.)Ministerial qualifications The minister is to be a live man, a real man, a true man, a simple man, great in his love, great in his life, great in his work, great in his simplicity, great in his gentleness. (J. Hall, D. D.)Learn in Christ how possible it is to be strong and mild to blend in fullest harmony the perfection of all that is noble, lofty, generous in the soldier’ s ardour of heroic devotion; and of all that is calm, still, compassionate, tender in the priest waiting before God and mediation among men. (A. Maclaren, D. D.)The minister’ s joy and crown The “ crown” here is not the diadem of royalty, but the garland of victory. He has in his mind, as so often, the famous public athletic games of the Greeks--which the diligent training, and the strenuous and persevering exertion, needed to gain the “ corruptible crown” of laurel, and the intensity of joy felt by the victors, rendered an admirable illustration of the Christian life, whether as regards the spiritual progress of the believer himself or his work for the salvation of others. The apostle believed that he would be enabled to “ rejoice in the day of Christ, that he had not run in vain,” as a minister of Christ. In Nero’ s prison, aged, worn with trouble, manacled, uncertain whether he might not soon be led forth to death by the executioner, he knew himself to be yet in truth, as a successful minister of Christ, a conqueror wreathed with amaranth. The emperor in his palace was, in heart, weary and wretched. The prisoner was restful and happy. The glitter of the emperor’ s power and grandeur would very soon pass away and be as a dream. His prisoner was already invested with a glory which, recognized in this world only by those whose eyes had been opened to discern spiritual things, should yet be manifested before the universe--for “ they that be wise shall shine,” etc. (R. Johnstone, LL. B.)Stand fast Stand fast, like the British squares in the olden times. When fierce assaults were made upon them every man seemed transformed to rock. We might have wandered from the ranks a little in more peaceful times, to look after the fascinating flowers which grow on every side of our march; but, now we know that the enemy surrounds us, we keep strictly to the line of march, and tolerate no roaming. The watchword of the host of God just now is--“ Stand fast!” Hold you to the faith once delivered to the saints. I like that spirit of Bayard, that knight without fear and without reproach. In his last battle his spine was broken, and he said to those around him, “ Place me up against a tree so that I may sit up and die with my face to the enemy.” Yes, if our backs were broken, if we could no more bear the shield or use the sword, it would be incumbent upon us as citizens of the New Jerusalem, to die with our faces towards the enemy. I like that speech of Wellington, who was so calm amid the roar of Waterloo, when an officer sent word, “ Tell the Commander-in-Chief that he must move me; I cannot hold my position any longer, my numbers are so thinned.” “ Tell him,” said the great general, “ he must hold his place. Every Englishman today must die where he stands, or else win the victory.” The officer read the command to stand, and he did stand till the trumpet sounded victory. And so it is now. My brethren, we must die where we are rather than yield to the enemy. If Jesus tarries we must not desert our posts. Wellington knew that the heads of the Prussian columns would soon be visible, coming in to ensure the victory; and so by faith we can perceive the legions of our Lord approaching: in serried ranks His angels fly through the opening heaven. The air is teeming with them. I hear their silver trumpets. Behold, He cometh with clouds! When He cometh He will abundantly recompense all who stood fast amid the rage of battle. (C. H. Spurgeon.) Philippians 4:2I beseech Euodias and I beseech Syntyche that they be of the same mind in the Lord Euodias and Syntyche, or the troublesome tongue 1.Two women connected with the Church were at enmity. They were estimable women and active in Christian work; but they differed and scandal ensued. 2. The cause of the quarrel may have been-- (1) Some important point of doctrine;(2) A trifling difference of opinion; or(3) Some slight act or careless word. The feminine nature was sensitive, offence was taken, disadvantageous things were whispered of each other; then it became a topic of common conversation, and two parties may have been formed.3. The apostle in his efforts to check the evil wisely abstained from entering into detail. He knew there were two sides to the question. Hence he entreats them to give up their dissention of their own accord from the love of Christ. Euodias “ fragrance” and Syntyche “ a talker,” may have settled their differences; but they stand as permanent examples of the pettiness of mere bickering, and of the danger that arises from uncontrolled use of the tongue. A man or woman can make the whole of life burdensome to some one else by a malicious tongue, I. Take a few instances or the harm done.1. Socially. A woman may drop a word concerning a neighbour, hinting that she is extravagant or self-indulgent, and she is noticed, shunned, chilled, embittered. Or a workman can drop a hint concerning another whom he dislikes, suggesting that he “ does not know his own,” or that he is liable to get into much company, or that his work is flimsy, and the man may lose his place and his family their bread. 2. Domestically. Some little article is misplaced on a Sabbath morning, a sharp word is uttered and the family made miserable for the rest of the day. 3. Ecclesiastically. A trifling act or word has often split up a Church, and a slanderous hint whispered about a minister’ s doctrine or practice which ruins him for life. 4. Religiously. Perhaps the venom of slander is more intense here than anywhere. Under the appearance of anxiety for truth and justice what injury is often done! 5. Internationally. A little thing can kindle a blaze among the nations. A few words by a wanton statesman may start it. Europe is full of explosive materials and the peaceable ever live in danger of having to suffer. II. There is a period when a quarrel can be checked, but when once started who can say where it will end? In its earliest stages a fire can be quenched with a pint of water, but when it begins to spread who can set bounds to it? The sin of slander is like a maddened horse or a dry forest on fire. A thoughtless scandalous word goes from one to another gathering as it goes. A snowball rolled in snow gathers garbage and whatever may come in its way, becoming solid by rolling and lasting long after all other snow has melted. So when a gossiping tongue drops a hint a whole area of peace may be destroyed for long. III. Those who are so keen to detect evil in others are often themselves the most guilty. The most worthy are often selected as the objects of bitter attacks, just as we find the best fruit is that at which the birds have been pecking. IV. Most slander would be starved if no one fed it, but so many are glad to hear of evil. There are those who seem to have no other business but to pick up and spread evil reports. They rejoice in a piece of scandal as a raven does in carrion. V. The careless tongue often punishes the possessor. The tongue may run away with us like a mad horse, and who shall drag us from the dangerous precipice (Proverbs 13:13; Proverbs 21:23). (F. Hastings.)Private differences I. Often occur. II. Occasion much evil. III. Require gentle interference. IV. Are best settled in the Lord. (J. Lyth, D. D).Love and strife I. The transcendent importance of the grace of love.1. It is the evidence of our standing fast in the Lord. God is love, and to be without love is to be without God. Serious differences among Christians display the lack of it. Where Christians are unanimous the Church is invincible; where divided the Church falls to pieces. 2. The law of love was laid down by Christ--“ A new commandment give I unto you,” etc. Complete attainment is perhaps scarcely attainable here; but a drop may be kindred to the ocean. 3. To the cultivation of this love the greatest importance is attached. “ We know that we have passed from death unto life,” etc. “ By this shall ell men know that ye are My disciples,” etc. The observers of the early disciples said, “ How they love one another.” II. The dissention between Euodias and Syntyche.1. Its ground is not mentioned. Perhaps it was something altogether frivolous, for even mature Christians act sometimes like silly children. Perhaps, however, seeing that they were both active they differed about the best modes of carrying on the Lord’ s work. When people are doing a great work enthusiasm often engenders impatience, and words are uttered that are regretted afterwards. 2. Whatever the ground of their dissention, their wise friend Paul had only one advice to give, “ Be of the same mind.” This did not mean “ have the same views.” “ In the Lord” suggests remembrance of the important matters on which they were agreed--how utterly unsuited quarrelling or coldness was for those who were united “ in the Lord.” Christians should agree to differ, and follow out their separate views lovingly and with mutual helpfulness. As there were at first Peter, John, Thomas, Martha, Mary, so there ever will be. Let us imitate the tolerance and catholicity of Christ. 3. Mark the mode of Paul’ s interference. (1) He makes not the slightest reference to the cause of dissention. In most cases reconciliation is more likely to be effected by letting the matter sleep and die. (2) From his apostleship and relations with the Philippians he might have been “ much bold in Christ to enjoin them that which was convenient; yet for love’ s sake he rather beseeches them.” (3) He beseeches them separately, and treats them with exactly the same consideration. (4) He calls in a common friend to help them to a reconciliation (verse 3), a thoroughly discreet friend of both could do not a little to smooth the way. This is a form of delicate work, and is often shunned; yet none more likely to produce blessed results. (R. Johnstone, LL. B.)Seek peace I. The peace breakers--1. Have still their representatives.2. Destroy their own happiness.3. Disturb the Church. II. The peacemakers.1. Christ, who gives us one mind and heart.2. His servants, who gently beseech and point to Him. (J. Lyth, D. D.)Disagreements of Christians Johnny Morton, a keen burgher, and Andrew Gebbie, a decided anti-burgher in the great Presbyterian controversy, both lived in the same house at opposite ends; and it was the bargain that each should keep his own side of the house well thatched. When the dispute about the principle of their kirks grew hot, and especially the offensive clause of the oath, the two neighbours ceased to speak to each other. But one day they happened to be on the roof at the same time, each repairing the slope on his own side, and when they had worked up to the top, there they were face to face. They couldn’ t flee: so at last Andrew took off his cap, and, scratching his head, said, “ Johnny, you and me I think have been very foolish to dispute as we ha’ e done, concerning Christ’ s will about our kirks, until we had clean forgot His will about ourselves; and so we ha’ e fought sae bitterly for what we ca’ the truth, that it has ended in spite. Whatever’ s wrang, it’ s perfectly certain that it never can be right to be uncivil, unneighbourly, unkind, and in fac’ tae hate ane anither. Na, na! that’ s the deevil’ s wark and no God’ s. Noo it strikes me, that may be it’ s wi’ the kirk as wi’ this house--ye’ re working on a’ e side and me on t’ ither; but if we only do our work weel we will meet at the tap at last. Gie’ s your han’ , auld neighbour!” And so they shook hands, and were the best of friends ever after. (E. Foster.)What is needed by dissentients What two men want whose ill-temper and mutual distrust are daily becoming worse is a common friend whose hearty affection for both will utterly drive away their evil thoughts. There are people of that kind. Their face, their tone, their gestures, are all “ conductors” of a mysterious but most Divine force that is not to be resisted. (R. W. Dale, LL. D.)The method of peacemaking One sure way of peacemaking is to let the fire of contention alone. Neither fan it, nor stir it, nor add fuel to it, but let it go out of itself. (C. H. Spurgeon.)Union in Christ The union of Christians to Christ their common Head, and the means of the influence which they derive from Him, one to another, may be illustrated by the loadstone; it not only attracts the particles of iron to itself by the magnetic virtue, it unites them one among another. (R. Cecil, M. A.)Strife among Christians ruinous Quickly following upon the battle of Chancellorsville, a cry was raised by the rearguard of Stuart’ s cavalry, “ The enemy is upon us.” Shots began to be fired in all directions, and the whole army was soon in a panic of fright. The First and Third Virginia Regiments, no longer recognizing each other, charged upon each other mutually: while Stuart’ s mounted men, generally so brave and so steadfast, no longer obeyed the orders of their officers, and galloped off in great disorder. When at last quiet was restored, the number of wounded was seen to be sadly numerous. (M. O. Mackay.)Strife among Christians often the result of mistake During one of the wars between the English and French, two war vessels met in fearful encounter. It was too dark to distinguish friends from foes; but each supposed itself engaged with the common enemy. When the darkness lifted, both ships were seen flying the English flag. They saluted each other, and grieved sadly over their disastrous mistake. Philippians 4:3I intreat thee also, true yokefellow The faithful colleague I. His character. II. His work. III. His reward. (J. Lyth, D. D.)Lay help We have here a lively picture of lay help as it was in apostolic times. Of all the actors in this busy scene there is no proof that anyone was “ ordained.” Who St. Paul’ s “ yokefellow” was we know not. If Epaphroditus, there is nothing to show that he was in the ministry as we understand the term. As “ apostle” (Philippians 2:25) of the Philippians he was simply a messenger, and the other expressions in the same verse do not imply office. There is nothing to prove that Clement was the illustrious bishop of Rome. He is only mentioned as one of Paul’ s many “ fellow labourers,” whom it is quite gratuitous to confound with the bishops and deacons.2. But the clear words of the text carry us a step further. Women are among the fellow toilers. And here, too, it would be a narrowing idea to suppose that they were deaconesses. It is simply as fellow Christians that they are fellow labourers. 3. There the particular help invited has nothing clerical in its nature. The original bids these friends join in the reconciliation of Euodia and Syntyche. The persons addressed, the persons described, and the help asked for, enforce to one duty, that of laymen consecrating themselves to Divine service. The idea that all the offices of piety and charity are to be heaped upon the clergy; that it is unnecessary and presumptuous for an unordained man to put his hand to the plough of Christian labour, is so directly opposed to every principle of the gospel, that it would have received St. Paul’ s heaviest condemnation. Christ has called us to a corporate life, a body having many members, each with its office, and all equally helpful and essential (Romans 12:4-5). I. Note the advantages of association in stimulating, directing, and economizing labor. Multitudes of men and women stand idle in the Church’ s market place and give as their excuse, “ No man hath hired us.” That excuse never, indeed, had any truth in it. Creation, Redemption, Conscience, the Gospel, the Spirit, are enough to silence the plea that God hath no call for us. But how many converted souls have asked themselves, a minister, or a friend, “ What shall I do?” without meeting with a response. The principle of association meets this want, giving assurance of sympathy, direction, and help. Loneliness in feeling is melancholy, in working paralysis. United effort prevents superfluous labour upon a spot already cultivated, and directs it on neglected spheres. II. The variety of agencies offered to the Christian workman. There is nothing too small to be reckoned, too secular to be consecrated when it has to do with Christ’ s Church, whether instruction of the young in Sunday or night school, visiting the sick, joining the choir, or placing the worshippers in order and quietness, or bringing the Church by decorations into unison with the joys of Christmas, Easter, etc. All are not bidden to rush into one kind of service, but each is asked to do what is most suitable to his gifts heartily as unto Christ. III. The reward of the worker (Proverbs 11:25). There is a reaction of good, not least, upon him. It is a great thing to see for ourselves things of which we have idly read in books; want and sorrow so light in the abstract, so heavy in the enduring; to be shamed out of our luxury, loitering, listless, dreamy, self-indulgent intellectualism; to be enabled to see that in our little part of our day we are decidedly on the side of good, which is the side of Christ. (Dean Vaughan.)Women in the Church I. Their ministers.1. Prayer.2. Sympathy.3. Private effort.4. Words of love. II. Their claims.1. To encouragement.2. To protection.3. To help. (J. Lyth, D. D.)Help the women The service of women to the cause of truth has been invaluable in all ages. The old Testament is full of it, and the Christian Church has always been blest with it. Women ministered to the wants of the Saviour, succoured the apostles, and contributed to the spread of the gospel in many ways. I. Women nobly engaged. By both nature and position, woman has facilities and opportunities for work that men do not possess.1. In the work of teaching. In the home, in the Sunday School, and in the mission hall, the services of pious women are conspicuous. Timothy was instructed in the Scriptures by his mother and his grandmother. 2. In works of benevolence. Charity is almost natural to woman. We read of Dorcas, who made garments for the poor. 3. In visiting the sick. Woman is the best visitor in the sick room. Her tenderness, and often her helpfulness, prove her fitness for the work. The life of Elizabeth Fry could not be written of any man. Nightingale, the songstress of mercy at the head of the ambulance corps, was another, whose ministry helped forward the gospel. 4. Mission work abroad. The missionary’ s wife is the mother of the tribe among whom she labours. In many parts of the world--for example, in India--the seclusion to which all women are banished precludes access to them except by woman. II. Such work must be encouraged. Like all workers, they need the heart and hand of the Church to support them.1. Help them by sympathy and tenderness. Let them see that they share our full confidence. A word of cheer is helpful to those toilers. St. Paul was careful to greet them, and to acknowledge their services. 2. Supply them with the means of doing good. They often want relief for the poor, which they cannot supply. 3. Pray for them. 4. Bear your share of their burden. Take upon you the heaviest end of the work. (Weekly Pulpit.)Fellow labourers 1. Sympathy was a strong characteristic of St. Paul, an instance of which is his fondness for the word “ fellowship;” Fellow heirs, citizens, prisoners, servants, soldiers, workers, labourers. 2. Fellowship was the first necessity of our creation. “ It is not good for man to be alone.” It is a high part of our religion, a preparation for the society, unity, and choruses of heaven. 3. Fellowship of labour stands in immediate connection with “ the book of life.” Are we then enrolled together as labourers? Will none be there who have not laboured? Is “ the communion of saints” a communion of workers for God? Will it be so forever in heaven? What an argument for the united labours in the Church? I. The whole genius of Christianity is work. “ Go work.” “ Work while it is day.” “ Let men see your good works.” The end of all work is the extension of the Kingdom of God. Christianity, unlike other religions, is essentially propagating. It is, therefore, compared to that which emits and cannot but emit; leaven, light. The test of all at the last day will be what we have done. II. This is a different conception of religion to that which is held by many religious people. There is a spiritual as well as a natural selfishness. It is not selfish to pray the prayers which are all for ourselves, to take an interest only in our own souls, to know the greatest of all happiness, and not impart it to others? III. In this work ministers and people must cooperate. All the commands to extend the kingdom of Christ are binding on clergy and laity alike. IV. The safety of anyone who is not a labourer in the vineyard is very doubtful. The condition of going into the vineyard was a wish to work. None are to simply go into the grounds, to pick flowers, to eat the fruit, but all to work. And the reckoning at the end was of the work done. V. It is a wonderful arrangement that God has committed this work to sinners, not to the heavenly hosts. But our weakness is our strength; our sinfulness is our argument. For who can sympathize with sinners but a sinner? VI. No one can undertake this work who has not a love for Christ and sinners. (J. Vaughan, M. A.)The book of life I. Its author. II. Its publication; at the last day. III. Its contents: the names of the faithful. IV. Its effect: life. (J. Lyth, D. D.)Names in the book There is pathos in a human name, for it always represents a life, an experience, a history, a destiny. Sometimes in the Scriptures “ names” mean souls (Acts 1:15). I. Some observations.1. It is a great thing to have a name in the New Testament. Think of the roll call in the sixteenth of Romans and the eleventh of Hebrews! 2. It is a great thing now to have a name in the family Bible; for that generally signifies Christian training and parental prayers. 3. It is a great thing to have a name upon the pages of a Church register. How affecting are these old manuals, with their lists of pious men and women, many of whom have passed into the skies! 4. It is the greatest thing of all to have a name in the Lamb’ s Book of Life. Beyond all fame (Matthew 11:11). Beyond all power (Luke 10:20). II. Some questions.1. In how many books is your name written now? 2. How can a human name be written securely in the Lamb’ s Book of Life? 3. To backsliders: Are you going to return to your name, or do you want it to come back to you? 4. To Christian workers: How many names have you helped to write in the Book of Life? 5. Is there any cheer in thinking how our names will sound when the “ books are opened” in the white light of the throne? (C. S. Robinson, D. D.)Names I. Whose names are written there? Those of--1. The faithful labourer.2. The patient sufferer.3. The victorious combatant.4. The despised saint. II. How they came to be written there?1. Through grace.2. By the blood of Jesus.3. The Spirit of God. III. Why are they written there? Because--1. Citizens of heaven.2. Heirs of the promises.3. Precious in the sight of God. (J. Lyth, D. D.)Christian cooperation Union is power. The most attenuated thread when, sufficiently multiplied will form the strongest cable. A single drop of water is a powerless thing, but an infinite number of drops united by the force of attraction will form a stream, and many streams combined will form a river, till rivers pour their water into the mighty ocean, whose proud waves, defying the power of man, none can stay but He who formed them. And thus for us, which, acting singly, are utterly impotent, are, when acting in combination, resistless. (G. H. Slater.)Woman’ s work A woman may labour with an apostle in the gospel, without departing one step from the propriety of her position, or the delicacy of her character; she can work a good work for Christ, and for the performance or neglect of it she must hereafter give account. By example, by influence, by meek endurance, by active sympathy, she can do all that a man cannot do, in the society of her equals, and in the homes of the suffering. (Dean Vaughan.)Woman’ s work Women, you can give and serve and pray. You can give self-denyingly, serve lovingly, pray conqueringly. The best examples of self-denying liberality, of loving service, of conquering prayer are recorded of woman. It was no great gift, service, prayer. The gift was a widow’ s mite. The service was the anointing of Jesus with a box of ointment. The prayer was a mother’ s prayer for a daughter possessed with a devil. But the gift and service and prayer were in self-denial and love and faith. And so in the sight of God they were of great price. (H. Johnson.)Unknown workers Who has not heard of John Wesley? Yet how few are acquainted with Peter Bohler, who brought him to Christ. (J. F. B. Tinling, B. A.)One woman’ s work An American paper tells the story of a woman who, because tired of a life mainly employed in eating and dressing, resolved to devote herself and her money to a nobler purpose. At the close of the war she went to a sandy island off the Atlantic coast, where about two hundred persons were living in poverty and ignorance, and established her home there, with the intention of benefiting the inhabitants. She began with teaching, by example, how to cultivate the land lucratively, and was soon imitated. Next she established a school for the children, and afterwards a church. Now the island is a thriving region, with an industrious and moral population, the change being the work of one woman. (Christian Age.)The early Christian women “ What women these Christians have!” exclaimed the heathen rhetorician Libanius, on learning about Anthusa, the mother of John Chrysostom, the famous “ golden-mouthed” preacher of the gospel at Constantinople in the fourth century. Anthusa, at the early age of twenty, lost her husband, and thenceforward devoted herself wholly to the education of her son, refusing all offers of further marriage. Her intelligence and piety moulded the boy’ s character, and shaped the destiny of the man, who, in his subsequent position of eminence, never forgot what he owed to maternal influence. Hence, it would be no overstrained assertion to say that we owe those rich homilies of Chrysostom, of which interpreters of Scripture still make great use, to the mind and heart of Anthusa. (W. Baxendale.) Philippians 4:4-8 Rejoice in the Lord alway Three elements of Christian character I. The keynote of the Epistle and of Christian life is cheerfulness. The repetition here, and the enforcement of the same in other Epistles shows us the importance of this duty.1. If the Philippians neglected or undervalued this duty they have many imitators today. Some professing Christians set their faces against it, and make the best of days the saddest, the best of books the most forbidding, and the best of services the least inviting. Those who take their cue from these, come to regard sourness and sanctity as synonymous. This is a gross and dishonouring perversion of that which was heralded with notes of joy. 2. It is “ in the Lord” that we are to be glad. Christ has brought the materials out of which gladness is made--new and happier thoughts, power, purposes, hopes. 3. The advantages are manifold. (1) To ourselves. (a) Cheerfulness brings us within the charmed circle of the noblest and brightest spirits. Without this we can never enter into the rapture of psalmists and prophets. (b) The perception of cheerfulness nourishes the very cheerfulness it sees. The sun not only reveals and makes the beauty and fragrance of the flower. (2) To others. Nothing breaks down the opposition of men to Christianity like a bright cheering life. It more faithfully represents the true spirit of Christianity. Christ came to make the world glad, and only as we rejoice in and with Him are we true to Him. 4. We are to rejoice alway, which teaches us to cultivate the habit of looking on the bright side, of always being on the look out for compensation, of considering the purposes of difficulties, the lessons of adversity, the Sender of sorrows. II. Forbearance.1. In what does this show itself. (1) In waiving our just rights; not pushing them always to the utmost.(2) In checking ourselves under provocation: “ not returning evil for evil, but contrariwise.” This needs large Christian grace. 2. The powerful motive: “ the Lord is at hand.” (1) As seeing all.(2) As soon coming to end our vexations. III. Devout trustfulness.1. In arguing this (verse 7), the apostle does not teach us to have no care and let everything drift, but not to be full of care. Whilst we are ordering our affairs with discretion, we must not be over anxious. The Lord is at hand. His Providence will be equal to all emergencies. Do your best, and leave the issue to Him. 2. Let prayer be your antidote to worry. God knows what is best. Submit to His will, thankful for His many mercies. Gratitude is a condition of successful prayer 3. The grand issue--the peace of God. (1) Its channel--He in whom we have to rejoice. (2) Its character. (a) God-like. (b) Transcending every effort of the mind to grasp it. (3) Its effect. To stand sentry and keep guard over the heart and mind. (J. J. Goadby.)Christ’ s nearness I. A fact stated. “ The Lord is at hand,” may apply either to time or place. He is coming, and till He comes to wipe away our tears, to raise our dead, and fill us with glory, He is, in the meantime, our solace in trials, conflicts, difficulty and danger, our light in darkness, and our triumph in death. We greatly wrong Him to conceive of Him as above the stars. He is very nigh His people, the shade on their right hand. Let us therefore walk circumspectly, and let nothing cast us down. Let also our enemies beware. II. The command grounded on the facts.1. “ Rejoice in the Lord alway.” (1) How little there is of this amongst us. Yet the Lord is at hand that we may rejoice in Him as a Refuge, a Support, a Friend (2) The all-sufficient ground of this rejoicing. There is nothing “ in Him” that is not an occasion for joy, life; righteousness, abounding grace. There is nothing our souls can want, our hope desire, our happiness need, our immortality grasp, that is not laid up in Him. (3) There is no true joy that does not find its spring in Him. (4) This joy is perennial--whatever be our times, or circumstances, it is our privilege to rejoice. 2. “ Let your moderation,” etc. When the eye has once seen, the ear heard, the heart occupied with Christ, all other matters take a subordinate position. The attractions of the world are nothing, its anxieties are lost in the comfort of His love, and its entanglements cannot keep us from resting in His bosom. Sit, then, loosely to the things around you. Let men see that you have a better portion, and know by your forbearance, gentleness, and moderation, that the things that once occupied you are now quite secondary. What matter if other things fade from your grasp, if the presence of the Lord is realized in your soul. 3. “ Be careful for nothing.” (1) There is no need for this care. Think of the eye ever watching you, the arm around you. (2) Be not full of care; it does not mean be indifferent to the concerns of life, but be not anxious. The Lord is at hand; He will provide. There is nothing in God, in ourselves, in the world, or in Satan that we need be careful for. 4. “ In everything by prayer,” etc. He is beside you, and you rob yourself of a great privilege if you keep back anything. Pour out your heart, only “ with thanksgiving.” Don’ t murmur. Thank Him for what He has done, is doing, and will do. III. The precious promise, which is conditional on the keeping of the commands. “ The peace of God,” etc.! Christ has made peace with God.2. This peace must be apprehended and enjoyed (Romans 15:13; 1 Peter 1:8). It can only be enjoyed by faith, and it must be maintained by a consistent walk. 3. This peace will keep us from sinking, from sinning, it will keep us calm amidst disturbance, at rest amidst restlessness, tranquil in anticipation of death and judgment. (Marcus Rainsford.)Spiritual mindedness There is a natural world, and there is a spiritual world. It is folly to ignore either. True wisdom lies in adequately acknowledging the claims of each, and skilfully adjusting their relations to each other. A man may be so engrossed by the natural, as to live as if there were no spiritual world, and vice versa In the one case he becomes a materialist; in the other, a mystic. We are now in this world, and have duties here which religion must help us to discharge. But there is a spiritual world, and nothing gives such elevation of character, and such power and consistency of living, as a sense of its real presence. The spiritually-minded have ever been the pioneers of human progress. Paul did not disparage the life that now is; he rather exalted it by constantly bringing upon it the power of the life to come. In the text he represents the effect of a spiritual faith on this human life. The key to the whole is, “ The Lord is at hand.” There are four characteristics of spiritual mindedness as thus understood. I. It will surprise materialists that the first is Joy--the delightful enjoyment of the feelings of pleasure at good gained and actually enjoyed, or at the prospect of good which one has a reasonable hope of obtaining.1. The natural world can give joy. (1) There is the joy of youth, when the blood is hot, and burdens have not bowed, and disappointment have not soured the man, where there are many beautiful hopes and no bitter memories. (2) The joy of health, when the humours are wholesome, the circulation unimpeded, the nerves unjaded, the lungs sound, and the brain clear; when food is pleasant, sleep sweet, and activity exhilarating. (3) The joy of success, when the battle has been won, the office secured, the bride wedded, the fortune made. (4) The joy of the affections, when the heart has loved well. 2. But the great defect in all joy that is not “ in the Lord” is that it is transitory. Youth, health, success, are good while they last, but they last so short a time. 3. Our faith does not offer us a choice as between natural and spiritual joy. On the contrary, the sources of natural joy are intensified by our spiritual joys, and placed upon a more enduring basis. Would not (let conscience speak) your natural joys be trebly sweet if you did not feel that if these were swept away there would be nothing left? If you did but “ rejoice in the Lord” all of earth that is sweet and beautiful would be more so. To the spiritually-minded “ the Lord is at hand” to help every human joy. II. To be spiritually-minded is to have habits of honesty in business, of candour, good temper and forgiveness, for that is the meaning of moderation.1. This is a provoking world, full of things which create disagreeable feelings. The weariness and tricks of others make us shut up ourselves and become uncandid, and cynical, and hard. Life becomes a game. We must not show our hands. The wicked will take advantage of it, and we shall lose. 2. Well, if this natural life be all there is, we cannot afford to be candid and good-tempered toward all men. But a spiritually-minded man can so afford, “ The Lord is at hand” to help him. Put Him away, saying that each man must care for himself only, and if you fail, no matter the failure; if you succeed, how barren the success. 3. Whether you will or not “ the Lord is at hand.” He sees all in the light of the spiritual world, and judges accordingly. He is at hand to help. The factory operative, the merchant, the capitalist, may all have a sense of His nearness, and if they have, then their moderation, fairness, self-control, and forgiveness will be known unto all men. III. Elevation of soul--a serenity of temper over which the changes of life may pass as Storms do over a mountain, loosing here and there a stone, breaking here and there a tree, shaking the whole mass and drenching it, but leaving the mountain rooted in the earth.1. Much of our life is frittered away with carking cares and anxieties. These came from too close a look at things which are temporal. This nearness must be corrected by spiritual mindedness. To a man who has no feeling of the Lord’ s nearness every trouble exaggerates itself. He cannot put his full powers to any one thing, because he is troubled about many things. 2. Right spiritual-mindedness does not unfit us for the duties of life. Faith does not teach carelessness. It is the care that distracts which must be avoided. That is only avoided as a man comes to feel that the Lord stands by Him. That realized, he can attend to his multifarious duties without distraction. He has then a powerful motive to do his best, and that being done, he calmly leaves what he cannot do. IV. Devoutness--a sense of the presence of One who takes an interest in our lives, and to whom we can speak specifically about everything that concerns us, and therefore concerns Him, and from whom we can get direction and help. In conclusion, when we are spiritually-minded God’ s peace--1. Keeps our hearts steady and true when temptations and troubles and bereavements seem bearing them away. 2. Our minds. No mind loses its balance as long as it perceives the Lord at hand to help. 3. Through Jesus Christ, the connecting link. (C. J. Deems, D. D.)Joy The gospel takes hold of every string in human nature. The beginner only plays on the central octaves of the pianoforte, while the master hand makes the seven octaves discourse music in their turn. Joy is soul elation, or the feeling of extreme pleasure. There are certain conditions when that string is touched by the hand of truth.I. The joy of conversion. Relief from the burden of sin, and finding the pearl of great price. After Philip explained the matter, the eunuch went on his way rejoicing. No one can contemplate the fact that Christ is slain for His sins, and is risen for His justification, without experiencing a sense of happiness (Acts 8:27-40). See also the account of the conversion of the Philippian jailer, and Lydia. Joy from a sense of safety is not the highest type, but very real. II. The joy of Christian fellowship. When friends meet, there is a reciprocal feeling of esteem (Acts 2:40-47). Two old Peninsula veterans accidentally met after a separation of twenty years. Words could not depict the beaming faces. It was the joy of esteem. Whenever the apostles met their brethren there was joy: Paul, the prisoner, was full of happiness in anticipating to see the Philippians again. III. The joy of service. God loves a cheerful giver. There was great joy when David collected the funds for the building of the Temple (1 Chronicles 29:9). Greater still was the joy of the redeemed in building the walls of Jerusalem (Nehemiah 12:43). God must be served with gladness. IV. The joy of prosperity. The Christian has no prosperity apart from the kingdom of Christ (Luke 15:10). The father made a feast because the lost had been found. The visit of Philip to Samaria was blessed abundantly. “ There was great joy in that city” (Acts 8:8). The gospel is “ good tidings of great joy to all people.” The more souls are saved the more the joy of the Church (Luke 10:1-42) V. The joy of special revelation. There are moments of supreme happiness given to all good people, such as the time of the Transfiguration. The happiest moment in the life of the Christian is the last, when the servant is dismissed his present service in peace, and advancing towards the crown. One word of caution--see that the right motive produces joy. There are superficial influences of a charming nature, but without depth or worth. “ Our rejoicing is this, the testimony of our conscience.” When conscience says, rejoice, we are safe. It is a joy that will continue evermore. (Weekly Pulpit.)Christian joy I. What does this precept mean?1. Joy, like every other simple emotion, cannot be defined; it must be felt to be known. The text enforces that form of joy which we should call habitual cheerfulness as-- (1) Opposed to gloom and dejection. These are natural to some, fostered by the circumstances of many, but forbidden to a Christian. Though gloom be in harmony with my constitution or temperament, that cannot justify me in cherishing it. I may have a natural propensity to steal, but I am to fight against it; and so with a tendency to dejection. The Christian is not like Cain, a fugitive and without a friend; but like Abraham, whose resources for everything were in the sufficiency of God. What Habbakuk did (“ although the fig tree,” etc.) St. Paul tells all Christians to do, “ Count it all joy when you fall into divers trials.” (2) As distinguished from levity and mirth. Mirth is an act, cheerfulness a habit. Mirth is like a meteor; cheerfulness like a star. Mirth is like crackling thorns; cheerfulness like a fire. Mirth is like a freshet formed by a sudden overflow; cheerfulness like a river fed by deep springs and numerous brooks. (3) As distinguished from indifference and insensibility. It is a positive state; a very distinct and vivid consciousness. A man may be very far from miserable; but it does not follow that he is cheerful. He may be stolid and callous of soul. 2. The text requires that cheerfulness should be habitual. (1) It is required of us in working. We are to earn our bread by the sweat of our brow or brain joyfully, not counting work a hardship.(2) There should be cheerfulness in giving, which God loves.(3) In Christian communion.(4) In general social intercourse.(5) In suffering.(6) In worship. 3. The precept directs us to derive our habitual cheerfulness from the Lord. No creature was ever happy in itself separated from God. You must not, therefore, try to get it from yourself. (1) You will never get it from increase of wealth. That brings increase of care.(2) Nor from the Church;(3) but from Christ; His character, advent, death, righteousness, exaltation. This is the lesson continually put before us in the Bible. “ My people have committed two evils.” “ I will greatly rejoice in the Lord.” II. By what may this precept be enforced?1. Habitual religious cheerfulness is a personal advantage. (1) It benefits the body and the spirit. “ A merry heart doeth good like medicine.” There are many persons who seriously impair their health by nursing gloom. Many nervous diseases may be traced to a state of mind cherished. (2) A man works with great power who cherishes this spirit: “ Neither be ye sorry, for the joy of the Lord is your strength.” Soldiers after a long day’ s march would hardly walk as nimbly as they do if they did not march to music. Get a cheerful heart and the yoke is easy and the burden light. 2. It is a strong qualification for rendering service to others. It is of little use trying to instruct, especially in religion, even a child, unless you are cheerful. And certainly a man is no use in the sick chamber, or in the house of bereavement, unless he has a cheerful heart. 3. If a Christian cannot rejoice always no man can. (1) The infidel cannot.(2) Nor the worldly. 4. For this the Christian has the largest possible provision. He has been born again, is a son of God and joint heir with Christ. It is quite true that Christians are soldiers and that the fight is hard, but victory is sure; they are racers and the running is exhausting, but the crown is sure; they are pilgrims and the journey is wearisome, but the arrival at home is sure; so that the soldier, racer, pilgrim, may rejoice alway. 5. The precept is enforced by Divine authority, by the example and word of Christ. Conclusion:1. When you are inclined to despondency, investigate the cause. “ Why art thou cast down?” 2. When in circumstances that are grievous call before you all that is joyous and hopeful. How strange it is that people who have never had a real trouble are always grumbling. 3. Never lose sight of the fountain of gladness. 4. Avoid vain and foolish anticipations of evil. (S. Martin.)The Christian’ s joy This joy is-- I. Intellectual.1. The reason has its moments of inexpressible delight. “ Why do you sit up so late at night?” was asked of an eminent mathematician. “ To enjoy myself.” “ How? I thought you spent your time in working out problems.” “ So I do, and there is the enjoyment. Those persons lose a form of enjoyment too keen to be described who do not know what it is to recognize after long effort and various failures, the true relation which exists between two mathematical formulae.” We may be strangers to this form of enjoyment, but we may know enough of other subjects to believe its reality. All knowledge is delightful to the human mind because it involves contact with fact, and this contact is welcome to the mind because the mind is made for God the Truth of truths, in whom as manifested in His Son are “ all the treasures of wisdom and knowledge.” 2. In our day this delight is especially observable in the study of nature. The “ scientific spirit” is almost concentrated upon this study, and it deserves a warm welcome from Christians; for if revelation is God’ s second book, nature is His first. 3. And if the contact of mind with reality has thus a charm all its own, what should not be the delight of steadily contemplating God as He presents Himself to us in His revelation. There the Being, the perfection, the life of God, are spread out before us like a boundless ocean, that we may rejoice in Him always as the only, the perfect satisfaction of our intellectual nature. 4. But alas! while this is the case, a new plant in your botanical gardens, a newly discovered animal in your menageries, an octopus in your aquariums, will send a thrill of delight through those who claim to represent the most active thought of the day, and all the while the Being of beings, with all the magnificent array of His attractive and awful attributes is around you. How much of the mental life you bestow so ungrudgingly on His creatures is given to Him! O intelligence of man, that was made for something higher than any created thing, understand, before it is too late, thy magnificent destiny and rejoice in the Lord. II. Moral.1. It is the active, satisfied experience of a moral nature, a coming in contact with the uncreated and perfect moral Being. Joy has much more to do with the affections than with the reason. It is the play of the affections upon an object which responds to them and satisfies them. To the man of family, his wife and children call out and sustain this delight, which the ordinary occupations of his intellect rarely stimulate. And little as he may think it, on that threshold, beside that cradle, the man stands face to face with the attributes of the everlasting Being who has infused His tenderness and His love into the works of His hands. 2. God’ s attributes of holiness, justice, mercy, may well delight the human mind, but they address themselves inevitably to our moral nature. As we gaze on God the holy, we turn our eyes on ourselves, and ask “ If He is of purer eyes than to behold iniquity what does He see in me?” Between that uncreated beauty and our enfeebled, broken nature, we know that some dark shadow has passed, and yet light enough is left to enable us to see how little we are like Him. Man, conscious of this radical flaw hides himself from the Lord God and a deep gloom takes possession of him. He would fain bury himself in amusement or work--anyhow--in self-forgetfulness--anywhere out of the sight of God. 3. The work of our Saviour has made it again possible to rejoice in God. Christ has destroyed the discord between our conscience and His holiness. His graces establishes a union between the believing soul and its object. “ We are accepted in the beloved.” Read Romans 5:1-11 and see what are the consequences of this new relation to God. (1) Peace; and then as the soul finds what it is to have entered into the state of grace comes (2) Joy; and joy as it is one of the first experiences, so in its more magnificent forms it is the crowning gift of the new life. Not only being reconciled shall we be saved by Christ’ s life, but we also joy in God through Christ from whom we have received the atonement. The old fear which skulks away behind the trees of the garden is gone. Clinging to the Cross of Christ we behold the face of the Father, and “ with joy we draw water out of the wells of salvation.” Conclusion:1. Our power of rejoicing in the Lord is a fair test of our moral condition. The heart that does not “ break forth into joy” at the mention of His name is surely paralyzed or dead. If earthly friends, pleasures, etc., rouse in us keen sensations of delight, and this name which is above every name, this love which transcends earthly affections, finds and leaves us cold and unconcerned, be sure that it cannot be well with us. 2. This power of rejoicing is the Christian’ s main support under the trials of life. St. Paul after saying that we rejoice in hope of the glory of God adds, “ not only so but we glory in tribulations.” 3. This power is one of the great motive forces of the Christian life. Within the regenerate soul it is a well of water springing up into everlasting life, fertilizing everything--thought, feeling, resolution, worship: it gives a new impulse to what before was passive or dead, and makes outward efforts and inward graces possible, which else had been undreamt of. (Canon Liddon.)Joy a duty Joy drives out discord. Our text follows as a remedy upon disagreement (verses 1-2). Joy helps against the trials of life. Hence it is mentioned as a preparation for the rest of faith (verse 6). I. The grace commanded--“ Rejoice.”1. It is delightful: our soul’ s jubilee has come when joy enters. 2. It is demonstrative: it is more than peace: it sparkles, shines, sings. Why should it not? Joy is a bird; let it fly in the open heavens, and its music be heard of all men. 3. It is stimulating, and urges its possessor to brave deeds. 4. It is influential for good. Sinners are attracted to Jesus by the joy of saints. More flies are caught by a spoonful of honey than by a barrel of vinegar. 5. It is contagious. Others are gladdened by our rejoicing. 6. It is commanded. It is not left optional. It is commanded because (1) It makes us like God.(2) It is for our profit.(3) It is good for others. II. The joy discriminated.1. As to the sphere--“ In the Lord.” That is the sacred circle wherein the Christian’ s life should always be spent. 2. As to the object. (1) In the Lord, Father, Son, and Spirit; in the Lord Jesus, crucified, risen, etc. (2) Not in (a) temporals, personal, political, pecuniary. (b) Nor in special privileges, which involve greater responsibility. (c) Nor even in religious successes (Luke 10:20). (d) Nor in self and its doings (Philippians 3:3). III. The time appointed--“ Always.”1. When you cannot rejoice in any other, rejoice in God.2. When you can rejoice in other things, sanctify all with joy in God.3. When you have not before rejoiced, begin at once.4. When you have long rejoiced, do not cease for a moment.5. When others are with you, lead them in this direction.6. When you are alone, enjoy to the full this rejoicing. IV. The emphasis laid on the command--“ Again I say, Rejoice.” Paul repeats his exhortation.1. To show his love to them. He is intensely anxious that they should share his joy. 2. To suggest the difficulty of continual joy. He twice commands, because we are slow to obey. 3. To assert the possibility of it. After second thoughts, he feels that he may fitly repeat the exhortation. 4. To impress the importance of the duty. Whatever else you forget, remember this: Be sure to rejoice. 5. To allow of special personal testimony. “ Again I say, rejoice.” Paul rejoiced. He was habitually a happy man. This Epistle to the Philippians is peculiarly joyous. Let us look it through. (1) He sweetens prayer with joy (Philippians 1:4).(2) He rejoices that Christ is preached (Philippians 1:18).(3) He wishes to live to gladden the Church (Philippians 1:25).(4) To see the members likeminded was his joy (Philippians 2:2).(5) It was his joy that he should not run in vain (Philippians 2:16).(6) His farewell to them was, “ Rejoice in the Lord” (Philippians 3:1).(7) He speaks of those who rejoice in Christ Jesus (Philippians 3:3).(8) He calls his converts his joy and crown (Philippians 4:1).(9) He expresses his joy in their kindness (Philippians 4:4; Philippians 4:10; Philippians 4:18). Conclusion: To all our friends let us use this as a blessing: “ Rejoice in the Lord.” (C. H. Spurgeon.)The duty of rejoicing I. There are some precepts of Scripture which we may have difficulty in performing, but which, at least, we have the power of attempting. Such, e.g., as to forsake a bad habit or to undertake a certain course of action. But there are others which seem to enjoin what is beyond our power, e.g., those which demand a particular aspect of mind, whatever may be our feelings, such as our text. It seems strange that joy should be a duty. Unless there be cause for it, how can we have the power? Well, we may surely reckon up our occasions for sorrow and joy, and if the latter preponderate we might, at least, be ashamed of being unhappy, and that is a great preparation for a thankful state of mind. When a man is downcast, he is often raised by a friend who points out that things are not so bad as he thinks. And the Christian has reasons for joy which far outweigh reasons for sorrow. Count up then your mercies. Adjust yourselves to the breathings of God’ s Spirit. If you cannot call forth the melody which slumbers in the heart, you can awaken the breeze of its music. II. Joyfulness is as much within our power as honesty and industry. It is not as though it were only a question of natural disposition, etc. One great purpose of religion is to furnish us with motives and aids to correct our natural temperament, and to bring into play moral forces to counteract those which are opposite to good. Is not the Christian entitled to discharge all his cares on God’ s providence; lay his sins on God’ s Son; and his fears on God’ s promises? Has he an excuse then for being disquieted. III. Some Christians regard joy as permitted but not as commanded, a privilege, not a duty. Had this been so numbers would have wanted it; but as God has enjoined it all must strive after it, and that for many reasons. The believer is asked to state what is religion. If he fails to rejoice he brings disgrace upon it, for he is disobedient. And here is the triumph of infidelity; and the inquirer after religion is deterred when he sees in its professors, how it defers the happiness of which he is in search. IV. As joy is a command which proceeds from God’ s mouth, so it may be kept by God’ s grace. We are bidden to rejoice “ in the Lord.” Whatever be the attribute contemplated there is reason for gladness even in the holiness which condemns our sin. For did not that very holiness provide a means whereby the sinner might be honourably and eternally forgiven. If there be nothing in God in which we may not rejoice, it is evident that there is nothing in the universe. V. The redeemer is a model for the Christian in this as in every other virtue. He who for the joy that was set before Him endured the Cross says, “ Ask and ye shall receive that your joy may be full.” VI. Half the depression of Christians arises from looking at and into themselves. Even when looking at Christ for righteousness, they look to themselves for comfort. It is Christ’ s hold on the believer that makes him safe. Rejoice, then, in the Lord. (H. Melvill, B. D.)Christians joyful in the Lord As sorrow is attendant on sin, so is joy the companion of holiness. Joy is a feeling of pleasure caused by the remembrance of some past, the possession of some present, or the hope of some future good. I. The Christian looks back on the past. Then sin on his own part is seen side by side with love upon God’ s. He thinks with sorrow of his sinfulness, but remembers the forbearance which withheld the Almighty hand, the goodness that led to repentance and the grace that saved, and so rejoices in the Lord. II. The present gives the same cause for rejoicing. There is much to abase and arouse painful feelings, but in the prayer which brings fresh supplies of strength, in the grace which is all-sufficient, in the promises, and in the work of faith and labour of love there is abundant cause for joy. III. The future presents a joyful outlook. The extinction of sin, the removal of all hindrances to holiness, the full blessedness of body and soul in heaven. (Canon Chamneys.)Constant joy in God the duty of Christians I. What is implied in this duty.1. That Christians are pleased that God exists. “ The fool hath said in his heart, There is no God.” Man in a state of nature dreads God. Naturally wishful of independence he dislikes the idea of one above him who can dispose of him according to His pleasure. But in Christians this enmity has been slain. 2. That they are pleased that He exists possessed of all Divine perfections. They could not rejoice in Him were it possible for Him to make a mistake or use any deception. 3. That they are pleased that He formed the most wise, just, and benevolent designs from eternity. 4. That they rejoice in His constant execution of His original designs. “ The Lord reigneth; let the earth rejoice.” II. The propriety of this duty. No one questions the duty of rejoicing sometimes; but how always? Is there not a time to weep? Thousands of things are the proper objects of mourning. Yes; but the text says: “ Rejoice in the Lord.” In Him there is no ground for mourning. And even mourning over evil things admits of an element of joy, inasmuch as they are ever working out His plans. We mourn over our afflictions, yet we may rejoice in God, inasmuch as a patient may rejoice in the skill of the surgeon while he bewails the pain of amputation. III. The reasons for this duty. We are to rejoice because--1. God always knows what is best to do with all His creatures. He is the only wise God. 2. He is always immutably disposed to do what is best. As a father feels towards his children the Father of mercies feels towards His whole family. The fountain of all good is in its own nature a just cause of rejoicing apart from the thousand streams of goodness which flow from it. 3. He is absolutely able to do what is best. If there were a single case of inability it would wreck our confidence in Him. 4. If, then, He knows what is best, is disposed to do what is best, and able to do it, He certainly always will do it. Improvement:1. To rejoice in God always is the most difficult duty Christians have to perform. It is easy to rejoice in favours; but how about trials. 2. To discharge this duty is to do what is most pleasing to God, implying as it does the purest faith, love, and obedience. 3. To do this is to do peculiar honour to religion. Mere selfishness will dispose men to rejoice when they receive good at the hand of God. 4. Those who obey this precept are the happiest men in the world. Men of the world are in some measure happy, but their rejoicing is often interrupted. 5. To neglect this precept is unwise, sinful, and injurious. (N. Emmons, D. D.)Christian rejoicing I. What it is.1. It is more than contentment. To be content is not to murmur, not to wish for a better lot; to rejoice is to be right glad, and to be persuaded that we have got the best we could expect. 2. Can this be the duty of the disciples of the “ Man of Sorrows” ? Undoubtedly a true Christian is serious, and often sad (Psalms 119:136; 2 Corinthians 7:7); and therefore has no part in such mirth and revelry as flows from thoughtlessness and intemperance. 3. But it does not follow that he may not be truly happy--only his rejoicing is in the spirit, “ in the Lord.” And to thus rejoice must be computable with sorrow for sin and self-denial; yet for all this it may be a real, lively, and lasting satisfaction (1 Peter 1:8; Romans 8:8; Matthew 17:4). II. When it may be felt.1. In prosperity; especially if we have set our hearts on God’ s good gifts of grace. But it consists not in the goods we enjoy, but in those we hope for; not in the pleasures we experience, but in the promise of those which seeing not we believe. Riches may abound, but we know they are of no value compared to those in heaven; health may flourish, but what is that compared with life for evermore; friends and families may grow up and multiply the joy of all we have, but these serve only the more to make us glad that we have a Friend who will never fail and a home where with them we may enjoy His blessed company forever. 2. In adversity; which was the condition of those here addressed. Paul repeats his words as though aware that it might seem a hard saying. But the grounds of their rejoicing are yours. For you the same Saviour died; for you there is the same heaven, the same unsearchable riches. Do you believe all this? Then rejoice. 3. In temptation. Whichever way this comes we are prone at first to be sorry, because of our weakness and proneness to fall. Yet James (James 1:2) tells us to rejoice. Why? Because one thus feels sin to be the heaviest of afflictions, which is thus a sign of grace. So St. Peter (1 Peter 4:12-13). Whatever then may be the trials of our faith now we are to rejoice because we shall be glad hereafter when Christ’ s glory shall be revealed. Thus may we pray not to be led into it, and yet when brought into it rejoice that by God’ s grace we may come out of it triumphant. 4. In death. Nowhere is Christian joy distinguished from worldly satisfactions more than here. For this is the introduction to an eternal consummation. (1) We lose nothing by the change we call death. We cease to breathe; but we still feel, think, love, and are beloved. If we part with our friends it is only for a brief season. (2) Besides, losing nothing we gain everything (Matthew 6:19). (C. Girdlestone, M. A.)Rejoicing in Christ I. In His atonement (Romans 5:11). II. In His righteousness (Romans 4:1-25). III. In His faithfulness (Philippians 1:6). IV. In His power. “ Kept by the power of God.”1. In sorrow.2. In persecution.3. In bereavement.4. In death. (R. J. McGhee, A. M.)Rejoicing in God I. God who requires His people to rejoice affords them ample reason for doing so: hence the requirement is reasonable and practicable. The Christian is not required to rejoice in nothing or in an inadequate cause: but in the Lord all-sufficient. II. There exists equal reason why the Christian should rejoice in God at all times as at any time. The cause is uniform, so should be the effect. If God ceased to be his friend then he might cease to rejoice, but not otherwise (Habakkuk 3:17-18). III. Joy and sorrow in the same heart and at the same time are perfectly compatible. There may exist contemporaneously reasons for both sorrow and joy. “ Sorrowful, yet always rejoicing.” When we are commanded to rejoice always it is not meant that we should rejoice only. IV. In the case of the Christian the causes of joy always predominate over those of sorrow. Not so with the sinner. A saint may lose a part of his possessions: but the larger part he cannot lose. V. The very sorrows of the Christian are to be rejoiced in. They work for him a far more exceeding and eternal weight of glory. “ It is good for me that I have been afflicted.” Inferences:1. If it is our duty to be happy then it is a sin to be miserable. 2. How grossly they misrepresent religion who speak of it as a gloomy thing. 3. We learn what it is that makes the soul happy. Not the world; that is passing away; but the Lord who abides. 4. If God alone can make His creatures happy what madness it is to live in ignorance of Him, or in estrangement from Him. (W. Nevins, D. D.)Sunshine: a talk for happy times I. Rejoice in the Lord. At the outset--1. Don’ t think this means-- (1) a seventh-heaven rapture. Nothing is easier, more common, or disheartening than the way we exaggerate religious joy. It is not given to many of us to soar to great heights; much less to live there. We want a joy that can walk along life’ s dusty roads, as a good day’ s work, and thrive amidst bustle and home cares. (2) The short lived offspring of a passing excitement; an April day of sunshine, and showers that end in a night of sharp frost. (3) Nor is it the childlike merriment of good spirits. (4) Nor a natural hopefulness that forgets the past, and doesn’ t trouble much about the future. 2. But it is a calm, deep, settled gladness in the Lord. (1) It does not change life so that there are no difficulties and burdens; but it edges the clouds with brightness, and in the darkness it can always see the stars. It does not turn the desert into a garden, but it is an angel presence bidding us “ fear not,” and opening our eyes, it shows us “ a well of water.” (2) It is of much importance that we keep from exaggerations. Many young people turn from religion disappointed because they have been encouraged to look for sustained raptures and have not found them. (3) Depend upon it this “ oil of gladness” is something that commonplace, everyday people can have if they will. II. The ingredients of this joy. It is not distilled from rare exotics and delicate plants that grow only in hothouses and cost much to cultivate. There are three simples growing just by the gate of the King’ s garden, and whoever will cultivate and mix them shall have this balm.1. The sturdy plant Confidence--the superlative degree of hope; that in the dark today sings of a bright tomorrow; that does not think or believe that a loving Father orders all things, but rests in the assurance of it. 2. Confidence must be mixed equally with a little lowly plant that grows on the bank of the river--Contentment--a rarer plant than the other. Contentment keeps its desires level with its condition. When much is taken it counts up how much is left, and turns the evil round to find a better face upon it, thinking of the worse that might have been. 3. Put in Gratitude, to enrich it and make it sparkle. III. But if it be thus easily made why is it so uncommon?1. There are timid souls who have not the courage to forget themselves. 2. There are the stern, the gloomy, the severe, possibly too selfish to forget themselves, or too exact to forget anything. Hard-natured men of narrow sympathies to whom the brighter things of the world are vanities. Music and children and flowers and holidays have no charms for them. Business, duty, absorbs them. O! it is a pitiful thing when all the child is dead in men. 3. There are those whose religion is mostly a regular observance of services, a half-hearted round of duty. The religion that rejoices in the Lord must have something intense about it. A languid, pale-faced, sickly man who gets up for an hour or two and sits by the fire can’ t enjoy anything; he hasn’ t vigour enough. Type of dead-alive Christians, whose religion is true enough, but they have not enough of it. They want more warmth and life and heart. IV. Can Christians afford to live without this joy in the Lord?1. It is repeatedly commanded. Is he guiltless who passes by the word with light indifference? 2. It is encouraged by every promise and precept. May not the man suspect the religion that is so unlike the Scripture sample? 3. It is the natural fruit of spiritual life: and if the fruit be wanting, the tree is not worth having. 4. Surely we have no business to keep twitting the world about a peace it can neither give nor take away, if all we can tell them is a dismal tale of trials and temptations, failure and sin. This is not what the Bible holds out to us, what Christ purchased for us, and is not likely to fetch home the prodigal from the far country. V. How may we make this joy our own? Confidence, Contentment, Gratitude, where can we find them? only in the King’ s garden.1. We must go out of ourselves for everything worth having. He who sees self will never see anything but what he may weep over. He who sees the Lord may live always triumphing. 2. The opposite to this joy is not sorrow. The Man of Sorrows was “ anointed with the oil of joy above His fellows.” (1) The real killjoy is worry. Hundreds of religious people trust the Lord to save their souls; but to feed and clothe the body, train the children, etc., all that they must fret over as if their loving Father did not sit on the throne. (2) The wasp nest of ill temper. This too may be conquered. “ I can do all things through Him that strengtheneth me.” (Mark Guy Pearse.)Amusements in the light of the gospel The text shows that religion is no killjoy: and yet it is frequently regarded as involving a renunciation of the pleasures of life. To ascertain the relation of piety to amusements is of great importance. Every man has leisure and inclination for amusement. How far may it be indulged? A man is made or marred by the way in which he spends his leisure. A certain amount of amusement is beneficial, but multitudes are ruined by amusement. I. The extent to which mere amusement is needful and beneficial.1. The “ alway” of the text covers the whole sphere of life but mere amusement can only be an occasional thing, and therefore not the only form of happiness. That must be found also in those experiences, duties, toils, anxieties, and sorrows which constitute the main stream of our daily life. 2. The key to this is “ in the Lord.” If God makes us glad we may be always glad. A richer joy may be found in discharging life’ s duties and bearing its burdens so as to secure God’ s approval than in any amount of amusement. 3. Seeing that it would be a great mistake to seek happiness in amusements which would imperil the proper conduct of life’ s more serious business. He who neglects duty for amusement makes a great mistake. II. What teaching there is in the text respecting the lawfulness of amusements and the main principles to guide us.1. Rejoicing is a Christian duty. Hence we ought to cultivate it as much as justice, etc. 2. Can cheerfulness be cultivated without paying special attention to the matter? Certainly not: hence the gospel sanctions a certain amount of amusement. Happiness is the outcome of the healthy play of our faculties. Now in the daily stress some of them are sure to be overstrained. Our constitution is like a harp of many strings. To keep it in tune, therefore, we must naturally give the overstrained strings periodic rest, but touch up the others and play upon them: this is amusement, and the text implies its necessity. 3. But what kind of amusement does the gospel sanction? (1) Our pleasures must be pure and unselfish, to be indulged in in the spirit of holiness and kindly consideration for others. We are to rejoice in the Lord always; and holiness and unselfishness were the most conspicuous features of Christ’ s character. 4. God has placed within the reach of all an infinite amount of ennobling entertainment. In the world around us there is an inexhaustible wealth of beauty, grandeur, and skill whose observation and imitation supply us with abundant entertainment. (1) We are born into a theatre where a drama of the most thrilling interest, now comedy, now tragedy, now both, is constantly going forward, and we are taking our own little part in it. (2) We are born into a museum such as monarch never erected. (3) We are born into a palace whose roof is the firmament, whose walls the horizon, and whose floor the earth and sea. (4) Besides this music, art, poetry, and literature are at command. (5) And, yet more, God has so made us that the lawful satisfaction of our appetites and exercise of our bodies may be a constant source of pleasure. 5. How is it, then, that we make such a mess of our amusements. We want-- (1) Christ’ s training to make us Christlike in our tastes and habits--eyes trained to appreciate beauty in form and colour; ears trained to appreciate music, and a decided taste formed for literature and science. The lower appetites are always ripe for entertainment--the higher want cultivating, and the lower will then give way. (2) Unselfishness and charity in our pleasures. The man who can amuse himself at the expense of wife and children or any of his fellows, cannot rejoice in the Lord, and such amusements will always be unhallowed and unblessed. (Dr. Colborne.)Christian rejoicing To rejoice is in one sense a happiness, in another a duty. In one sense it is an art: there are those who contrive to rejoice, find food for joy, where others can see nothing but gloom and grief: in another aspect it is an attainment; a result arrived at by long experience, in the latter days of a consistent Christian course. But in every point of view Christian joy can only be found in the Lord; by communion with Him, by close watching, by living much in things above. Compromises with the world drive it away. Sin destroys it in a moment. (Dean Vaughan.)Afraid of joy Joy has been considered by Christian people very largely as an exceptional state; whereas sobriety--by which is meant severity of mind or a non-enjoying state of mind--is supposed to be the normal condition. I knew a Roman Catholic priest that was as upright and conscientious a man as ever I met, who said he did not dare to be happy; he was afraid that he should lose his soul if he was; and he subjected himself to every possible mortification, saying, “ It is not for me to be happy here, I must take it out when I get to heaven. There I expect to be happy.” That was in accordance with his view of Christianity. (H. W. Beecher.)The happiness of religion An infidel was lecturing in a village in the North of England, and at the close he challenged discussion. Who should accept the challenge but an old bent woman in most antiquated attire, who went up to the lecturer and said, “ Sir, I have a question to put to you.” “ Well, my good woman, what is it?” “ Ten years ago,” she said, “ I was left a widow with eight children utterly unprovided for, and nothing to call my own but this Bible. By its direction, and looking to God for strength, I have been enabled to feed myself and family. I am now tottering to the grave, but I am perfectly happy, because I look forward to a life of immortality with Jesus in heaven. That is what my religion has done for me. What has your way of thinking done for you?” “ Well, my good lady,” rejoined the lecturer, “ I don’ t want to disturb your comfort; but--” “ Oh, that’ s not the question,” interposed the woman; “ keep to the point, sir. What has your way of thinking done for you?” The infidel endeavoured to shirk the matter again; the feeling of the meeting gave vent to uproarious applause, and he had to go away discomfited by an old woman. Christian cheerfulness Of Major Vandeleur, one of the most beautiful characters found among the Christians of the Crimean War, another officer who knew him at Gibraltar said to his biographer, Miss Marsh: “ Everybody on the old rock liked Vandeleur, and regretted him when he left us. He was ‘ blue’ you know (i.e., religious), but then he was such a bright blue! No gay man, I should think, was ever half so cheerful and charming as a companion.” (J. F. B. Tinling, B. A.)The oil of joy Years ago a party on board a pleasure yacht in the United States discovered to their dismay that they were being silently and slowly drawn towards the Falls of Niagara. Skill and energy began at once to cope with the horrible emergency. The furnace was filled and refilled with wood until the fuel at command was entirely exhausted. What was to be done? Dismay showed itself on every face, and despair was paralysing them when a happy thought occurred to an officer. The oil used for the machinery of the steam engine was thrown into the fire. This gave just sufficient impetus for the moving of the vessel out of the strong current into smooth water, and she was saved. “ The oil of joy” keeps many a one from being swept over the rapids of temptation. Let us, then, “ rejoice in the Lord” --rejoice in His nearness, sufficiency, and immutability. (T. L. Nye.)The motive for rejoicing The motive for a repetition of this exhortation lies in the immediately foregoing context. Those “ whose names are in the book of life” may well have within their breasts, even now, the sweetness and the calm of their promised bliss. The Saviour’ s own express command to His disciples sets this directly before us (Luke 10:20). (J. Hutchison, D. D.)Uninterrupted Christian joy If the Christian’ s joy be interrupted it ought only to be as the sun’ s brightness may be dimmed by a passing cloud, which quickly leaves the firmament as radiant as before. (H. Melvill, B. D.)Napoleon when sent to Elba, adopted, in proud defiance of his fate, the motto, “ Ubicunque felix.” It was not true in his case; but the Christian may be truly “ happy everywhere” and always. (C. H. Spurgeon.)Means of Christian joy If you go into Steinway’ s manufactory and strike certain chords of the powerful instruments, the chords of the other instruments, though they are covered up and apparently mute, will sound. Such are the correspondences which exist between them, such is the sympathy which is communicated from one to the other by the air, that when one vibrates, all vibrate. Though the sound be low and almost inaudible, it is there. When the grandeur, beauty, and love of the Divine nature are presented to a man, they draw some response from every part of his nature which corresponds to that which is presented. When the hearts of men are drawn towards the heart of God there begins to be an interplay between them; and thus Christian rejoicing, while only possible, is inevitable, “ in the Lord.” (H. W. Beecher.)The sphere of Christian joy God has made the human soul, and every instinct of faculty that composes it for Himself. He alone is the key to unlock its varied and mysterious powers, to discover their true range and capacity: and as this is the case with the other emotions so it is with joy. Joy, undoubtedly, that active sense of happiness which caresses the object which provokes it; which seeks some outlet or expression of its buoyancy--joy has an immense field of modified exercise in the sphere of sense and time, and Scripture recognizes this in a hundred ways. “ To the counsellors of peace there is joy.” A man hath “ joy by the answer of his mouth.” The virgin, in Jeremiah, “ rejoices in the dance,” and Isaiah speaks of the “ joy of harvest,” and of the “ rejoicing” of men after victory “ who divide the spoil;” and Solomon observes that “ folly is joy to him who is destitute of wisdom;” and James knows of Christians who “ rejoice in their boastings, whose rejoicing is evil.” The range of joy is almost as wide as that of human thought and enterprise. Its complete satisfaction is only to be found in God. God is the “ exceeding joy” of the Psalmist. God is the one object who can draw out and give play to the soul’ s capacity for active happiness; and therefore the Psalmist’ s heart “ dances for joy,” and his mouth “ praiseth God with joyful lips,” and he bids the children of Zion “ be joyful in their King;” and he looks out on heathendom, and would have all lands, if it were possible, “ make a joyful noise unto the God of Jacob;” and he looks out on nature and bids the “ field be joyful and all that is in it, and the trees of the wood rejoice before the Lord.” This is the language of exuberant delight, and St. Paul is only adopting the expression of the Psalmist, of Israel, of Joel, of Habakkuk, of Zechariah, when he bids the Philippians “ rejoice in the Lord.” (Canon Liddon.)Why Christians are not joyful Our florists make up packages of seeds labelled “ Gorgeous purple,” “ Exceedingly beautiful,” “ Remarkably fine,” and so on, referring to the flowers. Now let these seeds go into the lands of a clumsy person who has perhaps raised corn and potatoes, but who has never raised flowers; and let him plant them in cold, wet, barren soil, and at an untimely season. A few of them will sprout, and will come slowly up, pale and spindling, and will be neglected, and the weeds will overrun them: and when the time for blossoming comes there will be found here and there a scrawny plant, with one or two stingy blossoms, and men will say. “ Now we see the outcome of this pretence. Look at the labels. It is all humbug.” But do you not perceive that the way in which you plant the seed, and the preparation of the soil, and the season have much to do with the successful growth? It is true that beautiful plants might have been produced. They were deserving of all the praise bestowed upon them. There was no deception. They might have been what they were represented, but they are not for want of knowledge, skill, and adaptation of conditions to ends. There may be persons who suppose because Christianity is joy producing that when they become Christians they will be joyful. They suppose that they are to take it as they would nitrous oxide gas, a magnificent Divine intoxicant, and are miserably disappointed when ecstatic effects do not take place. And the reason why there is not more joy in the Church is because you do not know how to plant the seeds and cultivate the flowers. They are real seeds, and the flowers are beautiful, and the plant bears blessed fruit to those who know how to give it proper culture. If you have the faith of Christ and heaven and God near to you; if you so love that all parts of your being are pervaded with a sense of these things; if the affluence of God reaches down to you and you open your soul to let in the consciousness of Christ, you will have joy. “ Oh” says one, “ I might be joyful if I were not so harassed with care.” “ Casting all your care upon Him; for He careth for you.” There is provision made in Christ for care. “ But I have such grief!” “ Now no chastening for the present seemeth to be joyous” etc. If the earth had sensibility when the spade opened it, it would cry, “ Oh! why art thou wounding me?” But in that open earth I drop seed, and cover up again, and by and by the ground is covered with beautiful flowers--does the earth mourn now? God is opening the furrow in you and putting in seeds. It is affliction to you now, but afterward it will produce in you the peaceable fruit of righteousness. (H. W. Beecher.)No joy in heathenism The old Greeks and Romans had their pleasures, their glories, their learning, their art, but theirs was not a happy life. There was always a shadow across their path, a skeleton at their feast. They saw the roses which crowned their heads wither and die; they saw the pale messenger, death, knocking with impartial hand at the doors of rich and poor alike. They knew that they grew older, and nearer the grave, and beyond that they knew nothing. There was no hope. They grew weary of the dance and the wine cup; they looked on their painted walls at Rome, or Pompeii, and felt that they cared for them no longer. They had ceased to believe in their cold, passionless gods of wood and stone, who could give them no help, no comfort; they were “ without God in the world.” Such was the selfish life of the heathen, without God. No wonder that one day the Roman, who had nothing to live for, nothing to hope for, entered his bath, and opened a vein, and so bled quietly and painlessly to death. This is what a famous Greek poet said about life, that it was best of all not to be born, and the next best thing was to get quit of life as soon as possible. How differently speaks the Christian, “ Rejoice in the Lord alway, and again I say rejoice.” (H. J. W. Buxton, M. A.)No joy in infidelity or worldliness The infidel cannot be habitually cheerful. Hear Hume say in his treatise on human nature, “ I am affrighted and confounded with that forlorn solitude in which I am placed by my philosophy. When I look abroad, I see on every side dispute, contradiction, distraction, When I turn my eyes inward, I find nothing but doubt and ignorance. Where am I and what? From what causes do I derive my existence and to what condition shall I return? I am confounded with this question, and begin to fancy myself in the most deplorable condition imaginable.” Here you have one of the most philosophic, and, in many respects, one of the best of infidels, making this as his confession. Then, if you turn to the man of poetry and pleasure, Lord Byron says “ There is nothing but misery in this world, I think.” This sentence was not written for effect; it was the genuine outpouring of that man’ s heart. He had tried everything earthly. He certainly had been to every human and temporal fountain of enjoyment. He had gone through experience like that through which the wise man takes us in the Book of Ecclesiastes, and this is his conclusion--“ There is nothing but misery in this world, at least, so I think.” (S. Martin.) Philippians 4:5 Let your moderation be known unto all men I.What is moderation? An equal temperament of mind.1. Moderate in undergoing afflictions (Luke 21:19). (1) They are less than we deserve (Lamentations 3:39; Ezra 9:13).(2) They are balanced by other mercies.(3) They produce spiritual blessings (Hebrews 12:10). 2. Moderate in our love to, and desires of, all temporal enjoyments (Jeremiah 45:5). (1) Because they are temporal (1 John 2:15-17).(2) The more we desire them, the more we may (Ecclesiastes 1:7-8; Ecclesiastes 4:8).(3) They can never make us happy. 3. Moderate in our enjoyment of temporal mercies. (1) We may easily exceed (Jude 1:2; Luke 21:34).(2) Excess changes their nature into curses. 4. Moderate in our anger for injuries received. (1) So as not to let it boil up into hatred (Matthew 5:22; Matthew 5:44).(2) Nor continue long (Ephesians 4:26). 5. Moderate in our cares about the world (Philippians 4:6). (1) So as to make use of no unlawful means to get an estate (Jeremiah 17:11; Proverbs 22:16).(2) So as not to neglect our souls for our bodies (Matthew 6:33). II. How known unto all men.1. So as that it may be real and apparent (Matthew 5:16).2. Universal, towards all (1 Peter 1:15). III. The reason. “ The Lord is at hand.” How?1. So as to be present everywhere (Psalms 139:7; Proverbs 15:3). Otherwise He would not be infinite, and so not God. He is everywhere.(1) In His substance (Jeremiah 23:23-24).(2) So as to know what is done everywhere (Hebrews 4:13).(3) So as to observe and ponder every action (Proverbs 5:21; Proverbs 15:3). 2. He is ready to come to judgment (Hebrews 10:37). (1) To examine our actions (Ecclesiastes 12:14).(2) To give to everyone according to their deserts (2 Corinthians 5:10).(3) We know not how soon (1 Thessalonians 5:2; 2 Peter 3:10; Mark 13:35-36). Uses.1. Have a care of excess, but be moderate in all things. Consider-- (1) By this means you will always keep yourself in an even frame (Luke 21:19).(2) You will avoid sorrow as well as sin. 2. Often consider the omnipresence of God--in your civil commerces, in solitude, in company, when you pray and hear. 3. Often consider that the Lord is at hand to judge either to eternal misery or joy (Matthew 25:46). (Bishop Beveridge.)Moderation: a fable Hamet and Raschid, two neighbouring shepherds of India, in a time of great drought, made a request each of the Genius of Distribution: Hamet for a little brook which would never dry in summer, and in winter never overflow. Immediately the genius caused the fountain to bubble at his feet, and scatter its rills over the meadows: the flowers renewed their fragrance, the trees spread a greener foliage, and the flocks and herds quenched their thirst. Raschid, not satisfied with Hamet’ s moderate request, desired the genius to turn the Ganges through his grounds, with all its waters and all their inhabitants. As Raschid was looking with contempt upon Hamet and his small request, he heard, on a sudden, the roar of torrents, and saw a mighty stream come rolling on, which was the Ganges broken loose from its bounds. The flood roiled forward into the lands of Raschid: his plantations were torn up, his flocks overwhelmed, he was swept away before it, and a crocodile devoured him. (Dr. Johnson.)Christian moderation I. The principle.1. As to moderation in certain habits. (1) An ancient moralist tells us that virtue is a medium between two extremes. The extreme opposite to a vice is not a virtue, though everything opposite to virtue must be vice. Virtue is a road which has a hedge and ditch on both sides. Frugality, e.g., is such a road. If you break through the hedge on one side, you fall into wastefulness; if on the other, into covetousness. Humility is another: pride on one side, servility on the other. Magnanimity is bordered by cowardice and rashness. (2) But while virtue is moderation between opposite vices, there is no place properly speaking for moderation in virtue. No man should think of being moderately magnanimous or humble. Neither can there be any moderation in vice--moderate avarice or extravagance. (3) Yet foolish as it looks, there is a great deal of this sort of moderation, and much of what the world calls respectability is nothing else. Many a tradesman would eschew a great fraud, and yet be guilty of minor acts of dishonesty. He would not refuse to pay his creditors, but he thinks nothing of wearing down the health of his servants by over labour. He would not lie, but he has no scruples in over or understating the truth. (4) The proper province of moderation is to regulate those powers, principles, and tendencies in man which have no evil in themselves, but which become evil by absence of restraint; e.g. (a) The desire of knowledge; the cause and consequences of the first offence should teach us the need of putting a check upon it. (b) So also the desire of power. Acquisitiveness is a natural propensity. If there were no such desire, what would become of the interests of society and civilization? But there is nothing that becomes more destructive when not held in by Christian principles. 2. As to moderation in certain feelings. The other phase of meaning in the word is gentleness. It includes the control of anger. Indignation against evil is virtuous, but resentment, even against an evil doer, is the opposite. II. The manifestation. That our moderation may be known unto all men--1. It must be decided. There must be no pressing towards the borders of excess, even though not touched. No hard driving at a bargain which would look like avarice. No such demands on servants as would look like oppression; no indulgence which would look like sensuality. 2. It must spring from principle. A man may be moderate in one thing, and not in another. An ascetic in eating and drinking, may be licentious. A man who has no ambition may be avaricious. 3. It must he habitually exercised. How many in their religious connections profess principles which are outraged in the home or in the shop. III. The motive. “ The Lord is at hand.” We tell men of the injuriousness of evil ways: as they make their bed they must lie upon it. But while forceful, it is an appeal to self-love in its lowest form, and habits formed upon it do not rise higher than mere prudence. Here is the Christian motive.1. The judgment of the last day is approaching. This anticipation awakens an awful sense of responsibility. 2. But the Lord is an actual presence now. His judgment is passing on us at this moment; and we are now responsible. But is He not a Saviour as well as Judge? at hand to forgive the penitent and help the believer. (J. Stoughton, D. D.)Christian moderation The word here rendered moderation in our Bible is connected by derivation and usage with ideas not of control, but of yielding. It is rendered Lindigkeit, yieldingness, giving way, in Luther’ s German Bible; and I fully believe the interpretation to be right. “ Forbearance,” “ gentleness,” are the alternative renderings of our Revised Version, and both suggest the thought of giving way. “ Let your yieldingness be known unto all men; the Lord is near.” St. Paul is dealing throughout this passage with certain holy conditions necessary to an experience of “ the peace of God keeping the heart and thoughts in Christ Jesus.” Standing fast in the Lord, harmony and mutual helpfulness in the Lord, rejoicing in the Lord, and prayerful and thankful communion with the Lord, are among these conditions. And with them, in the midst of them, appears this also: “ Let your yieldingness be known unto all men; the Lord is near.” This connection with the deep peace of God throws a glory over the word and the precept. The yieldingness which is here enjoined is nothing akin to weakness, indolence, or indifference. It is a positive grace of the Spirit; it flows from the fulness of Jesus Christ. What is it? We shall find the answer partly by remembering how, from another point of view, the gospel enjoins, and knows how to impart, the most resolute unyieldingness. If anything can work the great miracle of making a weak character strong, it is the gospel. It can make the regenerate will say “ no” to self on a hundred points where never anything but “ yes” was heard before. Nothing in the moral world is so immovable as the will of a living Christian, sustained by the power of God the Holy Spirit, on some clear case of principle. I lately read of the uncompromising decision of a Christian man, in high military command in India, fifty years ago. He had accepted office, and £10,000 a year, being far from rich meanwhile in private means, on the condition that he should not be asked to give official countenance to idolatry. The condition was not observed. He was required to sign a grant of money to an idol temple. The East India Company would not give way, nor would their distinguished servant. He resigned his command promptly, and came home without a murmur, and without a compensation. Here, in a conspicuous case, was the unyieldingness of the gospel, a mighty grace which, thank God, is being daily exemplified in His sight in a thousand smaller instances. Yet this very case equally well illustrates from another side the yieldingness of the gospel. From the point of view of principle this admirable Christian was fixed as a rock, as a mountain; from the point of view of self-interest he was movable as air. That it was a sacrifice of self’ s gain and glory to resign was as nothing in his path. His interests were his Master’ s. Jesus Christ was in him where by nature self is. He was jealous and sensitive for the Lord; indifferent, oblivious for himself. Yieldingness, in our passage, is in fact selflessness. It is meekness, not weakness; the attitude of a man out of whom the Lord has cast the evil spirit of self. It is a blessed thing to be a “ moderate” in this sense. A living calm pervades that soul. A thousand anxieties, and a thousand regrets, incident to the life of self, are spared it. It is at leisure from itself, and therefore free for many a delightful energy and enterprise when God calls it in that direction, as well as ready for imprisonment and apparent inutility when that is His will. Nothing does the world’ s microscope discover more keenly than selflessness in a Christian man or woman. Nothing at once baffles its experience and explanation, and attracts its notice and respect, like the genuine selflessness, the yieldingness, of the grace of God. Let ours, then, “ be known unto all men” ; not paraded and thrown into an attitude, but kept in practice and use in real life, where it can be put to real tests. And would we read something, in this same verse, of its heavenly secret? It lies before us: “ the Lord is near.” He is near, not here in the sense of coming soon, but in that of standing by; in the sense of His presence, and “ the secret” of it, around His servant. The very words used here by St. Paul occur in this connection in the Septuagint (Greek) translation of the Old Testament, a translation old even in St. Paul’ s time: “ Thou art near (å̓ãëṍò), O Lord.” The thought is of the calm and overshadowing of His recollected and realized Presence; that Divine atmosphere in which bitter things, and things narrow with the contractions and distortions of self, must die, and in which all that is sweet and loving lives. “ From the provoking of all men, from the strife of tongues,” there is Divine protection and concealment there. St. Paul himself beautifully exemplifies his own words, in this same Epistle, in the first chapter. The “ brethren” at Rome who “ preached Christ of envy and strife, supposing to add affliction to his bonds,” certainly took a very irritating line of action. And their action tried St. Paul. But it did not irritate him. (H. C. G. Moule, M. A.)Christian Forbearance By “ moderation” is meant, not temperance in the gratification of our desires generally, but specially temperance or self-restraint in our relations to others, abstinence from anger, harshness, vengeance. Elsewhere in the New Testament, where the original word occurs, the rendering is “ gentleness,” “ clemency,” “ patience,” any one of which is preferable to this ambiguous “ moderation.” The exact idea is “ a considerate and forbearing spirit.” The apostle would have us make allowances for the ignorance and weakness of others, knowing how much and constant need we stand in of having allowances made for ourselves, both by God and man. Taken generally, his precept here calls upon us, for example, in our business dealings, to remember that human laws, however carefully devised, may ever and anon, if rigidly enforced, act unjustly and cruelly; and to guide ourselves therefore, in every case, by the broad principles of equity in the sight of God. Similarly, in our judgment of the conduct of men, it enjoins upon us to take a kindly view, wherever this is possible, never believing evil of them until we cannot help it. In the case which seems to be at present specially before Paul’ s mind, that of a person who is “ persecuted for righteousness’ sake,” he would have the sufferer to form the mildest judgment he can respecting the procedure and character of his enemy; to remember and pity the melancholy darkness of soul which prompts the persecution; and, even if he be in a position to avenge himself, to withhold his hand, and leave the matter with the Lord Jesus. When He comes, all wrongs will be righted (James 5:9). (R. Johnstone, LL. B.)The Lord is at hand-- I. Providentially (Psalms 139:1-24). II. Spiritually. “ Christ in you the hope of glory.” “ Where two or three are gathered in My Name.” III. Personally. To punish evil and to glorify His own. (Bishop Montagu Villiers.)The nearness of Christ Although corporeally Christ has left this world and is far beyond our mortal ken, yet, spiritually and essentially, He is near at hand to every man. “ I am with you always.” I. In all the operations of nature. “ In Him all things consist.” Nature is not merely His creation: it is His organ, His instrument. He is in it as the soul is in the body, animating and directing every part. He is in all seasons of the year. He flashes in the lightning. He speaks in the thunder. He is in every ray of light and every wave of air. II. In all the events of history. In the creations of literature, the progress of science, in all the advancing steps of civilization. Every event of life is an advent of Christ. He stands at the door of our nature and knocks. He originates the good and controls the evil. III. In all redemptive influences. In the words of the prophets and apostles; in the ministry of His gospel; in the agency of His Spirit. Conclusion: Let us realize this: eschew evil, pursue good; be heroic in duty and magnanimous in trial. “ The Lord stood by me,” said Paul. (D. Thomas, D. D.)The Lord is near Therefore-- I. Be joyful. II. Be gentle. III. Be trustful. IV. Be prayerful. V. Be peaceful. (C. J. P. Eyre, M. A.)The omnipresence of God I. The doctrine. The words are not applicable merely to some persons, nations, occasions, circumstances, but to all. The Lord is at hand to the pious and the profane; in places of devotion and places of commerce and pleasure. He fills all time and space (Psalms 139:1-24). II. The occasions which are specially calculated to remind us of this.1. God’ s visitations in the death of those around us.2. Our own advancing years.3. The vicissitudes of the seasons.4. The march of time towards eternity. III. The ground and source of the sinner’ s safety.1. Redemption in Christ.2. Regeneration and holiness by the Spirit.3. Divine friendship. IV. Practical effects.1. In view of Christ’ s present and future nearness, men should be ready for His manifestation.2. Diligent in duty.3. Dead to the world. (W. Nicholson.)The Lord is at hand I. To inspect our conduct. “ All things are naked and open to Him,” and with Him is no respect of persons (Jeremiah 17:10). II. Either to approve or disapprove our conduct. At this moment God is weighing us in the balance of His sanctuary. To be the object of His approbation is the highest blessing. We can then be indifferent to the world’ s censures. But to be condemned of Him is our heaviest curse. III. To regulate the affairs of His Church and accomplish the predictions of His word.1. To convict the sinner.2. Edify the believer.3. Extend His gospel. IV. To summon us to His tribunal. This He does practically at death. (Congregational Remembrancer.)Deliverance at hand I have heard one say, as he bent over a friend who was groaning under the surgeon’ s knife, It will soon be over! and so Jesus, with tender fellow feeling for their infirmities, consoles His suffering people. Amid your trials, think of that--they will soon be over; sooner, perhaps, than you fancy. Your salvation, not only nearer than when you believed, may be nearer than you suppose; even now the cry may be sounding in heaven--Room for another saint! a crown for another head! and the next turn of the road may bring you in front of the gates of glory. (T. Guthrie, D. D.)Near and distant relative terms “ Near” and “ distant” are relative terms. For the little child, whose limbs soon grow weary, the friend’ s house is far away, which for his father is but a step from home. So to the child, reckoning by his life, an event seems long past, far away in a hoary antiquity, which to the man on whom have come the snows of many winters, and who reckons by his life, seems to have occurred but yesterday. Now faith, in the measure of its vigour, enables us to see things in the light of God, giving us oneness of view with Him. When, then, our apostle says, “ The Lord is at hand,” he speaks as one who has been taught to reckon according to the years of the lifetime of the Most High--unbeginning, unending. On the same principle, you remember, in another place, he estimates the Christian’ s affliction--affliction extending perhaps over threescore years and ten--as “ but for a moment,” because the standard by which he computes is the “ eternal” duration of the weight of glory” which is to follow, (R. Johnstone, LL. B.)“ The Lord is at hand” As an illustration of that, let the gay young man think of Belshazzar’ s feast. There is the gorgeous oriental palace, with its massive architecture, its huge columns, its gigantic figures, its pictured halls; and there are the thousand lords in their rich robes, and the king, in the pomp of an eastern despot, drinking wine before the thousand. And in the same hour there came forth the fingers of a man’ s hand, and they wrote over against the candlestick upon the plaister of the wall of the king’ s palace; the mysterious hand moves and writes--moves and writes--and there are letters, words burnt into the wall, as with a pen of flame. The king knows not what they mean till the prophet comes to tell; and then their import is found to be, that the miserable man who wears the crown is “ weighed in the balances and found wanting,” and his kingdom is torn from him. So, though not visibly, yet really, there is over against the intemperate young man, the sensual young man, an omniscient Eye beholding his deeds, and an unerring Hand recording his doom, opposite him in the casino, and in other haunts of dissipation and vice. Here it is: conscience at times makes you tremble, and the minister of the gospel interprets the Divine revelation, and tells you of the wrath to come. “ The Lord is at hand;” and as an illustration of that let every man of business read the parable of the rich fool, in the twelfth chapter of St. Luke, and the sixteenth verse. There you have epitomized the history of many a London tradesman: the goods are laid up, not that the soul may take its ease, but that there may be a grand funeral, and much excitement at the reading of the will, and perhaps quarrelling over the property, and a gorgeous tomb in one of the suburban cemeteries, and a scattering of the huge gold heap by some profligate son; and the poor, careful soul who toiled and saved, and made others toil and save, who was at his books till midnight, and grudged the hours of sleep and rest to his poor shopman, where is he?--where is he? To think that men can go on as they do, digging, and delving, and scraping together money, money, money, while death is at the door, and the judgment is at hand, and hell is opening its mouth to swallow up the worldly! “ The Lord is at hand.” Read as an illustration of that in another way--“ And being in the house of Simon the leper, as He sat at meat, there came a woman having an alabaster box of ointment of spikenard, very precious, and she brake the box, and poured it on His head. And Jesus said, She hath wrought a good work on Me; she hath done what she could.” And so, whatever you do from love to Jesus in the way of helping men, in the way of checking sin, in the way of saving souls, in the way of lightening misery, He is at hand to notice, to record, to approve, to bless. (J. Stoughton, D. D.) Philippians 4:6-7 Be careful for nothing I.The evil. An incessant concern for our temporal affairs; that over thoughtfulness so pointedly condemned by Christ in the Sermon on the Mount. Consider--1. The dishonour it reflects on God as the moral Governor of the universe. It distrusts His care of His own, and the man who cannot trust the God of providence will not trust Him as the God of grace. 2. Its effects on self. Though it is certain that it can produce no good effect, yet it is indulged in, and it corrodes the mind, sours the heart, and influences the whole system. Most maniacs are produced by this, not to speak of thousands cut down in the eagerness of their worldly pursuits, destroying soul and body together. 3. Its effects on others. It excites envy. I envy in others something which my covetous heart desires. I hate the person possessing it, and am therefore a murderer in my heart. II. The cure.1. Be careful for nothing. Retire from the world into yourself. Let the matter lie between God and you. Call not the world in as umpire. 2. Make your requests known unto God. He is your friend, able and willing to bear your burden and supply all your need. (1) In prayer: there is no other way of approaching Him, and it is only prayer which will throw off the load. (2) Prayer brings the plea, supplication urges it. God frequently delays to try your faith, and the persistence and energy of your supplication. But His name is yet Jehovah Jireh. (3) With thanksgiving, which manifests the right state of heart. (4) Without reserve. God cares for the least of His creatures as well as for the greatest. What we call little things are often of the greatest importance, either in themselves or their consequences. III. The effect. “ The peace of God.” (J. Summerfield, A. M.)Care I. An evil. Anxiety is to be avoided.1. For our own sakes. The exhortation does not discourage economy and industry, although some fanatics make it do so. The same religion which tells us to be careful for nothing tells us also to be diligent in business, and if anyone under the cloak of the text becomes careless of the duties of life he denies “ the faith and is worse than an infidel.” Still there are some virtues which become vices. (1) Here is a man who by unstinted economy heaps up riches, and knows not who will reap them. The world promised him happiness in riches, and outside people say, “ What a happy man.” But look at the wrinkles on his face; he is fearful of losing his riches and is apprehensive of beggary and dies, sometimes by his own hand. (2) Here is another, careful of his good name--a good thing in itself--but the least thing said about him he feels acutely, and his peace is destroyed. The Christian’ s duty is clear. He must not fritter away his life in anxiety about circumstances or good name. Anxiety cumbers people as it did Martha, and is both unwise and injurious. There are trials enough without making them. The anxious man is a wholesale trouble maker. 2. Because we are not our own. This is a question which affects both conscience and honesty. God made us. What we possess is not our own. God has purchased us by the precious blood of Christ. 3. Because anxiety is distrust of God. The promises cannot be broken; however adverse the circumstances. Anxiety is thinking meanly of God. While religion allows of grief, she forbids excessive grief. It is difficult to bear with affliction, but it is cowardly to succumb. II. A preventative. Prayer is an appeal to Deity, which shows that we are not independent of Him; but it is an appeal to a Father. To be successful it must fulfil certain conditions.1. It must be thankful--even in time of sorrow. Who of us has not something to be thankful for--food, raiment, etc. 2. It must be particular. There are some things which people think too insignificant; but who has sufficient knowledge to determine that. Has God ever rebuked you for going to Him? God cares for the sparrows, much more then for you. 3. Continual. No solitary supplication was ever forgotten. The answers will surely come, although in an unexpected way. III. A consolation.1. The peace of God. We do not know how it is infused into the heart, “ It passeth all understanding;” but we may all feel it if we like. 2. It is the Saviour’ s legacy; and nobody should be defrauded of it--“ My peace.” 3. Some people try to keep the peace of God instead of letting the peace of God keep them. 4. Its medium is “ Christ Jesus.” (W. M. Punshon, LL. D.)Peace by Tower and power by prayer I. The mistake from which we are dissuaded. “ Be careful for nothing.”1. This does not mean that we are to be stoically indifferent, and just to take life as it comes. Such a notion would be the death of all holy manly ambition, and would mean “ good for nothing.” Man is not intended to be the sport of circumstances. His duties imply an earnest exercise of his powers, which is impossible without a measure of solicitude. Note the commendation which “ carefulness” receives in 2 Corinthians 7:11. Were a Christian to fall into indifference Christianity would be gone. 2. The mistake against which we are dissuaded is that of laying the mind open to the worries which are ready to invade it--the disposition condemned in Martha. St. Paul would have us rise into the calm region of faith above all fret and paralysing fear. 3. Such an exhortation is not uncalled for. Over anxiety is one of the commonest of sins. Strange that it should be so we profess to believe that the Lord knows our sorrows, that His peace is sufficient, that He supplies all our need, and causes all things to work together for good. Surely such a belief should make us trustful, fearless, and calm. We may well cry, “ Help our unbelief.” II. The instrumentality for the repression of over anxiety (Psalms 62:8).1. “ Let your requests,” etc. True, God knows our needs before we pray; but we may, nevertheless, find relief in telling them out to Him with the confiding love of a child. Enlightened prayer does not ask for miracle or any change in the Divine will. It only implies that asking is one of the appointed conditions of receiving, that the giving of the best things that the soul craves is the sole prerogative of God. 2. “ In everything.” Prayer properly belongs to the whole of our condition. Whatever touches our life is important enough to be taken to the “ throne of grace.” 3. “ By prayer and supplication.” The language implies entreaty. Not “ vain repetitions,” not noise as if God were afar off or indifferent, but the fresh warm cry of the hungry for bread. 4. “ With thanksgiving.” Prayer should be animated with gratitude. While we are with God let us think of His goodness in welcoming us, His former gracious answers, His countless undeserved and even unsought blessings. Gratitude is one of the sweetest and most useful ingredients. Whilst it honours God it disposes to that faith without which we cannot pray aright. So we come to that trust which is the antithesis of inordinate anxiety. In prayer, distrust is distraction, and distraction weakness. The prayer of faith is the natural and appointed instrumentality for the repression of over anxiety. III. The method in which this instrumentality works for the production of the desired result. Peace comes by power and power by prayer.1. In prayer itself there is often a priceless enjoyment. 2. We obtain specific answers to prayers; not always, indeed, according to our fancies, but invariably according to God’ s all-wise and perfect goodness, which is immeasurably preferable. 3. It is in the nature of prayer to soothe away unnecessary anxiety, and to sweeten such solicitudes as are wholesome; for prayer takes us into the presence of God, where all is calm. (J. P. Barnett.)“ Be careful for nothing” Man is born to trouble as the sparks fly upward. He is launched on the storm-tossed sea of life. He is a reed which grows up to be shaken of the wind. The pleasantest paths are not without their sorrows. The rose, however sweet it is, has its thorns. What then shall we do with our sorrows?1. It is impossible to eradicate them, for in the very resistance we find a new cause of suffering. As the fabled Hydra of old, with one head severed from his body, sprang forward with a hundred in its place, so shall our resisted troubles be. 2. It is folly to resist them; as idiotic a task as Don Quixote’ s against the windmills. 3. Shall we suffer, then? We could if we were as strong as Atlas, who bore the world on his shoulders; but we are not Atlases. 4. Take them quickly, then, to the Divine Burden bearer. This is the panacea for all the ills that flesh is heir to. I. Be careful for nothing.1. Because there are higher considerations. Here we spend no end of time and thought on things which are not worth it, and neglect matters which deserve our most earnest attention. “ The life is more than meat,” and the soul than life. The doctor’ s bell and knocker never seem at rest; nor are the poor patients to be blamed for their importunity; but how is it that the body casket is so cared for and the soul jewel so neglected. Men are careful even to madness about their money, but utterly careless about eternal riches. 2. Because those necessary trifles about which we are obliged to think in some degree are all seen to and arranged by God. Cast, then, “ all your care upon Him; He careth for you.” 3. Because the smallest affairs of life are entirely beyond our control. Man can do a great deal--he can flash a message round the world, and through the microphone hear the footstep of a fly, but he cannot add one cubit to his stature. 4. Because nothing is too small for God to arrange for. We are ready to believe that nothing is too great for God to care for, but it is difficult for us to confide in Him in little things. But the God who made the ocean makes the dew drop, and cares for both. II. Be prayerful for everything. Some mercies will come unasked for; but those are sweetest which come in answer to prayer.1. Because of the privilege of prayer. We have not only the care but the heart of God. The blood of God’ s dear Son has opened the way to the mercy seat. 2. Because of the power of prayer. It has a soothing effect, as we know from earthly confidences. 3. Because there is no limit to prayer. There is nothing we may not ask Him about. It is His will. “ I will be enquired of.” III. Be thankful for anything.1. Because we do not deserve anything but wrath. 2. Because ingratitude is one of the worst of sins. We are thankful for the hospitality of earthly friends, and yet though we have so much from God how thankless we are. Thankless hearts are like scentless flowers. (Thomas Spurgeon.)Carefulness I. Its nature. The root of the original word is a verb which signifies “ to divide.” Such care as diverts and distracts the mind from its true and tranquil bent towards God. It is not common forethought and prudence that is forbidden. There is no warrant for carelessness, supineness, inactivity. Neither the indifference of the fatalist or of the sensualist are sanctioned here. But here is warrant for the man who believes that “ all things work together for good;” that in things both great and small “ the Lord will provide.”1. In disappointment--adversity where prosperity was expected--the loss of those on whom our strongest trust was reposed. 2. In the pressing claims of business or the family. 3. Relax not any reasonable and temperate exertion, but listen “ God will provide” sing the birds of the air, and whisper the lilies of the field. II. Its causes.1. An undue value of this present world. We reverse the apostle’ s rule and walk by sight. 2. Practical distrust of God. The most orthodox are often guilty of this heresy. Faith in God is useless in the creed if it be absent from the heart. 3. Neglect of Christian privilege. “ All things are yours.” The promises are ours, but we neglect to plead and to trust them. III. Its evils.1. Its essence is worldly mindedness. Unseen and eternal things are thrown into the background. And the snare is doubly dangerous and successful from the fact that it is not viewed as a sin, but cloaked under the specious names of prudence and care for family. 2. It cramps our benevolence. It knows nothing of lending unto the Lord and giving cheerfully. It anticipates the day when what can now be spent will be wanted. It will not trust God. 3. It engenders a close illiberal spirit in all the transactions of life. It stands by its rights, drives hard bargains, exacts the uttermost farthing. “ I cannot afford it.” “ I must not wrong my family.” IV. The remedy. Prayer, including blessings sought and evils deprecated , joined with an acknowledgment of mercies past.1. Be it what it may it is the Christians privilege to spread it before the Lord, like Hezekiah. You have kind friends, sound advisers; but go first to God; and when before Him pour out your whole heart, and you shall find a calm and stillness in heart prayer, which shall soothe every grief and care to rest. If you do not find it all at once pray on. 2. Be thankful, i.e., draw upon your experience as well as your faith; and remember that “ the Lord’ s hand is not shortened that it cannot save,” etc. (Canon Miller.)Anxiety I. Its folly. What good can anxiety do?1. It is an idle thing; the mind hovers and flutters round the subject; goes over the same ground again and again, wearies itself in vain repetitions of the same cares and fears; but what has it done? has it advanced the matter one real step? Has it arrived at one good counsel, or set itself to one wise act? 2. It is an enfeebling thing; it eats the very life out of the energies; it leaves the man not only where he was, but ten times less capable and vigorous than at the beginning. 3. It is an irritating thing; it ruffles the temper, upsets the balance of the spirit; is the sure source of moodiness, sharpness, petulance, and anger; it sets a man at war with himself, his neighbour, God’ s providence, and God’ s appointments. 4. It is a sign of mistrust, of feeble faith, of flagging energy, and languid obedience. II. Its cure.1. St. Paul knew better than to attempt the correction of anxiety by human arguments. It may be useless, wrong, mischievous, but it is in us all; and let a man be sharply tried, he is anxious still. The conflict with any one of our evil tendencies is too strong for us single handed. 2. Bring in another person; introduce a new consideration; suggest a new motive. Tell us of One who amongst our other griefs has borne this, amongst our other sorrows has carried this (Isaiah 53:4); of One who in all our afflictions is Himself afflicted; in all our cares is Himself troubled (Isaiah 63:9); above all, of One who is not in some different and distant world, where the sound of human groans scarcely penetrates, where the burden of human distress is regarded as unreal, but who is here, in our world, at hand, present; who both foresees and remembers with us, feels with as well as for us, is “ touched with a sense of our infirmities,” yea, was Himself “ tempted in all points” (Hebrews 4:15). Then, in His presence, in His human soul, in His compassionate heart, we will lay aside our anxieties, rest from our burdens, take refuge from our fears and from our sins. (Dean Vaughan.)The prayer of faith In everything make your request known unto God, and then be careful for nothing. It is committed into God’ s hands, rest and rejoice. These early converts were filled with an overwhelming sense of the blessings with which their lives were crowned. They found it easier to praise than we do. I. The principle of deliverance from care is placed by our Lord, in the Sermon on the Mount, in a two-fold light.1. The things about which we are tempted to be careful are “ things that perish.” Their worth is but for a little time, and stretches but a little way. What matters a little more or less of earthly treasure. The soul’ s satisfaction is independent of it. The true and enduring riches are within reach. To men who believed in and pined for the heavenly treasure, the appeal was conclusive. What matters the earthly substance which moth and rust are wasting daily, when we have a glorious treasure which defies decay and violence. They believed this and were careful for nothing. We believe less and are consumed with care. 2. This superiority to earthly things demands a keen discernment, a pure unworldly heart, which are rare. Who is sufficient for these things. The Saviour, pitying our infirmity, has another assurance to meet the needs of our trembling apprehensive natures. “ Your heavenly Father knoweth that ye have need of these things.” We are not alone in this great universe, whose awful order, indifferent to our needs, strikes a shivering dread into our hearts. Behind the veil a Father is watching and caring, and by His vigilant providence is adding, in the measure in which He sees we need them, all these things unto us. Be careful for nothing; rest calmly in the care of God. 3. But we can not only rest but pray. He is no unknown Friend to whom we can commend our cause and then leave it. He is here in the silent sanctuary of our hearts. Perhaps our requests are shortsighted and foolish. Be it so. The best thing that we can do is to take them to God, and lay them before Him. His light will reveal, His fire consume the sensual, selfish element in our petitions; His burning presence will purify our hearts, and make our prayers powerful with Him. Prayer is the channel of communication between the careworn soul and its helper; and it fills its desolation with the sense of a living, loving presence, which charges the very atmosphere with benediction; it quickens a pulse of joy and hope in the numbness of its despair. He who has never known what prayer can do to calm a troubled and uplift a despairing spirit is dead to the deepest, richest experience of life. II. But it must be the prayer of faith.1. Christians complain bitterly that their prayers are not answered. But they do not understand the conditions. God nowhere binds Himself to answer our shortsighted requests. Did we see more clearly we should tremble lest He should. That would prove His heaviest chastisement. But He binds Himself to answer our prayers, in His own way. No praying soul is sent empty away. 2. The prayer of faith is the prayer which recognizes God as the supreme and perfect God. No man is in the way of blessing until he understands that in God alone can he be supremely blessed. Until he has made God his portion there is the deepest want of his being unsatisfied. This being recognized his wants fall into their true proportion. They are not extinguished, but they are no more imperative. It is no longer, Give me this or I die; it is, Give me Thyself and I live; and this, Give or withhold at Thy will. I have all, and abound in Thee. 3. The prayer of faith seeks conformity with the mind of God, without which it is idle to hope or pray for peace. Nine-tenths of our cares grow out of our mad desires for some unreal and delusive good. All cares that eat into the soul arise really from a striving against God. The first request of prayer is, “ Show me Thy will, and rule my will by Thine. Root out self-will, tame passion, calm desire, bring me into harmony with Thy pure and perfect mind, and then bestow what Thou seest is for my good.” When a soul has said that, its brooding cares and wearing sorrows have gone as the mists of the morning vanish in the sunlight. 4. The prayer of faith never leaves out of its account the Hand that is always working for our deliverance, and never so mightily as when the storm gathers, and the great waters seem to overwhelm. And the prayer of faith never fails. (J. Baldwin Brown, B. A.)Prayer with thanksgiving The two precepts balance each other. The first especially would be misunderstood if it stood alone. They are so connected with “ but” as to exclude each other. You may have either, but you cannot have both. The careful is not prayerful; the prayerful is not careful. I. Let your requests be made known unto God.1. Requests. (1) All creatures are dependent. The earth by dumb signs asks the rain from heaven to refresh its dust and make it fruitful. The air asks moisture from the ocean; the ocean from the rivers. All are needy and seek their supply from Him in whom all fulness dwells. (2) Man with the greatest capacity is distinguished by the greatest need. The child is much more dependent on its parents’ care than the young of other creatures, So the child of God’ s family needs much more from the Father’ s hand. How many times has a man of sixty breathed? How vast the supply of air, and how close to his lips? The act of breathing seems an emblem at once of the creature’ s continual need, and of the Creator’ s abundant supply. His goodness has compassed us about like the atmosphere; and when we open our mouth it is filled with good. 2. Make them known to God. (1) The lower part of our nature is supplied as God supplies that of the beasts. But God desires company among His creatures. He did not find among them any fit for this until He made man in His own image. Fathers love to supply their children’ s wants; inconceivably greater is God’ s delight. Human fathers have a defective love in their hearts and a defective supply in their hands: they sometimes will not, and sometimes cannot, give what their children require. But our Father in heaven is not limited on either side. (2) When man fell the relation was broken off it a great price the channel was opened again. God has, through Christ, made known His fulness: we should, through Christ, make known to Him our need. 3. Your requests--your own--not what other people have asked, or what you have learned to repeat. Jesus set a little child in the midst of His disciples, and said, “ Give me a child’ s simplicity.” The wants it cries for are its own, and whether intelligible or not are real, not feigned. What element in the request of his little child goes home to the father’ s heart, filling it with delight and opening sluices for a flood of gifts? It is this--they are his own child’ s own requests. This quality, “ yours,” will cover a multitude of sins against grammar and other earthly laws. II. By prayer and supplication with thanksgiving.1. Prayer. This is the soul’ s believing and reverential approach unto God. It is the prelude to the request and thanksgiving. The pattern prayer commences with “ Our Father.” The prayer and supplication follow. 2. Supplication--the specific request. The word means asking, but its radical signification is “ want:” hence it came to mean a craving for supply. 3. With thanksgiving--for past favours. 4. The relation of these two elements of a soul’ s communion with God. (1) Supplication with thanksgiving seems to intimate that we are apt to omit this latter ingredient, and to warn us that the omission will vitiate all. To ply the asking without the song of praise seems like taking some ingredients of the physician’ s prescription and leaving out one. (2) The currents of grace run in circles as well as in nature--the believer draws from God a stream of benefits and returns the incense of praise. III. Is everything.1. Pray. At all times, in all places, about everything. Not on the Sabbath, or in church only. Our Father takes it ill if we send in our request for the pardon of sin, but ask not His counsel about the choice of a companion or an investment in trade. He is not a man of little faith who puts little things into his prayers. 2. Give thanks. There is nothing here contrary to nature. God’ s commandments are not grievous. You need not give thanks for suffering, but even in sorrow there is room for praise. E.g.(1) In the things you do not suffer--when in bodily pain that the mind is clear; or when suffering from calumny that you have a good conscience towards God; or when you have lost your money that your children survive. (2) For the good sorrow brings in fruit unto holiness. (3) But in all cases there is room for thanks in the “ unspeakable Gift.” (W. Arnot, D. D.)Prayer perfumed with praise 1. By prayer is meant the general, and by supplication the particular act of devotion. Do not forget the second element. There is a good deal of generalizing in prayer. What we want is more definite pleading with God. When Abraham prayed he did not merely adore God but offered specific petitions, and Elijah prayed for rain there and then. 2. But whether general or specific we are to offer thanksgiving. Hence it follows-- (1) That we ought always to be in a thankful condition of heart. “ Thus will I bless Thee while I live.” (2) That the blending of thanks with devotion is always to be maintained. Though the prayer should struggle upward out of the depths, yet must its wings be silvered o’ er with thanksgiving. These two holy streams flow from a common source and should mingle as they flow; like kindred colours they shade off into each other. (3) This commingling of precious things is admirable. Prayer is myrrh, and praise is frankincense. The holy incense of the sanctuary yielded the smoke of prayer which filled the holy place, but with it was the sweet perfume of praise. Prayer and praise are like the two cherubim, they must never be separated. Note how our Lord mingles both in the model prayer, and David in the Psalms (Psalms 18:3). And so St. Paul (Romans 1:8-9; Colossians 1:3; 1 Thessalonians 1:2; 2 Timothy 1:3; Philippians 1:3-4), and when he and Silas, when in the Philippian jail, they prayed and sang praises. I. The reasons for mingling thanksgiving with prayer. In the nature of things it should be so. We do not come to God as if He had left us penniless. Thanksgiving is our right attitude towards One who daily loadeth us with benefits. You have cause for thanksgiving.1. That such a thing as prayer is possible--that God should have commanded and encouraged it, and supplied all things necessary for its exercise--the blood-besprinkled mercy seat, the perpetual Intercessor, the spirit of grace and supplication who helpeth our infirmities. 2. That we are spared and permitted to pray. It is of the Lord’ s mercy that we are not consumed. Like David we may not be able to go up to the house of prayer, but we can still pray. The prodigal has lost his substance, but not his power to supplicate. 3. That we have already received great mercy at God’ s hands. If we never received another favour we have had enough for ceaseless praise. Whatever we may ask for cannot be one-half so great as what has been received. We have life in Christ; and that is more than food or raiment. If Christ is thine, He who gave thee Him will deny thee nothing. 4. That prayer has been answered so many times before. 5. That we have the mercy which we seek. We antedate our gratitude with men. Your promise to pay a man’ s rent when it has become due is the object of thanks before a farthing has left your pocket. Shall we not be willing to trust God a few months or years beforehand. 6. If the Lord does not answer the prayer we are offering, yet, still, He is so good that we will bless Him whether or no. How devoutly might some of us thank Him that He did not grant the evil things we sought in the ignorance of our childish minds. We asked for flesh and He might have sent us quails in His anger. The Lord’ s roughest usage is only love in disguise. II. The evil of the absence of thanksgiving.1. We should be chargeable with ingratitude. Aristotle said, “ A return is required to preserve friendship between two persons;” and if we have nothing else but gratitude let us abound therein. 2. It would argue great selfishness. Can it be right to pray for benefits and never honour our Benefactor. 3. Thanksgiving prevents prayer from becoming an exhibition of want of faith. If when I am in trouble I still bless God for all I suffer, therein my faith is seen. Is our faith such that it only sings in the sunshine? Have we no nightingale music for our God? Is our trust like the swallow, which must leave us in winter? Is our faith a flower that needs a conservatory to keep it active? Can it not blossom like gentian at the foot of the frozen glacier. 4. Not to thank God would argue wilfulness and want of submission to His will. Must everything be ordered according to our own mind? Much of the prayer of rebellious hearts is the mere growling of an angry obstinacy, the whine of an ungratified self-conceit. III. The result of thanksgiving in connection with prayer.1. Peace (verses 5, 7). Some men pray, and therein they do well; but for lack of mixing thanksgiving with it they come away from the closet even more anxious than when they entered it. 2. Thanksgiving will warm the soul and enable it to pray. Do not pump up unwilling formal prayer. Take the hymn book and sing. 3. When a man begins to pray with thanksgiving he is on the eve of receiving the blessing. God’ s time to bless you has come when you begin to bless Him (2 Chronicles 20:20, etc.). Our thanksgiving will show that the reason for our waiting is now exhausted; that the waiting has answered its purposes, and may now come to a joyful end. When you put up a thanksgiving on the ground that God has answered your prayer, you have really prevailed with God. (C. H. Spurgeon.)The ideal manhood 1. This is a command given by one of the ablest professors in the school of Christ. Different schools turn out different sorts of scholars. A military school is understood to turn out good fighting soldiers; a law school good lawyers; a medical school good doctors; a classical school good scholars; the school of Christ a certain style of manhood after the pattern of Christ. 2. Here is a man trained in this school, and now a teacher. He is a prisoner, advanced in life, most sensitive, one who had been subjected to every pain and indignity, who lived a life enough to make anyone turn pale; and yet after all he had undergone he says, “ Let your disposition be such that you will see how many things you have to be thankful for; and when you ask for anything do it through the radiant atmosphere of gratitude.” When the pendulum swung up and Paul was in the midst of abundance he knew how to be a simple humble man; and when it swung to the other extreme and he bore chains, he said, “ I have learned to be content. My manhood is more than my condition. I am master of circumstances, they are not master of me.” Such was the style of manhood to be turned out in the school of Christ. 3. I am far from saying that this is easy or rapid of attainment; but I do say that such is the ideal portraiture of Christianity in the school of Christ. His school is like every other in that there is a difference of apprehensiveness in the scholars; but from the lowest to the highest there is this ideal set before them which they are to strive after--to give power to the inward man, to overcome appetites and passions, to endure troubles of every kind, and not stoically but rejoicingly, to have a hope that quenches fear, faith that annihilates doubt, endurance that can bear as much as God lays on. Not every man that comes from the university is a perfect scholar, but there is a bright ideal held up, and if the scholar does not approximate to it in a measure it is not the fault of the university but his own. 4. Can this ideal of Christianity ever be set aside? We live in a sceptical age, but a thing that has happened is a fact; and nothing can make it not to have happened; and since religion discloses what it is to live in Christ Jesus, and lifts up the conception of our higher being in its developed state, we are not going to lose it out of the world. There is nothing so powerful as a soul brought under such inspiration as St. Paul’ s, and no scepticisms will ever sweep it away. If you can live as Paul lived, and as thousands of Christians have lived, by other than Christian instrumentalities, then you are bound to show what they are, and where they are to be found. 5. If Paul’ s conception of the Christian life be true then every other is false--the ascetic view, e.g., pain, self-denial, of course, come, but with them come a spirit that welcomes the pain and turns the cross into a benediction. (H. W. Beecher.)Be careful for nothing The Christian is not half saved. God does not pay half his debts for him, and leave him to work off the rest. (Harry Jones, M. A.)Casting care on God Bulstrode Whitelocke, Cromwell’ s envoy to Sweden, was one night so disturbed in mind over the state of his nation that he could not sleep. His servant observing it said, “ Pray, sir, will you give me leave to ask you a question?” “ Certainly.” --“ Do you think that God governed the world very well before you came into it?” “ Certainly.” --“ Then, pray, sir, excuse me, do you not think that you may trust Him to govern it as long as you live?” No answer could be given, and composure and sleep followed. (J. L. Nye.)Preaching and practice Not many weeks before his death, Dr. William Arnot came on this verse in the course of expounding the Epistle to the Philippians. He gave a short summary of it, which he had found somewhere, and thought well worth preserving: “ Be careful for nothing. Be prayerful for everything. Be thankful for anything.” A little child some time afterwards, overhearing his father speaking with anxiety about business, quoted these words, saying: “ Do you remember what Mr. Arnot told us?” Trusting God in little things He is not a man of little faith who puts little things into his prayer. That very thing shows him to be a man of great faith. A feeble pulsation in the heart may keep the life blood circulating for a while near the centre and in the vitals; but it requires a great strong life in the heart to send the blood down into the tips of the fingers, and make it circulate through the outmost, smallest branches of the veins. In like manner, it is the strongest spiritual life that animates the whole course, even to the minutest transactions, and brings to God the smallest matters of our personal history as well as the great concern of pardon and eternal life. “ Everything:” whatever is a thing to you, whatever lodges about your heart, either as a joy that you cherish or a grief that you are unable to shake away--in with it into your prayer, up with it to the throne. It is not right to choose, out of the multitude of thoughts within you, all the grave and goodly, and marshal them by themselves into a prayer. This is like one who had wheat to sell, and sat down and picked out all the full and plump seeds and brought them to market, while the heap was half made up of shrivelled, unripened grains. Prayer in secret, is a pouring out of the soul before God; and if it is not a pouring, it is not prayer. Anything left behind, cherished in you but concealed from God, vitiates all--takes away the comfort from you, and hinders the answer from God. (W. Arnot, D. D.)Trust in God the secret of happiness There was once a poor coloured woman who earned a precarious living by daily labour, but who was a joyous, triumphant Christian. “ Ah, Nancy,” said a gloomy Christian lady one day, who almost disapproved of her constant cheerfulness, and yet envied it--“ Ah, Nancy, it is well enough to be happy now; but I should think that the thoughts of your future would sober you. Only suppose, e.g., you should have a spell of sickness, and be unable to work; or suppose your present employers should move away, and no one else should give you anything to do; or suppose” “ Stop!” cried Nancy, “ I never supposes. De Lord is my Shepherd, and I know I shall not want. And, honey,” she added, to her gloomy friend, “ its all dem supposes as is making you so miserable. You’ d better give them all up, and just trust the Lord.” A short line best Walk through today as well as you can, and God will undertake for your future. When you go forward out of today, to worry about it, you are over the fence, you are trespassing, and God will scourge you back into your own lot. When I have been fishing in a mountain stream, I have always found that so long as I kept a short line I could manage my fishing very well; but when I let my line run out, the stream took it down, and there I was, at the mercy of every stick that stuck up in the stream, and every rock that jutted out from the banks. I lost my fish, and I tangled my line; very likely I lost my footing also, and got over head and ears in the stream. Now, most men have cast out their line into life forty years long, when it ought to be but one day long. In consequence, they are not able to manage their tackle at all; but are pulled after it, stumbling first into this hole, and then into that; slipping up here, and slipping down there; straggling and splashing about in far more distressed fashion than the fish at the other end of the line--and, as a general thing, there is no fish there. Haul in your line! (H. W. Beecher.)We may pray always In the vestibule of St. Peter’ s, at Rome, is a doorway which is walled up and marked with a cross. It is opened but four times in a century; on Christmas-eve, once in twenty-five years, the Pope approaches it in princely state, with the retinue of cardinals in attendance, and begins the demolition of the door, by striking it thrice with a silver hammer. When the passage is opened the multitude pass into the nave of the cathedral and up to the altar by an avenue which the majority of them never entered thus before, and never will enter thus again. Imagine that the way to the throne of grace were like the Porta Santa, inaccessible save once in a quarter of a century, on the 25th of December! With what solicitude we should wait for the coming of the holy day! It would make us fear we should die before that year of jubilee. How many years, or months, or weeks now to the time of prayer we should be constantly asking ourselves! Pray about little things Little cares should be brought to the Lord. Some persons, however, will bring their great cares to Him, but not their little cares. But this is foolish. It is the little cares of life that wear the heart out. One of the most cruel torments of the Inquisition was to place the poor victim beneath a trap, and let the cold water fall upon the head drop by drop. This was not felt at first, but at last the monotony of the water dropping always on one spot became almost unendurable; the agony was too great to be expressed. It is just so with little cares. When they keep constantly falling drop by drop upon one individual they tend to produce irritation, calculated to make life well nigh insupportable. To prevent this, then, God would have us take our little trials to Him as well as our great trials, and that, too, because we often bear up more bravely under the great and faint under the lesser. Universal prayer Do not keep prayer for grand and difficult occasions, and think that you can manage well enough by yourself in little, trifling things. Without God you can do nothing well, not the smallest. Get into the habit of looking and referring everything to Him. Just as the cautious shopman rings every coin upon his counter to see if it be true, the penny as well as the pound, so do you try all that you do by the test of God. Nothing is too common to be brought before Him who made the earthworm as well as the archangel. Nothing is too frequent for Him who regulates the pulse of the slave who sweats in the field, and the long-stretched career of the planets which sail in space. You cannot appeal to Him too often. He is never tired, of whom it may always be said, “ He worketh hitherto.” (Harry Jones, M. A.)The cares of life not to be unduly anticipated A person says, “ I cannot understand how I am to get along when I leave my father’ s house.” Why should you see it till that time comes? What if a person going on a journey of five years should undertake to carry provisions, and clothes, and gold enough to last him during the whole time, lugging them as he travelled, like a veritable Englishman, with all creation at his back! If he is wise he will supply himself at the different points where he stops. When he gets to London, let him buy what he needs there; when he gets to Paris, let him buy what he needs there, when he gets to Rome, let him buy what he needs there; and when he gets to Vienna, Dresden, Munich, St. Petersburgh, and Canton, let him buy what he needs at these places I He wilt find at each of them, and all the other cities which he visits, whatever things he requires. Why, then, should he undertake to carry them around the globe with him? It would be the greatest folly imaginable. As to gold, why should he load his pockets with that? Let him take a circular letter of credit, which is good, yet not usable till he arrives at the places where he needs it. When he gets to London, let him present it to Baring Brothers; when he gets to Paris, let him present it to the Rothschilds. And as he proceeds, let him place it in the hands of the bankers of the various places at which he stops; and he will get the means for prosecuting his journey. Now, God gives every believer a circular letter of credit for life, and says,” Whenever you get to a place where you need assistance, take your letter to the Banker, and the needed assistance will be given you.” (H. W. Beecher.)Prayer with thanksgiving The currents of grace, like those of nature, run in circles. Take the case of ventilation. A tube divided longitudinally into two, or two tubes joined together, stretch from the interior of a building through the roof into the air. The air flows up through one lobe of the tube out of the building, and down through the other lobe into the building. When the process is set ageing, it continues. But if you stop the ascending current, you thereby also make the descending current cease; and if you stop the descending current, the ascending one is arrested, too. Ten lepers came to Christ with prayer and supplication. He gave them their request. But only one of the ten put in his request with thanksgiving; only one continued the circle and answered the getting of mercy by the giving of praise. The Lord marked and mentioned the omission. He felt well pleased with the circle of communion completed in the one who returned to give thanks; but He left on record for all ages His disappointment with those who greedily snatched the gift and forgot the Giver: “ Were there not ten cleansed? but where are the nine?” When there is spiritual life, the weight of God’ s mercies pressing down forces the sacrifice of thanksgiving up. The pressure of the air does not make the heavy, sluggish water rise; whatever weight of air may press upon it, the water lies heavy in its bed. But when water is etherealized into vapour, then the weight of the air makes the vapour rise. The load of benefits that pressed on the nine lepers, finding their souls dull and dead, did not move them upwards; but the same load on the one Samaritan, finding him spiritually quickened, pressed his thanksgiving up to the Throne. The circulations of the ocean constitute a plain and permanent picture of these relations between a human soul and a redeeming God. The sea is always drawing what it needs down to itself, and also always sending up of its abundance into the heavens. It is always getting, and always giving. So, when in the covenant the true relation has been constituted, the redeemed one gets and gives, gives and gets; draws from God a stream of benefits, sends up to God the incense of praise. (W. Arnot, D. D.)Thanksgiving the ornament of prayer Let your prayers be like those ancient missals which one sometimes sees, in which the initial letters of the prayers are gilded and adorned with a profusion of colours, the work of cunning writers. Let even the general confession of sin and the Litany of mournful petitions have at least one illuminated letter. Illuminate your prayers; light them up with rays of thanksgiving all the way through; and when you come together to pray forget not to make melody unto the Lord with psalms, and hymns, and spiritual songs. (C. H. Spurgeon.)Submission involved in prayer and thanksgiving To refuse to praise unless we have our own way is great presumption, and shows that like a naughty child we will sulk if we cannot he master. I might illustrate the wilfulness of many a supplication by that of a little boy who was very diligent in saying his prayers, but was at the same time disobedient, ill tempered, and the pest of the house. His mother told him that she thought it was mere hypocrisy for him to pretend to pray. He replied, “ No, mother, indeed it is not, for I pray God to lead you and father to like my ways better than you do.” Numbers of people want the Lord to like their ways better, but they do not intend to follow the ways of the Lord. Their minds are contrary to God and will not submit to His will, and therefore there is no thanksgiving in them. Praise in a prayer is indicative of a humble, submissive, obedient spirit, and when it is absent we may suspect wilfulness and self-seeking. (C. H. Spurgeon.)Prevalence of thanksgiving Suppose you had promised to some poor woman that you would give her a meal tomorrow. You might forget it, you know; but suppose when the morning came she sent her little girl with a basket for it, she would be likely to get it, I think. But, suppose that she sent in addition a little note, in which the poor soul thanked you for your great kindness, could you have the heart to say, “ My dear girl, I cannot attend to you today. Come another time” ? Oh dear no; if the cupboard was bare you would send out to get something, because the good soul so believed in you that she had sent you thanks for it before she received your gift. Well, now, trust the Lord in the same manner. He cannot run back from His word, my brethren. Believing prayer holds Him, but believing thanksgiving binds Him. (C. H. Spurgeon.)Day of thanksgiving Dr. Franklin says that in a time of great despondency among the first settlers of New England, it was proposed in one of their public assemblies to proclaim a fast. An old farmer arose, spoke of their provoking heaven with their complaints, reviewed their mercies, showed that they had much to be thankful for, and moved that instead of appointing a day of fasting, they should appoint a day of thanksgiving. This was done, and the custom continued ever after. (J. L. Nye.) Philippians 4:7 The peace of God which passeth all understanding.God’ s peace I. The priceless legacy--Christ left peace with His followers as His last and best gift. “ Peace I leave with you,” etc. The apostle in speaking of it gives us two descriptive particulars. He calls it--1. The peace of God. No one else can give peace. No one else could ensure peace. No one else could possess peace. 2. Which passeth all understanding. The worldling cannot understand it. The Christian cannot understand it. Angels cannot understand it. It is so far removed from all that is material and sensible. II. The mighty effects--“ Shall keep your hearts and minds.” Here is a power more mighty than the universe. Silence is sometimes more powerful than speech; love is more mighty than rage. So peace is more powerful than storm.1. It keeps the heart from fear. There can be no fear of man, no fear of the world, no fear of death, no fear of hell in the heart where dwells the peace of God. 2. It keeps the heart from ambition. Ambition is the chief cause of trouble. He who has the peace of God has every ambition satisfied. He desires nothing else. 3. It keeps the heart from strife. There can be no contention where there is peace. 4. It keeps the mind from doubt. Probably by mind the apostle means the intellect as distinguished from the affections. The man who has no doubts is fixed on a rock. Even the poorest, the meanest, the most illiterate can enjoy the trust. III. The blessed means--“ Through Christ Jesus.” Christ is the medium through which the possibility of peace came at first. Christ is the channel through which it flows at present. He is the propitiation for sins; therefore He brings peace to the conscience. He is the power of God; therefore He brings peace to those who are weak and in fear. He is the path to heaven; therefore He brings confidence to these who are pilgrims. He is the Prince of Peace; therefore He is the delight of all His subjects. (J. J. S. Bird, M. A.)The peace of God I. An unspeakable privilege.1. It is peace with God. Reconciliation there must be, and the soul must be aware of it. A man conscious of being guilty can never know it till he becomes equally conscious of being forgiven. Your sin was the ground of the quarrel, but it is east into the depths of the sea. There is nothing now that can cause the anger of God towards us. We are accepted in the Beloved, and thus have a profound sense of peace. 2. A consequent peace in the little kingdom within. By nature everything in our inner nature is at war with itself. The passions, instead of being curbed by the reason, often holds the reins; and reason, instead of being guided by Divine knowledge, chooses to obey a depraved imagination, and demands to become a separate power and to judge God Himself. There is no cure for this but restoring grace. The King must occupy the throne, and then the state of Mansoul will be settled. 3. A peace in reference to outward circumstances. The man who is reconciled to God by Christ has nothing outside him that he needs fear. Is he poor? He rejoices that Christ makes poor men rich. Does he prosper? He rejoices that there is grace which prevents his prosperity intoxicating him. Is he in trouble? He thanks God for the promise that as His day so his strength shall be. In death the hope of the resurrection gives peace to his pillow; and as for judgment, he knows whom he has believed and knows who will protect him in that day. Whatever may be suggested to distress him, deep down in his soul he cannot be disturbed, because he sees God at the helm of the vessel holding the rudder with a hand that defies the storm. 4. God gives peace in reference to all His commands. The unregenerate soul rebels, but when the change takes place we drop into the same line with God; His will becomes our delight and His statutes our songs. 5. We feel peace with regard to God’ s providential dealings, because we believe that they are helping us to arrive at conformity with Him. 6. It is a peace which “ passeth all understanding.” Not only beyond common, or the sinners, but all--deeper, broader, more heavenly than even the joyful saint can tell. (1) There are kinds of peace which we can understand. (a) The peace of apathy, to which the Stoics schooled themselves. Their secret is easily discovered. Christianity is not this; it cultivates tenderness, not insensibility, and gives us a peace consistent with the utmost delicacy of feeling. (b) The peace of levity, which is perfectly understood. (2) The Christian is often surprised at his own peacefulness. There is a possibility of having the surface of the mind lashed into storm, while yet, deep down, all is still. There are earthquakes, yet the earth pursues the even tenour of its way. It surpasses understanding, but not experience. II. How this peace is to be obtained. Christians are always at peace with God, but are not always sensible of it. If you wish to realize it hear Paul.(1) Rejoice in the Lord alway; make God your joy, and place all your joy in Him. You cannot rejoice in yourself, nor in your varying circumstances, but God never changes. 2. Let your moderation be known unto all men. Deal cautiously with earthly things. If any man praises don’ t exult; if you are censured don’ t despond. Take matters quietly. 3. Be careful for nothing. Leave your care with God. 4. Pray about everything. That which we pray over will have the sting taken out of it if it be evil, and the sweetness of it will be sanctified if it be good. 5. Be thankful for anything. Thankfulness is the mother and nurse of restfulness. Neglected praises sour into unquiet forebodings. III. The operation of this blessed privilege on our hearts and minds.1. Our hearts want keeping-- (1) From sinking, for they are very apt to faint even under small trials. (2) From wandering, for how soon are they beguiled? A quiet spirit will neither sink nor wander. Like the life buoy, it will rise above the billows and keep its place. 2. Our minds want keeping. In all ages the minds of Christians have been apt to be disturbed on vital truths. But these truths are known to consciousness, and having brought peace to the mind, keep it in perfect peace. IV. The sphere of its action--“ In Christ Jesus.” There is no peace out of Him. He is our peace. (C. H. Spurgeon.)The peace of God This is not a wish or prayer, like the benediction of 2 Thessalonians 3:16; nor a precept like Colossians 3:15; but is one of the exceeding great and precious promises. The world is weary for peace; the army after a long campaign, the country bearing the burden of a protracted war, longs for peace; but not more earnestly than men tossed on the waves of this troublesome world. This blessing is for the spirit satiated with the vain pleasures of the world; for the spirit tried with sorrow; for the Pharisee tormented with the incumbrances of his over righteousness; for the publican standing on the threshold. I. Its source.1. It originates with Him. Man by sin has placed himself in antagonism to God. “ The carnal mind is enmity against God.” The transgression and enmity were ours, yet God devised means whereby the banished might be restored, and sends to rebels the ambassadors of peace. It was not from man the sinner that the overtures were made. 2. It has reference to Him. It is not only peace from, but with, God. The ambassadors are sent to proclaim that God has devised the means, has made peace. It is no imaginary reconciliation; it is a peace wrought by real means, purchased at a real price--the blood of the Son of God (Colossians 2:14). And when the sentence of condemnation is blotted out there is no condemnation to those who believe (Romans 5:1; Romans 8:1). This act is the foundation of all peace in the heart. It is a peace which the world can neither give nor take away. II. Its character. It passeth understanding because--1. Man unaided cannot attain to it. There are many voices which cry to man of pleasure and rest. But they are delusive. “ Peace,” they cry, when there is no peace. Wherever sin is there is unrest. There is no peace to the wicked. They “ are like the troubled sea which cannot rest,” continually straining after some haven of repose, but only to be cast back by the waves of passion. And not only cannot the sinner, unaided, attain this peace; he cannot, unaided, even receive it when provided for him. The things which belong to his peace are hidden from him. But this does not make void his responsibility. God hath revealed it by His Spirit, whom He gives to those who ask for Him. 2. There are depths in it which the richest Christian experience cannot fathom. There are mysteries in grace as well as in nature and providence. The source of this peace is God, and its guarantee the love of Christ which passeth knowledge. All the gifts of God are inexhaustible. III. Its effect--“ Shall guard.” Our hearts and minds are in need of continual guardianship, and where shall we meet with one more reliable?1. It can keep our hearts. We understand by the heart the source of the affections and passions; but not unfrequently the inspired writers use the word to signify the affections and understanding acting together. “ The fool hath said in his heart, There is no God.” The affections are apt to stray from their centre. There is a fatal affinity between the evil within and the evil without. “ Keep thy heart with all diligence,” etc. It needs a strong power to watch over it, but the peace of God is equal to this. There is a strength in it to stay your stray reflections; for it gives you in your heart something on which your love may centre. The lustre of the ballroom and the gaudy trappings of the stage looks tawdry in the daylight; and the loves of the earth look tinsel indeed in the light of a Saviour’ s love and the brightness of the peace of God. 2. The mind. That is prone to be carried off by merely speculative problems. The peace of God keeps the mind not by enslaving its faculties or starving their energy, but by rightly balancing them. By giving us a clear conception of the relative values of things temporal and eternal, by revealing the due order which presides over all God’ s works, we are taught to estimate aright the true value of speculative and practical problems. 3. Both the heart and mind are kept. In some natures the thinking faculty is the most active: such are in danger of neglecting the keeping of the heart--the spirit of devotion. Others are exposed to the reverse temptation. To neglect either is injurious. Let us give to each its sustenance; storing our minds with Divine truth and yet increasing in love and grace. IV. The channel through which it comes. There is no blessing which comes not through Him--in nature, Providence, salvation. He is our peace. (Bp. W. Boyd Carpenter.)The peace of God By this the apostle does not mean the blessedness which belongs to the Divine Nature, nor the rest that is laid up for us in heaven: but the deep inward repose of the spiritual life, Divine in its origin, religious in its nature, holy in its impulses, heavenly in its results,I. “ Being justified by faith we have peace with God” (Romans 5:1). Man is contemplated as a sinner, conscious of guilt, exposed to punishment, and who cannot be justified by law, which has nothing to do but to condemn him. Let this idea be distinctly realized, and it is seen at once that it has power to terribly agitate the soul. The apostle meets the case by a proclamation of mercy, not indeed the tender and benevolent Divine affection to which the guilty and miserable may appeal, but something embodied in a supernatural fact to be apprehended and confided in: “ God hath set forth Christ to be a propitiation through faith in His blood” --that as man could not be justified by law through obedience, he might be through grace by faith. This we have received who have trusted in Christ. “ There is now no condemnation,” etc.; the terrors of conscience are stilled; we have “ joy and peace through believing.” “ There is no peace, saith my God, to the wicked,” but there is peace when he forsakes his evil way and turns to the Lord. The prophet was agitated by the revelation of the glory of the Divine nature and the corruption of his own (Isaiah 6:1-13.), but he was tranquilized when a live coal from the altar of sacrifice was laid upon his mouth. No angelic voice or vision is to be expected now, but there may be such a certainty of the truth of the gospel, such a perception of its appropriateness, and such a realization of peace, that the penitent and believing man may be able neither to doubt the fact of his forgiveness, nor to resist the feeling of deep calm blessedness, which the persuasion of it brings. II. “ To be spiritually minded is life and peace” (Romans 8:6), a passage taken from Paul’ s discourse on the work of the Spirit in man as the former was taken from that on the work of Christ for man. By being spiritually minded the apostle means that the man who has obtained forgiveness through Christ, in virtue of the agency of the Spirit of God has his moral tastes so rectified, his moral affections so cleansed and elevated, that he loves all spiritual things and exercises. Man was made for God. His powers and affections were so constituted that they were to find their supreme enjoyment in Him. Sin has disturbed this original law and given to the flesh an unnatural ascendancy, and so is productive of misery and misrule. The consequence is that to the idea of antagonism between the sinner and God, there is the idea of antagonism to himself. Spiritual renovation restores the natural order of things, reason is enlightened, affections purified, passion restrained, the animal is brought into subjection to the man, and the man bound by love and loyalty to God. III. “ Great peace have they who love thy law.” “ The work of righteousness is peace.” These and other passages lead us to the correspondence of the Christian’ s outward conduct with the instincts and principles of his inward life. That condition of heart described as “ minding the things of the Spirit” is to find appropriate embodiment in the maintenance of a uniform and elevated morality. It is only by a course of practical obedience that peace of conscience can be preserved. Inconsistency cannot but disturb inward peace. Guilt is a thing full of fears. The secret of Paul’ s peace was--“ herein do I exercise myself to have a conscience void of offence.” IV. “ Thou wilt keep him in perfect peace whose mind is stayed upon thee” (Isaiah 26:3). Filial trust in God is everything that belongs to the circumstances of life. There is “ a thought for the morrow” which is proper and becoming, but there is also a care that hath torment, a fear that is sinful. A Christian man who realizes that all his “ times are in God’ s hands,” that “ He fixes the bounds of his habitation,” and “ perfects that which concerns him,” that his Heavenly Father knoweth what he has need of; that “ all things work together for good;” he who thoroughly believes all this, and casts his care, and stays his soul on God, cannot but be saved from the perturbations and anxieties which torment the worldly mind. He is kept from murmuring at what God does, from petulance at what He does not. He can confide and wait, and believe and be thankful, suffer and be satisfied. (T. Binney, LL. D.)The Divine peace I. The peace of God. It is so called--1. Because it is that for which God made man at first--the realization of His original idea of the happiness of humanity. It springs from intercourse with God, filial trust, devotional communion, loving obedience, apprehension of spiritual truth, just and regulated affections, perfect repose in God’ s Fatherhood, and conscious complacency in everything that pleases Him. These things are such as would have entered into the happiness of man had he never sinned; many of them, of course, enter into that of the angels. 2. Because it is the result of His merciful interposition for man as well as the realization of His original plan. Something has been done to produce it beyond the original constitution of things, and the result of this interposition in human experience must be of a nature different from and additional to, the blessedness that would have belonged to humanity had it only realized that for which it was made. It is God’ s peace because it is by God’ s grace that it is possible, by the gift of His Son that it is procured, by the application of His truth that it is produced. It consists of forgiveness of sin, peace of conscience, deliverance from wrath, which man, had he continued upright, would not have needed. 3. Because it is that which is immediately produced by God’ s Spirit, and is thus a direct Divine donation. When Christ was about to leave His sorrowing disciples He promised that He would send them “ another comforter,” and then He adds, as if interpreting His meaning, “ Peace I leave with you,” etc. And so “ the fruit of the Spirit is … peace.” “ May the God of hope fill you with joy and peace in believing, through the power of the Holy Ghost.” 4. Because it is sustained and nourished by those acts which bring the soul in contact with God--meditation on His truth, trust in His promises, prayer and praise, song and sacrament. II. It passeth all understanding. There is nothing unphilosophical in this. Mystery surrounds us. We are incessantly met with ultimate facts whose being and agency we are bound to admit, but which none of us can understand. In the natural laws of the mind, in things connected with our own consciousness, there are matters about which we can only say that they are. Surely, then, it is not wonderful that this should be so in religious life. His peace--1. Passes the understanding of the man of the world. The very terms and phrases by which it is expressed are “ foolishness” unto them, or repugnant, or unintelligible. In listening to the sober statements of a Christian man, if restrained by courtesy, they are silent, but incredulous and perhaps pitiful: if not restrained they reject the whole thing with contempt as cant or jargon. Nor is this wonderful. Many things connected with art, taste, science, and philosophy, can be understood only through the medium of experience. And so to him who is destitute of religious experience, the very language of religion must be incomprehensible. 2. It passes the understanding of the Christian himself. (1) Light sometimes gushes into the intellect, filling it with clear apprehensions of truth, and an impression of its power in a manner perfectly inexplicible. The man, all on a sudden, is filled with joy and peace from seeing matters of faith after he had been toiling in doubt and darkness, and was just on the point of abandoning forever. (2) In the same way the burden of guilt has been lifted, the troubled conscience calmed. The blessedness of the man whose transgression is forgiven has come like an angel of God. (3) It has been thus, too, with taste and affection; by a sudden transition, the reckless and impure have become like unto a little child. (4) So, too, in things of great and terrible afflictions. Christians have been kept in such calm peace as has been a perfect amazement to themselves. (5) And so, too, in the ordinary course of the Christian life. 3. It passes the understanding of angels. The inward joys of hope and faith are associated with redemption and “ into these things angels desire to look.” III. It keeps the heart and mind. The word is used only in three other places, 2 Corinthians 11:32, where the words “ with a garrison” are included in the word that stands for “ kept;” Galatians 3:23, where we have the idea of a sort of strong room, or protected custody; 1 Peter 1:5, where it is “ preserved as in a fortress.” The general import of the statement is that the experience of religious life is the most powerful preservative of the happiness and virtue of man. Trouble and sin by the peace of God are cast out of the soul and kept out. “ Heart and mind,” however discriminated, include every, faculty of the inner man.1. Suppose an attack be made on a man’ s belief, and dark clouds of doubt overspread the mind, I do not say that he need not go to his books and arguments, but I do say that the portable evidence of Christianity in his own experience of its power will often do more to reveal the hollowness of sceptical suggestions than all the learning of the schools. Nay, the peace of God as a felt possession will prevent the rising and entrance of the doubt itself, or will instantly repel it. 2. If the memory of his old sins comes to disturb the tranquillity of his conscience he will, of course, be humbled at the thought of this; but the counter recollection of the peace and joy he had in believing will prove a protection from what would break his peace. And here again the possession of peace will prevent the rising or entrance of that into the soul which would throw it back again on hopelessness and despair. “ I know whom I have believed.” “ I will trust and not be afraid.” 3. In like manner the peace of God will “ guard” the heart against murmuring and anxiety, fear and distrust in relation to the affairs of life. “ Thou hast been my help, therefore in the shadow of Thy wings will I rejoice.” 4. It is a preservative, strong and sure, against all sin. The religiously happy are the morally strong. Duty is pleasant because the mind is in joyous harmony with God’ s requirements. (1) It keeps the heart by keeping its volatile affections, not permitting them to go forth to twine themselves round anything forbidden. (2) Sin is resisted from the knowledge that it will damage the peace of the soul. (3) When this peace dilates the soul it is not easy for the devil to put in a temptation. A rich man cannot be tempted to steal; a sober man is not tempted by the sight of a tavern. So with the spiritually happy man; what might overcome others is nothing to him. He is raised above them, and the peace of God shields him from their influence. IV. Through Christ Jesus. He is the object of faith and the sole medium of spiritual influence. In virtue of His work on earth we obtain peace at first; and if, as justified, any man sin, it is by His work in heaven that peace is restored. (T. Binney, LL. D.)The peace of God keeping the heart We all need something to keep our hearts. The changes of the world affect not only our homes and outward comforts, but our inmost souls. And more, our hearts are naturally restless. The result is that even in a calm our minds are shifting. It is plain we need something to steady us. Where shall we find it? Plainly not in this world; as well seek it in the hurricane. Not in ourselves, there there is only misery. The text shows us the blessing that we need. I. Its nature. Not self-denial, exertion, or watchfulness, but peace; enjoyment and repose in enjoyment. A calm which not only quiets the soul amid the tumult of the storm, but keeps it quiet. But “ there is no peace to the wicked.” They are like “ a troubled sea when it cannot rest.” This peace is the result of a change in man’ s state and character; the effect of a reconciliation between him and heaven. When this transpires man can look on God as his Friend, expect victory in temptation, a refuge in perils, strength in weakness, comfort in affliction, safety in death, heaven, and, in heaven, God. II. Its author--God.1. The work of saving mercy on which it rests is only His. He provides mercy and induces its acceptance. 2. He communicates that peace which flows from a sense of pardon. This is not the result of reasoning or self-examination, it is the gift of that God who fills us “ with all joy and peace in believing.” III. One of its properties. A peace thus Divine in its origin must partake in some degree of the lofty nature of its Author, and in that degree must be incomprehensible.1. It passes the understanding of those who are strangers to it. They who have not experienced it can know nothing of its character. Not that it is visionary or enthusiastic--nothing can be so rational and real; there is no other that will bear any serious reflection at all. And this peculiarity is not confined to this or any other spiritual blessing. The man of intellect may talk of the delight he experiences in the acquisition of knowledge, but his words convey no distinct idea to his ignorant neighbour. Tell a deaf man of the harmonies of music, or a blind man of the beauty of the world! 2. Those who enjoy it most cannot fully comprehend it. They are sensible of it, and find their hearts quieted and purified by it; but how did it come into the heart? Why is it at times so unspeakably sweet and strong? All they can say is, it “ passeth understanding,” and perhaps an inhabitant of heaven cannot say more. We may all, however, comprehend its effects. IV. One of these effects.1. It keeps the heart. (1) In temptation by satisfying it. It triumphs over the pleasures of sense by communicating higher pleasures. (2) In affliction. It is a pledge of the special love of God to the soul, and as such it begets confidence in Him. Let a worldly man lose his earthly comforts and he has lost all; but let a man of God lose what he may his chief treasure is safe. 2. It keeps the mind. (1) It settles the judgment, and informs and elevates the understanding by showing it, in the light of spiritual blessedness, the measure and poverty of all temporal good. (2) It keeps the mind from folly, new and strange notions, sceptical doubt and error. The man who has it has “ the witness in himself.” Tell him that the Bible is not true, his religion a fable! You might as well tell him in the broad light of day that there is no sun. V. Its source and instrumentality. The apostle had been inculcating freedom from anxiety and care; but lest the Philippians should seek in this the fountain of their peace he here adds “ in Christ Jesus.” This peace has God for its author and giver, but it flows, to us through His Son.1. It is one of the blessed fruits of His obedience, sufferings, and intercession. 2. It dwells also in Him as the head of the Church, the royal treasury of all precious gifts. 3. It is dispersed by Him through the agency of the Spirit. (C. Bradley, M. A.)How to keep the heart Inasmuch as the heart is the most important part of a man--for out of it are the issues of life--it is natural that it should be the object of Satan’ s perpetual attacks. I. That which keeps the heart and mind.1. The peace of God, the peace existing between the child of God and his Judge through his Saviour, from whence flows peace of conscience. 2. This peace passeth all understanding. (1) See how it keeps those who are in the depth of poverty while many rich are distracted. (2) The bereaved, when those who have Dot suffered are gnawed with fear. (3) The confessors, Luther, Huss, Bradford--while popes and kings tremble. II. How is this peace to be obtained. This promise has precepts (see verse 4).1. Rejoice ever more. The man who never rejoices is always murmuring. Cultivate a cheerful disposition. 2. Be moderate. Merchant, you cannot push that speculation too far, and have peace of mind. Young man, you cannot be trying so fast to rise in the world, and have the fear of God. You must be moderate in anger, in expectations, etc. 3. Be careful for nothing, etc. If you tell your troubles to God you put them into the grave. If you roll them anywhere else they will roll back again like the stone of Sisyphus. Cast your troubles where you have cast your sins, into the depths of the sea. III. How this peace keeps the heart.1. It keeps the heart full of that love which casteth out all fear. 2. It keeps the heart pure, without the least relish for sin, which is the soul’ s disturbance. 3. It keeps it undivided, and thus saves it from distraction. 4. It keeps it rich, and thus renders it secure from anxiety. (C. H. Spurgeon.)Characteristics of peace It is--1. Real; not the delusive calm of a hollow truce, nor the deceitful tranquillity of stolid indifference and thoughtless apathy. An ice-bound river is at peace; a motionless corpse. In true peace there is life and activity as well as rest. 2. Great (Psalms 119:165; Isaiah 54:13) in its foundation, author, effect. 3. Abundant (Jeremiah 33:6), flowing in many channels, and filling the heart (Romans 15:13). 4. Abiding; secure and certain, a peace that lives independently of circumstances, “ which the world can neither give nor take away,” the unruffled undercurrent, beneath the grounds well of the Christian’ s sorrows; a peace not often disturbed, and never finally overthrown. 5. Incomprehensive, both to the men of this world and saints of God as well. (G. S. Bowes, B. A.)The secret of peace He who climbs above the cares of the world and turns his face to his God, has found the sunny side of life. The world’ s side of the hill is chill and freezing to a spiritual mind, but the Lord’ s presence gives a warmth of joy which turns winter into summer. (C. H. Spurgeon.)The peace of elevation Dust, by its own nature, can rise only so far above the road; and birds which fly higher never have it upon their wings. So the heart that knows how to fly high enough escapes those little cares and vexations which brood upon the earth, but cannot rise above it into that purer air. (H. W. Beecher)True and false peace There are other kinds of peace besides the peace of God. There is the peace, for example, of an uninformed conscience; of one who thinks that an amiable disposition, and a freedom from open or definite sin, is enough to win heaven. There is the peace of a sleeping conscience; a conscience still lying dormant in the torpor of natural indifference. There is the peace of a drugged conscience; of one who is surrendering himself to a bosom lust, and refusing to look on to its probable misery in this life, to its certain punishment in the next. There is the peace too of a hardened conscience; of one who has become so used to sin that it has lost its power to alarm; of one who can even lie down to die, impenitent and unremorseful, on the strength of a few vague hopes, if even these, in God’ s mercy and in Christ’ s atonement. All sinful men are not yet consciously unhappy, though of peace, in its true meaning, they can know nothing. There is no peace, saith my God, no true, permanent peace of God, to the wicked. God calls us to peace. That is what He offers to us. Repose instead of restlessness; tranquillity instead of confusion; an anchor of the soul, sure and stedfast, because entering into that within the veil. God grant that the religion here known may be all of that character; a religion of quietness, a religion of soberness, a religion of reality, a religion of peace. (Dean Vaughan.)The peace passing all understanding You have seen the sea when it was perfectly smooth, with hardly a ripple on the water, and you have watches it when lashed into a fury by the tempest, the waves run mountains high. But all this rage of the elements is only on the surface; below the waves and foam and howling winds there are depths which no storms ever reach, where the many-branched coral and other strange forms of growth and life spread over vast submarine plains and valleys, throughout the whole extent of which reigns the silence and stillness of an unbroken calm. Such is the contrast between the outward trials of life and the deep inward peace which reigns in the heart which is stayed in God. We cannot escape the trials of life, but if there be within us true trust in God, then there will be depths in our inmost being where no storms can reach, depths beyond the play of the waves of this troublesome world, where the fury of the tempest cannot come, where all will be calm and still. (J. B. Mozley, D. D.)The peace of God a protection The peace, the harmony of soul, the repose and concord of the whole man, which is God’ s gift, the effect of God’ s own presence by His Holy Spirit, shall keep you as in a fortified place from all danger, from all the crafts and assaults of evil. What is it which exposes us to our worst perils? Is it not a roving heart? A heart seeking rest and finding none? It is not the unsatisfied insatiable thirst which is in us all by nature, for a happiness which yet earth cannot give. That is what makes a man a pleasure hunter, an idolater of the world, the slave of his evil passions and sinful lusts. That is the bait which the devil presents to the fallen Adam: and if it succeeded even with the unfallen and upright, who shall wonder if it succeeds with him? Let a man have found peace in God, let him have tasted of that water after drinking of which none thirsts again for any other, and he has a safeguard against evil. Why should he go after that which cannot profit or satisfy when he has within him a spring of living water. That is the sense in which Paul writes that the peace of God shall guard our hearts and our thoughts, i.e., the seat of thought, and the workings of thought. There will be no roving desires there to go abroad from the camp and fall into the enemy’ s ambush. And there will be no traitor there to open the gate of the citadel to some disguised foe. The heart that has found peace in God, is kept as in a sure fortress by that peace itself. It is built as a city that is at unity in itself (Proverbs 18:10; Psalms 122:3, Psalms 13:5). It is all at one. It is not divided between this and that; it is not, like the heart of nature, a fighting ground of conflicting parties; it is in safe keeping under an almighty hand. (Dean Vaughan.)Peace protecting The child frightened in his play runs to seek his mother. She takes him upon her lap and presses his head to her bosom; and with tenderest words of love, she locks down upon him, and smoothes his hair, and kisses his cheek and wipes away his tears, and then in a low and gentle voice, she sings some sweet descant, some lullaby of love; and the fear fades out from his face, and a smile of satisfaction plays over it, and at length his eyes close, and he sleeps in the deep depths and delights of peace. God Almighty is the mother, and the soul is the frightened child; and He folds it in His arms, dispels its fear, and lulls it to repose, saying, “ Sleep, my darling, sleep! It is I who watch and protect thee. No weapon that is formed against thee shall prosper.” The mother’ s arms encircle but one; but God clasps every yearning soul to His bosom and gives it the peace which passeth understanding, beyond the reach of care or storm. (H. W. Beecher.)Peace protective The peace of God will keep us from sinning under our troubles and from sinking under them. (Matthew Henry.) Philippians 4:8-9 Finally, brethren, whatsoever things.We have here I. A direction for thought--“ Think on these things.” II. A direction for practice--“ These things do.” III. A promise conditional on obedience to the two--“ The God of peace shall be with you.” (Dean Vaughan.)Christian life I. Its features.1. Truth in word, etc.2. Honour, integrity and purity in conduct.3. Whatever is beautiful and praiseworthy in behaviour. II. Its motives. Apostolical.1. Precept.2. Example. III. Its advantages.1. The presence of the God of peace.2. The peace He gives. (J. Lyth, D. D.)The meditation and practice of holiness A second time we have the conclusion of the whole matter. Before it was “ finally, brethren, rejoice in the Lord.” The whole history of conversion with all its preliminary struggles, the terrors and sorrows of repentance, the hopes and fears of faith, finds its issue and rest in this. But here is a second “ finally.” There is something beyond the exultation of deliverance through Christ; and that is the attainment of a perfect character in Him. We are urged-- I. To fix our full and determinate thought upon perfection. The word is often used to signify due appreciation, and it bids us here with strong emphasis estimate rightly the place morality holds in the gospel.1. It was the glory of the apostle’ s career to proclaim everywhere that for the sake of the sacrifice of the Cross the vilest transgressors repenting and believing in Jesus were assured of forgiveness and reputed as righteous. But it became the hard necessity of his life to have to defend it against perversion. The enemy everywhere followed him, sowing tares. The abuse which taught men to sin that grace might abound was the subject of his ceaseless protest. In the former part of this Epistle he had dwelt on the worthlessness of all good works as the ground of the sinner’ s acceptance: and because he had so utterly disparaged human goodness in the third chapter, he now in the fourth vindicates the claims of Christian godliness. On the way to the Cross think not of any good in yourself; on the way from the Cross think of all the obligations of holiness. 2. For all the provisions of grace have their issue in our moral perfection. Renouncing our own righteousness which is of the law, we are to attain a righteousness of faith, which in another sense must be “ our own.” Pardon is the removal of an obstruction to holiness. The grace of God that bringeth salvation teaches us to aspire to all good works. II. To ponder its unlimited variety of obligations.1. The apostle exhorts us to train our minds to a high and refined sense of this. It is true that the regenerate are taught of God, and have the Spirit to guide them; but this is not to supersede the use of their own faculties. The Bible shows us “ what is good” in its great principles, but leaves us to find out their illimitable application. 2. The object of this study is excellence according to all its standards. “ Whatsoever things” suggests that every Christian virtue has its own unlimited field of study. What a boundless field, e.g., is truth. 3. The result of this constant study is the education of the spiritual taste into a high pitch of delicacy. The Christian’ s standard of truth, dignity, etc., becomes higher than that of other men. Here lies the secret of the difference between Christian and Christian, between careless professors who are always stumbling themselves, and a cause of offence to others, and the educated disciples who adorn the doctrine of God their Saviour. Receive this exhortation and you will come by degrees so accurate in your moral judgment as never to fail, and be in the best sense, “ a law unto yourselves.” III. To give it the fervent desire of our meditation. The “ thinking” signifies that intent contemplation of perfection which feeds the soul’ s regenerate longing to attain it.1. Mark with what exquisite skill the elements of perfection are combined into one lovely whole. We must look steadily at this assemblage of ethical graces until we are enkindled with its loveliness. 2. And as the Christian is exhorted to delight in the thought of perfection as the aggregate of all excellencies, so also he must make every individual principle the object of affectionate contemplation. How beautiful are truth, religious dignity, etc. 3. As the virtues of holiness are displayed in the Word of God, to think of them is to meditate on it. “ O how I love Thy law.” To the soul that hungers and thirsts after righteousness, the Bible is an everlasting delight. 4. Moreover, such an insatiate student delights to consider the lives of these who have gone before him in the narrow way--Christ the supreme standard and pattern of the result; Paul and others as examples of the process. Those who, like ourselves, have had to travel through all the stages of the ascent from sin to holiness leave their example for our encouragement. But while we imitate them we must aspire to Him. IV. To make it our practical concern. Let not thinking end, but turn your meditations to practice.1. Generally there is to be nothing visionary in our religion. Hence the abrupt “ do.” There is a sentimental religion which thinks loftily and talks magniloquently about virtue, but ends there. Our religion must not be a barren homage to the saintly qualities of others. What man has been man may be, by the grace of God, even though the man may have been a Paul. 2. Every scriptural ideal of excellence may be realized in practice. The pagan writers had their noble ideals, but nowhere outside the Bible is there such a consummate standard as this. And then, again, the highest moralists who sate not at the feet of Jesus despaired of their own teaching, imperfect as it was, “ unless indeed,” as one said, “ God should become incarnate to teach us.” Christianity alone has the golden link between thought and practice. 3. As thinking must not terminate in itself, so practice must be the diligent regulation of our life according to all the principles of holiness. There is a sense, indeed, in which our religion from beginning to end is God’ s work; but the formation of Christian character is our own task under His blessing, and its perfection is conferred upon us, not as a gift simply, but as the seal upon our efforts, and their exceeding great reward. 4. We must work out our own salvation by governing our lives according to these holy principles particularly. If we would be perfectly true we must act out the truth in thought, word, and deed; so with dignity, etc. V. To think of it with the peaceful confidence of hope. There can be no encouragement more mighty than that the God of Peace shall be with us.1. God will be with us animating our pursuit by the assurance of reconciliation. There is no spirit for the pursuit unless we know that the guilty past is pardoned. The heart must be enlarged if we would run in the way of His commandments; and don’ t narrow it and impede your progress by permitted sin. 2. God will be with us crowning our effort. Peace is the full sum of His heavenly blessing. “ Great peace have they who love His law.” Others may have a transient joy and superficial excitement. (W. B. Pope, D. D.)Soul perfection The finest specimen of a Christian is he in whom all the graces, like the strings of an angel’ s harp, are in the most perfect harmony. Therefore, we are to beware of cultivating one grace or attending to any one duty at the expense of others. That is possible; and never more likely to happen than in these days of recoil from mere speculative theology, and of busy, bustling benevolence. Treading in our Master’ s steps, we are to go about doing good; yet we may undertake so many works of Christian philanthropy as to trench on the hours that should be sacred to devotion. In seeking the good of others, we may so neglect the cultivation of our own hearts, and the duties we owe to our own families, as to have to cry with the man of old, They made me keeper of vineyards, and mine own vineyard I have not kept. (T. Guthrie, D. D.)Avoid doubtful things The atmosphere is sometimes in such a peculiar state that the spectator, on coast or shore, looking abroad over the sea, cannot tell where the water ends and the sky begins; and as if some magician had raised them out of their proper element, and turned their sails into wings, the ships seem floating in mid-air. But occasionally no line of separation is more difficult to draw than that which lies between what is right and what is wrong. Whether such and such a business or amusement, pursuit or pleasure, is wrong, and one, therefore, in which no Christian should engage, is a question that, so far as the thing itself is concerned, may be difficult to answer. But it is not difficult to answer, so far as you are concerned, if you doubt whether it is right. The apostolic rule is, “ Let every man be fully persuaded in his own mind;” and unless you are so, then, “ what is not of faith is sin” --sin at least to you. (T. Guthrie, D. D.)St. Paul’ s farewell The words are the parting counsel of the apostle. They come at the most solemn period of his life, and he was writing to the best-loved of the churches. Will he speak of the mysteries he saw and heard? Will he expound some profound doctrine? It is almost with a feeling of disappointment that we find these homely words. I. Observe the entireness of the apostle’ s language. “ Whatsoever things.” It has sometimes been supposed that different regions of goodness might be separated from each other; religion from morality; truth from beauty. Paul recognizes no such distinction. He who furthers one truth incidentally furthers all others. II. Note how all the regions of goodness fit into each other. Paul, trained in Greek learning, would be familiar with the classical debates respecting the true, the beautiful, and the good. The Greek asserted that the supreme object of pursuit was the beautiful. His soul was so enwrapt in sensuous beauty, that he could recognize the good only in it. The highest object of admiration to the Roman was what was just. So some think now that the highest good is only to be found in truth, scientific facts; others in the noble and self-denying; in the romantic aspect of things. Paul discourages no forms of goodness, and would welcome it whether in myth, legend, song, art, nature, domestic life. III. The true Christian character consists not in the mere absence of evil but in the possession and cultivation of the good. So dwell on “ these things” as to make them your own. Your soul was made for them, and in nothing lower can it be happy. Only by thinking on them can their opposites be cast out. Darkness is only to be expelled by light, impurity by holiness, the love of sin by the love of God--in individuals or communities. (R. M. Stewart.)Christian character I. Should be complete on every side. II. Includes everything that is excellent. III. Requires much study and prayer. (J. Lyth, D. D.)Christian righteousness 1. The sanctification of men is the true object of redemption (Galatians 1:4; Titus 2:14). For this Christ took our nature, was tempted in all points like as we are, and died. And as His salvation is not a common and earthly good, so the holiness to which He moulds us is not a common and natural perfection, but one singular and supernatural. 2. In these words the apostle opposes his doctrine to that of a false teacher, who insisted upon legal observances, which are much more easy and agreeable than the study of real virtue. He enforces whatsoever things are-- I. True. This comes first, because before all things we shall embrace the Truth as disciples of Him who is “ the Truth.” Here should be the foundation of all our conduct. We must consider “ things true” --1. Which are not feigned, or invented to please, but which really subsist. 2. Such as are at the foundation firm and solid, not shadows or figures. Falsehoods of whatever kind are prohibited. 3. All vain and deceitful appearances are excluded. Our manner of life must be plain and simple, purged from the love of the world which, as a shadow, passes away. II. Venerable--all that relates to the dignity of the high vocation to which God has called us, renouncing all frivolity and folly. III. Just. 1. What God commands us to render unto men, whether honour, deference, and obedience to our superiors in the state or the family; the guidance and protection of inferiors; friendship and assistance towards equals, or kindness towards all. 2. The laws and duties of the city and society in which we live, save when they conflict with conscience. IV. Pure. We should be careful not only to preserve our bodies from pollution, but our hearts, tongues, eyes, dress, cultivating modesty, and avoiding every species of dissoluteness. V. Lovely. Although all virtues are excellent in themselves, yet some are more pleasing than others; even as we see amongst the stars, though all are beautiful, yet some shine with a brighter lustre. Among the virtues, sweetness of mind, courtesy, clemency, willingness to oblige, show with peculiar brightness. VI. Good report. Among actions which are good, some are held more specially in repute. St. Paul would have us give ourselves to them with especial care, because those who hold them in high esteem will love us better, and yield more readily to our religious influence. VII. That nothing may be omitted, the apostle adds, if there be any virtue or praise. None of these Divine and beautiful flowers must be wanting. Indeed, it is not possible to have one in any degree of perfection without the others. They are sisters so firmly linked together that they cannot be torn asunder. (J. Daille)The moralities of Christianity I. What these moralities are. Whatsoever things are-- I. True.1. In speech. We must be free from lying. This is when men, with a purpose to deceive, say what is false either by assertion (Acts 5:3) or promise (Proverbs 19:22). Lying is-- (1) Most contrary to the nature of God, who is truth itself.(2) To the new nature (Ephesians 4:25-26; Isaiah 63:8).(3) To society, for commerce is kept up by truth. 2. In actions. We should keep the integrity of a good conscience (Psalms 32:2; 2 Corinthians 1:12). Sincerity and candour should be seen in all we do. Satan assaults you with wiles, but your strength lies in downright honesty (Ephesians 6:14; Isaiah 38:2-3). 2. Honest--grave and venerable, free from scurrility, lightness and vanity in word or deed. Religion is a serious thing, so should they be who profess it (1 Timothy 2:9-10; Titus 2:2). 3. Just. We must give every man his due, and defraud none of his right; whether (1) superiors (Matthew 22:21),(2) inferiors (Colossians 4:1),(3) equals (Romans 13:8; Matthew 7:12). 4. Peace. Nothing obscene or unchaste should be seen or heard from a Christian (Ephesians 4:29; Ephesians 5:12). 5. Lovely. There are certain things which are not only commanded by God, but are grateful to men, such as affability, peaceableness, usefulness (Romans 45:13; 1 Thessalonians 5:15; Acts 2:46-47). 6. Of good report. There are some things which have no express evil in them, but they are not of good fame (1 Thessalonians 5:22; 1 Peter 2:12). 7. Virtue and praise, two things linked together. Many things in the world are praised which are not virtuous; such things are to be abhorred. But if there be any good thing even among the heathen, religion should be adorned with it. II. In what manner doth Christianity enforce them.1. It derives them all from the highest fountain, the Spirit of sanctification, by whom we are fitted for these duties (Ephesians 5:9; Galatians 5:22). 2. It makes them to grow out of proper principles. (1) Faith in Christ (Hebrews 11:6; Romans 7:4).(2) Love to God (Galatians 5:6; Titus 2:11-12). 3. It directs by the highest rule, God’ s mind revealed in His Word, the absolute rule of right and wrong. 4. It aims at the highest end, the glory of God (1 Corinthians 10:31; Philippians 1:11; Acts 24:14-16). III. For what reasons.1. Because grace does not abolish so much of nature as is good, but refines and sublimates it, by causing us to act from higher principles and to higher ends. 2. Because these conduce to the honour of religion. The credit of religion depends much on the credit of its professors (Ezekiel 36:20-21; 2 Samuel 12:14; 2 Peter 2:2; Titus 2:10). 3. Our peace and safety are concerned in it. (1) The world is least irritated by a good conversation (1 Peter 3:13; 1 Samuel 24:17). (2) When we do not bring trouble on ourselves by our immoralities, God takes us under His special protection (verse 9). 4. These things grow from that internal principle of grace which is planted in our hearts by regeneration (Acts 26:20; Matthew 3:8). 5. All the disorders contrary to these limits and bounds by which our conversations are regulated, are condemned by the righteous law of God which is the rule of the new creature; and therefore they ought to be avoided by the good Christian (Matthew 5:19). 6. These moralities are not small things; the glory of God, the safety of His people, the good of human society, and the evidence of our own sincerity being concerned in them. Conclusion:1. If religion adopts moralities into its constitution, we must not leave them out of our practice (Titus 3:8). Here is an answer to those who ask wherein must we be holy and obedient. (T. Manton, D. D.)Expansiveness of Christian life These words come at the close of a noble delineation of Christian life. It is as if having unfolded tract after tract the vision suddenly expanded, and a sense of the boundlessness of that life came over the apostle, and then under the stress of that feeling he pours the fulness of his soul into one utterance, emphasizing its breadth by the six-fold repetition of “ whatsoever things.” As much as to say “ all things conceivable, attainable, include them in your view of Christian life.” Christian life is greater than any description of it, and no experience has yet exhausted it. I. Christ is Lord over the kingdom of truth; there is, therefore, nothing in that kingdom which a Christian may not aspire to possess. Our enemies are surprised at this claim. Because we put the Cross in the centre they fancy there is nothing but the centre.1. Some deny the originality of Christian truth, and say of some fragments of it, “ It is in Seneca or Confucius.” But whatever true things are in any of the wise teachers of the past, we shall not resent their being found anterior to Christ. They were in God before they were in them, and they have their place in the kingdom of truth of which Christ is the King, and of which we are now the heirs. 2. Detractors of another sort have put the stigma on the narrowness of our life. The large, full, free life is that which philosophy, art, science, literature, and travel make possible. But all things here are beforehand in Christ. They may not be classed as yet, but they belong to the kingdom of truth, and therefore to us. 3. Men who say that “ It is all over with Christian life. It is an old-world story, a thing past and done. The real life--the life of the future--has its roots in material forces, and in the views, hopes, and aims to which these forces are giving shape.” But whatever is here is part of the heritage of our life. II. The earliest actings of Christian life were illustrations of this expansiveness.1. Hardly was its voice heard among men than it began to bring the teaching of the lilies and the birds, and the sunshine and rain into its glad tidings. It no sooner stepped into heathen life than it commended the faith of centurions, Syro-Phoenician women, the endurance of Roman soldiers, and the self-denial of Grecian wrestlers and runners. It went after the waifs and strays of Jewish society. 2. While Christian life denounced the awful abysses that lay in the moral life of heathenism, it accepted whatever was Divine in its civilization. It recognized in it the working of the Divine Spirit, heard its poets preluding the song of Christian brotherhood in the words, “ Ye are God’ s offspring” ; saw the glory of Roman law; and in Greek wisdom questions which God had helped to formulate, and God’ s Son had come to answer. It asserted its inheritance in all the virtues of Greek and Roman life, and found an asylum for its slaves. III. Another illustration of the expansiveness is that it is not presented to us in the New Testament in its developments, but in its germs. It is leaven, seed, a new spiritual force, developing, penetrating, taking possession of, allying itself to all experiences, manners, customs, countries, races. IV. Look at the expansive character of the Book by which Christian life is fed. The Bible grows in the experience of the individual. It is a greater Book to the man than to the boy. It grows in the experience of the Church. It is not the Bible that changes, but the eyes that pore over it grow wider as they read. Something of this is due, to the fact that it is in the main a book of principles. In their expansion the Bible expands. New circumstances demand new aspects of truth, new applications of principle. And every new application is a discovery of the wealth that remains to be dug out of the Book of God. V. This has a practical bearing on the attitude of Churches to each other.1. No one Church, however venerable in age, or fresh with the dew of youth, has a monopoly of the good things of God. Let us covet earnestly each other’ s gifts--the fervour of the Wesleyan, the self-dependence of the Congregationalist, the ordered government of the Presbyterian, the beautiful worship of the Episcopalian. 2. And why should Church yearnings stop short here: think of the many things, great and good, in the social life of our country. We want the business habits, direct dealing, and honour among her commercial men; the free play and force of her public opinion, her respect for rights, her forbearance; the noble self-renunciation of her soldiers and sailors; the enthusiasm of her men of science, and the gravity of her lawyers. (A. Macleod, D. D.)Faith in action I. The Christian life is a building up of character.1. It is more than belief of certain truths, the sustaining of certain religious emotions; it is the continuous working into the warp and woof of our life every good and excellent quality, until we arrive at the measure of and stature of the fulness that is in Christ. 2. Of course there must be a foundation, and a good one; but it is poor sort of work to be always laying foundations with so few buildings showing signs of growth, much less of completeness. 3. May not this partly account for the slow spread of the gospel? We can show many who have begun to build, but is that an inducement for others to begin also? II. It is just by these things that we are judged by the world.1. It is very true that the world is not discerning in its judgments. It sees professors doing disreputable things and immediately exclaims, “ There is your religion for you.” With just as much justice as if after Satan had transformed himself into an angel of light, he again assumed his demoniacal form you were to say, “ There’ s your angel for you.” 2. But that is no excuse for giving the world occasion to speak slightingly of the gospel. And it is just by the neglect of things virtuous and praiseworthy that we provide worldlings with arrows to shoot at Christ’ s cause. What can the world think when men who profess to be sure of heaven grumble at everything that goes on in earth; when those who profess to have received mercy are unforgiving, close fisted, and hard to deal with. 3. It is not by our professions of faith that the world judges us: it cannot judge of the new birth, faith, the indwelling of the Spirit; but of the outer life it does judge, and has to some extent a right to judge. How watchful and prayerful we should be that it does not misjudge the Master through us? How careful we should be to be living epistles known and read of all men. III. We should learn of all men whatever is virtuous or praiseworthy in their life. Let the Church learn punctuality and business habits from the merchant; the Christian, courtesy from the outward politeness of the man of the world; the Protestant, that zeal which is so self-sacrificing and the devotion that is so warm in the Roman Catholic or Mohammedan; the believer, patient and impartial study of truth from the man of science. From any and every quarter let whatsoever is of good report be welcomed. IV. Let none imagine, however, that any excellency or virtue can re a substitute for faith in Christ. Paul was a model of every natural virtue before his conversion, and yet none needed conversion more than he. The young man whom Jesus loved was the same. Paul counted his virtues loss for the excellency of the knowledge of Christ, and nothing but that knowledge will save your soul. (R. J. Lynd, B. A.)Thought In the service of God there is employment for every faculty and function; they each have a mission for the Master. The power to think is the prerogative distinctly peculiar to man. I. Thought is a duty. Thoughtlessness, and consequently ignorance, is what the Lord so pathetically lamented in His people Israel. “ Israel doth not know; My people doth not consider.” Thoughtlessness has wrought the ruin of our race. Isaac “ meditated at eventide.” Joshua was commanded to “ meditate day and night in the statutes of the Lord.” David was a diligent and talented thinker. “ When I consider Thy heavens,” etc. II. Subjects for thought. “ Whatsoever things are true,” etc. We are to think, but not at random. Definite thought alone is profitable. There are subjects worthy of winning the thoughts of thinkers the most profound. (J. W. Bray.)Thoughts I. That we should aim at perfect integrity of character.1. Christian graces are commonly grouped together in the Scriptures. The reason is, that they have all one root and originating source; and where one exists the rest may be looked for. 2. Some there are who are satisfied with few excellencies, forgetting that, though remarkable for one or two virtues, their character may still be egregiously defective. It may be distorted and disproportionate, like fruit that is ripe only on one side, or like trees with half their branches withered. 3. It is easy to cultivate those virtues which are most congenial with our natural temperament, most opportune to our immediate circumstances, or most frequent in our circle of friends. But of these we may be the least careful, while we should bestow all possible diligence to bring up those graces to which we are least prone, or which are least popular. 4. This apostle would have us lacking nothing. II. In the acquisition of a perfect character, the proper direction and control of the thoughts is of paramount importance. Thoughts are either indicative of character, or formative of it. Our thoughts partly result from our disposition, and partly create it. In the former light they may serve as a test of our real state to ourselves. But mainly we would speak of the thoughts as tending to form character. Such thoughts are those voluntary ones which we choose to indulge.1. Thoughts create images: images produce desires: desires influence the temper and direct the will: the will displays itself in overt action. 2. What thoughts should we indulge? (1) Things of truth: of honesty, i.e., honour ableness, respect worthiness: of justice: of purity: of amiability, or such as win the esteem and love of others: and of good report. (2) Meditate on truth, especially Christian truth. Think of everything, in your deportment, which is becoming to the dignity of a Christian character. 3. How to think of these things. (1) In deliberate meditation: in the avoidance of whatever would awaken contrary thoughts. (2) Think of these things with ardent love of them, with strenuous and prayerful effort after their attainment, and the exemplification of them in your con duct. (3) By such training and cultivation of the thoughts may we expect to grow in grace; by the neglect of it, we shall decline in our piety and perhaps make shipwreck of faith. (T. G. Horton, M. A.)The transforming power of thought Think on these things and you will become-- I. Better. What a man thinks most about grows upon him. A youth may care very little about business; but presently he becomes interested in it, and it grows upon him until before middle age is reached he can scarcely think of anything else. It is so with the artist, with the pleasure seeker, and with the Christian. Let him think on “ whatsoever things are true,” etc., and the more attractive they will become; the larger place will they occupy in his heart, and the mightier will be their influence on his life. Beholding these things with an open face, he will be naturally, insensibly, gradually changed into the same image. II. More charitable. One of our most common tendencies is to look at the weaknesses and shortcomings of our brethren--to let the thought of these things exclude the thought of their good qualities. Hence harsh judgments, suspicion, distrust. If, however, we would lay aside this tendency and “ take account of” (R.V. marg.) whatsoever things are true, etc., in our neighbours--look upon their good instead of on their faulty side, we should think more kindly of them, our thoughts would influence our conduct, and we should be drawn towards them by a three-fold cord of love. And this is possible. There is much that is praiseworthy even in brethren who have been overtaken in a fault. Much of our unity, success, comfort as communities, depend on our cultivating this habit. III. More helpful. A man’ s power to help does not so much depend on his intentions as on his character and disposition. The presence of a good man--a man who has “ thought on these things” until they have become part of himself, always acts like a tonic on weaker souls. It reproves their slowness, quickens their desires, and stimulates their efforts. Such a man is a means of grace. (J. Ogle.)Christian thought Not the common word for think, but the reckoning, counting up, dwelling repeatedly on these things. It is not the bee’ s touching upon the flowers that gathers honey, but her abiding for a time upon them and drawing out the sweet. It is not he that reads most, but he that meditates most on Divine truth that will prove the choicest, wisest, strongest Christian. (J. Hall.)The difficulty and importance of continuous thought How many persons are made and kept frivolous by an inability to prescribe the subjects on which their mind shall run! They would give, or fancy they would give, all that they possess for the power to say decisively but for one short hour, “ This and but this shall be the subject of my thoughts.” But they find that when they open their Bible the mind has flown away to some meditation of things present and transitory; when they kneel down to pray, even attention is absent, they cannot remember God’ s presence, much less can they wish the thing they profess to pray for. Such persons are good judges of Paul’ s precept, however little they may believe in the possibility of obeying it. For indeed it is a very dreadful thing, when we reflect upon it--a strong proof, were there no other, of our fallen and ruined state--that a man should thus sit at a helm of which he has lost the rudder, should thus be responsible for the conduct of a mind over which practically he has no control. And if that responsibility cannot be desired; if “ out of the heart the mouth speaketh,” if by the heart the path of life is chosen and the course of life shaped; in short, if, in every sense of the words, “ out of the heart are the issues of life,” and according to the life must be the eternal judgment of each one of us; how terrible must it be to be unable from a moral impotency to obey the charge “ keep that heart with all diligence” ; to be compelled to let thought drift whither it will, and yet to know that thought guides action, and action may destroy the soul. (Dean Vaughan.)Whatsoever things are true-- Truth hath 1. God to maintain it.2. Defence in itself.3. Goodness to accompany it.4. Liberty consequent upon it.5. It is connatural to our principles.6. The foundation of order.7. The ground of human converse.8. The bond of union. (B. Whichcote, B. D.)False measures of truth I. The longest sword; and then the Mahometans must have it; and before them the great disturbers of mankind, whom we call conquerors, as Alexander and Caesar. II. If the loudest lungs must carry it, then the Baal worshippers must have it from Elijah; for he had but one still voice; but they cry from morning to night. III. If the most voices; then the condemners of our Saviour must have it: for they all cry, Crucify, Crucify. Therefore these are false measures. (B. Whichcote, B. D.)Spheres of truth I. Be true to yourselves--to your better nature. As Shakespeare says, “ To thine own self be true, and it must follow, as the night the day, thou canst not then be false to any man.” II. To your neighbours in--1. Word.2. Love.3. Act.4. Manner. III. To God.1. To His claims.2. To your promises.3. In your hearts, for truth is required in the inward parts.4. In your life, for there you may best glorify Him. (W. Landells, D. D.)Universality of truth Moral truth in its universality is like the pine tree. Societies have claimed the one for their own, as some naturalists have claimed the other for northern climes. But both are wrong. As to the pine, it is represented in all zones, from the cedars of Lebanon to the fir bushes of the Scandinavian mountain tops. There are particular trees, as there are certain forms of speculative and political truth, which can survive only in a limited region; the one being fitted only for a peculiar atmosphere, as the other is only adapted to circumscribed types of mind. But moral truth flourishes amongst all the mental productions of man, as the pine amongst the vegetation of the world. It must thrive everywhere, because suited to and intended for the world. (Dr. Herman Masius.)New truth unwelcome Men who have lived in traditional knowledge do not thank you for a new truth. It dazes and confounds their dim vision, which is unsuited to its reception. Their bewilderment at the light is similar to that of the cricket. As that creature lives chiefly in the dark, so its eyes seem formed for the gloominess of its abode; and you have only to light a candle unexpectedly, and it becomes so dazed that it cannot find its way back to its retreat. (Goldsmith.)Loyalty to truth A father found a favourite cherry tree hacked and ruined. He cried sternly to his son: “ George, who did this?” He looked at his father with a quivering lip, and said: “ Father, I cannot tell a lie: I did it.” “ Alas!” said the father, “ my beautiful tree is ruined; but I would rather lose all the trees I have than have a liar for my son.” The boy who feared a lie worse than punishment became the hero of his country, General Washington. Whatsoever things are honest--The word does not exactly mean what we call honest, but what is worthy of honour, revered, august, venerable, majestic. Think on whatever things you can look up to in persons, circumstances, and respect. Especially in social life, in the political world, in literature. Where there is no room for reverence there is no room for life. The name of God, the idea of worship, the solemnity of life, the immortality of the soul, the fact of death, the judgment seat--“ think on these things,” awful, venerable things l Then government, law, the State, the Church, the ruling powers and influences of society; the magistrate, holding “ not the sword in vain, the minister of God to thee for good” --“ think on these things,” pray for them; cheek faction, uphold authority. Nor are the grand advances of science to be omitted from this catalogue. For these, we are to bless God. His hand is in them all. The astronomical accuracy that can calculate the moment of an eclipse a hundred years hence--the power of expediting communication, like lightning, to the ends of the earth--the triumph over winds and waves--the mighty faculty of the poet--the genius of history, the gift of eloquence--the prevention of disease, the alleviation of pain--the “ rise up and walk” of medical skill--these, too, together with the awful and majestic in nature and art, whatsoever in mountain or sea or sky, whatsoever in painting or noble structure shows greatness of purpose, nobility of soul, and tends to bow our souls in admiration--“ think on these things.” (B. Kent.)Whatsoever things are just, observant of the rule of right--equal. The original signification of the term was custom--order--social rule, in opposition to the unmannered life of wild tribes, who are swayed by inclination, passion, caprice. There is a Divine order in this world, amid all our confusions. He who walks in that order walks in the way of the Lord. That is right, just. “ There is none righteous.” Christ is the “ Just One.” There is His righteousness; we must be clothed with it. “ Looking unto Jesus” is the loving study of God’ s laws perfectly fulfilled in Him for us. Thus we are taught to repent of our deviations, i.e., sin, missing the mark, going out of the way. This leads us to acknowledge our weakness, and to cry mightily to God to bring us to Christ, “ the Way.” The brief description of Christianity in apostolic times was “ that way,” or “ the way of the Lord,” “ the way of life.” It is God’ s way of working, saving, ruling, pardoning, that we want to walk in--the way of righteousness. Think on the things in society that are conformed to this rule of order and right. There is the way of the righteous King. He walks there. There He takes delight. In the family, in the Church, in the State; whatever is upright, observant of right, and struggles against wrong-doing, fraud, injustice, is the finger of God. Consciously or unconsciously it is doing His work; the vindication of human rights against oppression, ignorance, superstition, the devil, is working for and with Christ. Take a large and ample range over society, discover the right, the lawful, the just, making head against the wrong, the false, the licentious; think of these things; pray for them, and see God’ s hand and way in them. Think on them; they are; God does not leave Himself without a witness; there are more signs of righteous government in the world than many of us suspect. They are about our path if we will but open our eyes, and observe, and desire to see them. There are flowers, and palms, and pools in the desert. “ Think on these things.” (B. Kent.)Whatsoever things are pure, unsullied, akin to holy. “ Every man that hath this hope in him purifieth himself,” etc. “ Ye have approved yourselves to be clear in this matter.” “ Some preach Christ … not sincerely.” “ Lay hands suddenly on no man … keep thyself pure.” Thus the word has reference to what may and does defile; influences in the Church and the world which tend to stain our consciences; connivance at sin, excusing evil, insincere statements; having a bad motive underlying right conduct; preaching such a gospel as Paul rejoiced to know was preached, and yet not with cleanness of conscience. Timothy is to let the candidates for the ministry consider their motives; he is to study their conduct for a while, lest love of money, or of applause, of vulgar fame, or eccleciastical power and influence, should prove the determining influences, and thus he would be a partaker of other men’ s sins. This suggests the need of “ the blood of sprinkling,” that our actions, motives, powers, prayers, may be cleansed of all vile, base admixtures. A true Christian will bemoan nothing more feelingly than the constant detection of impure, low motive in his spiritual life. The apostle exhorts us to “ cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” In the intercourse of the world one is in constant danger of a certain miasma, the pollution of low, selfish, interested motive; it is drawn in naturally as the pure air; and unless we think of “ whatsoever things are pure,” and do like the Italian peasant, when the night comes on, get out of the low ground on to a hill above the reach of the miasma, we are in danger of losing the freshness and vigour of our spiritual life. When the day is over we should get us up to the mountains, and converse with our Lord concerning the conduct of the day, and ask Him to see “ if there is any wicked way in us, and to wash us, not our feet only, but also our hands and our head.” “ Create in me a clean heart, O God; and renew a right spirit within me.” (B. Kent.)The power of purity It is a marvellous thing to see how a pure and innocent heart purifies all that it approaches. The most ferocious natures are soothed and tamed by innocence. And so with human beings there is a delicacy so pure that vicious men in its presence become almost pure; all of purity that is in them being brought out; like attaches itself to like. The pure heart becomes a centre of attraction, round which similar atoms gather, and from which dissimilar ones are repelled. A corrupt heart in an hour elicits all that is bad in us; a spiritual one brings out and draws to itself all that is best and purest. Such was Christ. He stood in the world the Light of the world, to which all sparks of light gradually gathered. He stood in the presence of impurity, and men and women became pure. (F. W. Robertson, M. A.)Purity inculcated Live in purity, my child, through this fair life, pure from every vice and every evil knowledge, as the lily lives in silent innocence, as the turtledove amid the branches, that thou, when the Father downward gazes, mayest be His beloved object on earth, as the unconscious wanderer gazes on the lovely star of even; that thou, when the sun dissolves thee, mayest show thyself a pearl of purest whiteness, that thy thoughts may be as the rose’ s perfume, that thy love may be like a glowing sunbeam, and thy life like shepherd’ s song of evening, like the tones his flute pours forth so softly. (Schiller.)Whatsoever things are lovely--I. The union of strength and beauty in Christian character.1. The virtues of this verse are parts of one organic whole; they so hang together that the absence of one goes far to destroy the value of the other. This is especially true of “ things honest and just.” The world is compelled to respect truth, however lacking in grace. The addition of “ things lovely” elevates the righteous into the good man: but the righteous man may be honoured and trusted though he is not admired or loved. The want of grace detracts from the symmetry of character; but in the moral world the beautiful has value only as underneath the outward charm there is the solid foundation of righteousness. 2. There is a certain beauty even about the most rugged forms of moral strength. It is a sign of incompleteness of character when a man takes pleasure in putting the truth in an offensive form, or in enforcing the right with a contempt for the feelings of others. There are those who have no desire to conciliate, and who are too assertive, yet there is in them a strength of principle, a manly resolution, an unflinching devotion to the right which is far more admirable than the amiability which is profuse in outward signs of kindness, but shrinks from the service which justice requires. 3. Still, when we think of things lovely, we refer to qualities by which the more severe attributes of character are softened. Standing alone they are a very poor possession. Those who employ all their art in order to have the outward clothing of gentleness, elegance, and grace have their reward. They are favourites of the social circle; and yet they may be lacking in the first elements of spiritual nobility. In the true Christian ideal the graces are only those elements which add tenderness and sweetness to the more masculine virtues which are essential to the toils and conflicts of this world of sin. II. Note the varieties of spiritual beauty.1. There is a tendency to find beauty only in the feminine virtues--gentleness, patience, compassion, sympathetic kindness--and to regard those of a more masculine character--courage, firmness, resolution--as belonging to another region. But this is to forget that God has made everything beautiful in its time and place. There is beauty in winter as well as in spring, in the scarred, weather-beaten rock, as well as in the smiling landscape. In God’ s works there is great variety, but everywhere beauty. 2. Can we not apply the same law to character? Would we have all men of the same character? Can we find the things that are lovely only in peaceful homes and gracious ministries, and not also where hard battles are fought and victories won for Jesus Christ? We recognize the loveliness of simple trust and absolute devotion in Magdalen in Gethsemane; but is there no beauty in the lofty heroism of Peter and John declaring that they would serve God rather than men? Barnabas seems to gather up in himself the things that are lovely, but do we find no spiritual beauty in the lion-like courage of Paul? So with Melanchthon and Luther. There is moral beauty in all--different in type, but alike in origin and end. III. Contemplate the things that are lowly (Colossians 3:12-15). Here is indeed a galaxy of virtues, yet when we come to examine them we find that they all turn on one point--the conquest of self.1. Selfishness is ugliness and deformity, because it is a violation of the Divine law. It may disguise itself, but when detected it is hated and despised. It is the foe of man, to be crushed by a Diviner force if we are to attain to spiritual beauty. 2. The first lesson we have to learn is humility and unselfishness. So only can we follow Christ. Where His Spirit reigns the life will have this primary condition of true beauty; although at times it may be lacking in features which correspond to the popular ideas of grace. 3. The word chivalry seems to embody most of the virtues included in the phrase of the text: reverence for God and for all that is godlike in man, sympathy for all goodness, pity for all weakness, courage to face all danger, generous consideration for others dictated by true respect for self. These are just the virtues which the Christian should strive by the grace of God to develop. (J. G. Rogers, B. A.)Whatsoever things are of good report (εὔφημα), auspicious, sounding well, of good omen; silent deeds that, nevertheless, sound like a trumpet, and awaken our admiration, making us think better of human nature; things that come to us like good news, and “ make our bones fat,” and our eyes glisten, and our lips tremulous--“ things of good report.” Like the soldier at Balaclava, who dismounted calmly in the hurricane of the fight, that his officer might ride. Like those noble women who watched day and night over the sufferers at Scutari. The poetry of life--the sphere music--audible amidst the groans of creation. Not done to be reported well of, but done for love and dear honour’ s sake; and which can no more be hid than one can “ hide the wind.” Such was Joseph’ s conduct to his brethren; such David’ s when he found Saul asleep, and took his spear away only and a piece of his garment; such Stephen’ s dying prayer, “ Lay not this sin to their charge” ; such His glorious charge, “ Begin at Jerusalem.” Magnanimity, the Christian pilgrim, man or woman, accompanied by “ Greatheart” ; the rising above the level and routine of giving, doing, loving, into the stature of the man in Christ Jesus--these are things of good report. Think of them--think that you never experience such a thrill of pleasure as when you read of such things--then what must it be to do them! Think that the capacity to enjoy the recital argues the ability to do them. Think and be thankful that you live in a world where these noble things can be done; and you can do them, if you suffer not little mercenary motives to blind your eyes and freeze your sensibilities. “ And when they had nothing to pay, he frankly forgave them;” there is a sounding deed! David refusing to offer to the Lord “ that which cost Him nothing” ; the centurion’ s, “ Lord, I am not worthy that Thou shouldest come under my roof, but speak the word only” ; Mary, with her alabaster box of ointment ; Paul’ s, “ though the more I love you, the less I am beloved” --“ take back your runaway slave, Philemon, as a brother,” and what he owes thee put down to me; that greatest deed in the history of the universe, how that when we were yet sinners Christ died for us. (B. Kent.)If there be any virtue--The clause is an emphatic and earnest summation. The term ἀρετή is only here used by St. Paul. In the philosophical writings of Greece it signifies all virtue, and not any special forms of it, as it does in Homer and others. The apostle nowhere else uses it--it had been too much debased and soiled in some of the schools, and ideas were often attached to it very different from that moral excellence which with him was virtue. It is therefore here employed in its widest and highest sense of moral excellence--virtus, that which becomes a man redeemed by the blood of Christ and tenanted by the Holy Spirit. From its connection with the Sanscrit vri--to be strong--Latin vir-vires-virtus; or with Ἄρηςἂριστος it seems to signify what best becomes a man--manhood, strength, or valour; in early times. But the signification has been modified by national character and temperament. The warlike Romans placed their virtue in military courage; while their successors, the modern degenerate Italians, often apply it to a knowledge of antiquities or fine arts. The remains of other and nobler times are articles of virtu, and he who has most acquaintance with them is a virtuoso, or man of virtue. In common English, a woman’ s virtue is simply and alone her chastity, as being first and indispensable; and with the Scotch formerly it was thrift or industry. An old act commands schools or houses of “ vertue,” in which might be manufactured “ cloth and sergis,” to be erected in every shire. Amid such national variations, and the unsettled metaphysical disquisitions as to what forms virtue and what is its basis, it needed that He who created man for Himself should tell him what best became him--what he was made for and what he should aspire to. (Professor Eadie.)If there be any praise--We all consider what is thought of us by those around us as a substantial good. Trust in our uprightness of character, belief in our abilities, and the desire that arises from this to be more intimately connected with us, and to gain our good opinion--everything of this kind is often a more valuable treasure than great riches. (Schleiermacher.)The esteem of others While we recognize in the desire of esteem an innocent and highly useful principle, we must carefully guard against making the opinion of others the sole and ultimate rule of our conduct. Temporary impulses and peculiar local circumstances may operate to produce a state of public sentiment to which a good man cannot conscientiously conform. In all cases where moral principles are involved, there is another part of our nature to be consulted. In the dictates of an enlightened conscience, we find a code to which not only the outward actions, but the appetites, propensities, and affections, are amenable, and which prescribes the limits of their just exercise. To obey the suggestions of the desire of esteem, in opposition to the requisitions of conscience, would be to subvert the order of our mental constitution, and to transfer the responsibility to the supreme command of a mere sentinel of the outposts. Yet the operation of this principle within due limits is favourable to human well-being. It begins to operate early, long before the moral principles are fully brought out; and it essentially promotes a decency and propriety of deportment, and stimulates to exertion. Whenever a young man is seen exhibiting an utter disregard for the approbation of others, the most unfavourable anticipations may be formed of him; he has annihilated one of the greatest restraints on an evil course which a kind Providence has implanted within us; and exposes himself to the hazard of unmistakable vice and misery. (T. C. Upham, LL. D.)Praise from others The praises of others may be of use in teaching us, not what we are, but what we ought to be. (J. M. Hare.)Commendation The tendency of the love of commendation is to make a man exert himself; of the love of admiration to make him puff himself. (Archbishop Whately.)Praiseworthiness When the love of praise takes the place of love of praiseworthiness, the defect is fatal. (B. Grant, B. A.)Commendation better than scolding A word of praise warms the heart towards him who bestows it, and insensibly trains him who receives it to strive after what is praiseworthy; and as our lesser faults may be thus gently corrected, by disciplining some counter merits to stronger and steadier efforts to outgrow them, so it is, on the whole, not more pleasant than wise to keep any large expenditure of scolding for great occasions. But let me be understood. By praise I do not mean flattery; I mean nothing insincere. Insincerity alienates love and rots away authority. Praise is worth nothing if it be not founded on truth. (Lord Lytton.) Philippians 4:9 Those things which ye have both learned and received--Observe I.The apostle’ s example. He preached, practised, experienced the truth. II. Its permanent force. Still heard and seen in the word of inspiration--accompanied with Divine power and blessing. (J. Lyth, D. D.)Observe I. The apostle’ s conscious integrity. II. His bright example of faith, zeal, self-consecration, purity. III. Its authority as a rule. IV. The advantage of copying it. Peace on earth--in heaven. (J. Lyth, D. D.)The force of example During the siege of Sebastopol, Gordon was one day going the round of the trenches, when he heard an angry altercation between a corporal and a sapper. On inquiring the cause, he learnt that the men were instructed to place some gablons on the battery, and that the corporal had ordered the sapper to stand on the parapet, where he would be exposed to the enemy’ s fire, and to place the gabions, while he, perfectly sheltered, handed them up from below. Gordon at once jumped upon the parapet, ordering the corporal to join him, while the sapper handed them the gabions. When the work was done, and done under the fire of the watchful Russian gunners, Gordon turned to the corporal, and said, “ Never order a man to do anything that you are afraid to do yourself.” Philippians 4:10-20 But I rejoiced in the Lord greatly Paul’ s gratitude I. He acknowledges the gift--rejoicing in the spirit that prompted it; expressing his contentment and confidence in God; confessing the seasonable nature of the supply. II. He commends the givers for their special and repeated generosity; exemplification of the spirit of Christianity; acceptable sacrifice to God. III. He assures them of an abundant recompense. God is rich; will supply all their need; by Christ Jesus. (J. Lyth, D. D.)A grateful heart I. Sees God in every benevolent action. II. Rejoices in the Spirit that dictates it. III. Puts the highest value on the gift. (J. Lyth, D. D.)Philippian charity and Pauline delicacy They had revived, he says, or more exactly--for the figure is taken from the beautiful burst of spring--they had, like a tree long bare and frost bound, put forth new sprouts and shoots under the genial influence of God’ s rain and sun shine; they had thus sprouted and germinated afresh, after a season of apparent deadness, in their care or thought for him. But no sooner has he written the word than he feels, with that quickness and delicacy of perception which is one of the great charms of his character, that the expression may seem to involve a reproach for the lateness or tardiness of their offering; and therefore he adds instantly, that he knows that they had all along been thinking and caring for him, and had only wanted the opportunity of actually showing and proving it. For this he rejoiced in the Lord. Their kindness had given him a pleasure, not as a man only, but as a Christian. And he goes on to tell them why. (Dean Vaughan.)Hearing and doing A brief and simple, but very expressive, eulogy was pronounced by Martin Luther upon a pastor at Zwickaw, in 1522, named Nicholas Hausman. “ What we preach,” said the great reformer, “ He lives.” A good woman who had been to the house of God was met on her way home by a friend, who asked her if the sermon was done. “ No,” she replied, “ it is all said; it has got to be done.” (Biblical Treasury.)Importance of opportunity Opportunity is like a favouring breeze springing up around a sailing vessel. If the sails be all set, the ship is wafted onward to its port; if the sailors are asleep or ashore, the breeze may die again, and when they would go on they cannot: their vessel stands as idle as a painted ship upon a painted ocean. Hesitation destructive The beautiful drosera, or sun dew, lifts its tiny crimson head. The delicate buds are clustered in a raceme, to the summit of which they climb one by one. The topmost bud waits only through twelve hours of a single day to open. If the sun do not shine it withers and droops, and gives way to the next aspirant. So it is with the human heart and its purposes. One by one they come to the point of blossoming. If the warmth of confidence and hope glow in the heart at the right moment, all is well; but the chill of hesitation or delay will wither them at the core. (J. Denton.) Philippians 4:11-13 Not that I speak in respect of want Contentment I. The great lesson. “ I have learned,” etc. Man might very correctly be distinguished as the discontented animal.1. We are not content with life in its severer aspects. (1) We do not know how to be abased, neither are we instructed to be hungry. In the fields and woods we find organic life most responsive to changing environment--the spreading tree at the first chill beginning to modify its leaf, to retrench its branchery, to economize its flower; the bird of the orient at the first scent of a less genial air preparing to sacrifice in size or ornament to adjust itself to an altered sphere; but man rebels to accept a dress less rich or resources less abundant. (2) The apostle had learned this lesson of accepting adversity with noble cheerfulness. (2 Corinthians 4:8-9; 2 Corinthians 6:9-10). How immense the distance between this and stoicism. That with its insensibility and hopelessness is the confession of inability to deal with the problem of suffering. Thousands since St. Paul have mastered the same lesson. A lovely child of wealthy parents was brought to the poet artist Blake. Sitting in his old worn clothes, amidst poverty, he looked at her very kindly for a long while without speaking, and then gently stroking her long bright curls, said, “ May God make this world to you, my child, as beautiful as it has been to me.” 2. We are not content with life in its fairer aspects. (1) We do not know how to abound, neither are we instructed to be full. The fairy chorus of the bees in the limes is expressive of a sublime content, and the blackbird in the ripe cherry tree asks for nothing but to be let alone, a wasp half buried in a melting nectarine has forgotten its fretfulness, the chirp of the sparrow looking at a golden harvest sheaf rises into something like music; but man at his best estate is consumed with regrets and repinings. (2) The apostle has learned this lesson. The problem of affluence is one that many deep thinkers have had to give up. Oriental asceticism finding men full of power and wealth and yet unhappy thought the remedy lay in stripping life of its amenities. The same failure is confessed by Catholic monasticism, and by men like Thoreau. But the apostle found joy in all the gifts of God, and realized through them a still higher capacity and power of service and blessedness. 3. We are not content with life under any aspect. (1) A lady was out in the fields when her little daughter begged to gather wild flowers. Having gathered a nice few she murmured when the mother wished to continue her walk. “ Well, get all in the field if you like,” said the mother. Then for a while the eager creature ran about plucking the coveted things, only at last to burst into tears because she could not gather all. Thus is it ever with poor human nature. (2) Now in opposition to this, Paul has learned the difficult lesson thoroughly, and intimates that not only could he endure uniform prosperity or adversity, but could pass from the one to the other with serenity. It has been thought that our ancestors did not grumble so much at the vicissitudes of the climate as we do--they had not the same opportunity for instituting odious comparisons. It was not their custom to rush off to Cannes for a fortnight, or to contrast the ferocious frosts of the North with the balmy atmosphere of Palermo. The chief grumblers at the weather, we are told, are those who thus feel the force of the contrast. And, really, the severest trial of the faith and temper of men is in widely contrasted experiences. Much of the bitter discontent of our age is found in that strange mingling of riches and poverty, things grand and grievous in close succession. But Paul is undismayed by any possible combination of events. He is not the victim of circumstances, but their master. He could be exalted without pride and abased without despair; full without presumption, empty without fretfulness. II. The grand teacher. “ I can do all things,” etc. Let us see how Christ teaches the supreme art.1. Christ sets man right within himself. We think our discontents are circumstantial, but really their origin is to be sought in the anarchy of the soul. Many philosophers have perceived this and have sorrowfully turned away from the painful problem, or confessing that the inner discord is incurable. This is Schopenhauer’ s position, but it is the work of Christ to do what he declares impossible. “ Has there ever been a man in complete accord with himself?” asks the German. Yes, Paul, here. It is the unique work of Jesus Christ to restore purity, energy, harmony within our hearts. “ A human being is the possibility of many contradictions,” and it is the work of Christ to attune the subtle chords of our reasonable and immortal nature, and bring forth in our heart the music of heaven. 2. Christ makes clear to us the whole sphere of life. (1) Some modern sceptics teach contentment by narrowing the horizon, by denying our ideals and hopes, and thus strive to make life as prosaic as possible. If this could be done it would be a mighty misfortune. All civilization arises in the sense of discontent. As soon as the savage feels a sense of want, he has been started on the grand tour. The history of constitutional government is a noble discontent. That a man is discontented with his caste and seeks to improve himself raises the whole social order. Dissatisfaction with manual labour stimulates invention, and art, and science. Christ never attempts to contract our horizon, but mightily reinforces the romantic element in our nature. (2) But whilst Christ discovers to us the infinity of life, He teaches the relative importance of the sphere of the senses and of the spirit. We soon get to the end of the possibilities of sensual and social enjoyments. We can enjoy very little however vast our resources; having just so much nerve force, so much appetite, five senses, twenty-four hours in the day and sixty minutes to the hour. (3) But Christ opens to us a new world of ambition, and pleasure, and hope, in our moral life and destiny. Never does the New Testament give us any immoderate promises in the carnal sphere (1 Timothy 6:6-8; Hebrews 13:5). But out and beyond Christ opens to us boundless regions in which our nature may find fulness of joy. To destroy the larger thought and noble restlessness of the heart would leave man a maimed and wretched creature, and strike a blow at progress; but to leave man his instinct for greatness, his dreams of glory, his aspirations for knowledge, and power, and felicity, teaching him to expect his full satisfaction in the regions of his higher being and destiny is to fill him with sublime content. 3. Christ teaches us that all the events of this present life equally contribute to our personal and everlasting perfection. The apostle knew that the end of life was not more or less temporal good, but the hallowing of the spirit to God’ s love and service. “ All things work together for good,” etc. It was in that knowledge that Paul found deep reason for resignation. The finest races have a composite character. Who can analyse the elements of our own. Now Paul has got an insight into the analogous fact that the widest ranges of circumstance and experience would create the finest type of moral life. (W. L. Watkinson.)Contentment in all things There never was a pupil who graduated in any university with such a diploma as that. There never was penned such a record of attainment as the result of education. A man is educated just in the proportion in which by his soul-power he controls the conditions of life. An uneducated man is controlled by his conditions. What did Paul learn? I. To be content. But it was a very poor kind of learning if by content is meant stupidity, want of aspiration and enterprise. If Paul meant, I consider one thing or place just as good as another, poverty as good as riches, slavery as good as independence, he had learned nothing useful. But he did not mean that. He had learned to be content because he carried about with him that which made any circumstances blessed. Englishmen are laughed at because they travel on the continent with their household and all its comforts; and when they camp down in a poverty-stricken village they feel better off than if they had nothing but herbs and rocks to subsist upon; and so are content. Now suppose we imitate that inwardly, and carry in ourselves such a store of inspirations, such an amplitude of moral life as shall make us superior to every circumstance! When a man is living so near to God as to have his whole being pervaded with Divine power, why should he not say, I am content wherever He is. II. He was content in all things. A great many have learned it in single things.1. The mother says, loving her child, I am content. She will forsake exhilarating pleasures and entertaining friends for the nursery, and there she is happy. 2. There is a gay giddy girl, for whom is predicted no enviable future; but her time comes. When love finds her, and wakes her up to her true life, and she becomes a wife and mother, how all the frivolity is gone. She has learned to be content. Take her out of that and she has not learned the lesson. 3. There are others who would be perfectly content if they could have fortunes made or their ambition gratified. 4. But where are those who can say, “ Put me where you will and I will make it a paradise. Give me children and I am happy; take them away and I have still that which will make me happy. Give me husband, wealth, learning, or deprive me of them, and I am content” ? Here is one at any rate. III. He was content to alternate between different states. Men get used to things, so that if you let them have one state of things long enough they will adapt themselves to it; or give them, if you change, time enough to get used to the next, they will continue to bear it. But Paul says, “ I have learned both.” It is as if a man were oscillating between the extremes of heat and cold, and in the sudden transition from one to the other should be content. Yet there is a power in the soul if rightly cultured that shall enable a man to pass from any state to another and say, “ I am content.” Here is a man who is reduced by an adverse stroke of fortune from affluence to beggary, and if he be a Christian what is to prevent him saying, “ I have lost a little dust; but God is mine, Christ is mine, heaven is mine. The ocean is not spilled even if my cup is. My coat is very useful; but should it be stolen it is not I.” Conclusion:1. This is not a miraculous state. There are those who think that apostles do not belong to the common race. 2. This is not a superficial power, but one which requires developement. “ I have learned.” It took him forty years to learn it, and you must not be discouraged if you cannot all at once put on the virtues which were the result of forty years’ experience. (H. W. Beecher.)The tendency of Christian principles to produce true contentment There have been few persons whose patience and temper have been so severely tried as Paul’ s (2 Corinthians 11:26-27), and as he writes he is a prisoner. Do not think, however, that he was not subject to the same infirmities as other men. So far was a contented disposition from being natural to him he tells us that he had acquired it. Where had he ]earned this lesson? At the feet of Gamaliel or from the heathen philosophers? These might have commended the virtue of contentment, and shown its reasonableness, and its necessity to happiness, but to put their followers in possession of it was not in their power. Paul learned it at the feet of Jesus, in the school of Christian experience, where we may learn it too. I. Christianity takes away the natural cases of discontent.1. Pride. Men are naturally proud. They think nothing too good for them, and if anything be withheld it is not according to their deserts; hence discontent. Christianity removes this. Humility is its first lesson. The Christian has been convinced that he is a sinner, and his high thoughts, therefore, are overthrown. So far from having been treated worse than he deserves, he feels that he has been treated better. Pride therefore yields to humble gratitude. 2. Self-preference. We naturally love ourselves with excessive fondness. In comparison with our own affairs all others are of no value. While others possess advantages which we do not, or are free from troubles which we experience, envy naturally arises. Christianity regulates this self-love by commanding us to love our neighbour as ourselves. Those who do this are free from envy and repining and so are content. 3. Covetousness. Men have naturally a strong desire for the things of this world, and the more they have, the more they crave. Ahab was only like many others. Here Christianity brings a cure (Luke 12:15). It reveals far more valuable riches than earth can give, which are sure and abiding, and knowing this he is content. II. It furnishes very powerful motives for the exercise of a contented mind.1. The disciples of Christ are under the strongest obligations to walk in the footsteps of their Master. In His life contentedness was very conspicuous. No one ever had such provocations to discontent as He. Shall we, then, murmur at our light afflictions when Christ bore so much for us. 2. True Christians are convinced that their lot, whatever it may be, has been chosen for them by their Lord. Can they, then, be dissatisfied with the appointments of their Sovereign, whom they are bound to obey and serve? 3. Their lot has been chosen in infinite love to their souls. Christ knows what is best for His people, and will order all things for their good. With this conviction how can the real Christian be otherwise than contented. III. Practical uses.1. For correcting the error that religion destroys cheerfulness. We see that its natural tendency is the very reverse. Look at the proud, selfish, or covetous man, and see what a miserable being he is. Compare him with the tranquil apostle. Surely, then, that which promotes contentment cannot be destructive of happiness. 2. To stir up Christians to their duty. There are many who, on the whole, live under the influence of religion, who nevertheless when disappointed or afflicted betray impatience. The fact is pride, self-preference, etc., are not completely broken. Then call forth your principles into more lively exercise. What grace could do for Paul lit can do for you. (E. Cooper, M. A.)The school of Christ I. What the believer can learn when Christ teaches.1. To be content amidst the world’ s changes. What a changeful life was that of St. Paul’ s from the time he left his father’ s house for Gamaliel’ s school to his imprisonment at Rome. We are all subject to disturbing changes from increase or loss of wealth, friends, position, etc., and only in the school of Christ is there rest for the soul. The believer has “ the unsearchable riches,” so nothing can impoverish him; peace and joy in the Holy Ghost, so nothing can fatally disturb him; is “ kept by the power of God,” so nothing can harm him. He may, therefore, well be content. 2. To be submissive amidst the world’ s trials. We all encounter a good deal that humbles us, but that is very different from learning how to be abased. This knowledge takes away half its burden and bitterness. Christ teaches this by encouraging us to cast our burden on Him, and by strengthening that faith which produces conformity to Him. 3. To be heavenly minded amidst the world’ s enjoyments. “ I know how to abound.” Count up your mercies and your trials and see which abounds. II. What the believer can do when Christ strengthens.1. He can suffer the will of God.2. He can vanquish his spiritual foes.3. He can fulfil all his duties to God and man. (W. Cadman, M. A.) Philippians 4:12I know both how to be abased, and I know how to abound The Christian I. Expects vicissitude. II. Knows how to adapt himself to all circumstances. III. Is instructed by the spirit of God. (J. Lyth, D. D.)How to be abased During the periods between the paroxysms of the fever, Cromwell occupied the time with listening to passages from the sacred volume, or by a resigned or despairing reference to the death of his daughter. “ Read to me,” he said to his wife, in one of these intervals, “ the Epistle to the Philippians.” She read these words: “ I know both how to be abased, and” --the reader paused. “ That verse,” said the Protector, “ once saved my life when the death of my eldest born, the infant Oliver, pierced my heart like the sharp blade of a poignard.” (Lamartine.)The knowledge of properly using abundance Paul had the double knowledge, “ How to be abased” and “ how to abound.” The two are not distinctly separable--each in some way conditions the other. There is far too little of the knowledge how to abound. Few men who abound come asking how to abound. Men think it hard enough to get rich, but a very easy thing to be rich. No man has a right to be anything unless he has the knowledge of how to be that thing. When Paul says, “ I know how to abound,” he is thinking of anything which makes life pleasant and ample--of money, of scholarship, of friendship, of great spiritual hopes and experiences. Paul did not have all these, and yet he had the knowledge of how to use them. The power by which he could rob abundance of its dangers was the knowledge of the true perfection of a soul in serving Christ. All men do not know how to be rich. The generous, sympathetic, active, kind, rich man knows how to be rich. What is more pitiable than the blunderer who holds wealth and knows not how to use it? There is also needed a knowledge of how to know truth. Here is a scholar who can give you any information, and yet you feel no enrichment. He has no deep convictions, no faith. He has grown less human. He values his knowledge as a botanist his specimens, and not as a gardener his plants. The highest knowledge comes by reverence and devotedness to God. (Phillips Brooks, D. D.)The difficulty of managing prosperity Manton says: “ A garment which is too long trails in the mire and soon becomes a dirty rag; and it is easy for large estates to become much the same. It is a hard lesson to ‘ learn to abound’ (Philippians 4:12). We say such a one would do well to be a lord or a lady; but it is a harder thing than we think it to be.” It is hard to carry a full cup with a steady hand. High places are dizzy places, and full many have fallen to their eternal ruin through climbing aloft without having grace to look up. The simile of the trailing garment used by Manton is simple, but instructive. (C. H. Spurgeon.)I am instructed. Initiation into the mysteries Formerly rendered: “ I have been instructed,” it is given in the Revised Version, “ I have been taught the secret;” while Lightfoot still more adequately brings out the meaning: “ I have been initiated, I possess the secret.” That is what the Greek word means. And here we have one of many examples where a word of strong heathen association is baptized afresh, and consecrated to signify a new and loftier range of thoughts. What these words meant for a serious and good man, from the heathen point of view, was that he had been admitted to communicate in the mysteries, as the great sacramental services of Paganism were called. He had taken part in solemn baptisms, expressing the need of the purification of the soul. He had listened to an awful proclamation from an officiating minister, warning off all murderers and all barbarians, and, in later times, perhaps, all atheists, and Epicureans, and Christians. For these secret sacred rites were intended only for men of Greek blood; and it was thought neither pleasing to the gods nor good for the State that strangers should intrude upon these solemnities. And then, in these ceremonies themselves, he had been made to pass through experiences which could never be forgotten as long as he lived. His imagination was appealed to both through eye and through ear. He saw the representation of wanderings through the darkness, as amidst some maze; shapes of horror were revealed, and his soul was filled with trembling and terror. He was made to pass through a kind of mental proof or purgatory. Then all was changed. There was a sudden illumination; the scenery of beautiful pastures was disclosed; there was music, and dancing, and joy; and he walked in sweet converse with the pious and the good. At the crowning point of the service he was rapt away in an ecstasy of “ beholding,” a species of beatific vision. He seemed to see the meaning of life, its beginning and its end; he beheld the wicked wallowing in filth and the righteous in Paradise--a blessed climate, where all the conditions of spiritual and physical good were realized. On the whole, these sacramental services exerted a very wholesome effect upon the con sciences of the people. They learned to meditate on death and eternity, on the need of the soul being prepared for its future, on the punishment of the wicked and the blessedness of the just. One of the Athenian orators, in boasting to his fellow citizens of the glories of their native land, refers to the great mysteries as imparting “ good hopes for eternity.” If we ask the question how it was that these institutions died away in course of time, the simple answer seems to be that, in part, they were overcome by the superior spirituality and energy of our own religion; partly that they had themselves waxed corrupt, and had become sources of corruption, though originally good. However, the rites of which we have been speaking went on for a long time, for several centuries after Paul. When this letter was read in the Church of Philippi many, possibly all, of the Gentile members were initiated persons. And when this solemn word: “ I have been initiated,” fell upon their ear, it must have vibrated in all its power through their imagination. They must have felt that their beloved teacher was giving a quite new turn to the word. The old sacramental and pictorial associations had vanished; and in place of them there was a deep, central, spiritual truth spoken of as the secret of Paul. What was this secret? It is expressed again by a single word, “ content.” (Professor E. Johnson.)The secret of contentment It was the beautiful expression of a Christian, who had been rich, when he was asked how he could bear his reduced state so happily, “ When I was rich, I had God in everything, and now I am poor I have everything in God.” The value of contentment Contentment is the best food to preserve a sound man, and the best medicine to restore a sick man. It resembles the gilt on nauseous pills, which makes a man take them without tasting their bitterness. Contentment will make a cottage look as fair as a palace. He is not a poor man that hath but little, but he is a poor man that wants much. (William Seeker.)The secret explained Making a day’ s excursion from Botzen, in the Tyrol, we went along the very narrowest of roads, mere alleys, to which our country lanes would be turnpike roads. Well, you may be sure that we did not engage an ordinary broad carriage, for that would have found the passage as difficult as the needle’ s eye to the camel; but our landlord had a very narrow chaise for us--just the very thing for threading those four-feet passages. Now, I must make you hear the moral of it, you fretful little gentlemen. When you have a small estate, you must have small wants, and by contentment suit your carriage to your road. “ Not so easy,” say you? “ Very necessary to a Christian,” say I. (C. H. Spurgeon.) Philippians 4:13I can do all things through Christ which strengtheneth me Here we find I. Weakness and strength. The believer is weak in himself. Looking to the “ all things” to be done he laments this with shame and tears. But he is not alone. Allied to Christ he is strong to overcome evil and to do good. He has courage and hope. Nothing in the way of duty is impossible (2 Corinthians 12:8-10). II. Dependence and freedom. Dependence is the law of our being. Of the natural life it is said, “ In God we live and move and have our being;” how much more is this true of the spiritual life, and yet we are free. Of our own choice we trust in Christ; of our own will, every moment we abide in Him. “ I can” implies the personal life, reason, conscience, will, and endeavour. III. Humility and aspiration. Paul was remarkable for humility; it grew with him. But he was not discouraged. Fired with the noblest ambition, his inspiration was from above. So with all Christians. In spite of conscious weakness, opposition, and failure, “ through Christ they take heart to persevere. “ My soul cleaveth to the dust: quicken thou me according to Thy Word.” IV. Suffering and contentment. Paul’ s life was marked by vicissitudes and trouble; he was now in prison. But what then? His soul was free; there was peace within, Christ was with him. As a scholar under the great Master he had ]earned many things, and among others the Divine secret of content (Philippians 4:11). So with Christians. Their satisfaction is not from without but from within; not from the lower and perishable things of the world, but from the immortal affection of their Saviour and God. Learn--1. The greatness of Christ as suggested by the place given Him by such a man as Paul. Consider his zeal, labours, achievements, and yet he ascribes the praise of all to Christ. But Paul was only one of many. 2. The grandeur of the Christian life. There is no limit to its possibilities. What has been done is only an earnest of what will be done. Take courage. “ Through Christ,” His blood, Word, Spirit, resurrection, etc., all things are possible. What inspiration here for prayer and holy endeavour (Ephesians 3:20-21). 3. The certain triumph of Christianity. Strengthened by Him, His people shall never cease to pray and strive, till all the kingdoms of this world have become the kingdom of our God and of His Christ. (W. Forsyth.)All-sufficiency magnified The former part of the sentence would be a piece of impudent daring without the latter. There have been men who, puffed up with vanity, have said, “ I can do all things.” Their destruction has been sure--Nebuchadnezzar, Xerxes, Napoleon. And what shall we say to our apostle, weak in presence and contemptible in speech, the leader of a hated and persecuted sect. Has Gamaliel taught him an eloquence that can baffle all opposers? Have his sufferings given him so stern a courage that he is not to be turned away? Is it on himself he relies? No; he turns his face towards his Saviour and with devout reverence but dauntless courage. “ Through Christ,” etc. I. The measure of the text. It is exceeding broad. Paul meant that he was able--1. To endure all trials. 2. To perform all duties. 3. To conquer all corruptions. He once said, “ O wretched man that I am,” etc. But he did not stay there, “ Thanks be unto God that giveth us the victory.” Have you a violent temper? Through Christ you can curb it. Are you timid? Christ can give you a lion’ s boldness. Are you slothful? Christ can make you energetic. Are you incapable for strong effort? Christ can increase your capacity. Are you inconstant? Christ can settle you. There is not a Hittite or Jebusite in the whole land that cannot be east out. 4. To serve God in any state! (Philippians 4:12). Some Christians are called to undergo extreme changes from wealth to poverty, and from poverty to wealth, and, alas, there is often a corresponding spiritual change; the one desponds, the other is elated or becomes avaricious. This need not be. When you gave yourself to Christ you gave yourself wholly to serve Him in everything and anywhere. 5. You can do all things through Christ in respect to all worlds. In this world you can enlighten and uplift it. You may pass through the dark gate of death with Christ without fear into the world of spirits, and there you are more than conqueror. II. The manner of it. None of us can explain this; but we may see how the acts of the Spirit for Christ tend to strengthen the soul for all things.1. By strengthening our faith. It is remarkable how timid and doubting Christians have in time of trial behaved most bravely. God gives faith equal to the emergency. Weak faith can sprout and grow till it becomes great under the pressure of a great trial. Nothing braces a man’ s nerves like the cold winter’ s blast. Together with faith often comes a singular firmness of mind. When John Ardley was brought before Bonner the latter said, “ The fire will convert you; faggots are sharp preachers.” Said Ardley, “ I am not afraid to try it; and I tell thee, Bishop, if I had as many lives as I have hairs on my head, I would give them all up sooner than I would give up Christ.” And then Christians are often enabled to anticipate the joys of heaven when their pangs are greatest. Look at old Ignatius with his arm in the lion’ s mouth, exclaiming, “ Now I begin to be a Christian.” 2. By quickening the mental faculties. It is astonishing how poor illiterate persons have been able to refute their clever opponents. Cranmer and Ridley were no match for Jane Bouchier the Baptist martyr. “ I am as true a servant of God as any of you; and if you put your poor sister to death, take care lest God should let loose the wolf of Rome on you, and you have to suffer for God, too.” 3. By enabling the believer to overcome himself. He can lose all things, because he is already prepared to do it; he can suffer all things, because he does not value his body as the worldling does; he can brave all things, because he has learned to fear God, and therefore has no reason to fear man; he can perform wonders, because his body and spirit are disciplined. 4. Note the present tense. Not Christ has strengthened, did strengthen at conversion, “ As thy days so shall thy strength be.” III. The message of it.1. One of encouragement to those who are doing something for Christ, but feel painfully their own inability. Cease not from God’ s work, because you are unable to perform it of yourself. Cease from yourself, from man. Before Zerubbabel the mountain shall become a plain. If we believed great things we should do great things. Do net go through the world saying, “ I was born little.” You were not meant to be little. Act as David did in spite of his brothers’ sneers. 2. Take heed that you do it in Christ’ s strength. You can do nothing without that. Go not forth till thou hast first prayed. The battle that begins with holy reliance on God means victory. 3. Paul speaks in the name of all Christians. How is it that some of you then are doing nothing? What a work there is to do! And what may not one resolute Christian accomplish. (G. H. Spurgeon.)The power of the Christian I. There are two main errors by which men are deceived. The first is the fancy that they can do all things that they wish and try to do of themselves. The second is that they cannot and need not do anything. These have been the sources of two of the most mischievous heresies, the one undermining all spiritual, the other all practical religion; the first is Pelagianism, the other Antinomianism. II. The end of these errors is to keep men in sin. Pride says it will pay off the debt it owes to God when it has grown bigger. “ Why should I do that today,” it cries, “ which I can do any day whenever I please?” Meanwhile sloth alleges that it is a bankrupt and demands as such to be let off all manner of payment, for getting that a negligent and fraudulent bankrupt has no claim to favour. Pride says it can obey God and does not. Sloth says it cannot and need not. III. These errors, irreconcilable though they may seem, are often found side by side. They are Satan’ s right and left hand in which he tosses our souls from one to the other. The proud man, although he makes himself believe that he can obey God by himself, must be often warned by his conscience that he has not done so. At such times he will try to stifle his qualms by saying that he has done his best, and that Christ’ s merits will be sufficient to make up. The slothful man, too, who has drugged his conscience with the notion that as his best works cannot earn heaven, so it matters not what his works are, must be startled now and then by scriptural exhortations to holiness; but when so startled he whispers to himself that let the worst come to the worst he will reform by and by. IV. Both these errors are answered by the text, which picks out the truth involved in each and separates it from the false. When an error is long-lived it is by means of some truth mixed up with it.1. As the pride of man says, “ I can do all things,” so does Paul; only pride stops short here, whereas Paul adds, “ through Christ,” etc. Pride forgets the Fall, and also that what it calls its own strength is really God’ s gift. 2. The sluggard is also bereft of his only excuse. God never demands of us what we cannot do; and Paul tells us that there is no limit to our power; he poor, weak, frail as he was, could do all things when strengthened by Christ. V. What does paul mean by this.1. Certainly not in the same sense that God can do all things--make a world, arrest the sun, etc.; but-- 2. In accordance with the previous verse. These things, however, seem to some hardly sufficient to bear the lofty declaration of the text, and would rather have expected to hear of some great victory gained or miracle wrought. Yet it is in these things that our hardest trials lie, for they are the things that the natural man cannot do of himself. He may brave dangers and accomplish many wonderful works, but he does not know how to be abased and how to abound. A cup knows how to be full and how to be empty, and stands equally straight in either case. But man’ s hand cannot lift the full cup and will not lift the empty one. It is only through Christ that whether the Lord giveth or taketh away we can say, “ Blessed be His name.” 3. The true children of God can do all things that they can ever desire to do, viz., the will of God. (Archdeacon Hare.)Strength by Christ The more literal rendering is “ I am strong for all things” ; or, “ I am equal to all things, Christ invigorating me,” either doing or suffering. Let us look at-- I. Christ strengthening Paul.1. Every man needs strength. Weakness is so much less of life. Lack of strength is more serious than any rack of outward possession. A weak rich man is in a worse position than a strong poor man. Weakness lessens work, reduces enjoyment, and aggravates suffering. It is also the cause of wickedness, exposing the individual to fierce temptation. As a preservative against sin we need to ask for daily strength. 2. Every man requires strengthening. Even the strong by constitution and education. The child learning to walk alone is strengthened by the hand of the mother, and the aged mother is in return strengthened by the arm of her son. The boy is strengthened to learn by his tutor or employer, and the man to pursue the objects of life by various invigorating influences; while all are strengthened by God. 3. The Christian is no exception. His conversion is not translation to ease. There are times when he lies down in green pastures; but he lies down tired, and that he may rise stronger. We rest not for resting’ s sake but for work’ s sake. The Christian life is a race to be run and a battle to be fought. To cease either is to cease to be a Christian. 4. A Christian’ s strength can come only by his being strengthened. There is not within the man as a man or a Christian any stock of strength given at the commencement. Our resources are supplied as we need them. This arrangement keeps us close to the source of all energy and wisdom, communion with whom alone, apart from imparted blessings, invigorates. 5. An apostle is no exception to this rule. On the battlefield the eye of the soldier is upon the officers of the opposing army. So ministers are more tried than others, partly because of their vocation, and partly that they may have wisdom and grace to succour the tempted. 6. And Christ did strengthen Paul. By His example, grace, promises, doctrines, precepts, II. Paul hereby assured that all things were possible to him. He felt equal to labour, suffering, and dying. Yet this was not undue self-confidence, but humility.1. if we Christians are not equal to all the demands which God makes upon us our inability involves guilt. Weakness is not a misfortune but a crime, needing not pity but blame. Christ does not require anything impossible or injuriously difficult, nothing for which He does not guarantee strength. 2. The Divine help is manifold and constant. Look at the assistance obtained from-- (1) The Scriptures, which thoroughly furnish us unto all good works.(2) Providence, under which all things work together for our good.(3) Christian principle--faith, love, hope, joy, obedience. 3. If we turn from this various help to Christ personally and then remember that He is with us, immutable in His love, unfailing in His resources, unwearied in His oversight, we can understand what Paul meant. (1) I cannot do many things which my fellow Christians say is my duty;(2) Nor what in my ignorance I conclude to be my duty;(3) Nor what is actually my duty, if I go about it in a wrong spirit or way;(4) But Christ will strengthen us for all His will. What can hinder? Not our ignorance, for He is our teacher; not our feebleness, for He never breaks the bruised reed; not our sinfulness, for He is our Saviour.4. This assurance covers all the necessities of our Christian life--perseverance, cross-bearing and self-crucifixion, Christian work, the prospect and experience of death. (S. Martin.)The fountain of strength We all need strength. Whether conscious or unconscious of it, we are all weak. Our very strength is weakness. We may trust it and be deceived by it. This is a defect we cannot supply. The exertion of weakness can not produce strength. We must look out of ourselves; and to save us from a vain search God sets Christ before us as our strength and strengthener. I. How Christ strengthens us.1. Not by miracle or magic; not by acting upon us without our knowledge or against our will, but through our own intelligent and active powers. 2. By instructing us in the knowledge of our weakness and His own strength. 3. By His example, showing us how to do all that He requires in His own life. 4. By supplying us with the great motive power--His constraining love. 5. By working faith in us, which brings us into vital union with Him who is the source of strength. II. For what He strengthens us.1. To fulfil the law as a rule of duty.2. To resist temptation.3. To suffer and endure. (J. A. Alexander, D. D.)Dependence on Christ (Text in conjunction with John 15:5.) Two speakers, Divine-human and human. From how different a platform do they speak; one from conscious power to help, the other from conscious need of help. One a great Giver, the other a great receiver. A fine harmony in the two statements. Though Paul’ s is not quite so universal as Christ’ s, it forms a pleasing testimony to the correctness of Christ’ s statement, and the usefulness of the promised aid. I. The divine assertion. God in Christ speaks.1. It applies to man’ s spiritual life. 2. To His everyday purpose and action. “ Good” is understood. There are some things we can do without Christ--and yet considering Him as God we cannot even do evil without the strength He supplies. Similarly, in a high spiritual sense, we can do nothing good without Him. We may feel our dignity affronted, and our first impulse will be denial of, or objection to the universality of the statement. But our life will prove that Christ is right. In every part of our life we have Christ’ s influence. The Christian becomes “ a law unto himself,” but behind the Christian and the law is the great Inspirer--Christ. Christ is the only one who can make this sweeping assertion without fear of ultimate contradiction. II. The human confirmation. Paul gives particular instances, then generalizes. How does Christ strengthen us?1. By His having done all things Himself. In all life’ s experiences, conflicts, emergencies, Christ has preceded us. We have to walk in His steps. 2. By the effects of His wondrous life. We linger around the four great landmarks, Bethlehem, Nazareth, Gethsemane, Calvary, and they are a ceaseless inspiration to us. His miracles have made many a life path brighter, and they yield constant consolation. He healed the sick; sickness can be better borne. He hushed the waves; He stills the storm today. 3. By the effect of His unique teaching. Every word of His is the bread of life. 4. By His Cross and death. He is the Saviour from the curse of life--sin. Thus we hear Paul, “ I can do all things,” not by his immediate environment, men, or things; not by his inherent energy; but by Christ which “ strengtheneth him with strength in his soul” (Psalms 138:3). Our strength is not superseded. It is linked with God’ s and made the grander for the union. It is “ all things,” even the otherwise impossible. It applies to the whole life. “ Without me--nothing.” Our power “ through Christ which strengthens us” is limitless. So should our gratitude be. (J. B. Swallow.)Strength through Christ When I was at Princeton, Professor Henry had so constructed a huge bar of iron, bent into the form of a horseshoe, that it used to hang suspended from another iron bar above it. Not only did it hang there but it upheld four thousand pounds weight attached to it! The horseshoe magnet was not welded or glued to the metal above it, but through the iron wire coiled round it there ran a subtle current of electricity from a galvanic battery. Stop the flow of the current for one instant and the huge horseshoe dropped. So does all the lifting power of the Christian come from the currents of spiritual influence which flow into his heart from the living Jesus. The strength of the Almighty One enters into the believer. If his connection with Christ is cut off, in an instant he becomes as any other man. (T. L. Cuyler, D. D.)The secret of fortitude In the days of bloody Mary a poor Protestant was condemned to be burned alive. When he came in sight of the stake he exclaimed, “ Oh! I cannot burn! I cannot burn!” Those who heard him supposed he intended to recant, but they misunderstood him. He felt he needed more strength to bear the dread ordeal in a worthy manner, so being left a few moments to himself, he cried in an agony of prayer that God would more sensibly reveal Himself to him. As the result of this, instead of recanting, he cried out triumphantly, “ Now I can burn! Now I can burn!” (J. F. B. Tinling, B. A.)Strength in Christ “ I was requested,” said the late Dr. Macleod, “ by a brother minister, who was unwell, to go and visit a dying boy. He told me before some remarkable things of this boy. He was eleven years of age, and during three years’ sickness had manifested the most patient submission to the will of God, with a singular enlightenment of the Spirit. I went to visit him. He had suffered the most excruciating pain. For years he had not known one day’ s rest. I gazed with wonder at the boy. After drawing near to him, and speaking some words of sympathy, he looked at me with his blue eyes--he could not move, it was the night before he died--and breathed into my ear these few words: ‘ I am strong in Him.’ The words were few, and uttered feebly; they were the words of a feeble child, in a poor home, where the only ornament was that of a meek, and quiet, and affectionate mother; but these words seemed to lift the burden from the very heart; they seemed to make the world more beautiful than ever it was before; they brought home to my heart a great and a blessed truth. May all of us be strong in Him.” Courageous Christians needed No man is likely to accomplish much who moodily indulges a desponding view of his own capacities. By God’ s help the weakest of us may be strong, and it is the way to become so, to resolve never to give up a good work till we have tried our best to achieve it. To think nothing impossible is the privilege of faith. We deprecate the indolent cowardice of the man who always felt assured that every new enterprise would be too much for him, and therefore declined it; but we admire the pluck of the ploughman who was asked on his cross examination if he could read Greek, and replied he did not know, because he had never tried. Those Suffolk horses which will pull at a post till they drop are worth a thousand times as much as jibbing animals that run back as soon as ever the collar begins to press them. (C. H. Spurgeon.)The hidden source of power A minister says: “ The other day I was up in Lancashire, and my host took me to see one of those monster factories which are the wonders of civilization, covering acres of ground--nobody knows how many stories high, and how many hundreds of windows they have to let in the light upon the industrious work people inside. As I walked in and through those rooms, and went from one story to another, and saw the rolling of the pinions and heard the rattling of the wheels, and felt the vibration of the floor beneath my feet, while the raw material was being, as by magic, brought out at the other end to be a robe for a peasant or a prince, I said, ‘ Why, where in the world is the motive power that sets all this to work?’ He took me out of the building altogether, to a little circumscribed place beneath, where there was only one door and a window to the whole room; but through the open door I saw the great piston moving in silent and majestic power as it was doing this wondrous work. ‘ There,’ said he, ‘ is the mighty force that sets the work in motion.’” Power through the Spirit of Christ A young Italian boy knocked one day at the door of an artist’ s studio in Rome, and when it was opened, exclaimed, “ Please, madam, will you give me the master’ s brush?” The painter was dead, and the boy, feeling inflamed with longing to be an artist, wished for the great master’ s brush, with the idea that it would inspire him with his genius. The lady placed the brush belonging to her departed husband in the hand of the boy, saying, “ This is his brush; try it, my boy.” With a flush of earnestness on his face, he tried, but found he could paint no better with the master’ s brush than with his own. The lady then said to him, “ You cannot paint like the great master unless you have his spirit.” (W. Birch.)Power through the love of Christ ONE day, one the gigantic eagles of Scotland carried away an infant, which was sleeping by the fireside in its mother’ s cottage. THE whole village ran after it; but the eagle soon perched itself upon the loftiest eyrie, and everyone despaired of the child being recovered. A sailor tried to climb the ascent, but his strong limbs trembled, and he was at last obliged to give up the attempt. A robust Highlander, accustomed to climb the hills, tried next, and even his limbs gave way, and he was in fact precipitated to the bottom. But, at last, a poor peasant woman came forward. She put her feet on one shelf of the rock, then on a second, and then on a third; and in this manner, amid the trembling hearts of all who were looking on, she rose to the very top of the cliff, and at last whilst the breasts of those below were heaving, came down step by step, until, amid the shouts of the villagers, she stood at the bottom of the rock with the child on her bosom. Why did that woman succeed, when the strong sailor and the practised Highlander had failed? Why, because between her and the babe there was a tie; that woman was the mother of the babe. Let there be love to Christ and to souls in your hearts, and greater wonders will be accomplished. (Manual of Anecdotes.) Philippians 4:15-19 Now, ye Philippians, know also that in the beginning of the gospel--Observe I.The straitened circumstances of the apostle. II. The honourable conduct of the Philippians.1. Though poor (2 Corinthians 8:2) they acknowledged their debt.2. Stood alone.3. Repeated their bounty of their own free will. III. The commendation of the spirit of God.1. Recorded for their honour.2. For our instruction. (J. Lyth, D. D.)Liberality to the minister is-- I. Honourable. II. Profitable. III. Acceptable to God. IV. A pledge of abundant blessing. (J. Lyth, D. D.) Philippians 4:17 Not because I desire a gift, but I desire fruit that may abound to your account The nature and duty of giving I. The Christian’ s object.1. Not self, but Christ.2. Not the world, but heaven.3. And the minister of the gospel especially may add, not yours, but you. II. The Christian’ s practice.1. To do something for God’ s cause.2. To devote all he possibly can for this purpose.3. To do this as a privilege. III. The Christian’ s reward.1. It is personal and reciprocal--there is individual satisfaction and return of benefits given. 2. It is fruit--continually increasing in extent and value. 3. It is eternal--a reward with Christ, and His holy angels and spirits of just men made perfect. (I. W. Tapper.)I. The nature of Christian giving. It should be--1. Systematic.2. Proportionate.3. Regarded as a plain and prescribed duty.4. An honoured privilege. II. Its fruit or reward.1. The Divine approval and promise.2. Soul satisfaction.3. Eternal results in the world to come. (G. Webber.)It is more blessed to give than receive I. The recipient--is placed under obligation--if unselfish and content he has no desire for a gift--values it chiefly for the giver’ s sake. II. The giver--gratifies a noble feeling--sows precious seed--has in prospect an abundant harvest. (J. Lyth, D. D.)Fruit The word is of large significance. What a place it occupies in nature! Where is the work of husbandry, or the process of animal or vegetable life, in which this is not the one point of importance? What fruit is there? (James 5:7). What if it comes not? What if after all the husbandman’ s waiting and toil, every blossom is cut off by frost, and every ear of corn spoiled by blight or mildew? Will he be consoled by the reflection that the trees in the earlier spring were bright with every form of promise, or that the fields were once green with the springing blade, wet with abundant rain, or warm with glorious sunshine? The one thing for which he looked was fruit. All else was valuable only as a prognostication of fruit. If the hope was not realized, it was rather a mockery than a satisfaction. And this word fruit was transferred by the gospel to other and yet more important uses. Trace it through the Scriptures of the New Testament, through the discourses of our Lord and the writings of the apostles, and how grave and anxious are the questions it suggests for self-examination (Luke 3:8-9; Matthew 7:20; Matthew 21:19; Matthew 12:43; Luke 13:7; John 15:2, Romans 6:22; James 3:17; Philippians 1:11). You see what God looks for; what is the one important question as concerns each of us; What fruit is there? In the great parable (Matthew 13:3-23) in which our Lord classified the hearers of His gospel in all ages, the one distinction between true and false profession is made to be this: not so much did a man listen, receive, or love the sound or entertain the demands of the gospel; but rather, Was there any fruit? The three evil hearers were alike in this--by this they were equally distinguishable from the good hearer--they brought no fruit to perfection; while he, in various degrees, but in reality, deed, and truth, was seen to produce fruit. Well, therefore, may a minister who understands the business of his high calling try himself and his ministry by this one criterion. Is there any fruit? Well may he as he stands before his people in the exercise of his important and responsible ministry address himself to them with all the earnestness of one pleading for his life, and say, I desire fruit that may abound to your account. He will not, indeed, mislead them as to the nature of the fruit for which he looks. He will never speak of it as though a few isolated acts of self-denial or charity were infallible marks of good. He will constantly remind them that only a heart right with God, a heart truly penitent and believing, can originate such acts as God will approve. (Dean Vaughan.)Giving honours the giver It is told of John Wesley that when he bestowed a gift or rendered anyone a service he lifted his hat as though he were receiving instead of conferring an obligation. (Christian Family.) Philippians 4:18I have all and abound Ministry to the saints an acceptable sacrifice I. The individual receiving the benefit.1. A Christian. The first duty of Christians is towards each other. Charity does not stay at home, but it begins there. The largest hearted charity towards the ends of the earth will not excuse parsimoniousness towards our fellow believers close at hand. 2. An aged Christian. Paul has borne the burden and heat of the day. Every Christian has a claim upon his brother Christian, but those who have the greatest claim are those who are worn out in the service of their Master. 3. A poor Christian. Although an apostle and richly endowed, Paul never employed his endowments on his own behalf. After having surrendered the brightest prospects he was now dependent on the charities of God’ s people. “ Blessed is the man who considereth the poor.” 4. A Christian minister, who having expended his spiritual gifts on his people, had a right to their temporal support. II. The benefit bestowed. “ A sacrifice.”1. In the truest sense there is now no real sacrifice. By one offering Christ hath perfected forever them who are sanctified. 2. But in an inferior sense sacrifices are still offered. There is “ the sacrifice of praise” and the sacrifice of charity. To do good and to communicate forget not, for with such sacrifices God is well pleased.” 3. The essence of sacrifice is self-denial. It is that which costs the offerer something. III. The value of the benefit.1. In relation to God. It is acceptable and well-pleasing to Him-- (1) From the motive from which it springs.(2) From the good it does. 2. In relation to the object of the benefit. (1) It produces satisfaction and gratitude.(2) It becomes a means of usefulness. “ Fruit to your account.” (J. H. Evans, M. A.)Present blessings Such is Paul’ s confession concerning his temporal condition even in the midst of trials. He did not look on this life with bitterness, or refuse to enjoy it. He was not soured by his trials, but felt that if he had troubles he had blessings also. Gloom is no Christian temper. We must live in sunshine, even when we sorrow. We ought to bless God that we have-- I. The gift of life.1. And not merely that we live, but for those blessings which are included in the notion of our living. God has made life to imply the existence of certain things which are in themselves a happiness. We cannot live without the means of life, and the means of life are means of pleasure. It might have been ordered that life should be sustained by means neither pleasurable nor painful, or even by means that were painful, and that what are the extraordinary means of preserving life should be the ordinary. Suppose, then, that food were medicine, and that wounds and bruises imparted health and strength! On the contrary, life is sustained by blessings. 2. The gospel guarantees these things. God has not promised what the world understands by good things; things whose good is only in the imagination, large estates, sumptuous furniture, carnal, sensual enjoyments, etc. But He has promised that life shall not be a burden but a blessing. 3. And giving us as much as this He bids us be satisfied with it, to confess that we “ have all” when we have so much; that we “ abound” when we have enough. He promises food, raiment, lodging, and He bids us, having that, to be content. II. The gift of sleep. God does not suffer us to be miserable for a long time together, even when He afflicts us, but He breaks our trials into portions; takes us out of this world ever and anon, and gives us holiday time, like children at school. Sleep is equally the comfort and recruiting of rich and poor. We sleep whether we are in sorrow or in joy, in anxiety or hope. III. The blessings of the Christian brotherhood. As food, raiment, sleep, are necessary conditions of life, so is society. When God removes us from the world He puts us into the Church; and distance, as proved in the case of St. Paul, does not break the communion of saints. IV. The blessings of present peace in the Church, freedom from persecution. V. The privileges of free speech and action. VI. The privileges of daily worship and weekly communion. Let us then enjoy our present blessings and bless the Giver. (Cardinal Newman.)Gratitude I. Is associated with contentment--it has enough--desires no more. II. Acknowledges its obligation--fully--thankfully. III. Appreciates the spirit of the gift--love--sacrifice--well-pleasing to God. (J. Lyth, D. D.)Acceptable giving It is related of Andrew Fuller that, on a begging tour for the cause of missions, he called on a certain wealthy nobleman to whom he was unknown, but who had heard much of Fuller’ s talents and piety. After he had stated to him the object of his visit, his lordship observed that he thought he should make him no donation. Dr. Fuller was preparing to return, when the nobleman remarked that there was one man to whom, if he could see him, he thought he would give something for the mission, and that man was Andrew Fuller. Mr. Fuller immediately replied, “ My name, sir, is Andrew Fuller.” On this the nobleman, with some hesitation, gave him a guinea. Observing the indifference of the donor, Mr. Fuller looked him in the face with much gravity, and said, “ Does this donation, sir, come from your heart? If it does not, I wish not to receive it.” The nobleman was melted and overcome with this honest frankness, and taking from his purse ten guineas more, said, “ There, sir, these come from my heart.” Men should give to the cause of missions cheerfully. They should do good with a good motive. “ The Lord loveth a cheerful giver.” (J. Whitecross.) Philippians 4:19 My God shall supply all your need The need and the supply Paul declares that the contributions of his Philippian friends are pleasing to him, and acceptable to God. He cannot requite their kindness, but declares that God can and will. I. The extent of the supply. The emphasis is on all.1. There are many promises of this kind even in the Old Testament. “ They that seek the Lord shall not want any good thing.” “ No good thing will He withhold from them that walk uprightly,” etc. But in all their fulness we find them only in the gospel, where Christ tells us that our heavenly Father knows our need, and caring as He does for sparrows and lilies will much more care for us. 2. This promise is exceeding broad. It is not restricted-- (1) In the nature of its object, but comprehends temporal and spiritual good. (2) Nor in the absolute measure of the good it possesses; not your occasional, but your constant need; not one kind, but every kind; not a portion, but all. 3. It is possible to misinterpret the promise. We are not to make it the ground of foolish expectations. God will not do for us what we can do for ourselves, nor gratify our whims. The promise has a just and obvious limit. God will supply our need. He does more, but does not engage to do so; and He is the final and righteous Judge of what our needs are. We may not feel the want of what God sees we require. We may desire wealth, or health of body, but God may see that we need spiritual riches and health of soul, and to give the latter He may have to withhold the former. Take the case of Paul who prayed for deliverance from his thorn in the flesh. God’ s response was grace to bear it, and Paul saw that his need was supplied, and then gloried in his infirmity. II. Its means--“ riches in glory,” or “ glorious riches,” a phrase indicative of the wealth of Deity; but more than this, for behind the works of His hand there is the uncreated wealth of His own infinity. Here we come to an ocean without a bottom or shore. What we see gives us a small idea of the Divine possibility. Notwithstanding all that God has given, His ability to give remains undiminished. III. Its medium. The passage is sometimes made to read “ out of” His riches and glory. This is true, but what Paul means is that our need is supplied by a certain method. We are under a mediatorial government. By Christ God made the worlds. Through Him, too, comes daily bread and daily pardon. The promises of God are yea and amen in Christ Jesus. Apart from Him there is no mercy to anyone. Prayer is only heard as offered in His name. IV. Its certainty. There is no doubt or contingency: God shall do it. Some one has said that the apostle here draws a bill on the exchequer of heaven that God will make the wants of the Philippians His own care. Rather let us say that he draws a bill which he is assured God will honour the moment it is presented in believing prayer. What are the grounds for this?1. The apostle knew that God loved His own children with a peculiar love, and was therefore sure to take care of the Philippians. 2. He knew that God approved of their act, and would therefore compensate them. 3. He knew his own standing with God. We have friends for whom we can say that “ for our sakes” they would do what we desire, and God thus puts Himself in human conditions and enables Paul to claim Him as his own. (J. Stacey, D. D.)Our need and supply I. Examine the scope of the promise. There is danger of fanaticism in the interpretation of truth. God promises to supply our needs, but not to gratify our wishes or whims. II. The supply is not according to our deserts, but according to the riches of His glory: i.e., His glorious wealth. The resources of the Trinity are drawn upon. Jesus bade His disciples to ask, that their joy might be full. He does not delight in a sad, starved Church, but in one that is joyful, well fed. III. The medium. Through Christ. But God ordains means and puts us under conditions. As in agriculture, so here, we are to work in harmony with God’ s established methods, if we would secure fruits. (M. Staple, D. D.)Man’ s needs and God’ s wealth I. Man’ s needs and God’ s wealth.1. Man’ s needs are-- (1) Physical. There is no creature with so many wants. (a) The creatures far beneath him have not so long and so helpless an infancy, and acquire much sooner the means of self support. (b) There are successive births in the same life. Man passes from one stage to another, higher and still higher; but he never reaches the platform where he finds perfection. (c) We may learn the greatness of his nature from the character of his wants. He must have a world made for him and all things in it must serve him. (d) His needs are constantly recurring. He has marvellous powers of receptivity. The world may empty its treasures at his feet, and yet leave crying needs. (2) Social. Life can only develope itself by clinging to other forms of life. The affections require some object round which to twine, and thus give beauty to life. The words father, mother, brother, etc., represent the needs of his social nature. Let him be deprived of any of these and he ever after feels that he is poor. (3) Mental. The mind in its best state is like the garden of Eden; but it may be like a wilderness which brings forth only thorns. It needs teachers, books, culture; the libraries of the world represent its needs. (4) Moral. (a) Man is a sinner, and that is enough to express his utter poverty. He needs nothing short of God’ s great salvation. He has left his Father’ s house and gone into a far country, and having spent all, he begins to be in want. (b) With the new life there are new capacities. He wants light--the conditions of life--and God who commanded the light to shine out of darkness must shine in our heart. He wants love--God. Nothing short of the Infinite can satisfy him. (c) There are great changes in this life which give birth to great needs. (d) There are needs which stretch into the future. Man has time, he wants eternity; he has earth, he wants heaven; he has houses and lands, he needs “ an inheritance incorruptible and undefiled, and that fadeth not away.” He wants the perfect life, without suffering, without sin, without sorrow. 2. God’ s wealth. How poor all words are in describing the riches of God, the boundless wealth of His nature. (1) There are some figures that help us; there is the sun. God is our Sun. The sun pours light not only on the tops of the mountains, but into the depths of the valleys; gives colourings to the countless leaves that quiver in mighty forests, and kindles the incense of the world. There are the pulsations of the ocean. In its fulness it pours its tide on our shores, and its waters flow on till they have filled every bay and creek and inlet. The pulsations of God’ s goodness are felt through the universe: “ The Lord is good to all, and His tender mercies are over all His works.” (2) There are some titles that help us, such as the “ God of hope,” the “ God of peace,” the “ God of all comfort,” the “ God of all grace,” the “ Father of mercies,” the “ Father of lights.” But what a revelation of God’ s wealth we have when we are told “ God is love.” His promises represent His wealth, and are convertible into realities any day and any hour. His gospel reveals His purposes, His thoughts, His grace. Do you want mercy? “ He keepeth mercy;” it is treasured in His nature as in a storehouse. Strength? “ He giveth power to the faint.” Truth for your understanding? There are revelations as you are able to bear them, visions regulated by the soul’ s capacities to see them. Love for your heart? Build a sanctuary, let its dimensions be vast, for in proportion to the greatness of the temple will be the manifestations of the Divinity. Get up into one of the world’ s highest mountains and look around, and then claim all. II. The experience of the highest life shows the connection between the needs of man and the wealth of God.1. The life of the apostle illustrates our text. One class of needs creates another, and if the highest are supplied the others can be endured. The man who wrote the text had suffered every kind of need, and had therefore large conceptions of human want; but his need had been supplied, and therefore he had large conceptions of God’ s wealth. 2. We have the best illustrations of this in his prayers. We may learn from the prayers of men how great the wealth of God must be. “ God is able to do exceeding abundantly above all that we ask or think.” if our needs took outward form, what endless processions we should see going up to the throne of God, all asking. What prayers have gone up from tabernacle, temple, venerable sanctuaries, the pavements of which are worn by generations of kneeling worshippers. What prayers have gone up from men in the depths, from men in the height! What prayers we have heard prayed from our fathers and mothers! What prayers we have prayed. The answers to these reveal the connection between man’ s needs and God’ s wealth. III. With what certainty the apostle speaks. This certainty must have come from his faith in God.1. In the affluence of the Divine life. The universe is but the outward clothing of the thought of God. The gospel with its provision for the need of man is the revelation of the heart of God, and the outpouring of its love. 2. In the benevolence of the Divine nature, wherever God proclaims His name, He makes His goodness to pass before men. If our relationship to our children is the proof of our willingness to give them good gifts, how much more so in regard to God. 3. In the inexhaustibleness of the Divine resources. God is a fountain always overflowing: if the streams should fail there would be a universal bankruptcy of life. IV. With what intense satisfaction the apostle speaks. He had a large mind and heart, and fitly represented the genius of Christianity. There are some who think only of themselves, and appear to value the gospel all the more because they limit it to a few. If they have bread, they care not if the whole race starves; if they are saved, they care not if the whole world is lost. But this treasure was placed in the apostle’ s hands and in ours that man may be enriched. Our need supplied is an assurance that God will supply the need of every man. V. God supplies our needs through Jesus Christ. How much more precious gifts are when they come through the hands of those who love us. (H. J. Bevis.)Man’ s need supplied from God’ s riches I. Man’ s necessity. Strictly speaking, all creatures are equally indigent, whether sinners or saints. Out of God there is no self-sufficiency. But circumstances, though they cannot add to our inherent emptiness and dependence, may add materially to our necessities, and that in three ways.1. When a creature is placed in a situation unfavourable to his happiness. An infant, e.g., in his mother’ s arms, is as needy as want and helplessness can render it, but take it from its mother and cast it into the sea and it needs to be rescued as well as nourished; a deliverer as well as a mother. 2. When there is something within himself counteracting his welfare. A sick man needs more help than one in health; a man with a wounded spirit more comfort than one with a mind unwrung. 3. When he is destined for a high station. A monarch’ s son requires more care in training than a peasant’ s. A barbarian does well enough in his native woods, but set him apart for a high state of civilization and you add to him many wants. Put these three things together and we shall have some idea of the extent and urgency of the Christian’ s need. We are in a state unfavourable to our happiness; there is sin within us; we are designated for a station for whose pursuits we have naturally no desire. We are needy as creatures, as sinful creatures, as redeemed creatures. II. God’ s wealth. The apostle has not in his mind all the blessings which God possesses in Himself, but those which are adapted to our present state of want and our future state of exaltation--gospel blessings, “ the riches of His grace,” the mercies offered to sinners.1. The figure contains two ideas. (1) Their abundance. It is not one or two pieces of gold that make a man rich, nor power to relieve one or two beggars. There must be large resources. And where is the want for which God’ s gospel does not offer a remedy? Where the blessing He is not able to bestow? Millions on millions can no more exhaust His store that we with the hollow of our hand could empty the sea. (2) Their excellence. We do not deem worthless things riches however abundant. A mass of sand would never be called a treasure. And what so precious as God’ s mercies? We can no more estimate their value than their abundance. We can no more say “ We know their utmost worth” than “ We have taken them all.” 2. Why are they called “ riches in glory?” Perhaps the term (1) may refer to heaven, the storehouse of spiritual blessings. (2) Or it may be equivalent to “ glorious riches.” In this case it may mean that these riches (a) are magnificent as well as excellent and abundant. (b) That they bring glory to their possessors, and are honourably acquired and spent. (c) That they are glorious in their tendency and use. They not only come out of glory but lead to it--whereas earthly riches are often debasing and injurious. III. The supply for this necessity out of this wealth. This supply is--1. Certain. 2. Abundant. Not according to our necessities but to God’ s riches; suited to His character not ours; commensurate with His magnificence rather than with our poverty and meanness. 3. Adapted to our real, not imaginary need. 4. Through Christ. (1) He purchased them for us. “ Ye know the grace of our Lord Jesus Christ,” etc. (2) He receives them for us as our representative. (3) He bestows them on us. It is the connection it has with Christ that makes this supply certain, for it is the stipulated reward of His sufferings; abundant, for those sufferings were of infinite worth; glorious, because its bestowal brings glory to Him. (C. Bradley, M. A.)Provision for the way Joseph filled his brethren’ s sacks with corn, which they were to carry home with them. But in addition he gave them “ provision for the way.” This, compared with the other, was a small thing, but the other would never have reached home without it. So we know that there is a glorious portion in the heavenly Canaan, but we have a wilderness journey to pro vide for: and Jesus, our Covenant Joseph, who has charge of the treasures of heaven, has not forgotten this. I. The nature of this provision.1. This is embodied in the word “ need.” This is all that God undertakes to provide for. There are many things that others have that we should like; there are many things that we feel we could make good use of if we had them; there are many things that our pride, ambition, desire for self-indulgence prompt us to crave, but we do not find them in this provision. 2. This word need has a variety of meanings which take their shape from the character and aim of the person to whom it refers. The man who goes to business with the consciousness that by twelve o’ clock he has a note to take up for five thousand dollars--needs that amount of money. The mariner needs favouring breezes to aid him in reaching port. The farmer needs rain and sunshine to ripen and mature the grain. And so in the case of the Christian. His need does not take in what will minister to present gratification, but what will be useful in promoting his eternal interest. What this is God only knows and can give. 3. The psalmist teaches us the meaning of the word when he says, “ No good thing” will God withhold from His people. But this good thing may mean disappointment, sickness, poverty. But whatever the soul’ s interest requires is our need. II. Its extent. This will be best illustrated by scriptural examples.1. Job’ s need could only be supplied by passing through a peculiar experience; but it was supplied. He was led into the furnace, supported through it, and brought out of it. 2. Noah’ s need could not be met without a demand on faith and obedience such as had never been made before. But Noah believed and obeyed God, built the ark and was saved. 3. Jacob’ s need could only be met by Joseph’ s being governor of Egypt, and this involved much grief. 4. Abraham’ s need could only be met by the stern call to offer up his son, and the result of that action will follow him throughout eternity in untold blessings. 5. And so with Moses, David, Daniel, Jonah, and Paul. III. The rule by which this provision is regulated. It would have been a great thing had the apostle said, “ According to His riches in grace.” These riches are marvellous, and show us what God is doing for His people here. But “ riches in glory” point to what He will hereafter do for us in heaven. These “ eye hath not seen, nor ear heard.” When St. John gazed through the veil he only tells us of the foundations and walls of the heavenly home as made of precious jewels; its gates of pearls, and streets of gold; and then leaves us to infer what the “ riches in glory” must be. Tempted, burdened, needy Christian, the riches lavished on yonder home are pledged for thy supply. IV. The agent by whom this provision is administered. How tenderly God has considered our comfort in constituting Christ the agent. With whom could the administering of this supply be so safely left as with Him?1. How able He is to help.2. How willing.3. How ready.4. How close and always at hand. V. Its certainty. This is the promise of the God of eternal truth. Did His promise ever fail? Can the scripture be broken. (R. Newton, D. D.)Sure supplies I. God is rich--gloriously rich.1. In life. He is the living God.2. In the power of imparting life--a fountain that can never be exhausted.3. In strength. “ Is anything too hard for the Lord.”4. In knowledge and wisdom. “ Oh, the depth,” etc.5. In mercy. “ He spared not His own Son.”6. In all that constitutes goodness.7. The earth is full of His riches--there is not a poor province in creation.8. He is rich in possession, for “ all things were created by Him and for Him.”9. Rich without obligation to another, for “ of Him, and through Him, and to Him, are all things.” 10. This gloriously rich God is our Father, and to His boundless wealth His firstborn had free access. But they became prodigal, and all their younger children have trodden in their steps, and now we have not free access to the whole of our Father’ s wealth. We now inherit God’ s glorious riches by Christ Jesus, and become heirs of God by becoming joint heirs with Him. II. The Christian’ s supplies are sure. This is secured--1. By the source--God. (1) The ordinary sources of supply to us are ever changing and multiplying as we advance. The first we recognize is that which we denominate “ my mother” ; then “ my father” ; then “ my teachers” ; then “ my books and companions” ; then “ my trade or profession” ; then “ my husband, wife, friends, country, Church.” (2) But these are only subordinate sources of supply--cisterns which cannot long hold water. My mother and father--their days are as grass; my friends--how many are worthy of the name; my daily calling--if it yield bread enough is a weariness; the happy wife may become a widow; upon your country you may have to turn your back; the Church may be a wilderness to you. With everything you now term “ my” you may be disappointed and disgusted. (3) But Paul is positive that this source shall never fail, because it cannot. 2. By the channel--Christ Jesus. (1) When our supplies fail the channel is sometimes at fault and not the source. The supply of fuel in midwinter sometimes fails, not because the coal fields are exhausted, but because the snow blocks the railways. The supply of water or gas may be insufficient, not because the reservoirs are low, but because the pipes are broken. A good scheme perishes through bad agents; and though sure of the source if we be doubtful of the channel we can never speak confidently of the supply. (2) But in this case we are as sure of the channel as we are of the source. “ Jesus Christ, the same yesterday, today, and forever.” 3. By the scale of distribution. “ According to His glorious riches.” (1) Human supplies are not always according to means. The rich husband will sometimes supply his wife so sparingly that the wife of the working man is less straitened. Not according to their wealth do some parents educate their children, but according to their niggardliness. Wealthy masters remunerate their servants according to their own selfish hearts. Offerings cast into God’ s treasury are often only “ according to necessity.” But when we find men supplying the need of others according to their resources we are sure that they are kind and liberal, and are sure to supply the need of all that are dependent upon them. (2) Now God gives “ according to His glorious riches.” Not as the poor give, in the abundance of their poverty; not as the rich, when they give grudgingly; not according to our low views, restrained prayer, or feeble faith; not according to any liberality we see in each other. If the gloriously rich God give according to His wealth we may say with confidence, “ My God shall supply,” etc. III. The knowledge of God is essential to confidence in Him. There are few things in which we are oftener disappointed than the resources of our supplies. This is especially the case with men who look for patrons to carry them forward. The power to help is overestimated: disappointment comes and confidence is wrecked. Now this man knew God, and that knowledge was the basis of his trust. He had looked to God for the supply of his need of wisdom, guidance, protection, strength, etc., and God had supplied it. With this personal experience of the riches of the Divine liberality, he says, “ My God shall supply all your need.” (S. Martin.)Comfort for the needy I. Your need--is great--diversified--constant. II. The supply--suitable--seasonable--abundant. III. The source of supply--certain--inexhaustible--free. (J. Lyth, D. D.)Filling the empty vessels I. Set out the empty vessels.1. It is not supposed that you need to borrow other people’ s needs: you have enough of your own. Set them out--in a long row, all of them. Needs for your body and needs for your soul; needs for your families, for the present, for the future, for time, and for eternity. Your needs are as many as your moments and the hairs of your head. 2. Some of these empty vessels are large and are growing larger. Our wants grow upon us. One loaf sufficed once: it would not go far at your table now: the loaves vanish there like snow in the sun. You have more infirmities. You never needed so much as you do now. 3. Some of these needs, if supplied tonight, would be empty vessels tomorrow morning. Yesterday’ s old patience is stale stuff. You must grow more of that sweet herb in your garden. We are like the fabled vessels of mythology that were so full of holes that the fifty daughters of Danaus could never fill them. 4. Some of our needs are very pressing. Bring, then, your urgent needs. Set them all out in this row of empty pots. II. Who is to fill these empty vessels? My God will supply all your need. Nobody else can. He can. Paul says: See, my God has supplied me. He will also supply you. Paul’ s God is the God of providence. He is also the God of grace. He that spared not His own Son, shall He not with Him freely give us all things? He is also the God of heaven. The riches of nations are as rags and rottenness in comparison with His resources. III. In what style will God supply His people’ s needs? IV. By what means does the Lord fill His people’ s needs? (C. H. Spurgeon.)The Christian’ s want and supply book On a tradesman’ s table I noticed a book labelled “ Want Book.” What a practical suggestion for a man of prayer! He should put down all his needs on the tablets of his heart, and then present his want book to his God. If we knew all our need, what a large want book we should require! How comforting to know that Jesus has a supply book, which exactly meets our want book! Promises, providences, and Divine visitations, combine to meet the necessities of all the faithful. (C. H. Spurgeon.)God will supply our need The Rev. Hansard Knollys was among the Christian ministers, who, in the seventeenth century, were the subjects of persecution. He was prosecuted in the High Commission Court and fled to America: whence after a time he returned. Having lived for some time in obscurity in London, he had but sixpence left, and no prospect for the support of his family. In these circumstances he prayed, encouraged his wife to remember the past goodness of God, and to reflect on the promise, “ I will never leave thee nor forsake thee” ; paid his lodging and then went out, like Abraham, not knowing whither he went. He had walked only a few steps, when he was met by a woman who told him that some Christian friends had prepared a residence for him and his family, and had sent him money and other comforts. They were impressed with this manifestation of Divine goodness to them, and his wife exclaimed, “ O dear husband I how sweet it is to live by faith, and trust God’ s faithful word! Let us rely upon Him whilst we live, and trust Him in all straits.” The faithfulness of God Rev. J. Brown, of Haddington, said that his epitaph might appropriately be, “ Here lies one of the cares of Providence, who early wanted both father and mother, and yet never missed them.” (Thomas Cooper.)Sufficiency of the Divine resources God is satisfied with Himself, and sufficient to His own happiness. Therefore, surely, there is enough in Him to fill the creature. That which fills an ocean will fill a bucket; that which will fill a gallon will fill a pint; those revenues which will defray an emperor’ s expenses are enough for a beggar or poor man. (T. Manton, D. D.)The nearness of the provision Ability and willingness to help are not sufficient of themselves. They must be always at hand just when and where we may require them. How often the help of earthly friends fails just here. We see this strikingly illustrated in the case of Hedley Vicars. He was wounded in one of those sanguinary conflicts before Sebastopol. His wound was not necessarily mortal The surgeon understood the nature of the wound perfectly. He felt sure that it could be cured, and he was perfectly ready and willing to do all he could for his suffering friend. But still Hedley Vicars died of that wound. And why? Because in the hurry and tumult of that terrible morning, on the gray heights of the Crimea, the regiment which Hedley Vicars commanded was carried far away from the tent that held the supplies. A bandage was needed to tie up the bleeding artery. But this bandage was in yon distant tent; and ere the tent could be reached, the brave Christian soldier was no more. In speaking of this circumstance afterwards, at a public meeting in England, one of the friends of the departed hero said, with the pathos of true affection, “ If there had been a bandage within reach--if the tent of supplies had been half a mile nearer, Hedley Vicars might have been alive today.” There was knowledge, and power, and willingness to help. But just the one thing needed was not at hand, and so there was a failure to meet the pressing need. But such a thing can never occur with Him in whose hands our supply is left. (R. Newton, D. D.)The exactness of the Divine supply Harms of Hermannsburg, the pastor of a poor village on the Luneberg Heath in Hanover, said in his annual missionary sermon in 1857: “ I have expended much in the past year in sending out the ship with her fifteen passengers, for the printing house, the press, and the paper, altogether 14,781 dollars, and I have received altogether 14,796 dollars, so I have fifteen dollars over. Is not that a wonder? So much spent, and yet something over! And I thank God that He has given us the fifteen dollars overplus. Riches only makes cares. God has heard all my prayers. He has given me no riches, and I have also no debts. We have neither collected nor begged, but waited patiently on God in prayer.” Christ adapted to human need You cannot name a noble figure, a sweet simile, a tender or attractive relationship, in which Jesus is not set forth for the comfort and encouragement of His people. Are we wounded? He is balm. Are we sick? He is medicine. Are we naked? He is clothing. Are we poor? He is wealth. Are we hungry? He is bread. Are we thirsty? He is water. Are we in debt? He is our Surety. Are we in darkness? He is our Sun. Have we a house to build? He is the Rock on which to build it. Have we a black and gathering storm to face? He is a strong tower to which we may flee and be safe. Are we to be tried? He is our Advocate. Is sentence passed, and are we under condemnation? He is our pardon. To deck Him out and set Him forth Nature culls her finest flowers, brings her choicest ornaments, and lays these treasures at His feet. The skies contribute their stars. The sea gives up its pearls. From fields, and rivers, and mountains, earth brings the tribute of her gems--her gold, her frankincense and myrrh, the lily of the valley, the clustered vine, and the fragrant rose of Sharon. (T. Guthrie, D. D.)Mercies stilt left There was a man who came over from New York some years ago, and threw himself down on a lounge in his house and said, “ Well, everything’ s gone.” They said, “ What do you mean?” “ Oh,” he replied, “ We have had to suspend payment; our house has gone to pieces--nothing left.” His little child bounded from the other side of the room and said, “ Papa, you have me left.” And the wife, who had been very sympathetic, and very helpful, came up and said, “ My dear, you have me left.” And the old grandmother, seated in a corner of the room, put up her spectacles on her wrinkled forehead and said, “ My son, you have all the promises of God left.” Then the merchant burst into tears and said, “ What an ingrate I am! I find I have a great many things left. God, forgive me.” (T. De Witt Talmage, D. D.)The promise should inspire fearlessness in Divine service Your business--you cannot neglect that! Call to mind the story of the rich English merchant to whom Elizabeth gave some commission of importance, and he demurred to undertake it, saying, “ Please, your majesty, if I obey your behests what will become of these affairs of mine?” And his monarch answered, “ Leave those things to me; when you are employed in my service I will take charge of your business.” So it will be with you. Do but surrender yourself to Christ, and He, of His own free will, takes in hand all your affairs. (C. H. Spurgeon.)Neglect of the promise Many years ago, an aged and ragged Indian wandered into one of our western settlements, begging for food to keep him from starving. A bright-coloured ribbon was seen round his neck, from which there hung a small dirty pouch. On being asked what it was, he said it was a charm given him in his younger days. He opened it, and took out a worn and crumpled paper, which he handed the person speaking to him for inspection. It proved, on examination, to be a regular discharge from the Federal army, entitling him to a pension for life, and signed by General Washington himself. Here was a man, with a promise duly signed, which, if presented in the right place, would have secured to him ample provision for the way; and yet he was wandering about hungry, helpless, and forlorn, and begging for bread to keep him from starving! What a picture we have here of many Christians, who, with all the promises of Jesus in their hands--with the charter of their inheritance in full possession, are yet gloomy, and sad, and starving in the wilderness! (R. Newton, D. D.) Philippians 4:20-23 Now unto God and our Father The spirit in which to close the year I. The doxology.1. We are to give glory to God as to our heavenly Father. We are not to regard Him as a tyrant, nor as a governor merely, but as a kind and loving Father. 2. We are to give Him the glory, that is, the honour and praise, of all His mercies to us. II. Benediction. Grace is the love of God as displayed in Christ, whereby we receive all those unmerited favours which are included in the gospel plan of salvation.1. The beginning of religion is grace.2. Its progress in the soul depends upon grace. (Homiletic Monthly.)Parting thoughts should embrace I. Thanks to God. II. Love to the brethren. III. Prayer for grace. (J. Lyth, D. D.)Observe-- I. The glory of God--is absolute--full of grace--eternal. II. Its acknowledgment--is due from all--in truth--forever. (J. Lyth, D. D.)Glory is due I. To God--as supreme--as our Father. II. From all--in heaven--and on earth. III. Forever--in time--and eternity. IV. In sincerity and truth--amen. (J. Lyth, D. D.) Philippians 4:21 Salute every saint in Christ Jesus I.The description of a true believer.1. He is a saint, i.e., a separated one. (1) So God regards him as taken out of the world and set apart for Himself. (2) So God employs him. He is a chosen instrument. While God uses all men to accomplish His general designs, none but Christians are told off for special spiritual uses. (3) So the world esteems him; sometimes satirically, sometimes injuriously, as exhibiting a contrast, but often genuinely. There are certain things which will never be said or done in the presence of a Christian. (4) He becomes more and more saintly: by watchfulness, avoidance of sin, separation from the world, consecration to God. 2. He is in Christ Jesus. (1) Here he enters a new world and enjoys new experiences, thoughts, etc. (2) He lives a new life, higher, purer, nobler. (3) Here he has a charmed existence. Christ guides, protects, supports Him. (4) He has the promise of a rich reward. With Christ here is to be with Him forever. 3. But only in Christ Jesus is he a saint. (1) Not in his own resolution, endeavours, achievements. (2) But in the enjoyment of Christ’ s life, participating in His Spirit, cleansed in His blood, following His example. II. The democracy of the Christian Church.1. Our Lord established a society of those who believed in Him on the earth, and that society is still recognized by visible signs. There are many belonging to Christ who have not joined themselves to any body of believers. It is a bad thing to stand outside in that way, waiting for a perfect Church. If you should find it and be admitted to it, it would from that day be imperfect. 2. This Church is not a monarchy as Rome has tried to make it; nor an oligarchy ruled by a few. It is a pure true republic. In it all believers are equal before the law. True, it is a theocracy. God governs it. It is subject to Christ; but His will is exerted over individuals according to their voluntary actions. The earliest Church realized it. The latest church will realize it. Every saint is in Christ Jesus. What higher honour can they have. This implies equality of status, privilege, responsibility, and reward. III. The salutation. Recognize every saint. There are no lines of demarcation between saints.1. Theological differences are often fictitious. If a man be in Christ he is my brother, whatever creed he may profess. 2. Neither are ecclesiastical lines to be drawn between saints. What matter if a man has been dipped in Jordan or sprinkled, whether he calls himself by one name or another in the army of the saved ones. Because a man chooses to wear one style of livery we are not to stand aloof and say, “ I will not salute you.” 3. Let not selfish ends divide saints. Look not so much at the name, wealth and quality, rank, etc., as to the saint side of everybody. 4. What business in the Church of God have jealousy, recriminations, criticism. “ Bless and curse not.” Speak as well as you can for every saint; and when you cannot, keep quiet. (S. H. Tyng, D. D.)True Christians have I. One centre--Christ. II. One character--saints and brethren. III. One heart--they love one another. (J. Lyth, D. D.)The brethren which are with me greet you. All the saints salute you--The earlier ages of the Church were marked by a spirit of love; so that Christians actually regarded themselves as all members of one family. The moment a man embraced Christianity, he was regarded as a brother by the whole Christian body: a thousand hearts at once beat kindly towards him; and multitudes, who were never likely to see him in the flesh, were instantly one with him in spirit. The love of Christians because they are Christians, no regard being had to country or condition--is this still a strongly marked characteristic of those who profess themselves the disciples of the Redeemer? There was something very touching and beautiful in Christ’ s promise to such as should forsake all for his sake--“ He shall receive a hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands.” Thus was strikingly verified a description long before given of God by the Psalmist: “ He setteth the solitary in families” --for they who were to all appearance abandoned, left orphaned and alone in the world, found themselves surrounded by kinsmen. The criterion of genuine Christianity remains just what it was: “ We know that we have passed from death unto life, because we love the brethren. In our own time the ends of the earth are being wondrously brought together: there is an ever-growing facility of communication between country and country; and this must rapidly break down many barriers, and bring far-scattered tribes into familiar intercourse. In earlier times, nation was widely divided from nation: the inhabitants of different lands were necessarily almost strangers to each other; and you could not have expected an approximation to universal brotherhood. But then it was, in the face of all obstacles to personal communion, that the spirit of Christianity showed its comprehensive and amalgamating energies: the name of Christ was as a spell to annihilate distance; to plant the cross in a land, sufficed to make that land one with districts removed from it by the diameter of the globe. Alas for the colder temper of modern times! We have been led into these remarks, from observing, in the apostolical writings, the affectionate greetings which the members of one Church send to those of another. For the most part, these Churches had no intercourse the one with the other; they were widely separated by situation; and, had it not been for the bond of a common faith, their members would have been as much strangers as though they had belonged to different orders of being. (H. Melvill, B. D.) Philippians 4:22 Chiefly they that are of Caesar’ s household These words I. Remind us of the adaptation of the gospel to men everywhere.1. It is no part of God’ s purpose in redemption to limit its blessings to a nation or class. Hence the provisions of the gospel are suited to the circumstances of man as man. It knows nothing of the distinctions of rich and poor, noble and ignoble, learned and ignorant, bond and free. It knows them only as sinners, and offers salvation to all on equal terms. Hence in the early Churches we find slaves like Onesimus, fishermen like Peter, physicians like Luke, lawyers like Zenas, soldiers like Cornelius, and saints in Caesar’ s household. 2. The gospel is still of universal adaptation. Christ is still the Saviour of sinners, and has disciples in every country and amidst all circumstances and conditions. II. Teaches us the possibility of serving God in positions of temptation and difficulty.1. Caesar’ s household was the last place where one would have expected to find saints. Under any circumstances it could not be favourable to conversions and Christian growth; and it was now at about its worst. It illustrates the sovereignty of Divine grace that out of these circumstances there should arise witnesses for the gospel. It must have required great courage; but the grace that called them sustained them. 2. So it is always. There are some positions in which a man cannot serve God because they are wrong. There are others lawful enough, yet encompassed by temptation, e.g., the position of the sailor shut up for months with ungodly shipmates, that of the pious soldier in barracks with ungodly comrades, that of a godly citizen among scoffing fellow workmen. In all such cases God is able to make all grace abound to His servants. Faint not. God by placing you in a post of trial has assigned to you a post of honour. Never try to effect a compromise between right and wrong. III. Tells how the Spirit of Christ animates all his followers. That spirit is love and sympathy. See how it breathes through these brotherly salutations. The age wants more of this spirit. What Christ requires is not so much uniformity of belief and worship as union of heart. IV. Illustrates the way in which Christians may comfort and help one another.1. The Philippians needed comfort. They had adversaries and were in danger of being terrified by this. The letter itself would afford deep consolation, this postscript especially so. The salutation was not much, but it showed that they were not forgotten at the throne of grace. 2. In many ways comfort and help may be afforded if there be only a little thoughtfulness. A truly sympathetic heart can give help with a look and a grasp of the hand. A too common sin is thoughtlessness. “ Evil is wrought by want of thought, as well as want of heart.” The youth in the midst of scoffing companions, the young girl in an ungodly house, the poor man battling with poverty, the discouraged Christian worker--what might not be done by a timely and kind word. V. A suggestion of the way in which our conduct becomes example and influence to others. Little did the Roman saints think that their salutations would be preserved and handed down through the centuries for the use of the Church. Kind words can never die. Neither can kind actions. Our names may perish but we shall live. Who these saints were we cannot tell. Nevertheless their power is felt today. (W. Walters.)The saints in Caesar’ s household The throne of the Caesars was at this time occupied by Nero, a monster rather than a man. Certainly if ever there was an atmosphere uncongenial to Christianity it may be supposed to have been that of the court and palace of this bloody debauchee. Yet so true is it that gospel weapons are mighty to the casting down of strongholds that there were here Christians of the highest type willing to give their profession all publicity by sending greetings to Christians in distant cities. I. The agency which brought round so unlikely a result. The mind naturally turns to Paul’ s miraculous gifts, and remembers how with noble intrepidity Paul rose up before the sages of Greece, and that as he spoke to Felix, the slave of base lusts, the haughty Roman trembled. It is easy to imagine, therefore, Paul working some great miracle to command the attention of the emperor and the court, and then reasoning of temperance, righteousness, and judgment to come. But this fancy would be incorrect. Paul was now a prisoner, and could not go like Moses, rod in hand, and compel by his miracles the attention of the profligate king, and yet it was at this time of seeming impotence that the great victory was won. Nay, it appears actually to have been in consequence of his imprisonment. Philippians 1:12-14 shows the two ways in which his bonds gave enlargement to Christianity. His patience and meekness witnessed for the truth of the gospel for which he suffered, and nerved the Christians to greater energy. II. We have here a lesson as to God’ s power of overruling evil for good. We are apt to imagine when a man is withdrawn from active duty that his usefulness is gone. But a minister can preach from a sick bed as well as from a pulpit. The report which goes forth of his patience and fortitude will do as much and perhaps more towards overcoming resistance to the gospel than his active ministrations. The martyrs did most for God and truth when actually in the clutches of their persecutors. A true Christian is never laid by. The influence that he exerts when suffering or reduced to poverty is often greater than when he led a benevolent enterprise. Let no one then be discouraged. III. A man cannot be placed in circumstances which put it out of his power to give heed to the duties of religion. The instance of saints in Caesar’ s household takes away the excuse that temptations, hindrances, opposition render piety impossible. Where are any so circumstanced as these people? It is true that more appears to be done for one man than for another, and that some circumstances are conducive and others hindering to religion. But under every possible disadvantage there may be a striving with evil and a following after good. The excuse assumes that God has put it out of some men’ s power to provide for their soul’ s safety, and to assume this is to contradict the Divine word, and to throw scorn on the Divine attributes. Take a case like the one before us, that of servants in an irreligious family. Their superiors set them a bad example, give them few opportunities for public or private devotion, and would frown on or ridicule any indication of piety. Let this be granted. Yet these difficulties would disappear before earnest resolve. They have but to begin and obstacles would be gradually lowered and strength would grow by exercise. The Spirit of the living God fails no man who is not false to himself. IV. These saints not only belonged to Caesar’ s household at the time of their conversion, but remained after their conversion. They did not feel it their duty to abandon their stations and seek others apparently more favourable to religion. So that it does not follow that a man is to withdraw from circumstances of danger and difficulty, and place himself where there is less temptation and opposition. It is true a converted man is not justified in seeking employment where it would be specially difficult to cultivate religion; but to desert it because it made religion difficult would be to declare that the grace which had converted him in spite of disadvantages would not suffice to establish him, and to mark distrust of God’ s Spirit. If the employment were sinful, there would be no room for debate; but if only dangerous, and simply required a greater amount of vigilance and boldness, to forsake it would prove timidity rather than prudence. For, e.g., a Christian nobleman in a corrupt court, or servant in an ungodly family, may find it unlawful to leave, inasmuch as distinct opportunity may be afforded of doing honour to God and promoting Christ’ s cause. They are placed by God as leaven in the midst of an unsound mass. Not that a servant has to travel beyond the duties of his station; he has simply to carry his Christianity into all his occupations, and to distinguish himself from others by closer attention to his master’ s interests, stricter adherence to truth, etc. Let an irreligious master perceive all this, and he will scarcely fail to receive an impression favourable to religion. There are families to which the preacher can gain no access. God forbid that pious domestics should hastily withdraw from such. V. Wheresoever God makes it a man’ s duty, there he will make it his interest to remain. If He employ one of His servants in turning others from sin, He will cause the employment to conduce to that servant’ s holiness. Notice the “ chiefly” of our text. Of all the Roman Christians the foremost in love were these saints who probably remained in Caesar’ s service for the express purpose of furthering the gospel. Nor need we feel any surprise at this. Absence of trial is not the most favourable thing to religious growth. Nero’ s palace may be a far better place for the development of personal piety than the cell of the monk; in the one the Christian has his graces put continually to the proof, and this serves both to discover and strengthen them; in the other there may be comparatively nothing to exercise them. And then the God of all grace, who has promised that His people shall not be tempted above that they are able, will bestow assistance proportioned to their wants. (H. Melvill, B. D.)Saints in Caesar’ s household I. It is possible to be a Christian anywhere.1. Christianity is not a thing of locality but of character. There are plants which will bloom in some latitudes and die in others, but Christianity can live where man can live, because it consists in the loyalty of the heart and life to Christ. Obadiah kept his conscience in the house of Ahab, Daniel his in the court of Babylon, Nehemiah his in the Persian palace. As Jonathan Edwards says, “ The grace of God can live where neither you nor I can.” In the abodes of poverty humble Christians are living as near to God as Enoch. Even yet, if we care to look for it, we may find the lily among thorns. 2. What is true of places is true of occupations. Unless a man’ s business is sinful he may serve God in any profession. The Roman army was a very poor school of morals, yet all the centurions mentioned in the New Testament were good men. The sailor is proverbially rough, yet some of the best Christians have been sailors. What heroic godliness has been manifested by miners? 3. Now, if this be so it follows-- (1) That we must not be prejudiced against a man because of the locality he comes from. What peril Nathaniel nearly incurred because he thought Jesus came from Nazareth. Test a man by what he is, not by what he comes from. (2) That we ought not to excuse ourselves for our lack of Christianity by pleading the force of circumstances. How often do we hear one saying, “ It is no use trying to be a Christian where I am.” But it is never necessary to do wrong. Sin is a voluntary thing, and no external force can constrain a man to commit it. One comes home intoxicated and pleads that he met some friends and had to go with them; another excuses his extravagance on the plea that he must keep up appearances; a third excuses his dishonourable practices because he is in danger of bankruptcy. But if you cannot help doing wrong it is not wrong, but it is the consciousness of being able to help it that makes you so eager to use the excuse. II. It is harder to be a Christian in some places than in others. There are households in which it seems most natural for a child to grow up in the beauty of holiness, and others where loyalty to Christ is met with opposition. The surroundings of some occupations are more trying to piety than others. When the lymphatic Dutchman, who took things easily, said to his excited minister, “ Dominic, restrain your temper,” he was met with the pertinent reply, “ Restrain my temper, sir! I restrain more temper in the course of a single day than you do in a year.” That was a difference of temperament. What then?1. The Lord knows that this is so, and He will estimate our work by our opportunity. We may be sure that if we are in a hard place He will give us strength according to our need. Each gets his own grace. “ Ilka blade of grass has its ain drap o’ dew,” and grace is suited to the place in which one dwells. 2. We ought to be charitable in our judgment of each other. While we hold ourselves to a rigid reckoning in all circumstances, let us make allowance for the circumstances of others. The flower in the window of a poor man’ s cottage may be far from a perfect specimen, but it is a greater marvel than the superb specimen in a rich man’ s conservatory. There may be more honour to one man for the Christianity he has maintained in the face of great obstacles, though it may be marked with blemishes, than there is to another who has no such blemishes, but who has had no such conflict. III. The harder the place in which we are we should be the more earnest to maintain our Christianity. Here, however, it is needful to know what the hardest place is. It is not always that where there is the greatest external resistance to Christianity. An avowed antagonist the Christian meets as such; he prepares himself for the encounter, and is not taken unawares; but when the ungodly meet him as friends, then he is in real peril. The world’ s attentions are more deadly than its antagonisms. The Church is in the world as a boat is in the sea; it can float only by being kept above it; and if we let it become waterlogged it will be swamped. IV. The greater the difficulty we overcome in the maintenance of our Christianity the greater will be our reward. (W. M. Taylor, D. D.)Sainthood in Nero’ s household 1. This incidental allusion informs us that already Jesus was confessed before emperors; men that in irresponsible power and savage cruelty had almost lost the nature of men. Faith has won its greatest conquests on straitened and sorrowful fields. 2. If the strength and joy of believing are proportioned to the weight of the crosses born for it, then in some such post as this we must look for the bravest witnesses to the truth. 3. We eulogize virtues that flourish only in a favourite soil and climate. We palliate and excuse the deficiency, when honesty is missing in the household of Caesar. We forget that the piety of the Church and of society dwindles inevitably unless it is replenished by the energy of those valiant examples which will dare to be true in the palaces of power, and fashion, and mammon. 4. There are yet saints in Caesar’ s household, and there is as good cause to venerate them as when beasts licked up their blood from the sand. For the substance of all sainthood which has vitality enough to live in Caesar’ s household is this, that its virtue is so built on interior foundations, and its faith so rooted in its Divine Master, that no outward opposition can break it down. 5. There are special traits essential to sainthood in Caesar’ s household. I. Courage Christianity has favour for every noble sentiment; and so she offers to the veteran soldier, and to the enthusiastic youth, a field for bravery grander than any battle, in the resistance of moral invasion. Accordingly, we find that, very soon, Christianity seized on rough warriors, and some of these believers about the person of Nero must probably have been guards of his palace. On one of the early Christian monuments at Rome there is an epitaph of a young military officer, who “ lived long enough when he shed his blood for Christ.” But Christ’ s religion courts no consideration from armies. Its courage is of another kind--the courage that bears wrong, but will not commit it--that saves life, rather than destroys it; that springs from an unspotted conscience; that goes into and out of all companies, counting houses, caucuses, and churches, with an uprightness not to be bent, whether you bring threats, or sneers, or golden baits to tempt it; that lifts up an unblenched face in the most formidable array of difficulties, satisfied to stand on God’ s side, to listen to the encouragement of the beatitudes and to hold to the breastplate of righteousness. Wherever such Christian courage in duty is there will be saints of Caesar’ s household. II. Modesty. They did not call themselves saints; Paul called them so. They did not boast of their religion; there was too much solemn sincerity in it. They did not lurk about the temples to mock the soothsayers, and to disseminate slanders about the priesthood. They knew the joy of their communion with Jesus, and cared more for that than for the admiration of the citizens. That was their Christian modesty. Disjoined from their fortitude, it might haw degenerated into timidity. And that is often our danger. There are persons of a diffident disposition, that err in not mixing enough boldness of resistance with their good nature. They remain inefficient disciples because they shrink from public notice. This is to turn “ the ornament of a meek and quiet spirit” into a deformity, and to rob the Master of the testimony that is His due. This is the danger of all threatened minorities, but they will get strength for the fiery trial by going back to see how the inmates of a palace full of gluttony, licentiousness, and all royal vices, held their allegiance fast. III. But to imitate that successful blending of modesty and courage, they will want a third quality, namely, independence. The question of duty once settled, all gates but that which leads to acting it out must be shut. And beyond that point, all arguments from custom, from the general expectation, from popular applause, from public or private gratification, are impertinent. Remember, these saints were living in the centre of the great world’ s energy and splendour, and in the very focus of its intelligence. Independence was a virtue quite indispensable to them; but not a whit more so than to us. For, every day, Providence, through our own instincts, pushes us into some crisis of moral peril, where, if we do not act simply of ourselves, and take our direction at first hand from the Spirit, our integrity itself is gone. IV. And superadded to independence and modesty and courage is constancy. There must have been many days when it would have been easy and convenient for these saints to slip round into the old comfortable heathenism. Inducements were not wanting. For the ignorant there was personal safety. For the cultivated Seneca was alive. But they held fast. They might be hunted out, and see their teachers slaughtered; but they gathered again the next evening, and other hands, willing to be mangled by the same martyrdom, broke to them the bread of life. The emperor might send them out to build his baths; they raised no civil rebellion, but while they bent to their slavery they knelt and prayed to their Father. Arrows might pierce their bodies, but they believed the Lord Jesus would receive their spirits. God is asking constancy of us. Our Nero is self-love. The senses are the Caesars of all ages. Fashion is a Rome that commissions its legions and spreads its silent empire wider than the Praetorian eagles. The reigning temper of the world is the imperishable persecutor and tyrant of the faithful soul. And so, in every home and street there are chances for the reappearing of saints in Caesar’ s household. (Bishop Huntington.)The religion of charity compatible with all callings Notice that the “ chief” salutations came from the unlikeliest place. It is a rebuke to some who think that Christianity pervades one state of life more than another. At times men have thought that the Christian religion was peculiarly suitable to the poor, and had nothing to do with the officers of Caesar’ s household. Christ preached at first to the lowly, yet wise and rich were also called. If saints are found in Caesar’ s household where shall they not be found? But men go sighing to find the proper soil for religion, and go to the desert to be religious, and think that when a man is a beggar he must be nearest heaven. I. Christianity has affinity with all callings.1. With riches, because the great grace of charity can be exercised thereby. Whose has charity in his heart and wealth in his hand has the finest gift of God. 2. With statesmanship, although it is common to say that that is a very uncongenial atmosphere for a Christian. But a statesman can put an end to the foul obstructions that hinder truth; he can make laws that men shall be no longer housed in conditions that make righteousness impossible. 3. With the soldier, though some think not. Though the day will come when war shall be at an end, nevertheless he who goes forth in a good cause stirred by the spirit of verity to do righteousness in the spirit of order, obedience, and self sacrifice, between him and the Christian faith are strong affinities. 4. With retirement. Christianity has much to say about the blessings of quiet existence, in deepening the wells of life. 5. With business. The merchant may be the most eminent missionary. 6. With art. The artist who gives relief to the tired eye and brain, who preaches the God of eternal beauty, and the spirit which underlies all visible things, is in harmony with our faith. II. Wherein consists this unity by which the spirit of Christ has an affinity with extremely opposite characteristics?1. Let us wander seemingly for a time and answer this question by asking another. It is not whether this or that calling or characteristic be holy or not, but what is that holiness which justifies us in calling it holy? A man may be a sweeper of chimneys or the holder of a sceptre; but the sceptre may be swayed in righteousness, and so may the besom. The righteousness of each depends on the degree to which each embodies in his calling that which constitutes righteousness. 2. To do a good action three things are essential. (1) That you know what you are doing.(2) That you do it from choice.(3) That you have firmness and perseverance to do the like at all times. 3. Having knowledge, intention, and persistence in the performance of that which is just and wise, the question becomes this--What is that which, put into voice or action, constitutes it an act in accord with the Christian faith? Christianity pronounces it to be charity. Charity means the large, loving, constant doing of all things great and small. It is the universal spirit to which there is nothing great or small. A king through charity may sway the sceptre, and a room may be swept to the glory of God. So in Caesar’ s household and Peter’ s fishing hut, it is possible to be filled with that which constitutes the spirit of religion. Therefore it is a matter of indifference what your calling may be. If you are scandal mongers, indeed, it is impossible to be charitable, because you violate the first principles of charity. When one lives not in constant piety one goes back to Caesar’ s household and thinks who they were. (G. Dawson, M. A.)Christianity I. Is holy--it makes men saints. II. Might--it enters the palace. III. Fearless--it stands before Nero. IV. Kind--it teaches love. (J. Lyth, D. D.)The composition of Caesar’ s household The household of the emperor consisted mainly of troops and of slaves who ministered to his wants and caprices as the wealthiest and most luxurious of Roman magnates. But senators and knights were also in close attendance upon him, equally in his hours of business and relaxation. These, indeed, were probably masters of households of their own; thus Seneca, the most intimate of his ministers, enjoyed a private residence in his gardens; Burrus, the prefect of the Praetorians, whose duty brought him, no doubt, daily into the imperial presence, occupied his own lodging in the Praetorian camp. The affairs of government were transacted chiefly by the emperor’ s freedmen, some of them notorious for their riches and influence, court favourites who had been enfranchised by himself or his predecessors. These also had each his own palace and gardens, in which he vied with the proudest of the ancient aristocracy. Nevertheless these, too, were so closely attached to the emperor’ s person that they might claim to form a part of Caesar’ s household, and any one of them may have come in contact with Paul. A man of Paul’ s power of thought and language, speaking with the academic tone of a scholar of Tarsus, and the natural fervour of a Hebrew prophet, could hardly fail to command the attention of the feverish students of moral truth who abounded in the ranks of the Roman aristocracy. But if such turned away he could not fail to be received among the lower class of the emperor’ s household attendants, both male and female, who filled a thousand menial offices about his person, and that of his consort. The ministers to the luxury of Poppaea were certainly not less numerous than those who discharged similar functions for Livia before her. Among them were servants of the chamber and the ante-chamber, servants who waited at the doors, who attended at the bath, who assisted at the toilet, who kept the jewels, who read at the empress’ s couch, who sat at her feet, who followed her in her walks, who lulled her to sleep and watched over her slumbers, who had charge of her purse, and distributed the tasks of the whole household. The persons in waiting on the emperor were probably even more multitudinous, and while many of their functions were merely manual, there were not a few entrusted with affairs which required high intellectual training. The emperor was surrounded with numerous members of the learned classes such as could discharge the duties of secretaries, physicians, professors of every art and accomplishment and teachers in philosophy. To have access to Caesar’ s household was to be put into communication with the most intelligent people of the day. Over Paul’ s intercourse with these people a cloud rests, but it so happens that recent excavations have discovered the names of various persons connected with the court of Claudius which are identical with those which the apostle mentions in his Epistle to the Romans. We find among these names those of Amphas, Urbanus, Stachys, Apella, Tryphena, Tryphosa, Rufus, Hermas, Potrobius (Patrobas), Philologus, and Nerens. Some of these, no doubt, are very common appellatives; but the occurrence of so many coincidences can hardly be accidental. And the easy and familiar way in which the apostle introduces the mention of “ the saints in Caesar’ s household,” seems to imply that he stood on an easy footing with them. It is the style of one who went in and out among them, of a man who dwelt close at hand; accessible daily as they passed by on their ordinary avocations. (Dean Merivale.) Philippians 4:23 The grace of our Lord Jesus Christ be with you all.Amen The benediction I. Its contents--grace. II. Its comprehensiveness--it embraces all. III. Its power--it is yea and amen. (J. Lyth, D. D.)Grace I. Its sources. II. Its fulness. III. Its flow. IV. Its power. (J. Lyth, D. D.)In parting with his readers the apostle wishes them to possess the grace of the Lord Jesus; that grace which-- I. Blesses and cheers. II. Strengthens and consoles. III. At last ripens into glory. (Professor Eadie.)