Further, it turned out to be something in connection with which the a.s.surance ought to go forth, "My G.o.d 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 G.o.d'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, G.o.d, 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 G.o.d 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 G.o.d 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 G.o.d is cast down, no one can tell out of how small a thing the Spirit of G.o.d may cause to arise a peace that pa.s.seth all understanding.

Christianity confers great weight and dignity on little things. This gift, not in itself very great, pa.s.sing 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 ill.u.s.tration 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 G.o.d. 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 G.o.d.

Nor must we omit the comfort to all who serve G.o.d 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 G.o.d careth for His servant. G.o.d will provide for him out of that which is peculiarly His own. G.o.d 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 G.o.d. 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 G.o.d. So it is said (Heb. xiii. 16) "to do good and to communicate forget not, for with such sacrifices G.o.d is well pleased." It need hardly be said they are not sacrifices to atone for sin. But they are offerings accepted by G.o.d, at His altar, from His children's hands. They suitably express both the grat.i.tude of believers to G.o.d, and the sincerity of their Christianity in general. G.o.d 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 a.s.sume the character of a glad and willing offering. The expressions used by the Apostle here a.s.sure us that there is a Divine complacency in the manifestation of this spirit on the part of G.o.d'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 a.s.surance that it shall be recompensed. G.o.d 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 t.i.tle to life eternal. They proceed from the grace of G.o.d; they are very imperfect and mixed at their best. Yet they are precious fruits of Christ's death, and of G.o.d's grace, arising through the faith and love of souls renewed and liberated. When a penitent and believing man is found devoting to G.o.d what he is and has, doing so freely and lovingly, that is a blessed thing. G.o.d 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 G.o.d takes to show it is to reward the service. Such a man "shall in no wise lose his reward." G.o.d 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 grat.i.tude 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 G.o.d overwhelms His children with His goodness. There is no dealing with this G.o.d, 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 G.o.d 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 Caesar'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 Caesar'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 G.o.d 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 G.o.d'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 circ.u.mstances 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 pa.s.sage, 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 sh.o.r.e.

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 pa.s.sages? 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 pa.s.sed 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 a.s.sures us that the highest thing in life has been found,--that it meets us in Him who came among us meek, and having salvation.