THE

CHAPTER XIX.

GIFTS AND SACRIFICES.

HE 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 passing things, the passage 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 passing 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 circumstances, 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 abasement, 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 God 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 God." 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.