ACCORDING TO MY EARNEST EXPECTATION
AND HOPE: kata ten apokaradokian kai
elpida mou: (Ps
62:5; Pr 10:28; 23:18; Ro 8:19) (Click
discussion of hope)
Earnest
expectation
(603) (apokaradokia
from apo = from + kara = the head +
dokeo = look, watch) is only used twice in the NT but is a
picturesque Greek word which literally means to watch with one's head
erect or outstretched and so to direct attention, with intense
expectation and earnest watching.
Wuest translates
it as "undivided and intense expectancy". The picture in this verse is
that of Paul's concentrated intense hope which ignores other interests
and strains forward. That which one looks forward to with eagerness and
desire signifies “strained expectancy, eager longing,” the stretching
forth of the head indicating an “expectation” of something from a
certain place
The only other use
of apokaradokia is by Paul who explains
that the
sufferings of this present time are not worthy to be compared with the
glory that is to be revealed to us, for the anxious longing of
the creation waits eagerly for the revealing of the sons of God." (see
notes
Romans 8:18;
8:19)
Here in
Philippians, Paul is saying that his head is erect
and outstretched and his attention is turned away from his current
adversities and is riveted upon just one objective, the exaltation
of Christ.
Apokaradokia was used in Greek writings to
describe the alert watchman who peered into the darkness, eagerly
looking for the first gleam of the distant beacon which would announce
the capture of Troy. Paul’s heart attitude here is that of a
concentrated, intense, confident waiting or watching which is closely
related to the concept of hope.
Paul maintained a keen anticipation of the future, as when someone stretches
his neck to see what lies ahead. These are words of a confident
faith. Paul trusts God mightily here as reflected by his attitude of
concentrated intense hope. This bedrock attitude liberated him so that
he had no fear of death.
Another man after God's own heart had learned to "preach to his soul"
exhorting
My soul, wait (rest) in silence for God only, for
my hope (KJV = expectation) is from Him. (Psalms 62:5)
(Spurgeon's
Commentary)
Paul was confident in the promise of
heaven including reception of his glorified body. Hope
and expectation
are closely linked together as illustrated by the NASB and KJV
translations of Psalm 62:5. Remember that hope
is not "I hope so" but instead is a certain expectation of future good.
Paul was not concerned about the
verdict of his earthly trial, but only for his earthly testimony for
Christ, his life. What a contrast Solomon paints
The hope
of the righteous is gladness, but the expectation
of the wicked perishes. (Pr 10:28)
Biblical hope will
stabilize your soul and motivate a walk of holiness and steadfastness.
THAT I WILL NOT BE PUT TO SHAME IN
ANYTHING BUT THAT WITH ALL BOLDNESS:
hoti en oudeni
aischunthesomai (1SFPI) all' en pase parresia:
(Ps 25:2; 119:80, 119:116; Isa 45:17;
50:7; 54:4; Ro 5:5; 9:33; 2Co 7:14;10:8; Ep 6:19, 6:20; 1Pe 4:16; 1Jn
2:28) (cf Isa 49:23, quoted in Ro 9:33, Ps 25:2,3) (Php 1:14; 2Cor 4:14,
4:15, 4:16) (see Torrey's Topic "Holy
Boldness")
Paul was determined
not to be dishonored in anything or by anyone. He vividly demonstrated
that right actions are not determined by environment but by right
thinking.
David prayed
O my God, in Thee I
trust, do not let me be ashamed. Do not let my enemies
exult over me. (Ps 25:2)
The psalmist adds
May my heart be blameless in Thy
statutes, that I may not be ashamed...Sustain me according to Thy word,
that I may live; and do not let me be ashamed of my hope. (Ps 119:80,
116)
Peter encouraged his afflicted readers reminding them that
if anyone suffers as a Christian, let
him not feel ashamed, but in that name let him glorify God. (1Pe 4:16-note)
Finally John gives us the "formula of the fellowship of the unashamed"
exhorting us as
little children (to) abide in Him, so
that when He appears, we may have confidence and not shrink away from
Him in shame at His coming. (1Jn 2:28)
CHRIST WILL EVEN NOW AS ALWAYS BE EXALTED IN MY
BODY:
os
pantote
kai
nun
megalunethesetai (3SFPI)
Christos
en
to
somati
mou: (Php 2:17; Ro 6:1,19;
12:1; 1Cor 6:20; 2Cor 5:15; 1Th 5:23)
Living
for Christ makes life worth living.
Be
exalted (3170) (megaluno
from megas = great, strong) means to raise in
status, to give dignity and honor. Paul did not say, “I will exalt
Christ”; instead, he said, “Christ will be exalted.”
Paul did not rely
on his own boldness, but rather on the help of the Holy Spirit (cf Jn
16:14)
to produce exaltation of Christ through Paul. Paul wanted his
witness to heighten the effect of God’s power and plan. This attitude
reminds one of that of Stephen, whose martyrdom Paul himself had
witnessed (Acts 7:58) and through whose death Christ was exalted
resulting in an incredible spread of the gospel (Acts 7, 8:1, cp Jn
12:24, 25, 26).
Paul knew that he
had been
bought with a price and therefore strove to glorify God in
(his) body (1Cor 6:20)
for Christ
died for all, that they who live should no longer live for themselves,
but for Him who died and rose again on their behalf. (2Cor 5:15)
In a parallel
passage Paul reminded the Roman saints that
not one of us lives for himself, and not one dies for himself for if we
live, we live for the Lord, or if we die, we die for the Lord; therefore
whether we live or die, we are the Lord's. (Ro 14:7, 8-note)
Lord Shaftesbury said
Perish all things, so that Christ be magnified.
Awaiting trial, Paul knew that he could
either be released or executed; however, he trusted Christ to work it
out for his deliverance & His glory. If the verdict were to go against
him, Christ would be glorified in Paul’s martyrdom. If Paul was to be
released, he would welcome the opportunity to continue serving the Lord
(cf Shadrach Da 3:16, 17, 18).
WHETHER BY
LIFE OR BY DEATH: eite dia zoes eite dia thanatou:
(Php 1:23, 24; Jn 12:27,
12:28; 21:19; Acts 20:24; 21:13; Ro 14:7, 14:8, 14:9; 1Cor 15:31; 2Cor
4:10; Col 1:24; 2Ti 4:6, 4:7; 2Pe 1:12, 1:13, 1:14, 1:15)
Paul
admits to the Philippians that he may not be released from this present
imprisonment, but it may instead result in his martyrdom. There was however no
difference between life and death as far as Paul was concerned, as long
as that life or death magnified, glorified, and exalted his precious
Lord. In Paul’s difficult position, as a prisoner of the Roman empire,
there was a danger of failure on his part to maintain that bold and
fearless testimony which was his habit all through his missionary
career. This testimony had to do
here not only with his spoken words but also with his life, for one's
life testifies to the veracity of his lips. It was the
intense desire of his heart that Christ be magnified in him, whether by
a life lived in the fullness of the Spirit or in a martyr’s death. Paul’s desire was
that the Lord Jesus might be seen in his life in all His beauty, that He
might be conspicuous, that He might get glory and praise to Himself
through Paul.
Paul's parting
words to the Ephesian elders convey a similar thought regarding his
estimation of his own life
I do not consider my life of any account as dear to myself, in order
that I may finish my course, and the ministry which I received from the
Lord Jesus, to testify solemnly of the gospel of the grace of God. (Acts
20:24)
And in another letter he writes
I die daily (1Cor 15:31).
And again he writes (New Living Translation)
Through suffering, these bodies of ours constantly share in the death of
Jesus so that (expressing purpose) the life of Jesus may also be seen in
our bodies. (2Cor 4:10)
Paul was a purpose
driven man - his purpose being that his Lord would be exalted through
his life and/or through his death.
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A. W. Tozer wrote,
"In
this day of universal apprehension when men's hearts are failing then
for fear of those things that are coming upon the earth, we Christians
are strategically placed to display a happiness that is not of this
world and to exhibit a tranquility that will be a little bit of heaven
here below"
Do those who
know you see in your life a joy based in heaven or on earth?
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Eager For Heaven -
The street of the city was pure gold, like transparent glass.
—Revelation 21:21
My neighbor Jasmine, age 9, was sitting on the front porch with me one
summer evening. Out of the blue she started talking about her bad
choices and how she needed God's forgiveness. We talked and prayed
together and she asked Jesus to be her Savior.
Questions about heaven started pouring out of her: "Are the streets
really gold? Will my mom be there? What if she isn't? Will I have a bed,
or will I sleep on a cloud? What will I eat?" I assured her that heaven
would be a perfect home, and that she would be with Jesus, who would
give her everything she needed. She replied with excitement, "Well, then
let's go right now!"
The apostle Paul had a heavenly perspective too (Philippians 1:23). His
testimony was, "To me, to live is Christ, and to die is gain" (Php
1:21). He
knew that this life was about knowing, trusting, and serving God. But he
also knew that life in heaven would be "far better" because he would "be
with Christ" (Php 1:23). He wanted to stay here so that he could minister to
the Philippians and others, but he was ready to go to heaven at any time
to see Jesus.
Jasmine is ready to go now. Are we as eager for heaven as she is? —Anne
Cetas (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
No matter what we learn of God
And of the fullness of His grace,
The picture will not be complete
Until we meet Him face-to-face. —Branon
Those who have their hearts fixed on heaven
will hold loosely the things
of earth.
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"I'm A Present!" (Read: Romans 6:1-14)
-
Present yourselves to God...as instruments of righteousness. --Ro
6:13-note
A few days before Christmas, the 3-year-old daughter of Pastor Jeff
Callender was caught up in the excitement of gifts and giving. He
writes, "One morning she was picking up, examining, shaking, and
guessing what was inside every package. Then, in a burst of inspiration,
she picked up a big red bow that had fallen off one present and held it
on the top of her head. She looked up at me with twinkling eyes and
beamed a smile as she said, 'Look at me, Daddy! I'm a present!'"
Every child of God should say that to the heavenly Father. In view of
all He has done for us, we are to offer ourselves to Him freely,
including our bodies. Doing that, we will "put to death the deeds of the
body" (Ro 8:13-note). And we will present ourselves to the Lord as a living
sacrifice (Ro 12:1-note). Those who truly surrender their all to the Lord
can say with Paul, "Christ will be magnified in my body, whether by life
or by death" (Phil. 1:20).
Christmas is the time when we commemorate God's greatest gift to
mankind--His Son Jesus Christ. As we contemplate the love that prompted
such giving, may our response be one of yielding our lives to Him for
His glory.
Let's echo the words of that little girl, "Look at me, Father! I'm a
present!" --R W De Haan (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
What shall I give to Christ today,
To Him who gave Himself for me?
I'll give to Him my life, my love--
For time and for eternity. --Anon.
To make something of your life,
give your life to God
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Magnifying Our Master (READ: 2 Corinthians 11:23-28)
-
I am already being poured out as a drink offering, and the time of my
departure is at hand. —2Ti 4:6-note
As a man of unwavering steadfastness,
the apostle Paul had a fixed ambition. He spelled it out in his letter
to the Philippians: "Christ will be magnified in my body, whether by
life or by death" (Phil 1:20).
No matter what Paul might be called upon to suffer, no matter what
hardships he might undergo, he was determined that his life would be a
means of magnifying Jesus. And without flinching, he held tight to that
determination through peril, pain, and imprisonment, and even willingly
offered his body as a sacrifice.
Some of us may not be able to see how Jesus could be magnified in our
bodies. We may think that it can be done only during times of
persecution for our faith. But that is not the case.
Our hands can magnify the Lord as we write letters of encouragement. Our
feet can magnify Him as we go on simple errands of helpfulness. Our
voices can magnify Him as we give our testimony and sing His praises.
Our hearts can magnify Him as we express in prayer our love for the
redeeming Christ. Our ears can magnify Him as we gratefully listen to
sermons exalting His grace.
If we know Jesus, we can lift Him up to others in our daily lives.
—Vernon C Grounds (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
Take my will and make it Thine-
It shall be no longer mine;
Take my heart-it is Thine own,
It shall be Thy royal throne. -Havergal
You are one of a kind-designed to glorify God as only you can.
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One Life is Enough - A mature Christian said
longingly, "Oh, that I could turn back the clock 20 years
and go on ministering for the Lord!" That's a commendable
wish but impossible to fulfill. One life is all we're given.
Within God's sovereign purposes, one life, whether long or
short, is enough.
In Acts 20:22, 21, 23 and Acts 21:11, God revealed that
tribulations and possible death awaited Paul in Jerusalem.
But instead of avoiding Jerusalem, Paul declared, "None of
these things move me; nor do I count my life dear to myself,
so that I may finish my race with joy, and the ministry
which I received from the Lord Jesus" (Acts 20:24). Paul's
goal was not to extend his ministry but to complete it.
Our goal, like Paul's, should be to glorify Christ in our
body, "whether by life or by death" (Phil. 1:20). Then, if
necessary, we can afford to lose our liberty and our very
lives. We can be sure God will use others to carry on His
work and bring it to completion.
Paul's death did not bring his influence to an end. In Acts
20:28, he bequeathed his ministry to the church overseers,
and we're still reaping the benefits of his life today.
Life is brief--"a vapor" (James 4:14). With Christ's help,
let's invest our lives in something that will outlast us.
—Joanie Yoder (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI.
Reprinted by permission. All rights reserved)
Only this hour is mine,
Lord--
May it be used for Thee;
May every passing moment
Count for eternity. --Christiansen
© Renewal 1965 Singspiration, Inc.
Living for Christ makes life worth living.
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Worse Than Dying (Read: 1 Corinthians 9:11-23)
-
It would be better for me to die than that anyone should make my
boasting void. —1Corinthians 9:15
The apostle Paul said he would rather die than give the impression that
he was serving the Lord for money. That's why he supported himself while
preaching in Corinth. To him, anything that marred his testimony for
Christ was worse than dying.
Down through the centuries, many have held that same conviction and have
proven it by dying as martyrs rather than denying their Lord. Most of us
will not face a "deny Christ or die" ultimatum. But our lifestyle must
reflect that we believe some things are worse than dying.
On New Year's Eve 1951, I was deeply impressed as I read Paul's
declaration in Philippians 1:20. He said that his supreme expectation
was that he would be ashamed "in nothing." His only hope was not that he
be released from prison but that Christ would be magnified in his body,
"whether by life or by death." I was also struck by his confident
statement in Php 1:21, "For to me, to live is Christ, and to die is
gain." Since that evening, I've told the Lord many times that I would
rather die than do anything to dishonor His name, break the hearts of my
wife and family, or disappoint those who respect me.
Yes, some things are worse than dying, and dishonoring Christ is one of
them. —HVL (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
I'd rather die than bring disgrace
Upon my Lord, His name debase;
So I will live my life each day
To honor Christ and walk His way. —Hess
To keep your testimony alive,
you must die to sin.
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Supreme Sacrifice
George
Atley was killed while serving with the Central African
Mission. There were no witnesses, but the evidence indicates
that Atley was confronted by a band of hostile tribesmen. He
was carrying a fully loaded, 10-chamber Winchester rifle and
had to choose either to shoot his attackers and run the risk
of negating the work of the mission in that area, or not to
defend himself and be killed. When his body was later found
in a stream, it was evident that he had chosen the latter.
Nearby lay his rifle—all 10 chambers still loaded. He had
made the supreme sacrifice, motivated by his burden for lost
souls and his unswerving devotion to his Savior. With the
apostle Paul, he wanted Christ to be magnified in his body,
“whether by life or by death.” (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI.
Reprinted by permission. All rights reserved)
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Robert P. Lightner said,
Paul’s concern was not
what would happen to him but what testimony would be left
for his Lord. Release would allow him to continue preaching
Christ. But martyrdom would also advance the cause of
Christ.
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ILLUSTRATIONS OF BIBLE TRUTH by
Harry A. Ironside - MAGNIFYING CHRIST
"Christ may be magnified in my body,
whether by life or by death" (Phil. 1:20)
It is the business of a Christian to so manifest the spirit of CHRIST in
his life that men and women will fall in love with our blessed LORD.
People generally know little about CHRIST, but a devoted life magnifies
and glorifies Him, thus leading them to trust Him for themselves. A
striking instance of this came to my notice some years ago when I was
engaged in a special evangelistic campaign among the mission stations of
northern Arizona where devoted workers were seeking to present CHRIST to
the Navajo and Hop Indians.
In company with Fred G. Mitchell, veteran Missionary to these neglected
people, I sent one day to the mission hospital at Ganado. There my
attention was drawn to a Navajo woman who occupied a bed in one of the
small wards. She could not speak any English and my Navajo education was
limited to about half a dozen words, so we could not carry on any
animated conversation. Standing near her, Mr. Mitchell told me her
story.
In the desert some ten weeks before, the missionary doctor had found her
in a dying condition. The real circumstances were so horrible I shall
not commit them to paper. Her cries of anguish had drawn the doctor to
the place where she had lain helpless for four days and nights without
foot or drink. By that time, her case seemed absolutely hopeless. She
was paralyzed from the waist down, could not move about; gangrene had
set in and she was in a most pitiable state. A cursory examination led
the doctor to feel that her case was hopeless. But he wrapped a clean
blanket about her filthy body, put her in his car and hurried her to the
mission station. He learned afterwards that the Indian medicine man had
pow-wowed over her for some forty-eight hours and then announced that
she was possessed of an evil spirit that could not be driven out. It was
best to get her as far away from the hogan as possible, as otherwise the
demons would haunt the place where she died, making it unsafe for others
to dwell there.
In the hospital, further examination convinced the doctor that an
operation might possibly save her life, but it would be a most dangerous
and delicate one, and with perhaps one chance in a hundred that she
might recover. The little group of missionaries were called in for
prayer and the doctor undertook the operation. Mr. Mitchell told me that
for nine days and nights afterwards he kept the patient under almost
constant observation. Finally her fever disappeared and it was evident
that she was on the road to recovery. As consciousness returned and she
found herself in the comfortable hospital bed, waited on by a kind,
little Navajo Christian nurse and assiduously looked after by the
doctor, she was filled with wonder and amazement. When able to speak,
she inquired of the nurse,
"Why did he do this for me? My own people threw me out to die; nobody
wanted me; and he came and brought me here and has brought me back to
life. Why did he do it? He is no relative of mine. I am a Navajo, and he
is a white man. I cannot understand why he should do all this for me."
The nurse replied, "It is because of the love of CHRIST."
"Love of CHRIST," she exclaimed. "I never heard of 'love of CHRIST.'
What is the 'love of CHRIST?' What do you mean?" The nurse tried to
explain, but felt she was not making it clear; so she called for one of
the missionaries.
For some fifteen days after that, one missionary or another talked to
the patient for a few hours each morning. In order to make her
understand, it was necessary to go clear back to the creation and make
plain why CHRIST came into the world. The young woman listened with deep
interest, her large gazelle-like eyes searching the missionary's face
constantly as if for confirmation of so wonderful a story.
Finally, when she seemed to be well on the road to life again and her
mind was clear and bright, the missionaries thought the time had come to
urge her to definite decision. So they held another little prayer
meeting together and then once more Mr. Mitchell told the story of
redeeming love and tenderly inquired, 'My dear younger sister, (which is
the characteristic way of addressing a Navajo Indian younger than
oneself) do you not take this blessed SAVIOUR for yourself? Will you not
put your trust in Him, turning away from the idols of your people, and
worship the one true and living GOD? He has come to earth in the person
of His Son and now He asks you to trust Him for yourself."
In simple words he presented the claims of CHRIST for sometime, but
there was no answer. The woman lay there perfectly quiet, but it was
evident she was thinking everything over. After some little time the
door at the other end of the ward was opened and the doctor looked in
just to make sure that everything was all right with his patient.
She looked up and her bright eyes expressed the gratitude she felt as
she softly replied in the liquid tongue of the Navajos, "If JESUS is
anything like the doctor, I can trust Him forever." She had seen CHRIST
magnified in a man and her heart was won.
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F B Meyer...
GOOD OUT OF EVIL
Phil. 1:19-20
The Two Parties.
As we have seen, there were two
parties in Rome. The one was devoted to the Apostle, and were doing
their best to help him in preaching of the Gospel of our Lord. These
disciples were imbued with the spirit of their master, and were carried
along in the current of his own devotion. "In his bonds, and in the
defence and confirmation of the Gospel, they were all partakers with him
of grace." The work they did was of good-will and of love, because they
knew that he was set for the defence of the Gospel.
The other party refused to accept the Gospel in its simplicity. They
belonged to the Judaising party, and held that it was necessary for a
man to pass through the ceremonies of the old covenant, in order to
participate in the benefits of the new. Throughout his life the Apostle
was constantly troubled by the presence of these men, and his stay in
Rome seems to have stirred them up to still greater activity. They
preached Christ of envy and strife, not sincerely, but of faction,
thinking to raise up affliction in his bonds.
But out of this aggravation of his anxieties he managed to extract a
new-found joy, to quote his own inimitable words, "What then? only that
in every way, whether in pretence or in truth, Christ is proclaimed; and
therein I rejoice, yea, and will rejoice." When the heart is absolutely
right with God, when God is the one great fact which underlies all
facts, it is able to elicit joy for every circumstance in life, as
musicians music from the roar of the torrent, and the rush of the storm.
It is a serious question which each should ask, Is God the underlying
fact in my life? Do I detect His presence in every storm shower, and
sunbeam, in the dark night as well as in the day, in my losses and
sorrows as well as in halcyon hours of summer joy? To such an one every
wind wafts argosies across the sea laden with blessing, dreaded evils
pass him by without molestation, the very Judases of life bring cups
which have been mixed by the Father's hand. When God is real to us, and
we receive all things either by His permission or appointment, we can
find occasions for joy where other men see unmitigated grief, chinks of
blue in the dark sky, and songs in the night.
Why Paul Rejoiced. For Christ was Proclaimed.
Paul was glad, .first because Christ
was proclaimed. So long as that name was being passed from lip to lip,
and enquiry was excited into all that it stood for, and men were
beginning to feel after Him, if haply they might find Him as the Saviour
from their sins, and the solution of life's mysteries, he was satisfied.
Better half a loaf than no bread, and better the preaching of Christ
from wrong motives than not at all. Better Christ pilloried than not
lifted up before the thought of time. A good man may be glad when the
world's press deals with Christian truth, even though it be travestied
and misrepresented, it is better thus than that men should lose interest
in Christianity. Nothing is more fatal than apathy and neglect.
For All Would Turn Out Well.
Paul rejoiced because he saw that
everything would turn out right for him. "I know that this shall turn to
my salvation." There has been a good deal of controversy as to what he
meant by "salvation". Of course he was already fully saved, except that
his body bore the marks of humiliation and suffering. It has been
thought by some that he referred to his hope that his life might be
preserved, and that release from captivity was not far away. In the
Epistle to Philemon, which was written from Rome at the time of the
writing of this Epistle, he says, "Prepare me also lodging, for I hope
that through your prayers I shall be granted unto you." But it seems
better to think that he believed that the coming of our Lord depended
upon the extension of the Gospel throughout the known world, and that,
therefore, all the preaching of the Cross which disseminated the
knowledge of the Gospel, brought nearer that day to which he so often
refers as the day of Christ, when the top stone should be placed upon
the edifice, and complete salvation would come, not to him only, but to
all those who loved the appearing. This yields a good sense to the
passage. He rejoiced in the preaching of this hostile faction, because
it made Christ better known, and in so far as men knew and accepted Him,
the coming of His Kingdom was hastened, which meant peace, joy,
deliverance, and perfect life. When that long-expected day was
inaugurated, the last remains of sin would be destroyed in his heart,
and the body of his humiliation would be changed for a body in the
likeness of Christ. In this sense the word "salvation" is employed
elsewhere, "He shall appear the second time without sin unto salvation."
How often has God overruled the designs and deeds of evil men for the
glory of His name, the success of His Kingdom, and the salvation of His
saints. What they mean for evil He turns to good. The oppression of
Pharaoh, as we have seen, secures the establishment of Israel in their
own land. The persecution of the Sanhedrin forced the early Christians
to become evangelists throughout the empire. The Pope's bull against
Luther inaugurated modern Protestantism. The persecution of the Stuarts
urged the Pilgrim Fathers to lay the foundations of the great
commonwealth in the United States. Truth has again and again been
brought to the scaffold, and wrong has swayed the sceptre, but God is
ever standing within the shadow "keeping watch upon His own." Be of good
cheer, lift up your heads, your redemption draweth nigh!
For Christ was being Magnified.
Paul rejoiced also because Christ was
being magnified. The word "expectation" has in it the idea of the
uplifted head (Luke 21:28), the outstretched neck (Rom. 8:19). It is as
when one stands on tiptoe, anxiously looking for the advent of an
anticipated prosperous issue out of affliction. The expectation of
creation which waits for the revelation of the sons of God, had its
counterpart in the Apostle's experience as he craned his neck in intense
hope and anticipation that the great purpose of his life would be
realised in the magnifying of the Lord. Each morning, as he arose, his
soul was stirred with passionate thought and ambition that the hours
should be as full as possible with whatever might promote the glory of
his Master. Whatever event happened, he always questioned how far it
would enhance men's estimation of the Lord. He thought comparatively
little of what befell himself in the various incidents of his life, so
long as each one furnished an increment of glory to the Master who
filled the entire horizon of his affections.
In the original Greek, their prayer and the supply of the Holy Spirit
are so classed together as to be practically one. It is as though the
Apostle felt that if only his Philippian friends would unite in earnest
intercession, there could be no doubt as to the response. For them to
pray for the Holy Spirit would be equivalent to his reception of Him.
There are some prayers, concerning the answer to which we cannot be
sure, for they deal with matters which are outside the promises of God,
but wherever we claim for ourselves or others, things which God has
offered us in Christ, we may be sure that to ask is to have.
Prayer Besought.
Throughout the Epistles the Apostle
is constantly asking for the prayers of his fellow disciples. "Brethren,
pray for us," occurs more than once. He bids them "help together by
prayer." In that touching exhortation at the close of the Epistle to the
Romans, he entreats them to strive together in their prayers for him
that he might be delivered from his enemies, and might come to them with
joy by the will of God; and in the Epistle to Ephesus and, probably, to
the other Asiatic churches, he bids the disciples to pray always with
all prayer and supplication in the Spirit, watching thereunto with all
perseverance and supplication for all saints, adding significantly, "and
for me." It is hardly possible to over-estimate the value of prayer,
when some kindred soul really unites itself with us, in our temptations,
sorrows, and efforts in the service of Christ. Full often some special
influx of faith, hope, and courage is due to the fact that God is moving
someone who loves us to strong entreaty and intercession on our behalf.
The angels visited Sodom, laid their hands on Lot, and led him forth
because Abraham, yonder on the heights, was pleading with God that if
there were ten righteous, He would not destroy the city, not knowing
that God was more eager to save Sodom than he to pray for it.
"The Supply of the Spirit of Jesus Christ."
"The supply of the Spirit of Jesus
Christ" is a most interesting phrase. The Apostle describes the Holy
Spirit as pre-eminently "the Spirit of Jesus Christ." Elsewhere he
speaks of Him "as the Spirit of the Son," "as the Spirit of life in
Christ Jesus," "as the Spirit of Jesus." There is ample warrant for
this. Our Lord was conceived of the Holy Ghost, anointed by the Spirit
at the waters of Baptism, filled with the Spirit as He was led up to be
tempted, wrought His miracles and spoke His words in the power of the
Holy Spirit, yielded Himself to the Father in death by the power of the
Eternal Spirit, and was raised from the dead on the third day by the
Spirit of Holiness, who is pre-eminently the Author of Resurrection
Life. During the forty days, it was "through the Holy Spirit that He
gave commandment to the apostles whom He had chosen." In answer to His
intercession, He received the Holy Spirit in Divine fullness into His
risen and exalted nature, and throughout the Acts He is represented as
communicating the Spirit to those who seek Him by faith. Throughout this
dispensation our Lord is, so to speak, the depository or storehouse of
the Holy Spirit. It need hardly be said that the Spirit is equally
Eternal and Divine with the Father and the Son, but during the present
age, in the Divine economy, He is specially communicated through the
nature of the Risen Lord to all members of His mystical Body, the
Church, and works through them upon the world. We may be thankful,
indeed, that as the blood circulates between the heart and the most
distant member of the body, so does the Spirit of God unite us with
Christ our Master. We are one with Him; the very thoughts and emotions
that occupy Him are conveyed to us; because He lives we live also, by
the direct impartation of His life.
"Supply."
The word supply demands our
attention. It occurs, with its kindred verb, several times in the New
Testament. It contains a suggestion of the choir or singing
entertainment, which was supplied on public occasions by some wealthy
citizen to grace a triumphal entry, or celebrate some auspicious
anniversary. It stands for the free and spontaneous furnishing of that
which enriches and quickens the lives of others. It is as though the
Apostle felt, that in answer to the prayer for which he pleaded, there
would be a constant impartation into his nature of that Divine Spirit
whose entrance brings joy and strength.
It is an important question to ask how far we know that same Spirit, who
enables sufferers to discover reasons for thankfulness in their
afflictions, lifts us out of our private tribulation into the great
current of adoration and praise which is ever flowing towards the Throne
of the Lamb, turns anxieties and privations into fountains of blessing
and salvation, and inspires the one consuming purpose that Jesus should
be glorified whether by life or death.
How to feel as St. Paul did.
As we read these wonderful
paragraphs, and see how eager the Apostle was for the "greatening" of
Jesus, we feel the infection of his spirit and long to be animated by
the same passion. There is no way of catching its fire, except by
studying and obeying the laws on which the Holy Spirit is supplied to
saints still. Nor is it enough to be acquainted with the method of
operation, we must assiduously obey them, being sure that the Holy
Spirit is a Spirit of method and order, and that He will immediately
respond to the feeblest appeal made for His succour.
Let the poor dweller beside the Nile make the smallest channel in the
time of flood, and the responsive water will forthwith flow into his
little garden plot; so if by obedience and faith the channel is open
towards the Blessed Spirit, there can be no doubt that He will
immediately fill the heart with His abundance; though the glad recipient
of His bounty will not concentrate his thought upon the Spirit of Jesus
Christ, but pass through Him to Jesus Christ Himself. Just as we do not
specially dwell upon the light which is the medium between the sun and
our earth, but through sunlight live in contact with the mighty sun and
orb of day; so those that are fullest of the Holy Spirit are fullest of
the glory of Christ, and are most eager that He should be magnified in
their bodies, whether it be by life or by death. (F. B. Meyer. The
Epistle to the Philippians)
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Charles Simeon...
PREACHING OF CHRIST,
A GROUND OF JOY
Phil 1:18
WHEN our blessed Lord came into the world, it was said concerning him,
that he was “set for the fall and rising again of many in Israel, that
the thoughts of many hearts might be revealed.” And certainly his
Gospel has been an occasion of displaying, in a far greater degree than
at any former period, the extreme wickedness of the human heart, and, at
the same time, the astonishing efficacy of divine grace to renew and
sanctify the soul. The virulent opposition made to the Gospel by its
professed enemies may, in some measure, illustrate the former. But the
subtle contrivances of its professed friends to adulterate its truths
and to subvert its influence, shewed a degree of malignity perfectly
Satanic: whilst the virtues which have, by these means, been drawn forth
into exercise, have been no less illustrative of the power and grace of
Christ. In several of the apostolic Churches, there were not only some
who perverted the Gospel by a mixture of self-righteous doctrines, but
some who actually preached the Gospel for the very purpose of
undermining its proper influence. In the context, this curious device is
fully developed, and the mask is taken from the faces of these base
hypocrites; whilst the effect of their endeavours on the Apostle’s mind
is plainly declared.
By the Roman magistrates, St. Paul had been sent to Rome, and
imprisoned. This, which seemed likely to stop the progress of the
Gospel, had, in reality, turned out to the furtherance of it; because
the zeal of many others was called forth, in a much greater degree, to
advance its interests. But some, who sought only their own glory, took
occasion, from his imprisonment, to practise on the minds of his
followers, and to draw them away from him. Paul’s converts, however,
were too well instructed to be wrought upon by false doctrines: and,
therefore, these teachers preached the true Gospel itself, that so they
might insinuate themselves into the affections of their simple-minded
hearers, and thus fonn them into a party against the Apostle himself,
and ultimately establish their own authority on the ruin of his. Hear
the Apostle’s own account of it: “Some indeed preach Christ even of envy
and strife; and some also of good-will; the one preach Christ of
contention, not sincerely, supposing to add affliction to my bonds; but
the other of love, knowing that I am set for the defence of the Gospel.
What then? notwithstanding every way, whether in pretence or in truth,
Christ is preached; and I therein do rejoice, yea, and will rejoice.”
In discoursing on these latter words, I will shew,
I. What we are to understand by preaching Christ—
This is a term frequently made use of to express the preaching of the
Gospel. In the passage before us, it is repeated no less than three
times; and it is admirably adapted to convey at once to the mind the
whole complex idea of proclaiming, in all its parts, the great mystery
of redemption. Under this term is comprehended a full exhibition of,
1. Our need of Christ—
[The fall of man, and the consequent guilt and misery of the human race,
form the ground on which a Saviour is necessary. The angels, that have
never fallen, need no Saviour: but, as we have fallen, and are wholly
incapable of restoring ourselves either to the image or favour of God,
we need one to do it for us. This, then, must be fully opened, in order
to preach Christ with effect: and all our hearers must be fully
informed, that they are under the wrath of God—that they can never atone
for their own sins—that it is impossible for them to renew their own
natures—that their hope must be altogether in God’s mercy, through
Christ—]
2. Christ’s suitableness and sufficiency to save us—
[Not all the angels in heaven were competent to this task. But the Lord
Jesus Christ was God equal with the Father, and therefore was capable of
accomplishing what no finite power could effect. By assuming our nature,
he could suffer in our place and stead; whilst his Godhead imparted to
those sufferings a value, sufficient to atone for the sins of the whole
world. Besides, having now in himself essentially all the fulness of the
Godhead, and a communicative fulness expressly treasured up in him, as
our mediator, for the benefit of his Church, he can impart to every one
of his members all that he sees to be needful for them in this state of
trial and probation. And he has actually promised to all, who believe in
him, a supply of all spiritual blessings according to their necessities.
Now, this must occupy a very large share in the ministrations of those
who would preach the Gospel aright. On the Godhead of Christ depends his
sufficiency for the work assigned him: and on the discharge of all his
offices, of Prophet, Priest, and King, depends the hope of all who trust
in him. In these offices, therefore, he must be held forth to the faith
of his people; that through him their minds may be enlightened, their
iniquities cancelled, and their enemies subdued. In a word, a full
exhibition of Christ in his mediatorial character is that which chiefly
constitutes what we call the Gospel: and if we would preach it aright,
we must “determine, with St. Paul, to know nothing amongst our people,
but Jesus Christ, and him crucified.”]
3. The nature and blessedness of his salvation—
[We shall preach Christ to little purpose, if we do not hold him forth
as a Saviour from sin. He had the name Jesus assigned to him for that
express purpose, that he might be recognized by all in this particular
view, as “saving his people from their sins.” To deliver them from wrath
would be a small matter, if he did not also deliver them from sin: for
sin, if suffered to retain dominion over them, would itself create a
hell within them. I would speak it with reverence; but I should not
speak too strongly, if I should say, that God himself could not make a
man happy, whilst he continued under the power of his sins. There is a
beauty and a felicity in holiness; a beauty, in that it assimilates a
man to Grod’s image; and a felicity, in that it is a foretaste of heaven
itself. This requires to be opened, in order to guard against a
misapprehension of the Gospel salvation, as though it were nothing more
than a deliverance from death and hell; and at the same time to give a
right direction to every follower of Christ; and to make him aspire
after holiness, as the perfection of his nature, and the completion of
his bliss.]
But my text leads me to mark particularly,
II. With what different views this preaching may be maintained—
The Apostle speaks of some as preaching Christ “in pretence,” and of
others “in truth.” And certain it is, that Christ is sometimes preached,
1. From unworthy motives—
[One would scarcely suppose this possible. But what has been, may be:
and, as in the Apostles’ days, so now also, Christ is sometimes preached
only as the means of advancing some personal and carnal ends.
Some, alas! preach Christ for gain; and make the proclamation of his
Gospel an office, in the discharge of which they are to obtain a
livelihood. Yes, “for filthy lucre sake” do multitudes engage in this
service, and not “of a ready mind:” and, if there were nothing but a
bare subsistence to be gained by it, they would leave the whole world to
perish, rather than go forth to enlighten and to save them. Under this
head, I must rank those also who engage in the sacred office as a mere
profession (like that of law or medicine), in which they may occupy
somewhat of an ostensible post, and sustain a respectable character in
the world, at the same time that they desire only to pass their days in
polished ease and carnal indolence.
There are others who preach Christ for popularity. It is found that
there is nothing which so interests the feelings of mankind, as the
Gospel; and wherever that is preached with any degree of clearness and
energy, there people will flock to hear it. Now, to our fallen nature,
distinction of any kind is gratifying: and, if a person can see himself
followed by multitudes, who hang on his lips, and express delight in his
ministrations, he will feel himself repaid, quite as well as by
pecuniary compensation: and that many are actuated by this kind of
ambition, whilst they profess to be led on by higher motives, there is
too great reason to fear. Few, indeed, would acknowledge that they were
influenced by such vanity as this: but, if they would mark what
inordinate satisfaction they feel in a crowded audience, and what
disappointment in a thin attendance, they might see, that, to say the
least, their motives are very questionable. And, indeed, this very
motive often gives a tone and direction to the ministrations of men, who
will gratify a particular taste, not because they judge that style of
preaching to be most scriptural, but because they see it to be most
accordant with the public feeling: and they dare not to enter fully into
what they themselves would think most needful, lest they should give
offence to their hearers, and lessen the popularity which they supremely
affect. Base is this motive, which prefers the estimation of men to the
real welfare of their souls.
But there are others who more exactly resemble the persons whom the
Apostle describes as “preaching Christ of contention.” Yes, even at this
day it is no uncommon thing to preach Christ chiefly with a view to
undermine the influence of some popular minister. Let a pious minister
arise in the Established Church, and what labours will be used to
draw-away his people: preachings, prayer-meetings, societies, will all
be formed for this very end; and persons of popular talent be brought
from a distance to further the base design. And, if a minister out of
the establishment be extensively useful in converting souls to Christ,
similar efforts will sometimes be made, not so much to save the souls of
men, as to keep them from attending the ministry of one in another
communion. I do not by this mean to say, that a minister in the
establishment ought not to labour to keep his people firm to the
establishment; for I conceive this to be his bounden duty, to which he
has pledged himself, in his ordination vows: but to make this his main
object in extending his ministrations, is to tread very close upon the
heels of those who “preached Christ of envy and strife.”
But there are others, blessed be God, who preach Christ,]
2. From motives that are becoming a Christian minister—
[Yes, there are some, at least, who are like-minded with the Apostle;
who know, by experience, what an evil and bitter thing it is to be under
the guilt of sin, and the wrath of God. They know, too, by the same
blessed experience, what it is to have found a Saviour, and to have
obtained peace through his blood. And they desire to be instrumental in
imparting this knowledge to their fellow men, and in bringing them to a
participation of the same benefits. They feel, too, a love to that
Saviour, who has so loved them, and given himself for them. They desire
to make him known, and to exalt his name in the world. Gladly would they
see. the whole earth subjected to his dominion, and all the kingdoms of
the world united under him, as their common Lord. Hence it is that they
preach him with ardour and with zeal. These were the motives by which
the Apostle Paul was actuated; and, through the tender mercy of God, a
goodly number of ministers are raised up to tread in his steps, and to
“be followers of him as he was of Christ.”]
But, whether the motive of the preacher be good or bad, we must say of
the preaching,
III. That, under any circumstances, it is a ground of joy—
It is doubtless much to be regretted that any person should execute such
a sacred office from unworthy motives; and over the man who does so, we
would weep with the deepest sorrow. Yet, whilst we mourn over him as
involving his own soul in perdition, we cannot but rejoice in his act,
on account of the consequences that flow from it.
We rejoice in it,
1. Because it diffuses truth—
[Truth, under any circumstances, is better than error, even as light is
better than darkness. But if truth be viewed in its consequences, its
importance will be found to exceed our utmost conceptions. The preachers
who proclaim not the Lord Jesus Christ, disseminate error. Whether it be
in denying the fallen state of man, or in establishing man’s
righteousness, or in inculeating merely heathen morals, or in whatever
way it is that men go beside the Gospel, or come short of it, the effect
is the same: the preacher betrays the hearers to their ruin; and the
people, so deceived, must “perish for lack of knowledge.” Contrast,
then, with such a ministry the preaching of one who exalts Christ among
his people, and points him out as “the way, the truth, and the life;”
and the difference between them will be found exceeding great. As to the
motives and principles by which the preacher may be actuated, the hearer
has nothing to do with them: he is not called to judge of them: nay, he
has no right to judge of them: he must leave that matter to Him who
alone can search the hearts of men: but, in the truth exhibited to his
view, he has the very same interest that he would have if it were
declared by an angel from heaven: his mind is enlightened by it; and his
feet are guided into the way of peace. However unworthy the preacher of
it may be, God may work by it; as we have no doubt he did by the
ministry of Judas, as well as by the other Apostles: and, in as far as
truth is diffused instead of error, “we do rejoice in it, yea, and will
rejoice in it.”]
2. Because the Lord Jesus Christ is exalted—
[I well know that Christ would not suffer the demoniacs to confess him.
I know also, that, as far as the preachers themselves are concerned,
Christ is dishonoured, rather than glorified, in those who preach him
from unhallowed motives. But when he is truly preached, whatever be the
motives of the minister himself, he is, on the whole, honoured; for his
salvation is made known; his kingdom is enlarged; his authority is
established; his name is glorified. This ought to be a matter of
unfeigned joy to all. The angels, when they announced his advent to the
shepherds, said, “Behold, we bring you glad tidings of great joy, which
shall be to all people: for unto you is born this day, in the city of
David, a Saviour, which is Christ the Lord.” If, then, the advent of
Christ, whilst he was yet but a new-born infant, was so replete with joy
to all people, much more must the full exhibition of his mediatorial
work and offices be a source of joy; since in them is the whole mystery
of his love unfolded, in all its height and depth, and “length and
breadth.]
3. Because the souls of men are benefited—
[Men, I say again, have nothing to do with the motives of the preacher.
But if they receive the truth in the love of it, they enter at once into
the full liberty of the Gospel, and enjoy all the blessings of a
finished salvation. Amongst the Jews, many who rejected Christ were
empowered to cast out devils: and the persons dispossessed were as much
liberated from the bonds of Satan as if the work had been wrought by the
most distinguished Apostle. In like manner, the person who was
instructed in the truth by the ministration of Judas, felt the power of
the word as much as if he had received it from Peter or from John. The
traveller is not less refreshed by a fountain in a desert, because he
was led to it by the feet of beasts: nor are the waters of life deprived
of their efficacy, because they have not been first tasted by him who
puts the cup into our hands. It is the truth, and not the minister, that
makes us free: it is Christ, and not the preacher, that saves the soul.
Say, then, whether it be not a just ground of joy that the saving
doctrines of the Gospel are proclaimed, even though it be by one who is
a stranger to their power? Yes, “if Christ be preached,” by whomsoever
it may be, and from whatever motive, “I therein do rejoice, yea, and
will rejoice.”]
May we not, then, from hence observe,
1. How unlike to the Apostles are they who hate the preaching of
Christ!
[There is no other subject in the world so odious to the ungodly as
this. We may preach the Law as strictly as we please, and men will hear
us with delight: but let us preach the Gospel, and men will be sure to
be offended with us: and if this effect do not follow, we may be sure
that we do not preach as Christ and his Apostles preached it. But what
shall we say of those who thus take offence? St. Paul rejoiced in the
Gospel, though so unworthily propagated from envy and strife: but these
persons are grieved at it, even when delivered with the utmost sincerity
and love. “They know not, alas! what spirit they are of:” but this they
may know, that if they be not brought to an entire change of mind, so as
to love the Gospel as the Apostle did, they can never hope to
participate, with him, its joys in a better world.]
2. What cause have they for sorrow, who, though they hear the Gospel,
make no suitable improvement of it!
[We are responsible for what we hear: and, if we hear of Christ, and
receive him not into our hearts by faith, “it will be more tolerable for
Sodom and Gomorrha, in the day of judgment, than for us.” Are there any
of that character here present? How would the Apostle weep over you! He
tells us, that “he had great heaviness and continual sorrow in his
heart, on account of his unbelieving brethren:” and that is the feeling
which I would cultivate in your behalf, and which I would recommend you
to cherish in your own bosoms — — —]
3. How happy are they, who, whilst they have the Gospel faithfully
ministered to them, experience in their souls its saving power!
[Verily, you are the blessed of the Lord. You have that in your souls
which will turn every sorrow into joy. The Apostle quite forgot his own
bonds, and the malignity of those who sought to add affliction to them.
The honour of Christ, and the welfare of immortal souls, swallowed up
all personal considerations, and filled him with ineffable delight. Let
the Gospel operate in this very way on your minds. Live not below your
privileges in this respect. Shew, that if men can bind the body, they
cannot fetter the soul. Shew that your joys are altogether independent
of them, and out of their reach. This is the way to prove what the
preaching of Christ will effect; and will encourage all who behold you
to live for Christ, and to suffer for his sake.]
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CHRIST
MAGNIFIED
IN OUR BODY
Phil. 1:20
WHILST the great mass of mankind, like a ship driven with fierce winds
and tossed upon tempestuous waves, are uncertain what may be the event
of their trials, the true Christian is like a ship at anchor: he beholds
the storm, but defies its power: he knows that every effort, either of
men or devils, to destroy him, shall issue in his own welfare, and in
their confusion. St. Paul was in prison at Rome, uncertain whether he
should be set at liberty or put to death. He had adversaries also
amongst the professed followers of Christ, who laboured to increase his
affliction, by weakening his influence in the Church, and drawing away
his converts to their own party. But he knew, that the more his
afflictions abounded, the more were the prayers of God’s people offered
up on his behalf, and the more would a supply of the Spirit of Jesus
Christ be poured out upon him. He was therefore satisfied, that, however
matters might terminate with respect to temporal deliverance, they would
issue in his final “salvation;” and that he should be so strengthened
from above, as never to “be ashamed” of his profession, but rather that,
as in past times, so to the latest hour of his existence, “Christ should
be magnified in his body, whether it were by life or by death.”
This expression is very singular, and deserves more than ordinary
attention. We propose therefore to consider.
I. In what sense Christ may be magnified in our body—
We may easily conceive that Christ should be served, or honoured by us;
but how can he be magnified? Can we add any thing to his essential
dignity? No; he is “God over all, blessed for evermore.” Can we add to
his mediatorial honours? No; we cannot augment his kingly power, or give
virtue to his priestly sacrifice, or enlarge his influence as the great
Prophet of the Church. Can we add to the glory that he possesses in
heaven? No; the angels and glorified saints are already glorifying him,
day and night, with all their faculties and all their powers. Surely
then (it may be said) this is a proud, if not a blasphemous expression.
No; we must not so hastily condemn an inspired Apostle. You ask then,
How can we magnify Christ? We answer, that he may be magnified by us
both in word and deed: “O magnify the Lord with me,” says the Psalmist,
“and let us exalt his name together.” This shews what may be done by our
voices: and as to our actions, we may be said to magnify him, when in
our conduct we set forth,
1. The purity of his law—
[It is not only in “bearing one another’s burthens,” but in obeying all
the precepts of the Gospel, that we are to “fulfil the law of Christ.”
Now the extent of this law is not in any degree imagined by the world at
large: they have no idea of the motives, the principles, the conduct
which the Christian code inculcates. But when a child of God is enabled
to act up to his profession, he shews to all around him the beauty of
holiness: he commends to them the law which he obeys: he constrains them
to see and acknowledge its transcendent excellence: and in advancing
thus the honour of the law, he honours also the Lawgiver: “In adorning
the doctrine of God our Saviour,” he adorns and magnifies the Saviour
himself.]
2. The perfection of his character—
[The Christian follows the steps of his Divine Master, and endeavours to
“walk as he walked.” Now if his path be luminous, what must that of the
Lord Jesus have been? The most eminent of our fallen race was no more in
comparison of him, than a twinkling star (I should rather say, a
glow-worm) in comparison of the meridian sun. If therefore the
effulgence of a poor and sinful creature like ourselves be such as to
attract the admiration of all that behold it, much more must the
splendour of Emmanuel’s holiness exceed in glory; insomuch that the
attainments of Paul himself have no glory by reason of his glory that
excelleth.]
3. The blessedness of his service—
[If we see a person grudging every labour that be performs, we naturally
conclude that his task is irksome, and that the master whom he serves is
not (in his esteem at least) worthy of any high regard. But if we behold
a person straining every nerve, and exerting himself day and night in
the most arduous services, and, after all, complaining only that he
cannot perform one half of what he wishes to do for his master, we
conclude, of course, that he loves both his work, and his master too.
When therefore we behold an exemplary and laborious Christian devoting
all his powers to the service of his God, and all the while taking shame
to himself as an unprofitable servant, we are constrained to say, that
(in his eyes at least) his Lord is worthy of all honour, and the work in
which he is engaged is perfect freedom. The devotedness of the servant
is a high and public commendation of his Lord.]
4. The power of his grace—
[It is to this chiefly that the Apostle refers: and it is by a display
of this that Christ is chiefly magnified. A river flowing with a rapid
and majestic current to the sea, would defy the efforts of the whole
world to turn it back again to its source; yet by the returning tide it
is not only arrested in its course, but driven up again with equal
rapidity towards the fountain-head. It is thus that a sinner, when
rushing with the whole current of his affections towards this present
world, is stopped in his career of sin, and turned back with an
irresistible impulse towards high and heavenly things. Let men, yea, let
all the angels in heaven, attempt to effect this change, and their
united efforts would be in vain. Who then that witnesses this change,
and beholds the believer’s victories over sin and Satan, and his
progressive advancement in the ways of holiness, must not adore that
power by which so great a miracle is wrought? In this Christ is indeed
magnified: “the exceeding greatness of his power is made known;” and the
sufficiency of his grace is incontrovertibly established.]
Let us now proceed to inquire,
II. By what means Christ may be magnified in our body—
St. Paul knew not whether his present imprisonment would issue in life
or death: but in either case he hoped and expected that Christ would be
magnified in his body; that is, either by the renewed services of his
body, or its protracted sufferings unto death. In order then to magnify
Christ in our body, we must,
1. Use our body as an instrument to fulfill his will—
[The Apostle was a fit pattern for us. Were his feet at liberty? he
traveled from Judea round about into Illyricum, that he might carry to
heathen nations the glad tidings of the Gospel. Were his hands at
liberty? he worked by night, that he might be able to preach by day. Was
his tongue at liberty? he preached Christ incessantly, and encouraged
all to put their trust in him. It is thus that we also should act. We
are not indeed called to execute like him the apostolic office, and,
consequently, not to tread precisely in the Apostle’s steps: but we are
called to walk in the same spirit, and to employ all the faculties of
our body in the same manner. We should “yield all our members
instruments of righteousness unto God.” We should consider our eyes, our
ears, and all our powers, as consecrated to him, and to be used for him.
And though our sphere may be very contracted, yet may every one of us
find abundant scope for the exercise of piety and benevolence, if we
will only put forth the powers that we have, and embrace the
opportunities that are afforded us. Dorcas was limited in her means of
doing good; yet were her exertions so great, that the whole Church at
Joppa wept and deplored her loss: and we also may endear ourselves to
multitudes, and greatly magnify the Lord, if in our respective places we
improve the talents committed to our care.]
2. Endure cheerfully whatever we may be called to suffer for his
sake—
[There is a kind of suffering which we should account no suffering at
all: we should “mortify our earthly members,” and “crucify the flesh
with its affections and lusts,” and cut off the right hand, or pluck out
the right eye, that is an occasion of offence to us. But there are other
sufferings, which though we may deprecate, we must expect and submit to,
saying, “Not my will, but thine be done.” Reproaches, persecutions,
imprisonments, and death, are, more or less, the portion of all who
follow Christ. Doubtless they are not pleasing to flesh and blood: yet,
as they may be the means of displaying the power and grace of Christ, we
may not only bear them, but even “take pleasure in them.” St. Paul
cheerfully submitted to them in this view: “We bear about,” says he, “in
our body the dying of the Lord Jesus, that the life also of Jesus might
be manifest in our body:” and, to manifest the importance of that
thought, he repeats it almost in the same words in the very next verse.
Let us meet our trials in the same way; and then, as he has told us, His
strength shall be perfected in our weakness, and His name be magnified
in our obedience.]
Address—
1. The self-indulging world—
[You seem to think your body made only that you might adorn, pamper, and
gratify it. What resemblance then have you to the Apostle? Till you know
the true use of the body, and employ it in its only legitimate
exercises, you have no pretensions to the Christian character.]
2. The inactive professor—
[St. Paul intimates that there is but one alternative; you will either
“be ashamed,” or “magnify Christ with your body:” if by any
considerations you are deterred from glorifying Christ, you so far
renounce all your principles, professions, and expectations: but if you
value Christ as you ought, you will live and die for him. Judge which is
better for yourselves, and more suitable to your obligations to him.]
3. The advancing Christian—
[What a noble ambition is yours! You are not contented to serve or
enjoy Christ, but must also magnify him. Go on; and he will soon “make
your vile body like unto his glorious body” in a better world: and
whatever others may be, you shall “not be ashamed before him at his
coming.”]
