He worketh to will and to do. From Him all G.o.dly desires and purposes proceed--from Him, every pa.s.sage in our lives in which the "salvation that is in Christ Jesus" is by us received, put to proof, wrought out into the transactions of our lives. It must be so, if we will only think of it. For this "salvation" involves an actual, and in principle a complete agreement with G.o.d, affirmed and embodied in each right thought, and word, and deed. Whence could this flow but from Himself?

In their statements and explanations about this Christians have differed. The difference has been mainly on the point, how to make it clear that men are not dealt with as inert nor as irresponsible; that they must not hold themselves excused from working on the ground that G.o.d works all. For all agree that men are called to the most serious earnestness of purpose and the most alert activity of action; but the theorising of this activity occasions debate. It is from the motive of trying to make more room for these indispensable elements on the human side, that modes of statement have been suggested which limit or explain away the Apostle's statement here. The motive is commendable, but the method is not commonly successful. All efforts to divide the ground between G.o.d and man go astray. In the inward process of salvation, and especially in this "willing and doing," G.o.d does all, and also man does all. But G.o.d takes precedence. For it is He that quickeneth the dead, and calleth things that are not as though they were. Here we may say, as the Apostle does in another case, "This is a great mystery." Let us recognise it as a mystery bound up with any hope we ourselves have of proving to be children of G.o.d. And under the sense of it, with fear and trembling let us work, for it is G.o.d that worketh in us to will and to do.

He worketh in us to will. When I trace back any of my actions to the fountain where it takes its rise _as mine_, I find that fountain in my will. The materials which I take up into my act, the impressions which gather together to create a situation for me, may all have their separate history going back in the order of cause and effect to the beginning of the world; but that which makes it mine, is that _I will_, _I choose_, and thereupon I do it. Therefore also it is that I must answer for it, because it is mine. I willed it, and in willing it I created something which pertains to me, and to no other; something began which is mine, and the responsibility for it cleaves only to me. But in the return to G.o.d through Christ, and in the working out of that salvation, there are acts of mine, most truly mine; and yet in these another Will, the Will of Him who saves, is most intimately concerned.

He worketh in us to will. It is not an enslaving, but an emanc.i.p.ating energy. It brings about free action, yet such as fulfils a most gracious Divine purpose. So these "willings" embody a consent, a union of heart and mind and will, His and mine, the thought of which is enough to bow me to the ground with "fear and trembling." This is He who gathereth the dispersed of Israel into one.

On the other hand, the salvation is to be wrought out by us. To have faith in the Son of G.o.d in exercise and prevalence; to have heart and life formed to childlike love of G.o.d, and to the fulfilment of His will; to carry this out against the flesh and the world and the devil,--all this is a great career of endeavour and attainment. It is much to make the discoveries implied in it: finding out at each stage the meaning of it, and how it should take shape. It is much to have the heart brought to beat true to it, to love it, consent to it, be set upon it. It is much to embody it in faithful and successful practice in the rough school of life, with its actual collision and conflict. Now the nature and working of G.o.d's grace at each stage is of this kind, that it operates in three ways at least. It operates as a _call_, an effectual call, setting a man on to arise and go. It operates also in a way of instruction, setting us to learn lessons, _teaching_ us how to live, as it is said in t.i.tus ii. 11, 12. And it operates as a _power_, as help in time of need. He that sits still at the call--he that will not be considerate to learn the lesson--he that will not cast himself on the strength perfected in weakness, that he may fulfil and do the Father's will--he is a man who despises and denies the grace of G.o.d.

Now what has been said of the believer's relation to the saving G.o.d, prepares the way for referring to his office towards the world. Here the moral and practical theme which is in the Apostle's mind all through proves again to be in place: the lowly and loving mind will best discharge that office towards the world, which the arrogant and distempered mind would hinder. "Do all things without murmurings and disputings, that ye may be blameless and harmless."

A murmuring and disputatious temper--murmuring at what displeases us, and multiplying debate about it--is simply one form of the spirit which Paul deprecates all through this context. It is the sign of the disposition to value unduly one's own ease, one's own will, one's own opinion, one's own party, and to lie at the catch for opportunities to bring that feeling into evidence. Now observe the harm which the Apostle antic.i.p.ates. It is your office to serve G.o.d by making a right impression on the world. How shall that come to pa.s.s? Chiefly, or at least primarily, the Apostle seems to say, by the absence of evil. At least, that is the most general and the safest notion of it, with which to begin. Some, no doubt, make impressions by their eloquence, or by their wisdom, or by their enterprising and successful benevolence--though all these have dangers and drawbacks attending them, in so far as the very energy of action provides a shelter for unperceived self-will. Still, let them have their place and their praise. But here is the line that might suit all. A man whose life stands clear of the world's deformities, under the influence of a light and a love from which the world is estranged, gradually makes an impression.

Now murmuring and disputing are precisely adapted to hinder this impression. And sometimes they hinder it in the case of people of high excellence--people who have much sound and strong principle, who have large benevolence, who are capable of making remarkable sacrifices to duty when they see it. Yet this vice, perhaps a surface vice, of murmuring and disputing, is so suggestive of a man's self being uppermost, it so unpleasantly forces itself in as the interpretation of the man, that his real goodness is little accounted of. At all events, the peculiar purity of the Christian character--its blamelessness and harmlessness, its innocence--does not in his case come to light. People say: "Ah, he is one of the mixed ones, like ourselves. Christian devoutness suits some people: they are sincere enough in it very likely; but it leaves them, after all, pretty much as it found them."

I say no more about murmuring and disputing as these reveal themselves in our relations to others. But the same spirit, and attended in its operations with the same evil effects, may manifest itself in other ways besides that of unkindness to men. As frequently, perhaps, it may show itself in our behaviour towards G.o.d; and in that case it interferes at least as seriously with the shining of our light in the world.

Just as in the camp of Israel of old on many memorable occasions there arose a murmuring of the people against G.o.d, when His ways crossed their will, or seemed dark to their wisdom; just as, on such occasions, there broke out among the people the expression of doubt, dislike, and disputation, and they criticised those Divine dealings which should have been received with trust and lowliness,--so is it also, many a time, in the little world within us. There are such and such duties to be discharged and such and such trials to be encountered--or else a general course of duty is to be pursued under certain discouragements and perplexities. And, you submit, you do these things. But you do them with murmuring and disputing in your heart. Why should it be thus? "How is it fit," you say, "that such perplexities or such burdens should be appointed? Is it not reasonable, all things considered, that I should have more indulgence and greater facilities; or, at least, that I should be excused from this conflict and this burden-bearing for the present?"

Meanwhile our conscience is satisfied because we have not rebelled in practice; and it takes no strict account of the fretfulness which marred our act, or the grumbling which well-nigh withheld us from compliance.

You are called, perhaps, to speak to some erring friend, or you have to go on a message of mercy to some one in affliction. Indolently you postpone it; and your heart begins to stretch out its arms and to cling to the careless temper it has begun to indulge. At last conscience stirs, conscience is up, and you have to do something. But what you do is done grudgingly, with a heart that is murmuring and disputing. Again, you are called to deny yourself some worldly pleasure; in Christian consistency you have to hold back from some form of dissipation; or you have to take up a position of singularity and separation from other people. Reluctantly, you comply; only "murmuring and disputing." Now this inward temper may never come to any man's knowledge, but shall we suppose it does not tell on the character and the influence of the life?

Can you, in that temper, play your part with the childlike, the cheerful, the dignified bearing, with the resemblance to Christ in your action, which G.o.d calls for? You cannot. The duty as to the husk and sh.e.l.l of it may be done; but there can be little radiation of Christ's likeness in the doing of it.

Notice the Apostle's conception of the function which believers are to discharge in the world. They are set in the midst of a crooked and perverse nation. These words were applied to the children of Israel of old on account of the stubborn insubordination with which they dealt with G.o.d; and they were applicable, for the same reason, to the Gentiles, among whom the gospel had come, but who had not bowed to it.

Judged by the high and true standard, these Gentiles were crooked and perverse in their ways with one another, and still more so in their ways with G.o.d. Among them the Christians were to show what Christianity was, and what it could do. In the Christians was to appear, embodied, the testimony proposed to the crooked and perverse nation, a testimony against its perverseness, and yet revealing a remedy for it. In the persons of men, themselves originally crooked and perverse, this was to become plain and legible. Now how? Why, by their being blameless and harmless, the sons of G.o.d without rebuke.

It has been remarked already that the special way in which we are to manifest to the world the light of Christianity is here represented as the way of blamelessness. That man aright represents the mind of Christ to the world, who in the world keeps himself unspotted from the world,--in whom men recognise a character that traces up to a purer source elsewhere. As years pa.s.s, as cross lights fall upon the life, even in its most common and private workings, if it still proves that the man is cleansed by the faith he holds, if the unruly working of interest, and pa.s.sion, and will, give way in him to motives of a higher strain, men will be impressed. They will own that here is something rare and high, and that some uncommon cause is at the bottom of it. For the world knows well that even the better sort of men have their weaker side, often plainly enough revealed by the trials of time. Therefore steadfast purity makes, at last, a deep impression.

Innocence indeed is not the whole duty of a Christian; active virtue is required as well. The harmlessness called for is not a mere negative quality--it is supposed to be exhibited in an active life which strives to put on Christ Jesus. But the Apostle seems to lay stress especially on a certain quiet consistency, on a lowly and loving regard to the whole standard, which gives evenness and worthiness to the life. If you will do a Christian's office to the "perverse nation," you have to seek that they may have nothing against you except concerning the law of your G.o.d; you have to seek that your reproach may be exclusively the reproach of Christ: so that if at any time the malice of men seeks to misconstrue your actions, and lays to your charge things which you know not, your well-doing may silence them; and having no evil thing to say of you, they may be ashamed that falsely accuse your good conversation in Christ.

Strong appeals are made in our day to members of the Christian Church to engage actively in all kinds of Christian work. They are summoned to go forth aggressively upon the world's misery and sin. This has become a characteristic note of our time. Such appeals were needed. It is a shame that so many Christians have absolved themselves from the obligation to place at their Lord's service the apt.i.tudes and the energies with which He has endowed them. Yet in this wholesale administration diversities are apt to be overlooked. Christians may be undervalued who do not possess qualities fitting them for the special activities; or, attempting these without much apt.i.tude, and finding little success, they may be unduly cast down. It is important to lay stress on this. There are some, perhaps we should say many, who must come to the conclusion, if they judge aright, that their gifts and opportunities indicate for them, as their sphere, a somewhat narrow round of duties, mostly of that ordinary type which the common experience of human life supplies. But if they bring into these a Christian heart; if they use the opportunities they have; if they are watchful to please their Lord in the life of the family, the workshop, the market; if the purifying influence of the faith by which they live comes to light in the steady excellence of their character and course,--then they need have no sense of exclusion from the work of Christ and of His Church. They, too, do missionary work. Blameless, harmless, unrebuked, they are seen as lights in the world. They contribute, in the manner that is most essential of all, to the Church's office in the world. And their place of honour and reward shall be far above that of many a Christian busybody, who is too much occupied abroad to keep the light clear and bright at home.

Blameless, then, harmless, unaspersed, must the children of G.o.d, His redeemed children, be. So will the light of Christian character come clearly out, and Christians will be "luminaries, holding forth the word of life."

The word of life is the message of salvation as it sets forth to us Christ, and goodness and blessedness by Him. Substantially it is that teaching which we have in the Scriptures; although, when Paul wrote, the New Testament was not yet a treasure of the Churches, and the "word of life" only echoed to and fro from teacher to taught, and from one disciple to another. Still, the teaching rested on the Old Testament Scriptures understood in the light of the testimony of Jesus; and it was controlled and guided by men speaking and writing in the Spirit. What it was therefore was very well known, and the influence of it as the seed of life eternal was felt. It was for Christians to _hold by it_, and to _hold it out_,--the expression used in ver. 16 may have either meaning; and virtually both senses are here. In order to give light there must be life. And Christian life depends on having in us the word, quick and powerful, which is to dwell in us richly in all wisdom and spiritual understanding. This must be the secret of blameless Christian lives; and so those who have this character will give light, as holding forth the word of life. The man's visible character itself does this. For while the word and message of life is to be owned, professed, in fit times proclaimed, yet the embodiment of it in the man is the main point here, the character being formed and the practice determined by the "word"

believed. So also we are said to live by the faith of the Son of G.o.d.

The life of faith on Him, is the life of having and holding forth His word.

Here, as everywhere, our Lord goes first. The Apostle John, speaking in his Gospel of the Eternal Word, tells us that in Him was life, and the life was the light of men. It was not merely a doctrine of light; the life was the light. As He lived, in His whole being, in His acting and suffering, in His coming and staying and departing, in His Person and in His discharge of every office, He manifested the Father. Still we find it so; as we contemplate Him, as His words leads us to Himself, we behold the glory, the radiance of grace and truth.

Now His people are made like Him. They too, through the word of life, become partakers of true life. This life does not dwell in them as it does in their Lord, for He is its original seat and source; hence they are not the light of the world in the same sense in which He is so.

Still they are luminaries, they are stars in the world. By manifesting the genuine influence of the word of life which dwells in them, they do make manifest in the world what truth and purity and salvation are. This is their calling; and, in a measure, it is their attainment.

The view of the matter given here may be compared with that in 2 Cor.

iii. 4. Christ, the Father's Word, may also be regarded as the Father's living Epistle. Then those who behold Him, and drink in the significance of this message, are also themselves, in their turn, Epistles of Christ, known and read of all men.

So to shine is the calling of all believers, not of some only; each, according to his opportunities, may and ought to fulfil it. G.o.d designs to be glorified, and to have His salvation justified, in this form.

Christ has said, in the plainest terms, "Ye are the light of the world."

But to be so implies separateness from the world, in root and in fruits; and that is for many a hard saying. "Ye are a holy nation, a peculiar people, that ye should show forth the praises of Him who called you out of darkness into His marvellous light."

In the sixteenth and following verses comes in again Paul's own share in the progress and victory of the Christian life in his friends. "It would be exceeding well," he seems to say, "for you; how well, you may gather partly from learning how well it would be for me." He would have cause to "rejoice in the day of Christ" that he had "not run in vain, neither laboured in vain." What might be said on this has been antic.i.p.ated in the remarks made on ch. i., ver. 20 fol. But here the Apostle is thinking of something more than the toil and labour expended in the work. More than these was to fall to his lot. His life of toil was to close in a death of martyrdom. And whether the Apostle was or was not enabled to foresee this certainly, doubtless he looked forward to it as altogether probable. So he says: "But if I be offered (or poured out as a drink-offering) in the sacrifice and service of your faith, I joy and rejoice with you all; and do ye also likewise joy and rejoice with me."

To see the force of this expression we must remember that it was an ancient custom to seal and complete a sacrifice by the pouring out of a libation on the altar or at the foot of it. This might be intended as the crowning testimony of the abundant freewill with which the service had been rendered and the sacrifice had been offered. To some such rite the Apostle alludes when he speaks of himself--that is to say, of his own life--as poured forth at the sacrifice and service of their faith.

And it is not hard to understand the idea which dictates this mode of speech.

We read in Romans xii. an exhortation to the saints to yield themselves a living _sacrifice_, which sacrifice is their reasonable _service_.

They were to do so in the way of not being conformed to the world, but transformed by the renewing of their minds. So here: the course of conduct which the Apostle had been exhorting the Philippians to pursue was an act of worship or service, and in particular it was a sacrifice, the sacrifice of their faith, the sacrifice in which their faith was expressed. Each believer in offering this sacrifice acts as a priest, being a member of the holy priesthood which offers to G.o.d spiritual sacrifices (1 Peter ii. 5). Such a man is not, indeed, a priest to make atonement, but he is a priest to present offerings through Christ his Head. The Philippians, then, in so far as they were, or were to be, yielding themselves in this manner to G.o.d, were priests who offered to G.o.d a spiritual sacrifice.

Here let us notice, as we pa.s.s, that no religion is worth the name that has not its sacrifice through which the worshipper expresses his devotion. And in Christian religion the sacrifice is the consecration of the man and of his life to G.o.d's service in Christ. Let us all see to it what sacrifices we offer.

This doctrine, then, of the priesthood and the sacrifice was verified in the case of the Philippians; and, by the same rule, it held true also in the case of Paul himself. He, as little as they, was priest to make atonement. But certainly when we see Paul so cordially yielding himself to the service of G.o.d in the gospel, and discharging his work with such willing labour and pains, we see in him one of Christ's priests offering himself to G.o.d a living sacrifice. Now is this all? or is something more to be said of Paul? More is to be said; and although the point now in view is not prominent in this pa.s.sage, it is present as the underlying thought. For the whole sacrifice of holy life rendered by the Philippians, and by his other converts, was, in a sense, the offering of Paul also; not theirs only, but his too. G.o.d gave him a standing in the matter, which he, at least, was not to overlook. G.o.d's grace, indeed, had wrought the work, and Paul was but an instrument; yet so an instrument, that he had a living and abiding interest in the result. He was not an instrument mechanically interposed, but one whose faith and love had wrought to bring the result to pa.s.s. To him it had been given to labour and pray, to watch and guide, to spend and to be spent. And when the Apostle saw the lives of many true followers of Christ unfold as the result of his ministry, he could think that G.o.d owned his place too in bringing all this tribute to the temple. "G.o.d grants me a standing in the service of this offering. The Philippians bring it, each for himself, and it is theirs; but I also bring it, and it is my offering too. G.o.d takes it at their hand, but also at my hand, as something which with all my heart I have laboured for and won, and brought to His footstool. I also have my place to present to Christ the sacrifice and service of faith of all these men who are living fruits of my ministry. I have been minister of Christ to these Gentiles, 'ministering the gospel of the grace of G.o.d, that the offering up of these Gentiles might be acceptable, being sanctified by the Holy Ghost.

I have therefore whereof I may glory through Jesus Christ'" (Rom. xv.

16, 17).

There remains but one step to be made, to reach the seventeenth verse.

Consider the Apostle's heart glowing with the thought that G.o.d counted the holy fruits of those believing lives to be sacrifice and service of his, as well as theirs, and accepted it not only from their hands, but from Paul's too. Consider the gladness with which he felt that after all his toil and pains he had this great offering to bring, as _his_ thank-offering to his Lord. And then imagine him hearing a voice which says: "Now then, seal your service, crown your offering; be yourself the final element of sacrifice; pour out your life. You have laboured and toiled, spent years and strength, very willingly, and most fruitfully: that is over now; one thing remains; die for the worthy name of Him who died for you." It is this he is contemplating: if I _be_ poured out at the sacrifice and service of your faith; if I am called to go on and to complete the sacrifice and service; if one thing more alone is left for Paul the aged and the prisoner, and that one thing be to lay down the life whose labours are ending; if the life itself is to run out in one final testimony that my whole heart, that all I am and have are Christ's,--shall not I rejoice? will not you rejoice with me? That will be the final identification of my life with your sacrifice and service.

It will be the expression of G.o.d's accepting the completed gift. It will be the libation that crowns the service. I am not to be used, and then set aside as having no more interest in the results. On the contrary, your Christianity and mine, in the wonderful relation they have to one another, are to pa.s.s to G.o.d together as one offering. If, after running and labouring, all issues in my life being finally poured out in martyrdom, that, as it were, identifies me finally and inseparably with the sacrifice and service which has filled your lives, and also my life.

It becomes one complete offering.

It may give cause for thought to ministers of the gospel that the Apostle should so vitally and vividly connect himself with the results of his work. It was no languid, no perfunctory ministry that led up to this high mood. His heart's blood had been in it; the strength and pa.s.sion of his love to Christ had been poured out and spent on his work and his converts. Therefore he could feel that in some gracious and blessed way the fruits that came were still his--given to _him_ to bring to the altar of the Lord. How well shall it be with the Churches when the ministry of their pastors burns with a flame like this! What an image of the pastoral care is here expressed!

But may not all Christian hearts be stirred to see the devotedness and the love which filled this man's soul? The constraining power of the love of Christ so wrought in him that he triumphed and rejoiced both in bringing and in becoming an offering,--breaking out, as it were, into sacrifice and service, and pouring out his life an offering to the Father and the Son. All hearts may be stirred; for all, perhaps, can imagine such a mood. But how many of us have it as a principle and a pa.s.sion entering into our own lives?

_TIMOTHY AND EPAPHRODITUS._

"But I hope in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state. For I have no man likeminded, who will care truly [genuinely] for your state. For they all seek their own, not the things of Jesus Christ.

But ye know the proof of him, that, as a child serveth a father, so he served with me in furtherance of the gospel. Him therefore I hope to send forthwith, so soon as I shall see how it will go with me: but I trust in the Lord that I myself also shall come shortly.

But I counted it necessary to send to you Epaphroditus, my brother and fellow-worker and fellow-soldier, and your messenger and minister to my need; since he longed after you all, and was sore troubled, because ye had heard that he was sick: for indeed he was sick nigh unto death: but G.o.d had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow. I have sent him therefore the more diligently, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.

Receive him therefore in the Lord with all joy; and hold such in honour: because for the work of Christ he came nigh unto death, hazarding his life to supply that which was lacking in your service toward me."--PHIL. ii. 19-30 (R.V.).

CHAPTER IX.

_TIMOTHY AND EPAPHRODITUS._

The outpouring of his thoughts, his feelings, and his desires towards the Philippians has so far spent itself. Now he turns to mention the steps he is taking, in response to their communication, to express practically his love and his care for their welfare. Yet we must carry along with us what has just been said of the Christian service and sacrifice, and of the tie between the Apostle and his converts; for these thoughts are still in the Apostle's mind, and they gleam through the pa.s.sage which now comes before us.

Paul had been contemplating the possibility of dying soon in his Master's cause: no doubt it was an alternative often present to his mind; and we see with what a glow of high a.s.sociation it rose before him. Still he, like ourselves, had to await his Master's will, had meanwhile to carry on the business of his life, and indeed (ch. i. 25) was aware that the prolongation of his life might very likely be a course of things more in the line of G.o.d's purpose, and more serviceable to the Churches at Philippi and elsewhere. So, while he has expressed the mood in which both they and he are to face the event of his martyrdom, when it comes, he does not hesitate to express the expectation that he may be set free and may see them again. Meanwhile he has made up his mind ere long to send Timothy. Timothy will bring them news of Paul, and will represent the Apostle among them as only a very near and confidential friend could do; at the same time he will bring back to Paul an account of things at Philippi, no doubt after doing all that with G.o.d's help he could to instruct, correct, and edify the Church during his stay. In this way a sustaining and gladdening experience for the Philippian Christians would be provided; and, at the same time, Paul too (I _also_, ver. 19) would be gladdened by receiving from so trustworthy a deputy a report upon men and things at Philippi. In connection with this declaration of his intention, the Apostle reveals some of the reflections which had occupied his mind; and these suggest several lessons.

1. Notice the spirit of self-sacrifice on Paul's part. Timothy was the one thoroughly trusted and congenial friend within his reach. To a man who was a prisoner, and on whom the burden of many anxieties fell, it was no small ease to have one such friend beside him. Our blessed Lord Himself craved for loving human fellowship in His time of sorrow; and so must Paul do also. Yet all must give way to the comfort and well-being of the Churches. As soon as Paul can descry how it is to go with him, so that plans may be adjusted to the likelihoods of the situation, Timothy is to go on his errand to Philippi.

2. Notice the importance which may justly attach to human instrumentalities. One is not as good as another. Some are far more fit for use than others are. The Apostle thought earnestly on the point who was fittest to go, and he was glad he had a man like Timothy to send. It is true that the supreme source of success in gospel work is G.o.d Himself; and sometimes He gives unexpected success to unlikely instruments. But yet, as a rule, much depends on men being adapted to their work. When G.o.d prepares fresh blessing for His Church, He commonly raises up men fitted for the service to be rendered. Therefore we do well to pray earnestly for men eminently qualified to do the Lord's work.