_GIFTS AND SACRIFICES._
The Apostle had urged joy in the Lord, and a moderation visible to all
men. If any one supposes that in doing so he recommended a stoical
temper, insensible to the impressions of passing things, the passage
which now comes before us will correct that error. It shows us how the
Apostle could "rejoice in the Lord," and yet reap great satisfaction
from providential incidents. "I rejoiced in the Lord greatly, that now
at last you have revived your thought for me," or, as in the older
version, "that your care for me has flourished again."
Worldly eagerness, and worldly care and anxiety about persons and
things, are rebuked by the spirit of rejoicing in the Lord. But the
persons and the things about us all have a connection with the Lord, if
we have eyes to see it, and hearts to mark it; and that is _the chief
thing about them_. They are in the Lord's world, the Lord calls us to
have to do with them: as for the persons, they are, some of them, the
Lord's servants, and all of them the Lord calls us to love and to
benefit; as for the things, the Lord appoints our lot among them, and
they are full of a meaning which He puts into them. So regard to the
Lord and a spirit of rejoicing in Him may pervade our earthly life. The
worldly eagerness and worldly care must be controlled. There is no
avoiding that conflict. But now--shall we in faith give ourselves to
learn the true rejoicing in the Lord? If not, our Christianity must be
at best low and comfortless. But if we do, we shall be rewarded by a
growing liberty. The more that joy possesses us, the more will it give
occasion to the finest and freest play of feeling in reference to
passing things; and some of these which, on other accounts, might seem
insignificant, will begin to yield us an abounding consolation.
These Philippians, who had given early proof of attachment to the
gospel, had lately, for some reason or other, been unable, "lacked
opportunity," to minister to the wants of Paul. Now the winter, whatever
it was, that hindered the expression of their goodwill was gone, and
their care of Paul flourished again. Did the Apostle think it needful to
freeze up the feelings of satisfaction which this incident awakened? No:
but in his case those feelings, having spiritual elevation, became so
much the more deep and glad. He rejoiced greatly in this; and still, he
was rejoicing in the Lord. Let us mark how this comes out both when we
consider what was _not_ the spring of his gladness, and what it was.
"Not that I speak in respect of want." It was not the change from want
to comparative plenty that explained the nature of his feelings. Yet he
evidently implies that he _had_ been in want, strange as that may seem
in a city where there was a Christian congregation. But though the
removal of that pressure would no doubt be thankfully taken, yet for a
man whose gladness was in the Lord no mere change of that kind would
lead to "rejoicing greatly." "I speak not in respect of want: I have
learned, in whatsoever state I am, therewith to be content. I know how
to be abased, and I know also how to abound: in everything and in all
things have I learned the secret (have been initiated) both to be filled
and to be hungry, both to abound and to be in want. I can do all things
through Him that strengtheneth me."
"Therewith to be content." Paul had learned to be so minded that, in
trying circumstances, he did not anxiously cast about for help, but was
sufficed: his desires were brought down to the facts of his condition.
In that state he counted himself to have enough. He knew how to suit
himself to abasement, that common experience of the indigent and
friendless; and he knew how to suit himself to abundance, when that was
sent: each as a familiar state in which he made himself at home--not
overgrieved or overjoyed, not greatly elevated or greatly depressed. "I
have been instructed," or initiated (the word used by the heathen of
introduction to the mysteries), "not only into the experience of those
conditions, but into the way of taking kindly with them both." Mark how
his words follow one another: "I have learned"--been put through a
course of teaching and have had a teacher; "I know"--it has become
familiar to me, I understand it; "I am initiated"--if there is a secret
in it, something hidden from the natural man, I have been led into that,
out and in, through and through.
If we would know by what discipline the Lord trained Paul to this mind,
we may listen to what Paul himself says of it (1 Cor. iv. 9-13): "I
think God hath set forth us the apostles last of all, as men doomed to
death: for we are made a spectacle unto the world.... Even unto this
present hour we both hunger, and thirst, and are naked, and are
buffeted, and have no certain dwelling-place; and we toil, working with
our own hands: being reviled, we bless; being persecuted, we endure;
being defamed, we entreat: we are made as the filth of the world, the
offscouring of all things, unto this day" (see also 2 Cor. vi. 4, xi.
23). If, again, we would know the manner of his training in such
experiences, take 2 Cor. xii. 8, 9: "Concerning this thing I besought
thrice that it might depart from me. And He said unto me, My grace is
sufficient for thee; for My strength is made perfect in weakness. Most
gladly therefore will I rather glory in my infirmities." Also how his
faith wrought and gathered strength in all these, we may see from Rom.
viii. 24-28: "We are saved by hope.... If we hope for that which we see
not, then do we with patience wait for it. Also the Spirit helpeth our
infirmity: for we know not how to pray as we ought; but the Spirit
Himself maketh intercession for us.... And we know that all things work
together for good to them that love God." So "being strengthened with
all might, according to His glorious power, to all patience and
longsuffering with joyfulness" (Col. i. 11), he was able to say, "I can
do all things through Christ which strengtheneth me."
This was the course, and this the fruit, of Paul's biography. But each
Christian has his own life, the tenor and the upshot of which should not
be wholly estranged from Paul's.
Now what it was that did move him so to rejoice is explained when he
speaks of the Philippians "holding fellowship with his affliction"; and,
again, when he says, "I desire fruit that may abound to your account."
He saw in their succour the blessed unity of Christ's living Church, the
members having mutual interest, so that if one suffers all suffer. The
Philippians claimed a right to take part as fellow-members in the
Apostle's state and wants, and to communicate with his affliction. And
this was only a continuation of their former practice in the beginning
of the gospel. This, as a fruit of Christ's work and of the presence of
His Spirit, refreshed the Apostle. It was a manifestation in the sphere
of temporal things of the working of a high principle, communion with
the common Lord. And it betokened the progress of the work of grace, in
that the Philippians were not weary in well-doing. So it was fruit that
abounded to their account.
It may be noticed that the directness and frankness of the Apostle's
speech to the Philippians on these matters convey a testimony to the
generous Christian feeling which prevailed among them. He speaks as one
who feared no misconstruction. He does not fear that they will either
mistake his meaning or do wrong to his motives; as he, on the other
side, puts no other than a loving construction upon their action. He
could not so trust all the Churches. In some there was so little of
large Christian sympathy that a complaining tone in such matters was
forced on him. But in the case of the Philippians he has no difficulty
in interpreting their gift simply as embodying their earnest claim to be
counted "partakers of the benefit," and therefore entitled to bear the
burdens and alleviate the sufferings of Paul. Gladly he admits and
welcomes this claim. It is worth observing that the way of giving vent
to Christian feeling here exemplified was apparent at Philippi from the
very first. Not only did it appear when Paul departed from Macedonia
(ver. 15); but, before that, the earliest convert, Lydia, struck the
keynote,--"If ye judge me faithful in the Lord, come into my house"
(Acts xvi. 15). Both in individuals and in Churches, the style of
feeling and action embraced at the outset of Christianity, under the
first impressions, often continues to prevail long after.
* * * * *
Now, in virtue of this liberality, Paul had all and abounded. He had
desired to see the old spirit flourish again, and he had his wish. "I
have all: I feel greatly enriched since I received the things sent by
Epaphroditus." What gladdened him was not the outward comfort which
these gifts supplied, but much more, the spiritual meaning they carried
in their bosom. Let us see how he reads that meaning.
This gift comes to him. As it comes, what is it? From its destination
and its motives it takes on a blessed character. It is "an odour of a
sweet smell, a sacrifice acceptable, well-pleasing unto God." _This_ was
what came to the Apostle: something that was in a peculiar manner God's
own, something which _He_ regarded, set value on, and counted precious.
Further, it turned out to be something in connection with which the
assurance ought to go forth, "My God shall fulfil every need of yours."
They had ministered to Paul's need, in faith, love, thankfulness, and
loyal care of Christ's servant. Christ counted it done to Him: as such
He would surely repay it, supplying their need with that considerate
liberality which it becomes Him to exhibit. Observe, then, the position
in which the Apostle finds himself. He is himself the object of
Christian kindness; affections wrought in the Philippians by the Holy
Ghost are clinging to him and caring for him. He is also one so linked
with God's great cause, that offerings sent to him, in the spirit
described, become an "odour of a sweet smell, an acceptable sacrifice to
the Lord." Also this supply of _his_ need is so directly a service done
to Christ, that when it is done, God, as it were, stands forth directly
on His servant's behalf: _He_ will repay it, supplying the need of those
who supplied His servant. Poor though Paul may be, and sometimes sad,
yet see how the resources of God must be pledged to requite the kindness
done to him. All this made him very glad. His heart warmed under it.
What a blessed, happy, secure, and, looking forward, what a hopeful
state was his! This came home to him all at once with the Philippians'
gift. No wonder that he says, "I have all and abound."
If any one chooses to say that all this was true about the Apostle, and
he might have known it, apart from the gift, and even if it had never
come, that may be a kind of truth, but it signifies exactly nothing to
the purpose. It is one thing to have a doctrine which one knows: it is
another thing to have the Holy Spirit setting it home with a warmth and
glory that fills the man with joy. The Spirit of God may do this without
means, but often He uses means, and, indeed, what we esteem little
means; by little things carrying home great impressions, as out of the
mouths of babes and sucklings He perfects praise. When a child of God is
cast down, no one can tell out of how small a thing the Spirit of God
may cause to arise a peace that passeth all understanding.
Christianity confers great weight and dignity on little things. This
gift, not in itself very great, passing between Christians at Philippi
and an Apostle imprisoned at Rome, belongs after all to an unearthly
sphere. Paul sees its connection with all spiritual things, and with
the heavenly places where Christ is. And it comes to him carrying a rich
meaning, preaching everlasting consolation and good hope through grace.
Mark, again, the illustration of the truth that the members have need of
one another, and are compacted by that which every joint supplieth,
according to the effectual working in the measure of every part. The
strong may benefit by the weak, as well as the weak by the strong. This
Apostle, who could do all things through Christ who strengthens him,
might be very far more advanced as a Christian than any one in Philippi.
Possibly there was nothing any of them could say, no advice they could
tender to him in words, that would have been of material benefit to the
Apostle. But that which, following the impulse of their faith and love,
they did, _was_ of material benefit. It filled his heart with a joyful
sense of the relation in which he stood to them, to Christ, to God. It
welled up for him like a water-spring in a dry land. No one can tell how
it may have conduced to enable him to go forward with more liberty and
power, testifying in Rome the gospel of God.
Nor must we omit the comfort to all who serve God in their generation
arising from the view which the Apostle is here led to take. There may
be trials from without and trials from within. Still God careth for His
servant. God will provide for him out of that which is peculiarly His
own. God so identifies him with Himself, that He must needs requite all
who befriend him out of His own riches in glory.
So far for the bearing of the case on Paul. We have still to look a
little into the view given of this Philippian gift on its own account.
It is emphatically called a sweet savour, an offering acceptable and
well-pleasing to God. We have seen already (ch. ii. 17) that believers
are called upon to offer themselves as a sacrifice; and now we see also
that their obedience, or that which they do for Christ's sake, is
reckoned as an offering to God. So it is said (Heb. xiii. 16) "to do
good and to communicate forget not, for with such sacrifices God is well
pleased." It need hardly be said they are not sacrifices to atone for
sin. But they are offerings accepted by God, at His altar, from His
children's hands. They suitably express both the gratitude of believers
to God, and the sincerity of their Christianity in general. God grants
us this way of expressing the earnestness of our regard to Him: and He
expects that we shall gladly avail ourselves of it; our obedience is to
assume the character of a glad and willing offering. The expressions
used by the Apostle here assure us that there is a Divine complacency in
the manifestation of this spirit on the part of God's children. The
heart of Him who has revealed Himself in Christ, of Him who rested and
was refreshed on the seventh day over His good and fair works, counts
for a sweet savour, acceptable and well-pleasing, the works of faith and
love willingly done for His name's sake.
In this connection it is fit we should remember that the view we take of
money, and the use we make of it, are referred to with extraordinary
frequency in the New Testament, as a decisive test of Christian
sincerity. This feature of Bible teaching is very faintly realised by
many.
The other point noteworthy in relation to this Philippian gift is the
assurance that it shall be recompensed. God will not be unfaithful to
reward their work and labour of love, in that they have ministered to
His servant.
We are not to shrink from the doctrine of reward because it has been
perverted. It is true the good works of a Christian cannot be the
foundation of his title to life eternal. They proceed from the grace of
God; they are very imperfect and mixed at their best. Yet they are
precious fruits of Christ's death, and of God's grace, arising through
the faith and love of souls renewed and liberated. When a penitent and
believing man is found devoting to God what he is and has, doing so
freely and lovingly, that is a blessed thing. God sets value on it. It
is accepted as fruit which the man brings, as the offering which he
yields. The heart of Christ rejoices over it. Now it is fit that the
value set on this fruit should be shown, and the way God takes to show
it is to reward the service. Such a man "shall in no wise lose his
reward." God orders the administration of His mercy so that it really
comes in a way of recompense for works of faith and labours of love.
This may well convince us that the kindness of our Father is
measureless. He omits nothing that can win His children's love, and
bind them to Himself. Might not those servants who have gone furthest
and done most, feel it almost a bitter thing to hear reward spoken of?
For if their service could be far more worthy, it could not amount to an
adequate expression of gratitude for all their Father has done for them.
Yet He will certainly reward. Cups of cold water given to disciples
shall have remembrance made of them, by Him who reckons all those gifts
to be bestowed upon Himself. Every way God overwhelms His children with
His goodness. There is no dealing with this God, otherwise than by
confessing that every way we are debtors. It is vain to think of paying
the debt, or relieving oneself of any of the weight of obligation. Only
we may with all our hearts give glory to Him to whom we owe all.
Accordingly the Apostle closes in a doxology: "Now unto our God and
Father be glory for ever."
Among the salutations with which the Epistle winds up, every one must be
struck with that which goes in the name of "those of Cæsar's household."
Bishop Lightfoot has annexed to his Commentary an essay on this topic,
which collects, with his usual skill, the available information. It was
remarked in connection with ch. i. 12, that Cæsar's household was an
immense establishment, comprehending thousands of persons, employed in
all sorts of functions, and composed chiefly, either of slaves, or of
those who had emerged from slavery into the condition of freedmen.
Indications have been gathered from ancient mortuary inscriptions
tending to show that a notable proportion of Christians, whose names are
preserved in this way, had probably been connected with the household.
At the end of the first century, a whole branch of the Flavian imperial
family became Christian; and it is possible, as indicated in an earlier
page, that they may have done so under the influence of Christian
servants. This, however, fell later. The Apostle wrote in Nero's days.
It is certain that at this time singularly profligate persons exercised
great sway in the household. It is also certain that powerful Jewish
influences had got a footing; and these would in all likelihood act
against the gospel. Yet there were also Christian brethren. We may
believe that Paul's own work had operated notably to produce this result
(ch. i. 12). At all events, there they were. Amid all that was vile and
unscrupulous, the word of God had its course; men were converted and
were sanctified by the washing of water by the word. Then, as now, the
Lord gathered His elect from unlikely quarters: how secure soever the
strong man's goods seemed to be, his defences went down before the might
of a stronger than he. Probably the Christians in the household belonged
chiefly or exclusively to the lower grades of the service, and might be
partly protected by their obscurity. Yet surely entanglements and
perplexities, fears and sorrows, must often have been the portion of the
saints of Nero's household. Out of all these the Lord delivered them.
This glimpse lets us see the process going on which by-and-by made so
strange a revolution in the heathen world. It reminds us also for what
peculiarities of trial God's grace has been found sufficient.
"The grace of the Lord Jesus Christ be with your spirit." This is the
parting benediction; certainly an appropriate one, for the whole Epistle
breathes the same atmosphere. The Epistle would not fail of its effect,
if their spirit retained the consciousness of the grace of Christ; if
throughout their life they owned its sway, and felt its attraction, its
charm, its power to elevate and purify and comfort.
* * * * *
In following the course of thought and feeling which this letter
embodies, we have seen the Apostle touch various topics. They rise into
view as pastoral care, or friendly feeling, as outward circumstances
suggest them. The demands of Christian friendship, the responsibilities
of the Christian ministry, the trials of Christian endurance; what is
due from an apostle, or from a Church member; how life and death are to
be confronted; what is to be done about dangers and faults; how pride
and self-will are to be judged and remedied; how the narrow heart is to
be rebuked and enlarged; how the life of a disciple is to become
luminous and edifying,--in reference to all, and all alike, he speaks
from the same central position, and with the same fulness of resource.
In Christ revealed, in Christ received and known, he finds the light,
and the strength, and the salve, which every case requires. Each new
demand unlocks new resources, new conceptions of goodness and of
victory.
So, in one great passage, in the third chapter, catching fire, as it
were, from the scorn with which a religion of externals fills him, he
breaks forth into a magnificent proclamation of the true Christianity.
He celebrates its reality and intensity as life in Christ--Christ known,
found, gained--Christ in the righteousness of faith and in the power of
resurrection. He depicts vividly the aspiration and endeavour of that
life as it continually presses onward from faith to experience and
achievement, as it verifies relations to a world unseen, and looks and
hastes towards a world to come. Then the wave of thought and feeling
subsides; but its force is felt in the last wavelets of loving counsel
that ripple to the shore.
One feels that for Paul, who was rich in doctrine, doctrine is after all
but the measure of mighty forces which are alive in his own experience.
No doctrine, not one, is for the intellect alone: all go out into heart
and conscience and life. More than this: he lets us see that, for
Christians, Christ Himself is the great abiding means of grace. He is
not only the pledge and guarantee that holiness shall be reached: He is
Himself our way of reaching it. He is so for the Christian societies, as
well as for the individual Christian soul.
One cannot but wonder sometimes in reading Paul's Epistles what manner
of congregations they were to whom such remarkable letters were sent.
Did they understand the deeper and loftier passages? Were Paul and they
on common ground? But the answer may be, that whatever they failed to
attain, they at least apprehended a new world created for them by the
interposition of Christ--new horizons, new possibilities, new hopes and
fears, new motives, new consolations, new friendships, and a new
destiny. The grace of Christ had made all new--in which process they
themselves were new. Their "spirit" had become like a lyre new-strung to
render new harmonies. And the great thoughts of the Apostle, if not
always grasped or followed, yet made every string vibrate--so much on
his part and so much on theirs being sensitive to the grace of our Lord
Jesus.
Ere long they all passed away: Paul beheaded at Rome, as the story goes;
the Philippian converts dying out; and the world changing in manners,
thought, and speech, in all directions. But the message entrusted to
Paul lives still, and awakens the same response in the hearts of
Christians of to-day, as it did among the Philippians when first read
among them. It still assures us that the highest thing in life has been
found,--that it meets us in Him who came among us meek, and having
salvation.