Now, when some great alternative of the future rises before a Christian,--some possibility which G.o.d's providence may turn either way,--it is natural that he should look heedfully to it, that he may order aright his faith and patience as the day of decision draws near.

And it is natural in particular that his thoughts should be occupied by the consideration how far the one way of it is in itself more attractive to him than the other. For in view of that he has to watch his heart, that as to what seems more attractive he may not desire it idolatrously, nor let his heart be "overcharged" with it if it is realised; and that as to what seems less attractive he may await G.o.d's will with submission and faith, and welcome it, if so it come to pa.s.s, with sincerity. So also the Apostle fixes his eye, ponderingly, on this alternative of life or death, so strongly suggested by his circ.u.mstances. But, as it were, with a smile he recognises that to a man standing, as he did, in the light of Christ, it was hard to say which should attract him most. Life and Death--what had they once been to him? what were they still to many?

To live, self--self pleased, provided for, contended for, perhaps fighting for itself a losing battle with a bitter heart; to die, a dark, dire necessity, full of fear and doubt. But now, to live is Christ. In all life as it came to him, in all its various providences, he found Christ; in all life, as it fell to him to be lived, he found the circ.u.mstances set for him and the opportunity given to follow Christ; in all the attraction and all the pressure, the force and strain of life, he found the privilege of receiving Christ and employing Christ's grace, the opportunity for living by the faith of the Son of G.o.d. That was all very real to him: it was not only a fine ideal, owned indeed but only distantly and dimly descried; no, it was a reality daily fulfilled to him. To live was Christ, with a support, an elevation, and a love in it such as the world knows not. That was good, oh how good! And then to die was better: to die was gain. For to die, also, was "Christ"; but with many a hindrance pa.s.sed away, and many a conflict ended, and many a promise coming into fulfilment as here it could not do. For if, as to his own interest and portion, he lived by hope, then death was a long step forward into possession and realisation. By grace Paul was to show how he valued Christ; he was to show it in his life. And Christ was to show His care for Paul--in this life, no doubt, very lovingly; but more largely and fully at his death. To live is Christ--to die is gain; to be all for Christ while I live, to find at length He is all for me when I die!

Which should he prefer, which should he pray for (subject to G.o.d's will), which should he hope for, life or death? The one would continue him in a labour for Christ, which Christ taught him to love. The other would bring him to a sinless and blessed fellowship with Christ, which Christ taught him to long for. Looking to the two, how should he order his desires?

It is because he speaks as one always does speak who is pondering something--the words rising, as it were, from what he sees before him--that he speaks so elliptically in ver. 22. "But if to live in the flesh come to me, as its fruit and reward bringing...." What? The Apostle sees, but does not say: something that might well reconcile him to prolonged toil and suffering. But why produce the considerations on either side, why balance them against one another? It is too long, too difficult a process. And how can even an apostle confidently judge as to better or best here? "And what I shall choose, really I do not know."

But this he knows, that so far as his own desires are concerned, so far as the possible futures draw his spirit, he is in a strait between two, having a desire to depart and to be with Christ, for that is far better; and yet that he should continue in the flesh is of more imperative necessity for the sake of friends like the Philippians.

Not every Christian is in the state of mind which would naturally express itself as a desire forthwith to depart and be with Christ. The great hope claims its place in every Christian heart; but not in every case so as to inspire the longing to overleap all intermediate stages.

Rather must we not say that there are periods of Christian experience, as there are also casts of character, for which it is more usual and natural to desire, if it be G.o.d's will, some further experience of life on earth? If this be immature Christianity, we will not, therefore, judge that it cannot be genuine.

Yet to be ready, and, subject to G.o.d's will, desirous to depart, is an attainment to be aimed at and made good. Sooner or later it should come.

It lies in the line of ripening Christian affection and growing Christian insight. For this is better. It is not that life in this world is not good: it is good, when it is life in Christ. It has its trials, its conflicts, and its dangers; it has also its elements of defect and evil: yet it is good. It is good to be a child of G.o.d in training for a better country; it is good to be one who carries the life of faith through the experiences of time. And, for some especially, there is a strong and not an unworthy attraction in the forms of exercise which open to us just in such a life as this, under the guarantee and the consecration of Christ. Knowledge opens its career, in which many a generous mind is drawn to prove its powers. Love, in all the variety of its calmer and its more ardent affections, sends a glow through life which gladdens it with promise. The tasks which call for practical effort and achievement stir vigorous natures with a high ambition. And when all these spheres are illuminated by the light, and dominated by the authority, and quickened for us by the love of Christ, is not life on those terms interesting and good? True, it is destined to disclose its imperfection. Our knowledge proves to be so partial; our love is so sorely grieved, so often bereaved, sometimes it is even killed; and active life must learn that what is crooked cannot wholly be made straight, and that what is wanting cannot be numbered. So that life itself shall teach a Christian that his longings must seek their rest further on. Yet life in Christ here upon the earth is good: let us say no unkind word of those who feel it so,--whose hearts, with true loyalty to Christ, would yet if it be His will put life fully to the proof before they go. Still, this must be said and pressed--let it be joyfully believed--that to depart is better. It is _far_ better. It is better to be done with sin. It is better to be where all hopes are fulfilled. It is better to rise above a scene in which all is precarious, and in which a strange sadness thrills through our happiness even when we possess it. To be where Christ most fully, eminently, experimentally is, that is best. Therefore it is better to depart. Let mortality be swallowed up of life.

It is not only better, so that we may own it so to be as a certainty of faith; but also so that we may and ought to feel it warming and drawing the heart with delight and with desire. It is not needful that we should judge more hardly of life on earth; but we might attain a far more gladdening appreciation of what it must be to be with Christ. With no rebellion against G.o.d's appointment when it keeps us here, and no grudging spirit towards earth's mercies and employments, we might yet have this thought of departing in G.o.d's time as a real and bright hope; a great element of comfort and of strength; a support in trouble; an elevating influence in times of gladness; an anchor of the soul, sure and steadfast, entering into that which is within the veil.

The hope of the gospel implies it. If that hope is ours and is duly cherished, must it not a.s.sert itself and sway the heart, so as more and more to command the life?

The earnest of the Spirit implies it. Of the very substance of the life eternal a foretaste comes, in the presence and grace of the Spirit of love and comfort. Can that be with us, can that leaven work duly in our hearts, and not awaken longing for the full entrance into so great a good? It may be expected of us Christians that we should lift up our heads because redemption is drawing nigh.

As for the Apostle, however, if the choice were his, he felt that it must fall in favour of still cleaving to the present life; for this, though less attractive to himself, was more necessary for the Churches, and, in particular, for his friends at Philippi. This was so clear to him that he was persuaded his life would, in fact, be prolonged by Him who appoints to all their term of ministry. Probably we are not to take this as a prophecy, but only as the expression of a strong persuasion.

Work still lay before him in the line of training and cheering these believing friends, furthering and gladdening their faith. He hoped to see them yet, and to renew the old glad "fellowship" (ch. i. 5). So there should be for the Philippians fresh matter of exultation,--exultation primarily in the great salvation of Christ, but yet receiving impulse and increase from the presence and ministry of Paul. Mainly, they would be exceeding glad of Christ; but yet, subordinately, exceeding glad of Paul also.

It is a striking thing to see how confident the Apostle was of the resources given to him to wield. He knew how profitable and how gladdening his coming would be to the Philippian believers. He admits no doubt of it. G.o.d has set him in the world for this, that he may make many rich. Having nothing, he yet goes about, as one possessing all things, to impart his treasures to all kinds of people. To disguise this would be for him mock humility; it would be a denying of his Master's grace. When ministers of Christ come aright to this impression of their own calling, then they are also powerful. But they must come to it aright. For it was not the Apostle's consciousness of himself, but his consciousness of his Master, that bred this superb confidence, this unabated expectation. In subordination to that faith the Apostle no doubt had specific reason to know that his own personal mission was of the highest importance, and was designed to accomplish great results.

Ordinary ministers of Christ do not share this peculiar ground of confidence. But no one who has any kind of mission from Christ can discharge it aright if he is dest.i.tute of the expectancy which looks forward to results, and, indeed, to momentous results; for the reapers in Christ's harvest are to "gather fruit unto life eternal." To cherish this mood, not in the manner of a vain presumption, but in the manner of faith in a great Saviour, is the practical question for gospel ministers.

Alike in the utterance of his mind about his Philippian friends, and in his explanations about himself, it is remarkable how thoroughly the Apostle carries his faith through the whole detail of persons and things. The elements and forces of the Kingdom of G.o.d are not for him remote splendours to be venerated from afar. To his faith they are embodied, they are vitally and divinely present, in the history of the Churches and in his own history. He sees Christ working in the Philippian believers; he sees in their Christian profession and service a fire of love caught from the love of Christ--the increase and triumph of which he antic.i.p.ates with affectionate solicitude. The tender mercies of Christ are the element in which he and they are alike moving, and this blessedness it is their privilege a.s.siduously to improve. So he was minded in regard to all the Churches. If in any of them the indications are feeble and dubious, only so much the more intently does he scrutinise them, to recognise, in spite of difficulty, that which comes and only could come from his Master's Spirit. If indications too significant of a wholly different influence have broken out, and demand the severest rebukes, he still casts about for tokens of the better kind. For surely Christ's Spirit is in His Churches, and surely the seed is growing in Christ's field towards a blessed harvest. If men have to be warned that naming the name of Christ they may be reprobates, that without the Spirit of Christ they are none of His, this comes as something sad and startling to be spoken to men in Christian Churches.

So also in his own case--Christ is speaking and working by him, and all providences that befall him are penetrated by the love, the wisdom, and the might of Christ. In nothing is the Apostle more enviable than in this victoriousness of his faith over the earthly shows of things, and over the unlikelihoods which in this refractory world always mask and misrepresent the good work. We, for our part, find our faith continually abashed by those same unlikelihoods. We recognise the course of this world, which speaks for itself; but we are uncertain and discouraged as to what the Saviour is doing. The mere commonplaceness of Christians, and of visible Christianity, and of ourselves, is allowed to baffle us.

Nothing in the life of the Church, we are ready to say, is very interesting, very vivid, very hopeful. The great fire burning in the world ever since Pentecost is for us scarcely recognisable. We even take credit for being so hard to please. But if the quick faith and love of Paul the prisoner were ours, we should be sensitive to echoes and pulsations and movements everywhere,--we should be aware that the voice and the power of Christ are everywhere stirring in His Churches.

_UNDAUNTED AND UNITED STEADFASTNESS._

"Only let your manner of life be worthy of the gospel of Christ, that, whether I come and see you or be absent, I may hear of your state, that ye stand fast in one spirit, with one soul striving for the faith of the gospel; and in nothing affrighted by the adversaries: which is for them an evident token of perdition, but of your salvation, and that from G.o.d; because to you it hath been granted in the behalf of Christ, not only to believe on Him, but also to suffer in His behalf: having the same conflict which ye saw in me, and now hear to be in me."--PHIL. i. 27-30 (R.V.).

CHAPTER V.

_UNDAUNTED AND UNITED STEADFASTNESS._

At ver. 27 the letter begins to be hortative. Up to this point the Apostle has been taking the Philippians into his confidence, in order that they may share his point of view and see things as He sees them.

Now he begins more directly to call them to the att.i.tude and work which become them as Christians; but up to ver. 30 the sense of the dear tie between him and them is still very present, colouring and controlling his exhortations.

"Be a.s.sured," he has been saying, "that by the grace of G.o.d, abounding amid trials, it is well with me; and I have very good hope of yet again enjoying this honour, that through my means it may be well with you:--_only_ fix you on this, let this be your concern, to walk as it becomes the gospel: this is the ground on which you must win your victory; this is the line on which alone you can make any effectual contribution to our common welfare, and that of all the Churches." So the Apostle urges. For, let us be a.s.sured of it, while we debate with ourselves by what efforts and in what lines we can do some stroke of service to the good cause, or to some special representative of it, after all the greatest and weightiest thing by far that we can do is to be thoroughly consistent and devoted in our own Christian walk, living lives answerable to the gospel.

The original suggests that the Apostle thinks of the Philippians as citizens of a state, who are to carry on their life according to the const.i.tution and laws of the state to which they belong. That citizenship of theirs, as we shall afterwards see, is in heaven (ch.

iii. 20), where Christ their head is gone. The privilege of belonging to it had reached them through the call of G.o.d. And it was their business on the earth to act out the citizenship, to prove the reality of it in their conduct, and to manifest to the world what sort of citizenship it is. Now the standard according to which this is to be done is the gospel of Christ--the gospel, not only as it contains a code of rules for practice, but as it reveals the Saviour to whom we are to be conformed, and discloses a Divine order of holiness and grace to the influence of which our souls are to bow. And indeed, if our thinking, and speaking, and acting held some proportion to the gospel we profess to believe; if they corresponded to the purity, the tenderness, the Divine worth of the gospel; if from step to step of life we were indeed building ourselves on our most holy faith, what manner of persons should we be? This opens more fully in the next chapter.

But we are tried by circ.u.mstances; and the same Christianity will take different manifestations according to the circ.u.mstances in which it is unfolded. For every Christian and for every Christian community much depends on the shaping influence of the providences of life. The Apostle, therefore, must have regard to the circ.u.mstances of the Philippians. We are all ready, commonly, to exert ourselves, as we say, to "improve our circ.u.mstances"; and, in one view, it is natural and fitting enough. Yet it is of more importance--much more--that in the circ.u.mstances as they stand we should bear ourselves in a manner worthy of the gospel. Some of us are ready to stir heaven and earth in order that certain unwelcome conditions of our lot may be altered or abolished. It would be more to the point to walk with G.o.d under them as long as they last. When they have pa.s.sed away, the opportunity for faith, love, and service which _they_ have furnished will have pa.s.sed away for ever.

The Apostle, therefore, specifies what he wished to see or hear of in the Philippian Church, as proper to the circ.u.mstances in which they stood. He calls for steadfastness as against influences that might shake and overthrow, put in motion against them by the enemies of the gospel.

The words suggest the strain of the situation as it was felt in those small early Churches. It is difficult for us adequately to conceive it.

There was the unfriendly aspect both of Roman law and of public opinion to unauthorised religious fraternities; there was the hostility of ardent Jews, skilful to stir into activity enmities which otherwise might have slumbered; there was the jealousy of religious adventurers of all kinds with whom that age was becoming rife. But besides, there was the immense pressure of general unbelief. Christianity had to be embraced and maintained against the judgment and under the cool contempt of the immense majority, including the wealth, the influence, the wisdom, the culture--all that was brilliant, imposing, and conclusive.

This temper was disdainful for the most part: it became bitter and spiteful if in any instance Christianity came near enough to threaten its repose. It found, no doubt, active interpreters and representatives in every cla.s.s, in every family circle. Christianity was carried forward in those days by a great spiritual power working with the message. It needed nothing less than this to sustain the Christian against the deadweight of the world's adverse verdict, echoing back from every tribunal by which the world gives forth its judgments. Then, every feeling of doubt, or tendency to vacillate, created by these influences, was reinforced by the consciousness of faults and failings among the Christians themselves.

Against all this faith held its ground, faith clinging to the unseen Lord. In that faith the Philippians were to stand fast. Not only so; looking on "the faith" as if it were a spiritual personality, striving and striven with, they were to throw their own being and energy into the struggle, that the cause of faith might make head and win fresh victories. The faith is knocking at many doors, is soliciting many minds. But much depends on ardent and energetic Christians, who will throw their personal testimony into the conflict, and who will exert on behalf of the good cause the magic of Christian sympathy and Christian love. So they should be fellow-athletes contending on the side of faith, and in the cause of faith.

In our own day a livelier sense has awakened of the obligation lying upon Christians to spend and be spent in their Master's cause, and to be fellow-helpers to the truth. Many voices are raised to enforce the duty.

Still, it cannot be doubted that in most cases this aspect of the Christian calling is too languidly conceived and too intermittently put in practice. And many in all the Churches are so little qualified to labour for the faith, or even stand fast in it, that their Christianity is only held up externally by the consent and custom of those about them.

At this point and in this connection the Apostle begins to bring forward the exhortation to peace and unity which goes forward into the following chapter. Apparently no steadfastness will, in his view, be "worthy of the gospel," unless this loving unity is added. If there was a common instinct of worldliness and unbelief, giving unity to the influences against which the Philippians had to contend, the operation of a mighty uniting influence was to be expected on the other side, an influence Divine in its origin and energy. The subject is brought forward, one can see, in view of tendencies to disagreement which had appeared at Philippi. But it was a topic on which the Apostle had intensely strong convictions, and he was ever ready to expatiate upon it.

We need not be surprised at the earnestness about peace and unity evinced in the Epistles, nor think it strange that such exhortations were required. Consider the case of these early converts. What varieties of training had formed their characters; what prejudices of diverse races and religions continued to be active in their minds. Consider also what a world of new truths had burst upon them. It was impossible they could at once take in all these in their just proportions. Various aspects of things would strike different minds, and difficulty must needs be felt about the reconciliation of them. In addition to theory, practice opened a field of easy divergence. Church life had to be developed, and Church work had to be done. Rules and precedents were lacking. Everything had to be planned and built from the foundation. The very energy of the Christian faith tended to produce energetic individualities. If all these things are weighed, instead of being surprised at the rise of difficulties we may rather wonder how interminable disagreement was averted. The temper of "standing fast"

might seem perhaps likely rather to aggravate than to alleviate some of these sources of discord.

On the other hand, to the Apostle's mind a glorious unity was one especial mark of the triumph of the Kingdom of G.o.d. That expressed the victory in all the members of the new society of one influence proceeding from one Lord; it expressed the prevalence of that new life the chief element of which is the uniting grace, the grace of love. It should not be difficult to understand the value which the Apostle set on this feature in the life of Churches, how he longed to see it, how he pressed it so ardently on his disciples. Sin, dividing men from G.o.d, had divided them also from one another. It introduced selfishness, self-seeking, self-worship, self-a.s.sertion, everything that tends to divide. It rent men into separate interests, societies, cla.s.ses, worships; and these stood over against one another isolated, jealous, conflicting. Men had long ago ceased to think it possible to have things otherwise ordered. They had almost ceased to desire it. How eminently then did the glory of the redemption in Christ appear in the fact that by it the dispersed out of all kinds of dispersion were gathered into one. They were bound to one another as well as to Christ: they became more conscious of oneness than ever they had been of separation. It testified to the presence and working of Him who made all, and from whom all, by different paths, had gone astray.

The means by which this unity was to be maintained was chiefly the prevalence of the Christian affections in the hearts of believers--the presence and power of that mind of Christ, of which more must be said in connection with the following chapter. Certainly the Apostle regards this as, at any rate, the radical security for unity in life and work, and without it he does not suppose the unity for which he cares can exist at all. In this connection it is worth observing that the unity he is thinking of is chiefly that which should bind together the members of those little communities which were rising up in various places under his ministry. It is the harmony of those whose lot is cast in the same place, who can influence one another, whose plain business it was to confess Christ together. Wider unity was supposed indeed, and was rejoiced in; but the maintenance of it had not yet become so much a practical question. This continued to be the case for some time after the Apostolic period. Men were anxious to hold each local congregation together, and to avert local splits and quarrels. If that were done, it seemed as though nothing further were urgently needed.

Yet the same principles establish the unity of the visible Church throughout the world, and indicate the discharge of the duties which are necessary in order to the expression of it. Christians differ indeed among themselves upon the question how far the Church has received organic inst.i.tutions fitted to give expression or embodiment to her unity; and diversity of judgment on that point is not likely soon to be removed. For the rest the main thing to observe is that Christ's Church _is_ one, in root and principle. This applies not only to the Church invisible, but to the Church visible too. Only the latter, as she falls short in all service and attainment, falls short also in expressing her own unity and in performing the duties connected with it. On the one hand they err who think that because the state of the visible Church is marred by divisions, therefore unity in her case is a dream, and that the unity of the Church invisible is alone to be a.s.serted. On the other hand they err who, on much the same grounds, conclude that only one of the organised communions can possess the nature and attributes of the visible Church of Christ. The visible Churches are imperfect in their unity as they are in their holiness. In both respects their state is neither to be absolutely condemned nor to be absolutely approved. And no one of them is ent.i.tled to throw upon the rest all the blame of the measure of disunion. Any one that does so becomes a princ.i.p.al fomenter of disunion.

This is too wide a subject to follow further. Meanwhile it may be gathered from what has been said that the most direct application of the Apostle's language must be, not to the mutual relations of great communions, but to the mutual relations of Christians in the same local society. There is great room for such an application of it. Exaggerated statements may sometimes be made as to the indifference of Christians in modern congregations to one another's weal or woe; but certainly very often self-will and bitter feeling are allowed to prevail, as if the tender ties and solemn obligations of Christian fellowship had been forgotten. And very often mutual ignorance, indifference, or silent aversion mark the relations of those who have worshipped G.o.d together for long years. Certainly there is either some element lacking in the Christianity which is supposed to sustain Church life of this kind, or else the temperature of it must be low. Hence it comes, too, that the edification of Christians has so largely dissociated itself from the fellowship of the Churches to which they still resort, and seeks support on other lines. It was not so in those earliest Churches. The life and growth of the Christians were nursed in the Church meetings. There they gathered to read and sing and pray and break bread; to strengthen one another against Pagan violence and seduction; to love one another, as bound together by ties which Pagans never knew; to endure together the scorn and wrong which Christ's name might bring upon them; and not impossibly, after they had thus fought side by side, to die together one triumphant martyr death. Similar conditions have more or less returned again whenever the Churches have been tolerably pure and united, and have at the same time been subjected to some sharp pressure of persecution.

They were to stand fast then in one spirit, cherishing that "spirit of the mind" which is the immediate fruit of the working of the One Spirit of G.o.d, the common gift of the Father. It is supposed that Christians know what this is and can recognise it. But they might not be solicitous enough to maintain it, and they might be betrayed into preferring a spirit of their own. The Holy Spirit's influence, creating in each of them the new spirit of the mind, would be the key to right conduct in their common life. It would inspire a purer wisdom and a higher motive than the flesh supplies. Recognising it in one another, they would find themselves confirmed and cheered, established against external opposition and internal strife. Too easily we content ourselves with thoughts, words, and deeds which come only from our own private "spirit"

and which are governed by that. We are too careless of living in a higher region. For the want of this some persons among us are infidels.

They think they can account for all they see in Christians from the men's own spirit. Their cavil is by no means always true or fair; yet it finds too much plausible support.

The same unity in the one spirit, with its accompanying vitality, gladness, and courage, was to characterise their active labours in the gospel. Let it be remembered that men do not make this attainment in a moment by stepping across some definite line. They grow into it by sincerity of aim, and by steadfast endeavour in the strength of Christ.

In this way the "fellowship unto the gospel" (ver. 5), already so happily characteristic of the Philippians, was to grow yet more in cordiality, devotedness, and power.

Meanwhile, what were they to make of the attacks directed against them by those who hated the gospel? This was no doubt a very practical question. Although persecution of the Christians had not yet revealed the energy it was afterwards to a.s.sume, their lot was often hard enough. The first burst of trial of this kind exerts a very depressing influence on some minds: with others the prolonged endurance of it, wearing out the spirit, is the more dangerous experience. Either way the dark cloud is felt, suddenly or gradually, shutting out the sky. This feeling of depression and dismay is to be steadfastly resisted. Enmity, unpleasant and ominous as it may be, is not to perturb or move you. It is not to be regarded as a reason for depression or an augury of defeat.

Far otherwise: here should be discerned and grasped a token of salvation given by G.o.d Himself.

It has been said that earthly prosperity was the promise of the Old Covenant, but adversity that of the New. This is, at least, so far true, that the necessity and benefit of chastening are very plainly set before us. Such discipline is part of the salvation secured for us; it is necessary to lead us aright to final well-being; and it will be administered to G.o.d's children as He sees fit. When it comes, it does not necessarily indicate special Divine displeasure, still less Divine ill-will. It does indicate that we have lessons to learn, attainments to make, and faults to be purged out; it indicates also that G.o.d is taking loving pains with us for these ends. All these things ought to be very certain to Christians. Yet some Christians, when their own turn comes, find it very hard to believe so much. Pains, losses, and disappointments, coming in the very forms they most deprecate, wear such an unfriendly aspect, that they can only feel scorched and affronted; and the hurt spirit breaks out in a querulous "Why?" To be so thrown off our balance is a failure of faith.

But Paul is occupied here with the spirit in which one special form of trial is to be dealt with. Antipathy, contempt, and persecution are bitter, very bitter to some sensitive souls; but when they come upon us as followers of Christ, and for His sake, they have a consolation proper to themselves. They are to be borne gladly, not only because all chastening is guided by fatherly love and wisdom, but because this kind of suffering is our glory. It comes to believers as part of their fellowship with Christ; and it is such a part of that fellowship as carries with it a peculiar power of a.s.surance and confirmation.

Christians share with Christ the enmity of the world's unbelief, because they share with Him the knowledge and love of the Father. If, indeed, by indulging self-will and pa.s.sion (though perhaps under religious forms) we bring enmity on ourselves, then we suffer as evil-doers. But if we suffer for righteousness, the Spirit of glory and of G.o.d rests upon us.

Some share of suffering for Christ comes, therefore, as G.o.d's gift to His children, and ought to be valued accordingly.

As to the exact point of the Apostle's remark on the "token" of perdition and of salvation, two views may be taken. In the line of what has just been said, he may be understood to mean simply that when G.o.d allows believers to suffer persecution for Christ's sake, it is a sign of their salvation; just as, on the contrary, to be found opposing and persecuting G.o.d's children is a sign and omen of destruction. As if he said: "It is not you but they who have cause to be terrified: for lo!

thine enemies, O Lord, for lo! thine enemies shall perish."