CHAPTER XVIII.

_THE THINGS TO FIX UPON._

The topics last considered bring us naturally to the remarkable exhortation of vv. 8 and 9. This proceeds on the same view of the moral and spiritual situation, and completes what the Apostle has to say in reference to it.

If men are to live as citizens of a heavenly commonwealth, on great principles and to great ends, it is, as we have seen, a very practical question, What to do about the inevitable play and onset of this changing earthly life, which a.s.sails us with motives, and detains us upon interests, and inspires us with influences, of its own. These cannot be abjured: they are not easy to harmonise with the indications of that loftier and purer world; they are p.r.o.ne to usurp the whole heart, or at least a very undue share of it. This is the practical problem of every honest Christian. In reference to the solving of it the Apostle had suggested the place given to Christian joy; he had suggested also the place and power of prayer. These were indications as to the spirit and the method in which a believer might bring into play the resources of the Kingdom of Christ to control and subjugate those insubordinate forces. But might not all this seem to be too negative?

Does it not speak too much of holding off and holding in? After all, do not all human experiences const.i.tute the scene in which we are both formed and tried? What can we make of life unless we are interested in it? How otherwise can we even be religious in it? What _is_ life, if it is not a scene of inquiry and of search set in motion by the objects around us, a scene in which we like and dislike, hope and fear, desire and think? The answer is, Yes, we are to be keenly interested in the experiences of life, and in the possibilities it opens. Life is our way of existing; let existence be animated and intense. But while the aspects of it that are merely transient are to have their place, and may attract a lively interest, there are other aspects, other interests, other possibilities. All the transient interests have an outgate towards such as are eternal. Life is the experience of beings that have high capacities, and can rise to n.o.ble destinies. It is the experience of societies of such beings, who mould one another, exchanging influences continually. The changing experience of human life, when seen in the true light, is found to add to all its lower interests a play of interests that are more interesting as well as more worthy. It is iridescent with lights which it catches from the infinite and the eternal. Every step of it, every turn of it, asks questions, offers opportunities, calls for decisions, holds out treasures, which it is the business of a lifetime to recognise and to secure. It has gains, it has victories, it has accomplishments, it has glories, which need not lead us to deny its lower interests, but which we may reasonably feel to be far the higher. Endless shades, and forms, and types of goodness, of being good, getting good, doing good, gleam reflected to us from the changing experience. Goodness is not one monotonous category embodied in some solemn phrase, and exhausted when that is learned. There is no end to the rich variety in which it is offered, and in which it is to be caught, understood, appropriated. And life, through all the manifoldness of its legitimate interests, and its illegitimate possibilities, is the scene in which all this pa.s.ses before us, and asks to be made ours. The Apostle says to us, Think on these things. Take account, that is, of what they are, and what their worth is. Lay forth on these the care and pains, which spent themselves before on mere pain and pleasure, loss and gain. Reckon what these are, search out their nature, prove their capabilities, appropriate and enjoy them. _Think_ on these things. So earthly life, through all its busy processes, shall acquire a n.o.bler interest; and it shall begin, at the same time, to minister with unexpected readiness to your true welfare. Enter then, or press on, in this wide field. Be this your pa.s.sion and pursuit; that which unifies your life, and draws all its resources towards one result.

We may be helped to fix more firmly the point of view from which this striking catalogue of good things is drawn up, if we observe that the Apostle collects all these excellences under the notion of "a virtue and a praise." Let us consider how men are trained to progressive conceptions of virtue and praise. For virtue and praise, both name and notion, have had a large place in men's minds and a great influence on their actions. How has this influence been sustained and made to grow?

Men are conscious of obligations; and they are aware, more dimly or more clearly, that the standard of those obligations must exist somehow above themselves. It is a standard not of their own creation, but such as claims them by an antecedent right. Yet if each individual could hold himself apart, forming his own conceptions of fit and right for himself without regard to others, the standard would tend downwards rapidly, because moral judgment would be warped by each man's selfishness and pa.s.sion, excusing evil in his own case and putting it for good. Even as it is, this has taken place only too widely. But yet the tendency is powerfully counteracted by the fact that men do not exist, nor form their notions, in that separate way. A principle within them prompts them to seek one another's approbation, and to value one another's good opinion. Indeed the consciousness that what is law for me is law for others, and that they are judging as well as I, is one of the forms in which we realise that duty descends upon us all, from some august and holy source.

This principle of regarding the judgment and seeking the approbation of others, has had an enormous effect on men and on society. For though men are skilful enough, in their own case, in averting or silencing the admonition of the monitor within, they have little reluctance to make full use of their sense of right in scrutinising one another. They judge, in their thoughts about each other, with far more clearness, shrewdness, and certainty than they do about themselves. Men do in this way make requirements of one another, which each of them might be slow to make from himself. This is a great operative force in all cases; and in those cases in which, in any society, vivid convictions about truth and duty have taken possession of some minds, the principle we are speaking of propagates an influence through the whole ma.s.s, with effects that are very striking.

This mutual criticism of men "accusing or else excusing one another,"

has had a great effect in sustaining what we call common morals. But especially let it be observed that this criticism, and the consciousness of it, stimulating the higher cla.s.s of minds, sustains and develops the finer perceptions of morality. There are minds that eminently strive for distinction in things that are counted for a virtue and a praise. And through them is developed in the general mind the approving perception of more delicate shades of worthy conduct, which in a coa.r.s.er age were unperceived or unheeded. These come up in men's mutual judgments; they are scrutinised; they interest the mind and take hold of it. So, whether in the case of those who begin to pay respect to such forms of good because they perceive that others approve of them, or in the case of those who, when those forms of good are thus presented, perceive a worth in them and take a pride in living up to them for their own sake,--in both cases, the creating and sustaining of the higher standard depends on the principle we have now before us.

Thus there arises, for example, the code of honour, the fine perception of what is socially right, becoming, and graceful. Men, no doubt, are always to be found who cultivate the nicest sense of this, not from a mere desire that others should know it, but because they see it to be desirable in itself, and because they shun the sense of inward disgrace that follows when they fall below their own standard. Yet it is the process of mutual criticism which develops the consciousness, and it is this which, on the whole, sustains it.

Thus we find in the world not merely a sense of duty, but something that has spurred men on to things counted for a virtue and a praise. Outside of all Christian influences, wonderful examples are found of self-sacrificing devotion to the n.o.ble and the true. Men have eagerly pursued the nicest discriminations of duty and honour, that they might be, and might show themselves to be, accomplished, finished, not merely in some things, but in whatever things were counted to be the proper tokens of a n.o.ble mind.

Well now, the Apostle is not shutting out from his plan of mental life the attainments made in this way in the true or the good, even apart from Christian teaching. Far less is he excluding the human social method, in which mind whets mind, and one stirs another to discern and appropriate what is for a virtue and for a praise. He supposes this mode of influence to go on in Christianity more successfully than ever. And he is not at all excluding the natural life of men; for that is the scene, and that yields the materials, for the whole process. But he does suppose that now all old attainment shall be set in a new light, and acquire a new life and grace, and that new attainment shall come wonderfully into view by reason of the new element which for us has entered into the situation. And what is this element? Is it that we recognise around us a society of Christians with whom we share a higher standard, and with whom we can give and take the contagion of a n.o.bler conception of life? Yes, no doubt; but far before that, the great new element in the situation is the Lord--in whom we trust and rejoice.

It is always human duty to have regard to the will of G.o.d, however it may reach us. But when you are called to know the Lord and to rejoice in Him, when He vouchsafes Himself to be yours, when you begin to enjoy His peace, and to walk with Him in love, and to have it for your hope to be with Him for ever, then you are placed in a new relation to Him. And it is such a near and dear relation on both sides that much may be expected from you in it. If this be so, you are now dealing with Him _always_; not merely in direct acts of worship, but in your thoughts, your feelings, your words, your business, your common intercourse with men, and all your daily life, you walk with Him. You cannot repudiate having so much to do with Him, unless you will repudiate your Christianity. Then, if so, something new is expected. A new test of the becoming, of that which is for a virtue and for a praise, has come into operation, and has become intelligible to you; and it is a test of new delicacy and new force. It is expected we should recognise it. Not now the mutual judgments merely of erring men, but His mind and His will, what He delights in and approves,--this begins to solicit us and press upon us, for we walk with Christ. That this "walk" of ours may escape being mean, coa.r.s.e, offensive, we have great lessons to learn. We have to learn what, in His judgment, as seen by His eye, as tried by the sensibilities of His heart, are the things that are true and venerable and just, what with Him counts for a virtue and a praise.

And here, indeed, is our crown. The crown of honour which man cast away when sin gained him, was the approbation of the Lord. But now we are set on afresh to seek it, testing our ways by the perception of that which He approves; or, on the other hand, what He counts to be mean and degrading, fit to be recoiled from and rejected. It is our calling (whatever our attainment may be) to be more sensitive to the nicest touches of truth and honour towards our Lord than ever we were towards men. And this does not apply only to some narrow field of life. It goes through all relations, up to G.o.d and Christ, and out through all duties and ties. The great calling reaches wide and far; it is very high and n.o.ble: we cannot pretend to disclaim it, unless we disclaim the Lord.

This way lies G.o.d's crown. Win it; wear it; let no man take thy crown.

When our Lord's mind and heart are said to be the test, this does not exclude our profiting by our fellows, accepting the admonition contained in human judgments, and especially in those of Christian people. Great good comes to us in such channels. Only now the judgment of our fellows is to refer itself always to a further standard; and a new Presence brings new tenderness and grace, new depth and significance, to every suggestion of right feeling and worthy life. This is the light and this the influence under which we are to learn what shall be counted for a virtue and for a praise. And we must bend our mind to _think upon it_, if we are to learn our lesson.

We must think upon it. For, on the one hand, it is not "some things,"

but "whatsoever things." What should we say of a man who proposed in his dealings with others to do "some things" that are honourable, but not all things, not "whatsoever things"? And, on the other hand, we may be further off from even a small measure of attainment in this field than we are disposed to think. Christians who, as to all social excellence, as that is commonly understood between man and man, are unexceptionable, may be sadly blind to the requirements of an honourable walk with G.o.d; may be sadly wanting even in the conception of what is due in all love and honour to Christ, and to men for His sake. Men may be the soul of honour and delicacy in their ways, judged from the world's point of view; yet not far from a savage coa.r.s.eness in the manner of their life judged by Christ's standard. We would not needlessly wound another's feelings; but with what indifference have we "grieved the Spirit." We would shrink from saying anything to our fellows that is deceitful and hypocritical: can we say as much for our prayers? In our common life we maintain truth in the ordinary sense between men; but do we loyally express and act out the truth by which G.o.d's children live in our speech and action among men? Is there that fine congruity of our bearing to the truth we live by, which becomes a child of G.o.d?

We are greatly hindered here by the a.s.sumption we make, that when we have mastered the form of knowledge concerning the will of G.o.d, we then know all about our calling. It is a great delusion. We must not only sit down at the feet of Christ to learn from Him; but also, with a watchful eye on the phases of life, catching the lessons which things and men afford, we must be trained to know and sharpened to loving discernment as to our Master's mind, and so, as to what is honourable and right-minded, refined and n.o.ble, in a walk with G.o.d. We do not easily emerge from the meanness of our spirits; we do not easily shake off that insensibility to what is spiritually fair and fit, on which the angels look down with pity and wonder.

Therefore, says the Apostle, _think_ on these things, the things which in the Lord's kingdom and under the Lord's eye are well-pleasing, and count for a virtue and a praise; think on those things which are related to His esteem, and to the esteem of persons who learn of Him, as various excellences are to the common judgment of the world. Do so, for here you are close to the genuinely and supremely true and good; and this, as was said before, is your crown.

The Apostle is thinking of a perception of duty and privilege attained not merely by studying a catalogue of virtues, but by a far finer and more living process--by life that is instinct with observant watchfulness, that is frank in self-criticism, that is recipient of the light flashing from the experience and the censure of others: all this under constant regard to the Lord, and leading us into fuller sympathy with Him.

That this is so, appears from the Apostle's way of arranging the particulars of his exhortation. He does not merely desire his disciples to discern what is right in general: but he would have them grow into a vital knowledge, so as to feel the right in those matters where the shading becomes delicate; where it may be difficult to distinguish argumentatively an absolute right and wrong, but where a mind purged and trained in the Master's school can well discern a difference.

"Whatsoever things are true"--which includes not only veracity and fidelity, but also whatever in conduct and temper G.o.d's truth requires as agreeable to itself; and then "Whatsoever things are venerable"--the character that emerges when all that is congruous to truth, in its finest filaments and ramifications, has been developed, and has a.s.sumed its own place. "Whatsoever things are just"--rightfully due on all hands to G.o.d and to man; and then "Whatsoever things are pure"--the character that recoils from all that sullies, from the smallest shade or infection of iniquity. "Whatsoever things are lovely"--the dear or amiable, whatever draws out love, cherishes it, befits it; and then "Whatsoever things are of good report"--actions that can hardly be more discriminatingly cla.s.sified than by saying that the heart is pleased to hear of them; it confesses that they are of a good name, of a welcome sound; they are like some delicate sound or odour on which you dwell with delight, but cannot definitely describe it. In a word, "If there be any virtue, and if there be any praise, think on these things." Study them, look out for them, learn to recognise them, to know their worth, to pursue them lovingly through all their manifestations.

Thus, let it be said once more, the Apostle is not open to the objection that he calls us to a mere retreat from energetic life. To such a call men have always replied, that they find in themselves capacities wonderfully adapted to grapple with life, and to do so with interest and with energy. Virtually the Apostle says, Yes, true; and life has aspects to interest the mind, and results to engage the will, which are its n.o.ble and its imperative possibilities: for the followers of Christ these become dominant; they afford n.o.ble scope for all human faculty; and all forms of life are dignified as they become subservient to these supreme interests and aims. _Now_, lay forth the care and pains that fastened before on mere joy and sorrow, hope and fear, on a certain _thinking_ and making _account_ of the true, the venerable, the just, the pure, the lovely, that which is of good report. Reckon what they are; search out their nature; make them your serious object. "O man of G.o.d, flee those things; but follow after righteousness, G.o.dliness, faith, love, patience, meekness."

But progress is not to be made in this line by mere subtle refining and contemplation. If there was any danger that the Apostle's call to "think" might be interpreted that way, presently it is corrected. The thinking is to be practical thinking, bending itself to action. "What things ye have received and learned"--those practical points in which the Apostle always taught his Gentile converts to put to proof the grace of Christ; and "What ye have heard and seen in me"--in a man poor, tried, persecuted, a man whose life was rough and real, who knew weakness and sorrow, who bore heavy burdens, that were not proudly paraded, but which brought him lowly and weary to Christ's feet,--these things _do_. That is the road to the attainments on which I bid you _think_.

"And the G.o.d of peace shall be with you." In those ways (for they are His own ways) G.o.d walks with men; and peace with G.o.d, spreading out into peace with men, becomes the atmosphere in which such wayfarers move.

_GIFTS AND SACRIFICES._

"But I rejoice in the Lord greatly, that now at length ye have revived your thought for me; wherein ye did indeed take thought, but ye lacked opportunity. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therein 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 both to be filled and to be hungry, both to abound and to be in want. I can do all things in Him that strengtheneth me. Howbeit ye did well, that ye had fellowship with my affliction. And ye yourselves also know, ye Philippians, that in the beginning of the gospel, when I departed from Macedonia, no Church had fellowship with me in the matter of giving and receiving, but ye only; for even in Thessalonica ye sent once and again unto my need. Not that I seek for the gift; but I seek for the fruit that increaseth to your account. But I have all things, and abound: I am filled, having received from Epaphroditus the things that came from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to G.o.d. And my G.o.d shall fulfil every need of yours according to His riches in glory in Christ Jesus. Now unto our G.o.d and Father be the glory for ever and ever.

Amen.

"Salute every saint in Christ Jesus. The brethren which are with me salute you. All the saints salute you, especially they that are of Caesar's household.

"The grace of the Lord Jesus Christ be with your spirit."--PHIL.

iv, 10-23 (R.V.).

CHAPTER XIX.

_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 pa.s.sing things, the pa.s.sage 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 pa.s.sing 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 circ.u.mstances, 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 abas.e.m.e.nt, 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 G.o.d 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 G.o.d." 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 ent.i.tled 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 G.o.d." _This_ was what came to the Apostle: something that was in a peculiar manner G.o.d's own, something which _He_ regarded, set value on, and counted precious.