+I. He was distinguished by his decision of character in all that
relates to religion.+--Constitutionally ardent; zealous as a
Pharisee. From the day of his conversion he never faltered,
notwithstanding his privations, his dangers, his sufferings. Be
decided.
+II. By his care about the culture of the Divine life in his own
soul.+--The student may desire to know the truth rather than to feel
its power. The preacher may be more solicitous about the power of the
truth over others than over himself. He never lost sight of the
interests of his own soul.
+III. By his devotional habits.+--One would rather be the author of
his prayers than of his sermons. The difference between his prayers
as a Pharisee and as a Christian. The subject, the spirit, the style
of his prayers as a Christian. Be careful. Be not soon shaken in mind
or troubled by speculations about the philosophy of prayer.
+IV. By his spirituality and heavenly-mindedness.+--He did not show
any interest in the class of worldly objects that might have been
expected to interest a man of his order of mind. He was absorbed in
"spiritual things." The second coming of Christ had a prominent place
in his thoughts. "That day." Cultivates a habitual superiority to the
things of time and sense. Seek the things that are above.
+V. By his patient submission to the dispensations of Divine
providence.+--Rare amount of suffering. Strong feeling, unmurmuring
submission. Patient, meek, contented. All from Christian principle.
Be resigned.
+VI. By his laborious usefulness.+--Sketch his career. Be
useful.--_G. Brooks._
_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 10-14.
_The Joy of a Good Man in Extremity_--
+I. Stimulated by the practical evidence of the growth in his
converts of Christian thoughtfulness.+--"Your care of me hath
flourished again; wherein ye were also careful, but ye lacked
opportunity" (ver. 10). The Philippians were a hospitable people, as
was shown both by Lydia and the gaoler, who insisted on the privilege
of ministering to the wants of the apostles in the beginning of their
ministry at Philippi. The Church in that city had already sent a
liberal contribution to the apostle to help him in the missionary
work; and he now rejoices over another practical evidence of their
generous thoughtfulness in the timely help they had sent him by the
hands of Epaphroditus. Paul and his mission were much in their
thoughts, and they were often devising how they might minister to his
wants and further the work of the Gospel. They were eager to help him
more frequently but lacked opportunity. They valued the Gospel so as
to be willing to pay for it. It is a gratifying and unmistakable
proof of religious growth when we are anxious to contribute of our
means, according to our ability, for the spread of the Gospel.
Liberality in money-giving is a crucial test of genuine godliness.
When the commission of excise wrote Wesley, "We cannot doubt you have
plate for which you have hitherto neglected to make an entry," his
laconic reply was, "I have two silver teaspoons at London, and two at
Bristol; this is all the plate which I have at present, and I shall
not buy any more at present while so many around me want bread." It
is estimated that he gave away more than £30,000.
+II. Maintained by having mastered the secret of Christian
contentment.+--1. _A contentment gained by actual experience of the
ups and downs of life._ "Not that I speak in respect of want: for I
have learned, in whatsoever state I am, therewith to be content. I
know both how to be abased, and I know how to abound; everywhere and
in all things I am instructed both to be full and to be hungry, both
to abound and to suffer need" (vers. 11, 12). The checkered and
eventful life of the apostle had taught him many lessons, and not the
least useful and important was the art of contentment. A man with his
varied experience is not easily inconvenienced by fluctuating
fortunes. Contentment is gained, not by the abundance of what we
possess, but by discovering how much we can do without. "That which
we miscall poverty is indeed nature," writes Jeremy Taylor; "and its
proportions are the just measures of a man, and the best instruments
of content. But when we create needs that God or nature never made,
we have erected to ourselves an infinite stock of trouble that can
have no period." Most desires are first aroused by comparison with
others. Sempronius complained of want of clothes and was much
troubled for a new suit, being ashamed to appear in the theatre with
his gown a little threadbare; but when he got it, and gave his old
clothes to Codrus, the poor man was ravished with joy and went and
gave God thanks for his new purchase; and Codrus was made richly fine
and cheerfully warm by that which Sempronius was ashamed to wear; and
yet their natural needs were both alike.
2. _A contentment inspired by Divine strength._--"I can do all things
through Christ which strengtheneth me" (ver. 13). The apostle's
contentment was not self-sufficiency, but self-sufficingness; and
this was acquired, not only by the experiences of life, but the help
of Divine grace. He could conceive no circumstances in which that
grace was not sufficient. His contented mind he regarded as a gift of
God. "I have learnt from Thee, O God," writes Augustine, "to
distinguish between the gift and the fruit. The gift is the thing
itself, which is given by one who supplies what is needed, as money
or raiment; but the fruit is the good and well-ordered will of the
giver. It is a gift to receive a prophet and to give a cup of cold
water; but it is fruit to do those acts in the name of a prophet and
in the name of a disciple. The raven brought a gift to Elias when it
brought him bread and flesh, but the widow fruit, because she fed him
as a man of God."
+III. Gratefully commends the generosity of those who alleviate his
extremity.+--"Notwithstanding ye have well done, that ye did
communicate with my affliction" (ver. 14). Though the apostle had
learned contentment in every situation, and his mind could
accommodate itself to every change of circumstances; though he had
fresh and inexhaustible sources of consolation within himself, and
had been so disciplined as to acquire the mastery over his external
condition and to achieve anything in Christ; yet he felt thankful for
the sympathy of the Philippian Church, and praised them for it. His
humanity was not absorbed in his apostleship, and his heart, though
self-sufficed, was deeply moved by such tokens of affection. Though
he was contented, he yet felt there was affliction--loss of liberty,
jealous surveillance, inability to fulfil the great end of his
apostolic mission. This sympathy on the part of the Philippians with
the suffering representative of Christ and His cause is the very
trait of character which the Judge selects for eulogy at last (Matt.
xxv. 35) (_Eadie_).
+IV. Had a Divine source.+--"But I rejoiced in the Lord greatly"
(ver. 10). He regarded the gift as coming from the Lord, and his joy
in its reception was from the same source. He rejoiced the more in
this practical evidence of the love and gratitude of his converts.
Every kindness shown to us by others when it is recognised as coming
from God, will augment our joy in Him.
+Lessons.+--1. _God does not forget His servants in distress._ 2. _A
contented spirit is a fruit of Divine grace._ 3. _It is a joy to be
remembered by those we love._
_GERM NOTES ON THE VERSES._