Chapter V: AUTOGRAPH CONCLUSION.--1. The Judaisers' motive (ch. vi. 12, 13) (28)

+III. That the peace of God in the heart will effectually banish all care.+--"And the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus" (ver. 7). The enemies of peace are: melancholy, to which the apostle opposed joy in the Lord (ver. 4); want of self-restraint or intemperance of feeling or conduct, to which he opposes moderation (ver. 5); care and anxiety, or unthankfulness and unbelief, to which he opposes grateful and earnest prayer (ver. 6); the final result is peace (ver. 7). The peace that God gives "passeth all understanding"; it is deep, precious, immeasurable. God alone fully understands the grandeur of His own gift. It is an impenetrable shield to the believing soul; it guards the fortress in peace though the shafts of care are constantly hurled against it.

+Lessons.+--1. _Our sins breed our cares._ 2. _God is ever willing to take up the burden of our cares._ 3. _Only as we commit our cares to God have we peace._

_GERM NOTES ON THE VERSES._

Vers. 6, 7. _The Remedy for Worldly Care._

I. A caution or warning.+--"Be careful for nothing."

1. _This does not respect duty._--We must have a care for our Lord's interests.

2. _But having performed duty, we are not to be careful as to consequences._--(1) Because unnecessary. Christ cares. (2) Because useless. It cannot ward off the evil. The evil only in imagination. The evil often a good. Itself the greatest evil.

3. _Because positively sinful._--(1) It breaks a commandment. (2) It sets aside promises. (3) It undervalues experience. (4) It distrusts God's wisdom and goodness. (5) It is rebellion against God's arrangements. (6) It is an intrusion into God's province.

4. _Because hurtful and injurious._--(1) It often deters from duty. (2) It destroys the comforts of duty.

+II. Counsel or advice as to the manner in which the evil is to be avoided.+--"But in everything by prayer and supplication." 1. _The correction is not a needless and reckless indifference._ 2. _The emphatic word here is "everything."_ This describes the range of prayer. This precept is generally neglected. 3. _The performance of this duty would correct carefulness._ It places everything under God's government, and leaves it there. It leads to a study of the Divine will in secular affairs. Our prospects and plans are thus tested. It gives to every event the character of an answer to prayer--evil as well as good. Prayer, _i.e._ direct entreaty or petition. Supplication, _i.e._ deprecation. Thanksgiving for all past and present.

+III. A promise as to the results of following this counsel or advice.+--"And the peace of God, which passeth all understanding, shall keep your hearts and minds."

1. _The mind and the heart are the seat of care._--The mind calculates, imagines. The heart feels fear, grief, despair.

2. _The mind and heart are made the seat of peace._--"The peace of God, which passeth all understanding, shall keep your hearts and minds through Jesus Christ." The peace which God has flows from unity, from omnipotence. This is the peace of God, because He gives it.

3. _This peace comes through Jesus Christ._--He produces the unity. He encircles with omnipotence.--_Stewart._

Vers. 6, 7. _Anxious Care._

+I. The evil to be avoided.+--1. _Care is excessive when it is inconsistent with peace and quietness._ 2. _When it induces loss of temper._ 3. _When it makes us distrustful of Providence._ 4. _When it hurries us into any improper course of conduct._ (1) Anxiety is useless. (2) Is positively injurious. (3) Exerts a mischievous influence on others. (4) Is criminal.

+II. The proper course to be pursued.+--1. _Prayer._ 2. _Supplication._ 3. _Thanksgiving._

+III. The happiness to be enjoyed.+--"The peace of God, which passeth understanding, shall keep your hearts and minds through Jesus Christ."--_Dr. Robt. Newton._

Ver. 6. _Subjects of Prayer._

+I. For temporal blessings.+--1. _Our health._ Value of health. Dependence on God. 2. _Our studies._ Not to supersede diligence. Communicates a right impulse. Secures a right direction. 3. _Our undertakings._ Agricultural, commercial.

+II. For spiritual blessings.+--1. _For pardon._ Of our daily sins in thought, word, and deed. Of all our sins. 2. _For holiness in heart and life._ Regeneration, faith, love, hope, meekness, zeal, resignation, obedience. 3. _For usefulness and happiness._

+III. For the outpouring of the Holy Spirit.+--1. _On ourselves._ 2. _On our relatives and friends._ 3. _On the Church._ 4._On the world._

+IV. For the spread of the Gospel.+--1. _For the multiplication of the necessary means._ 2. _For the removal of obstacles._ 3. _For the success of labourers._ 4. _For the conversion of sinners.--G. Brooks._

_True Prayer._

+I. True prayer is specific as well as earnest.+--Nothing is too little to be made the subject of prayer. The very act of confidence is pleasing to God and tranquillising to the supplicant. God is not only willing to hear the details, but He desires that we should tell Him.

+II. True prayer consists of confession, supplication, and thanksgiving.+--We are to confess our sins, ask forgiveness, and do it with gratitude and thankfulness. God will not answer the requests of unthankful beggars. Without thanksgiving what we call prayer is presumption.--_Homiletic Monthly._

Ver. 7. _The Peace of God keeping the Heart._

+I. The nature of this defending principle.+--It has as its basis forgiving mercy.

+II. Its author.+--"The peace of God." It is called His peace, because that work of mercy on which it rests is His work, and He Himself communicates the peace.

+III. Its property.+--"Passeth all understanding." 1. _The understanding of such as are strangers to it._ 2. _They who enjoy it the most cannot fully comprehend it._

+IV. Its effects.+--"Shall keep your hearts and minds." 1. _In temptation it secures the heart by satisfying the heart._ 2. _It keeps the heart in affliction._ 3. _It keeps the mind by settling the judgment, and keeping doubts and errors out of the mind._

+V. Its source and the instrumentality by which it works.+--"Through Christ Jesus."--_C. Bradley._

_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 8, 9.

_The Science of Christian Ethics_--

+I. Demands the study of every genuine virtue.+--"Whatsoever things are true, honest, just, pure, lovely, of good report, . . . think on these things" (ver. 8). In regard to what is honourable, just, pure, lovely, and of good report, there is a true and a false standard, and for this reason the apostle here places the true at the beginning, that when the following exhortations are presented, this fact which our experience so often discloses may at once occur to the Christian, and he may be led to examine himself and see whether he also is everywhere seeking for the true (_Schleiermacher_). Genuine virtue has its root in genuine religion. The modern school of ethics, which professes to teach morality as something apart from spiritual Christianity, is a return to the exploded theories of pagan moralists, an attempt to dress up pre-Christian philosophy in a nineteenth-century garb. The morality that is lovely and of good report is Christian morality--the practical, liveable ethics of the New Testament. The ethical terms used in this verse are closely united. The true, the becoming, the right, and the pure are elements of virtue or moral excellence, and when exhibited in practical life are lovely and worthy of all praise. The charm of the Christian character is not the cultivation of one virtue that overshadows all the rest, but the harmonious blending of all the virtues in the unity of the Christian life. Christian ethics should be earnestly studied, not as matters of pure speculation, but because of their supreme importance and utility in the moral conduct of every-day life.

+II. Requires the translation of high moral principles into practical life.+--"Those things which ye have both learned, and received, and heard, and seen in me, do" (ver. 9). It is one thing to ponder, admire, and applaud morality; it is another thing to practise it. The apostle not only taught Christian ethics, but practised them, and could point to his own example as worthy of imitation; it was not, "Do as I say," but "Do as I do." Christian morality is of little value as a mere creed of ethics; its true power is seen in changing, elevating, and refining the life. We have all to lament there is such a wide chasm between theory and practice. Theory may be learned in a brief period; practice is the work of a lifetime. The theory of music may be rapidly apprehended, but the mastery of any one instrument, such as the violin or organ, demands patient and incessant practice. It means detail-work, plod, perseverance, genius. So is it with every virtue of Christian ethics. Theory and practice should go together; the one helps the other; practice more clearly defines theory, and theory more fully apprehended stimulates practice. It is the practice of Christian morality that preaches to the world a Gospel that it cannot fail to understand and that is doing so much to renovate it. Lord Bolingbroke, an avowed infidel, declared: "No religion ever appeared in the world whose tendency was so much directed to promote the peace and happiness of mankind as the Christian religion. The Gospel of Christ is one continued lesson of the strictest morality, of justice, benevolence, and universal charity. Supposing Christianity to be a human invention, it is the most amiable and successful invention that ever was imposed on mankind for their good."

+III. Links practical morality with the promise of Divine blessing.+--"And the God of peace shall be with you" (ver. 9). The upright man--the man who is striving to shape and mould his life on the ethics of the New Testament--shall not only enjoy peace, the peace of God, which passeth all understanding, but the God of peace shall be with him and in him. True religion, in healthy activity, gives, and can alone give, a restfulness of spirit such as the troubles of life are impotent to disturb. The two vital elements of true religion are communion with God and the diligent cultivation of practical holiness--conformity to the will of God in all things. Pray and bring forth the fruits of the Spirit, and the God of peace shall be with you, preserving you from unrest and harm. The peace of God is also an active principle, gentle and noiseless in its activity, which will help the soul to grow in ethical symmetry and beauty.

+Lessons.+--1. _The Gospel is the foundation of the highest ethics._ 2. _No system of morality is trustworthy that does not lead to holy practice._ 3. _God helps the man who is honestly striving to live up to his light._

_GERM NOTES ON THE VERSES._

Ver. 8. _Mercantile Virtues without Christianity._

+I. What a man of mercantile honour has.+--He has an attribute of character which is in itself pure, lovely, honourable, and of good report. He has a natural principle of integrity, and under its impulse he may be carried forward to such fine exhibitions of himself as are worthy of all admiration. It is very noble when the simple utterance of his word carries as much security along with it, as if he had accompanied that utterance by the signatures, the securities, and the legal obligations which are required of other men. All the glories of British policy and British valour are far eclipsed by the moral splendour which British faith has thrown over the name and the character of our nation. There is no denying the extended prevalence of a principle of integrity in the commercial world.

+II. What a man of mercantile honour has not.+--He may not have one duteous feeling of reverence which points upward to God. He may not have one wish or one anticipation which points forward to eternity. He may not have any sense of dependence on the Being who sustains Him, and who gave him his very principle of honour as part of that interior furniture which He has put into his bosom. He is a man of integrity, and yet he is a man of ungodliness. This natural virtue, when disjoined from a sense of God, is of no religious estimation whatever; nor will it lead to any religious blessing, either in time or in eternity.--_T. Chalmers._

Ver. 9. _Paul as an Example to Believers._

+I. He was distinguished by his decision of character in all that relates to religion.+--Constitutionally ardent; zealous as a Pharisee. From the day of his conversion he never faltered, notwithstanding his privations, his dangers, his sufferings. Be decided.

+II. By his care about the culture of the Divine life in his own soul.+--The student may desire to know the truth rather than to feel its power. The preacher may be more solicitous about the power of the truth over others than over himself. He never lost sight of the interests of his own soul.

+III. By his devotional habits.+--One would rather be the author of his prayers than of his sermons. The difference between his prayers as a Pharisee and as a Christian. The subject, the spirit, the style of his prayers as a Christian. Be careful. Be not soon shaken in mind or troubled by speculations about the philosophy of prayer.

+IV. By his spirituality and heavenly-mindedness.+--He did not show any interest in the class of worldly objects that might have been expected to interest a man of his order of mind. He was absorbed in "spiritual things." The second coming of Christ had a prominent place in his thoughts. "That day." Cultivates a habitual superiority to the things of time and sense. Seek the things that are above.

+V. By his patient submission to the dispensations of Divine providence.+--Rare amount of suffering. Strong feeling, unmurmuring submission. Patient, meek, contented. All from Christian principle. Be resigned.

+VI. By his laborious usefulness.+--Sketch his career. Be useful.--_G. Brooks._

_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 10-14.

_The Joy of a Good Man in Extremity_--

+I. Stimulated by the practical evidence of the growth in his converts of Christian thoughtfulness.+--"Your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity" (ver. 10). The Philippians were a hospitable people, as was shown both by Lydia and the gaoler, who insisted on the privilege of ministering to the wants of the apostles in the beginning of their ministry at Philippi. The Church in that city had already sent a liberal contribution to the apostle to help him in the missionary work; and he now rejoices over another practical evidence of their generous thoughtfulness in the timely help they had sent him by the hands of Epaphroditus. Paul and his mission were much in their thoughts, and they were often devising how they might minister to his wants and further the work of the Gospel. They were eager to help him more frequently but lacked opportunity. They valued the Gospel so as to be willing to pay for it. It is a gratifying and unmistakable proof of religious growth when we are anxious to contribute of our means, according to our ability, for the spread of the Gospel. Liberality in money-giving is a crucial test of genuine godliness. When the commission of excise wrote Wesley, "We cannot doubt you have plate for which you have hitherto neglected to make an entry," his laconic reply was, "I have two silver teaspoons at London, and two at Bristol; this is all the plate which I have at present, and I shall not buy any more at present while so many around me want bread." It is estimated that he gave away more than £30,000.

+II. Maintained by having mastered the secret of Christian contentment.+--1. _A contentment gained by actual experience of the ups and downs of life._ "Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound; everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need" (vers. 11, 12). The checkered and eventful life of the apostle had taught him many lessons, and not the least useful and important was the art of contentment. A man with his varied experience is not easily inconvenienced by fluctuating fortunes. Contentment is gained, not by the abundance of what we possess, but by discovering how much we can do without. "That which we miscall poverty is indeed nature," writes Jeremy Taylor; "and its proportions are the just measures of a man, and the best instruments of content. But when we create needs that God or nature never made, we have erected to ourselves an infinite stock of trouble that can have no period." Most desires are first aroused by comparison with others. Sempronius complained of want of clothes and was much troubled for a new suit, being ashamed to appear in the theatre with his gown a little threadbare; but when he got it, and gave his old clothes to Codrus, the poor man was ravished with joy and went and gave God thanks for his new purchase; and Codrus was made richly fine and cheerfully warm by that which Sempronius was ashamed to wear; and yet their natural needs were both alike.

2. _A contentment inspired by Divine strength._--"I can do all things through Christ which strengtheneth me" (ver. 13). The apostle's contentment was not self-sufficiency, but self-sufficingness; and this was acquired, not only by the experiences of life, but the help of Divine grace. He could conceive no circumstances in which that grace was not sufficient. His contented mind he regarded as a gift of God. "I have learnt from Thee, O God," writes Augustine, "to distinguish between the gift and the fruit. The gift is the thing itself, which is given by one who supplies what is needed, as money or raiment; but the fruit is the good and well-ordered will of the giver. It is a gift to receive a prophet and to give a cup of cold water; but it is fruit to do those acts in the name of a prophet and in the name of a disciple. The raven brought a gift to Elias when it brought him bread and flesh, but the widow fruit, because she fed him as a man of God."

+III. Gratefully commends the generosity of those who alleviate his extremity.+--"Notwithstanding ye have well done, that ye did communicate with my affliction" (ver. 14). Though the apostle had learned contentment in every situation, and his mind could accommodate itself to every change of circumstances; though he had fresh and inexhaustible sources of consolation within himself, and had been so disciplined as to acquire the mastery over his external condition and to achieve anything in Christ; yet he felt thankful for the sympathy of the Philippian Church, and praised them for it. His humanity was not absorbed in his apostleship, and his heart, though self-sufficed, was deeply moved by such tokens of affection. Though he was contented, he yet felt there was affliction--loss of liberty, jealous surveillance, inability to fulfil the great end of his apostolic mission. This sympathy on the part of the Philippians with the suffering representative of Christ and His cause is the very trait of character which the Judge selects for eulogy at last (Matt. xxv. 35) (_Eadie_).

+IV. Had a Divine source.+--"But I rejoiced in the Lord greatly" (ver. 10). He regarded the gift as coming from the Lord, and his joy in its reception was from the same source. He rejoiced the more in this practical evidence of the love and gratitude of his converts. Every kindness shown to us by others when it is recognised as coming from God, will augment our joy in Him.

+Lessons.+--1. _God does not forget His servants in distress._ 2. _A contented spirit is a fruit of Divine grace._ 3. _It is a joy to be remembered by those we love._

_GERM NOTES ON THE VERSES._

Ver. 10. _Practical Christian Benevolence_--

+I. Is quick to see the needs of God's servants and of the cause in
which they faithfully labour.+

+II. Eagerly watches every opportunity for supplying those needs.+

+III. Is a matter of exalted joy to those who fully appreciate both
the supply and the motive that prompted it.+

Vers. 11, 12. _Tendency of Christian Principles to produce True Contentment._

+I. Christianity takes away the natural causes of discontent.+--1. _Pride._ 2. _Self-preference._ 3. _Covetousness._

+II. Christianity furnishes powerful motives for the exercise of a contented mind.+--1. _The disciples of Christ are under the strongest obligations to walk in the footsteps of their Divine Master._ 2. _True Christians are firmly convinced that their lot is chosen for them by their blessed Lord and Master._ 3. _It is chosen for them in infinite love and mercy to their souls.--E. Cooper._

Ver. 11. _Contentment._

+I. That a man be content with his own estate without coveting that which is another's.+

+II. That a man be content with his present estate.+--1. _Because that only is properly his own._ 2. _All looking beyond that disquiets the mind._ 3. _The present is ever best._

+III. That a man be content with any estate.+

+IV. The art of contentment.+--1. _Is not learned from nature._ 2. _Or outward things._ 3. _But is taught us by God's Spirit._ 4. _By His promises._ 5. _By the rod of discipline._ 6. _Proficiency in contentment gained_--(1) By despising unjust gain. (2) By moderating worldly desires and care. (3) By carefully using and charitably dispensing what we have. (4) By bearing want and loss with patience.--_R. Sanderson._

_Christian Contentment._

+I. What it is.+--1. _That our desires of worldly good are low and moderate._ 2. _That in all our views of bettering our worldly condition we indulge not immoderate cares._ 3. _That whatever our present condition be, we cheerfully submit to the providence of God in it._ 4. _That we are so easy with our own lot as not to envy others who may be in more prosperous circumstances._ 5. _That we will not use any unlawful means to better our present condition._ 6. _That we make the best of our condition whatever it be._

+II. How it may be learned.+--1. _Christianity sets in view the most solid principles of contentment and the strongest motives to it._ 2. _Furnishes us with the brightest patterns of contentment to enforce its precepts and prevent our despair of attaining it._

+Lessons.+--1. _The present state should be considered as a state of learning._ 2. _More depends on our spirits than upon our outward condition in order to contentment._ 3. _Labour to have our minds so formed that they may be content and tolerably easy in any state of life._

Ver. 13. _The Source of the Christian's Power._

+I. The extent of a Christian's ability.+--1. _He is able to discharge every duty._ 2. _He is able to endure every trial._ 3. _He is able to brave every suffering._ 4. _He is able to overcome every temptation._

+II. The source of the Christian's ability.+--1. _Christ strengthens us by His teachings._ 2. _Christ strengthens us by His example._ 3. _Christ strengthens us by the moral influence of His death as a sacrifice for our sin._ 4. _Christ strengthens us by uniting us to Himself, and bestowing on us, in answer to the prayer of faith, the influences of the Holy Spirit._ Christ is the fountain of spiritual strength.--_G. Brooks._

_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 15-19.

_A Generous Church_--

+I. Spontaneously contributing to the earliest efforts in the propagation of the Gospel.+--1. _Its generosity conspicuous by its solitary example._ "No Church communicated with me as concerning giving and receiving, but ye only" (ver. 15). In the account between us, the giving was on your part, the receiving on mine. The Philippians had followed Paul with their bounty when he left Macedonia and came to Corinth. We are not to wait for others in a good work, saying, "I will do when others do it." We must go forward though alone (_Fausset_). Their liberality followed him on distant missionary tours, and when no longer in their own province. One single example of generosity is an inspiration and a hint to others. Any Church will wither into narrowing dimensions when it confines its benefactions to itself.

2. _Its generosity was repeated._--"For even in Thessalonica ye sent once and again unto my necessity" (ver. 16). Even in Thessalonica, still in their own province and not far from Philippi, they more than once contributed to his help, and thus rendered him less dependent on those among whom he was breaking new ground. Help in time of need is a pleasant memory; and the apostle delights in reminding the Philippians of their timely and thoughtful generosity. Repeated kindnesses should increase our gratitude.

+II. The gifts of a generous Church are appreciated as indicating growth in practical religion.+--"Not because I desire a gift; but I desire fruit that may abound to your account" (ver. 17). It is not the gift he covets, but that rich spiritual blessing which the gift secures to its donors. The apostle wished them to reap the growing spiritual interest of their generous expenditure. Not for his own sake but theirs does he desire the gift. He knew that the state of mind which devised and contributed such a gift was blessed in itself, that it must attract Divine blessing, for it indicated the depth and amount of spiritual good which the apostle had done to them, and for which they thus expressed their gratitude; and it showed their sympathy with the cause of Christ, when they had sought to enable their spiritual founder in former days to give his whole time, without distraction or physical exhaustion, to the work of his apostleship. This was a spiritual condition which could not but meet with the Divine approbation and secure the Divine reward (_Eadie_).

+III. The gifts of a generous Church are accepted as a sacrifice well pleasing to God.+--"Having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God" (ver. 18). It was a gift in which God delighted, fragrant as the sweet-smelling incense which burned in the censer. It was felt that God is supreme Benefactor and that all possessions are His gracious gift, that these have an end beyond the mere personal enjoyment of them, that they may and ought to be employed in God's service, and that the spirit of such employment is the entire dedication of these to Him. The money, while contributed to the apostle, was offered to God. They discharged a spiritual function in doing a secular act--"the altar sanctified the gift" (_Ibid._). Giving to the cause of Christ is worship, acceptable and well-pleasing to God. It belongs to the same class of acts as the presentation of sacrifices under the old economy, which was the central act of worship. For the proper use of no talent is self-denial more needed than for that of money.

+IV. The gifts of a generous Church will be recompensed with abundant spiritual blessing.+--"But my God shall supply all your need according to His riches in glory by Christ Jesus" (ver. 19). The money we give to God's cause is well invested and will yield a rich return: spiritual blessing in return for material gifts; this is beyond the power of arithmetic to compute. This was no rash and unwarrantable promise on the part of Paul. He knew something of the riches of the Divine generosity, and was justified in assuring his kind benefactors of God's perfect supply of every want of body and soul, bestowed not grudgingly but with royal beneficence.

+Lessons.+--1. _Gratitude for blessings received should prompt generosity._ 2. _Money is never more wisely employed than in forwarding the cause of God._ 3. _Our gifts to God are handsomely rewarded._

_GERM NOTES ON THE VERSES._

Vers. 15, 16. _Christian Generosity_--

+I. Indicates a genuine interest in the work of God and love for
its ministers.+

+II. Is especially valuable in prosecuting pioneer mission work.+

+III. Should not be conspicuous by one solitary example, but be
continuous and commensurate with the pressing needs of the
work of God.+

Vers. 17, 18. _Liberality a Fruit of the Christian Life._

+I. It is not a gift, but the discharge of a just claim.+

+II. Paul did not desire a gift only to benefit himself, because
he wanted nothing.+

+III. Liberality is a fruit of the Christian life by discharging a
debt to which we stood engaged.+

+IV. Liberality is an advantage in the exercise of our patience
before the day of trial come upon us.+

+V. As God will punish the neglect of this duty, so if we perform
it He will count Himself in debt to us.+--_Farindon._

Ver. 19. _Man's Need supplied from God's Riches._

+I. Look at man's necessity.+

+II. God's wealth.+--Its abundance; its excellence.

+III. The supply the apostle anticipates for this necessity out of this wealth.+

+Learn.+--1. _Contentment with our present lot._ 2. _Confidence for the future.--C. Bradley._

_Our Need and our Supply._

+I. Examine the scope of the promise.+--There is danger of fanaticism in the interpretation of truth. God promises to supply our need, but not to gratify our wishes or whims. Some of us God sees cannot bear wealth, and so it is not given us; but as our day is so is our strength.

+II. The supply.+--The supply is not according to our deserts, but according to the riches of His glory. The resources of the Trinity are drawn upon. His wealth is unbounded. He is not a cistern, but a fountain.

+III. The Medium.+--This supply comes through Christ. We can claim it in no other name. But God ordains means and puts us under conditions. As in agriculture, so here, we are to work in harmony with God's established methods if we would secure fruits.--_Homiletic Monthly._

_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 20-23.

_Last Words._

+I. A glowing ascription of praise to the Divine Giver of every blessing.+--"Now unto God and our Father be glory for ever and ever. Amen" (ver. 20). To God, even our Father, the kind and liberal Supplier of every want to every child, be eternal glory ascribed. The ascription of praise is the language of spiritual instinct which cannot be repressed. Let the child realise its relation to the Father who feeds it, clothes it, and keeps it in life, who enlightens and guides it, pardons and purifies it, strengthens and upholds it, and all this in Christ Jesus, and it cannot but in its glowing consciousness cry out, "Now to God and our Father be glory for ever." The "Amen" is a fitting conclusion. As the lips shut themselves, the heart surveys again the facts and the grounds of praise, and adds, "So be it" (_Eadie_).

+II. Christian salutations.+--"Salute every saint in Christ Jesus. All the saints salute you, chiefly those that are of Cæsar's household" (vers. 21, 22). Salutations are tokens of personal interest and living fellowship which should not be lightly esteemed. The apostolic salutations teach that the Christian religion does not make men unfriendly and stubborn, but courteous and friendly (_Lange_). The reference to the saints in Cæsar's household may mean either kinsfolk of Nero or servants in the palace. It is improbable that so many near relatives of the emperor should have yielded themselves to Christ as to be designated by this phrase, and it is not likely to suppose that a combination of these two classes would be grouped under the one head. In all likelihood the reference is to servants holding more or less important positions in the imperial household--some, no doubt, slaves; and it is a suggestive testimony to the unwearied diligence and influence of the apostle in using every opportunity to make known the saving grace of the Gospel. To explain to any the reason for his imprisonment was an occasion for preaching Christ. "O Rome, Rome!" exclaims Starke, "how greatly hast thou changed! Formerly thou hadst true saints even in the household of a pagan and tyrannical emperor; but now hast thou false saints, especially in and around the so-called chair of Peter and at the court of his supposed successor."

+III. Final benediction.+--"The grace of our Lord Jesus Christ be with you all. Amen" (ver. 23). The oldest MSS. read, "Be with your spirit." It is important that the grace of God should be not only around us, but with us and in us. The benediction is a prayer that the Divine favour may be conferred upon them, enriching the noblest elements of their nature with choicest blessings, making them to grow in spiritual wisdom, beauty, and felicity, that grace may ultimately merge into glory.

+Lessons.+--1. _Praise should be offered to God in all things._ 2. _The Christian spirit is full of kindly courtesy._ 3. _It is a comprehensive prayer that invokes the blessing of Divine grace._

_GERM NOTES ON THE VERSES._

Ver. 20. _Eternal Praise should be offered unto God_--

+I. For mercies enjoyed in the past.+

+II. For mercies which as our Father He holds for us and bestows on
us in the present.+

+III. That the glory of His character may become increasingly
conspicuous in His works of creation, providence, and grace.+

Vers. 21, 22. _Christian Courtesy_--

+I. Elevates and sanctifies the amenities of social life.+

+II. Awakens and strengthens mutual sympathy and help in the
Christian life.+

+III. Should be exercised by Christians of all ranks and conditions.+

Ver. 23. _The Grace of our Lord Jesus Christ_--

+I. Is the sum of all we can need for ourselves or desire for others.+

+II. Is a revelation of His own character and of His regard for us.+

+III. May be sought with the utmost confidence and enjoyed in
ever-increasing measure.+

* * * * * * * *

+Transcriber's Notes+

- Page 299, Introduction, second paragraph, apply RC to "Divine
call."

- Page 300, second new paragraph, apply RC to "the Gospel." "Place
and time" section, second paragraph, change "iv. 32" to "ch.
iv. 32" and "i. 13" to "ch. i. 13." Fifth paragraph, add
sentence-ending period after "later date."

- Page 301, in the synopsis, change "ii. 19-30" to "ch. ii. 19-30";
add a row to indicate that no information is presented for chapter
ii. verses 12 through 18.

- Page 302, notes on chapter i., verse 7, apply RC to "the Gospel."
Verse 10, add right double quotes after "not causing offence."

- Page 303, notes on verse 12, apply RC to "the Gospel." Verse 13,
remove right double quotes after "body-guard"; correct "colouel"
to "colonel" and change double quotes to single quotes around it.
Verse 14, apply RC to "the Gospel." Verse 15, apply RC to "a
Gospel." Verse 19, add right double quote after "for me."

- Page 305, lesson "Christian Greeting," point I, change question
mark after "kingdom" to period. Point II, apply RC to "the
Gospel." Point III, apply RC to "Divine gifts," "the Divine
majesty," and "the Gospel."

- Page 306, "Commencement" note, point I, apply RC to "the Gospel."
Point II, apply RC to "the Gospel" and "Divine mercy." Point IV,
apply RC to "the Gospel." Lesson "Eulogy," point I, apply RC to
"the Gospel."

- Page 307, same lesson, point II, apply RC to "the Gospel." Point
III, apply RC to "the Divine."

- Page 308, "Making Request" note, point I, apply RC to "Divine
communications." "Grounds of Confidence" note, point II, apply RC
to "the Gospel."

- Page 311, lesson "Prayer," "Definiteness" note, point II, apply RC
to "Divine intelligence."

- The break between pages 311 and 312 is in a unit that style
indicates should not be broken "destination.--That." The entire
unit was moved to the earlier page.

- Page 312, "Fruits" note, point I 1, apply RC to "Divine Being."
"Spiritual Attainment" note, point IV, apply RC to "all Divine."
"Divine Culture" note, point IV, apply RC to "the Husbandman."
Lesson "Gospel Irrepressible," point I 1, apply RC to "the Gospel"
(five times). Point I 2, apply RC to "the Gospel."

- Page 313, same point, apply RC to "the Gospel" (twice). Point
II 1, apply RC to "the Gospel" (thrice). Point II 2, apply RC to
"the Gospel" (thrice).

- Page 314, point III, apply RC to "the Gospel" (thrice).
Application ("Lessons"), point 1, apply RC to "the Gospel."
"Development" note, point III, apply RC to "the Gospel."

- Page 315, "Ministry of Bonds" note, point III, apply RC to "the
Gospel." "Germ" note, point V, change "afflictions" to
"affliction." "Real" note, point II 4, apply RC to "the Gospel."

- Page 316, lesson "Noble Attitude," point II 1, apply RC to "the
Gospel."

- Page 317, "Life and Death" note, point I 1 (3), apply RC to
"Divine knowledge."

- Page 319, lesson "Exhortation," point I 2, apply RC to "the
Gospel" (twice). Point I 3, apply RC to "the Gospel." Point III,
apply RC to "the Divine" (twice).

- Page 320, "Evangelical Consistency," each of points I, I 1, I 2
(twice), I 3, I 4, and II 1, apply RC to "Gospel." "Effects" note,
point I 1, apply RC to "the Gospel." Point I 2, apply RC to "the
Divine." Point II 1, apply RC to "the Gospel" and "its Author."

- Page 321, notes on chapter ii., verse 1, change "i. 8" to "ch.
i. 8." Verse 2, change "i. 4" to "ch. i. 4." Verse 5, apply RC to
"the Gospel." Verse 6, apply RC to "the Divinity."

- Page 322, verse 12, apply RC to "the Gospel." Verse 15, tag
"immaculatum" as Latin and set it in Italic.

- Page 323, verse 22, apply RC to "the Gospel." Verse 29, change
"#alue" to "value."

- Page 324, lesson "Christian Union," point II, apply RC to "the
Gospel." Point III 2, add sentence ending period after "(ver. 4)."
Point IV, add "Ps. cxxxiii. 1" reference.

- Page 325, "Unity" note, point 2, apply RC to "the Gospel."
"Looking" note, point III, change "th#" to "the." Lesson
"Humiliation," point I, apply RC to "His Divine" and "Divinity."

- Page 326, same lesson, point II, apply RC to "Divinity" (twice).
"Incarnate" note, point I, apply RC to "Divine glory." Point II,
apply RC to "Divine nature."

- Page 327, "Christian Temper" note, application ("Lessons"), point
2, apply RC to "the Gospel." Point 3, apply RC to "God-like."

- Page 328, lesson "Exaltation," point I, apply RC to "Divine act";
add left parenthesis before "ver. 9." Point II, apply RC to "the
Divine" (thrice). Point III, apply RC to "Him"; change quote from
"and every tongue confess" to "and that every tongue should
confess" to match KJV; apply RC to "His Divine majesty."

- Page 329, same lesson, same point, apply RC to "the Gospel."
"Worthy" note, point 2, apply RC to "His Divine majesty." Point 3,
apply RC to "Divine honour."

- Page 330, lesson "Salvation," point II 2, apply RC to "Divine
aid." Point III, apply RC to "Divine work." Application
("Lessons"), point 2, apply RC to "Divine influences."

- Page 331, "Divine and Human" note, point II, apply RC to "Divine."
"Active Exertion" note, point I, capitalise "Promised Land."
"Co-operation" note, point I, apply RC to "Divine."

- Page 332, same note, point III, apply RC to "Divine operations."
Lesson "Lustre," point I, apply RC to "Divine command." Point II,
apply RC to "the Gospel" and "the Word."

- Page 333, same lesson, point III 3, apply RC to "the Gospel."

- Page 334, lesson "Projected," point II, apply RC to "the Gospel."
Point II 2, apply RC to "Divinity."

- Page 335, same lesson, point II 3, apply RC to "the Gospel"
(twice).

- Page 337, lesson "Devoted," point IV, apply RC to "glorious
Gospel" and "the Word." "Anxieties" note, insert point "2" at the
beginning of the second sentence.

- Page 338, notes on chapter iii., verse 1, change "iv. 8" to "ch.
iv. 8." Verse 8, insert "[R.V., 'soul' A.V.]."

- Page 339, verse 14, change "gaol" to "goal." Verse 17, apply RC to
"Good Shepherd."

- Page 340, lesson "False and True," point I, apply RC to "the
Gospel" (twice).

- Page 341, same lesson, point II 2, apply RC to "the Divine" and
"the Divinity"; change period after "yourself" to a question mark;
apply RC to "Divinity."

- Page 343, lesson "External," point III, apply RC to "the Divine."
"Excellent" note, point I, apply RC to "the Gospel."

- Page 344, same note, renumber second point "VI" to "VII." First
"Excellency" note, point I, apply RC to "the Divinity." Lesson
"Features," point II, apply RC to "Divinely."

- Page 345, same lesson, same point, apply RC to "Divine." Point
III, apply RC to "Divine power"; insert point "1" before first
sentence in Italic; point III 1, apply RC to "Divine power" and
"Divine life." Point III 2, apply RC to "Good Shepherd."

- Page 346, "Power" note, point I, apply RC to "Divine mission."
Point II, apply RC to "Divinity" (twice). Point V, apply RC to
"the Gospel." "Resurrection" note, point II 4, apply RC to "the
Divine."

- Page 347, lesson "Highest," point I, apply RC to "Divinely" "the
Gospel," and "the Divine." Point III, change "Michael Angelo" to
"Michelangelo"; add comma between "he said" and quotation. Point
IV, apply RC to "Divine light."

- Page 348, "Pressing" note, point II 3 (2), change period to
question mark.

- Page 349, "Temper" note, point III 3, apply RC to "the Gospel."

- Page 350, lesson "Examples," point III 3, apply RC to "the
Gospel." Point IV, apply RC to "the Gospel."

- Page 351, lesson "Citizenship," point I, add sentence-ending
period to last sentence. Point III 2, apply RC to "Divine power."

- Page 352, same lesson, same point, apply RC to "the Divine"
(twice).

- Page 353, notes on chapter iv., verse 3, change double quotes
around "fellow-in-yoke, fellow labourer" to single quotes and
add closing double quotes.

- Page 354, notes on verse 8, identify the Cicero quotation as Latin
and set it in Italic. Verse 11, add em-dash after "etc." Verse 12,
add em-dash after "etc." and "Ps. xxiii." reference. Verse 18, add
"Matt. xxv. 40" reference.

- Page 355, lesson "Plea," point II, apply RC to "the Gospel";
change "strengthened by Him" to "him," speaking of Paul. Point
III, apply RC to "the Gospel" and "the Word."

- Page 356, lesson "Glimpses," point I, apply RC to "the Gospel."
Point II, apply RC to "Gospel." Point III, apply RC to "the
Gospel."

- Page 357, same lesson, point IV 2, apply RC to "the Gospel." Point
IV 3, apply RC to "the Gospel."

- Page 358, lesson "Joy," point II, apply RC to "Divine grace" and
"the Gospel."

- Page 359, same lesson, point III, apply RC to "Divine grace."
"Rejoicing" note, point I 2, add em-dash after "for." Point
II 3 (3), apply RC to "His Word."

- Page 360, lesson "Equity," point I, apply RC to "Divine Surety."
Point II, apply RC to "the Gospel" and "His professed followers."

- Page 361, lesson "Cure," point I, remove commas from "kill-joy,
and" and "blessings, and." Point II, remove commas from "mind,
but" and "anxieties, and."

- Page 362, "Remedy" note, point II 3, apply RC to "Divine will."

- Page 363, "Subjects" note, point IV, apply RC to "the Gospel."
Lesson "Science," point I, change "livable" to "liveable."

- Page 364, same lesson, point II, apply RC to "the Gospel" (twice).
Point III, apply RC to "Divine blessing." Application ("Lessons"),
point 1, apply RC to "the Gospel."

- The break between pages 364 and 365 is in the word "upward":
up|ward.

- Page 365, "Paul" note, point II, apply RC to "Divine life." Point
V, apply RC to "Divine providence." Lesson "Joy," point I, apply
RC to "the Gospel"; remove comma from "frequently, but"; apply RC
to "the Gospel" (twice).

- Page 366, same lesson, point II 2, apply RC to "Divine strength"
and "Divine grace." Point IV, apply RC to "Divine source."

- Page 367, same lesson, application ("Lessons"), point 2, apply RC
to "Divine grace." "Tendency" note, point II 1, apply RC to
"Divine Master."

- Page 368, lesson "Generous," point I, apply RC to "the Gospel."
Point II, apply RC to "Divine blessing," "Divine approbation," and
"Divine reward."

- Page 369, same lesson, point IV, remove comma from "invested,
and"; apply RC to "Divine generosity." Lesson "Last Words," point
I, apply RC to "Divine Giver."

- Page 370, same lesson, point II, apply RC to "the Gospel." Point
III, apply RC to "Divine favour." Application ("Lessons"), point
3, apply RC to "Divine grace."

+THE+

+EPISTLE TO THE COLOSSIANS.+

* * * * * * * *

+INTRODUCTION.+

+Colossæ and its people.+--In Asia Minor, a few days' journey to the east of Ephesus, is a district which for natural beauty, as described by many travellers, is hardly to be surpassed. At the foot of Mount Cadmus--now known as Baba Dagh, or "the Father of Mountains"--near the stream of the Lycus, a tributary of the Mæander, stood the town of Colossæ. Within a day's journey stood Hierapolis and Laodicea, the latter the home of a Church in the later years where a poor, half-hearted religion was a constant offence to God. Owing to its political significance, it quite eclipsed Colossæ, as Hierapolis also did, owing to its natural advantages as a health-resort or watering-place. Though at one time Colossæ was a flourishing town, where the vast forces of Xerxes or those of Cyrus could halt, in this country it was only with difficulty and some uncertainty that its exact site was discovered. Chronos (so called from the funnel-shaped holes into which the river drops) is its modern substitute, though from two to three miles south of the site of Colossæ.

The inhabitants of Colossæ were largely of Phrygian derivation, highly religious, if dread of the supernatural in every form constitutes religion, but ready to yield themselves up to the wildest orgies and the most degradingly sensual types of worship. But there were also many Jews in the town, as we learn not only from the indications in this letter, but from other sources. It was not the only occasion in history when travelled Jews had learnt to blend with their ancestral religion the philosophical or theosophical opinions of the neighbourhood where they had settled. The result was an amalgam very hard to catalogue. The Hellenism of these Phrygian Jews did as little for them as in later days it did for Heine, the German Jew. So, because its results were pernicious, the uncompromising opponent of Pharisaic dead works and herald of one God set himself to make known to the Colossians the sufficiency of Christian doctrine without admixture of heathen wisdom (ch. ii. 8, 9) or the administration of Jewish rites (ch. ii. 11).

+Occasion, aim, time, and place of composition.+--Epaphras, a member of the Colossian Church, and to whom the whole neighbourhood was indebted as the bringer of Gospel tidings, had given St. Paul an account of the state of the Church to which he ministered, with intimations of the perils threatening it. This it was which led the apostle to send Tychicus with this letter. The runaway slave Onesimus accompanied him, sent back to Philemon his master in Colossæ by St. Paul.

The aim of the apostle in writing the letter was chiefly to warn the Colossians against the specious errors of certain teachers who had tried to unite Christianity with Judaism, and these to theosophical notions. The results of this blend could only be regarded with a pitiful smile. It was pernicious, and, with all its semblance of humility, immoral. Its main offence to the apostle was that it dishonoured his Lord, "who is the image of the invisible God, the firstborn of all creation."

Lightfoot thinks this letter, with those to Ephesus and Philemon, was sent by Tychicus "towards the close of the apostle's captivity in Rome, about the year 63." Meyer, who contends that it was sent, not from Rome, but from Cæsarea, thinks 60 or 61 was the date. The ancient tradition was that the letter emanated from a Roman prison, and the reasons given against this are too slender to set it aside in favour of Cæsarea.

+Style of the epistle.+--"The style of the epistle is somewhat laboured. It lacks the spontaneity, the fire, the passion, the tender emotion which mark most of St. Paul's letters. The reason for this is twofold. It is partly because he is addressing strangers, the members of Churches which he had not directly founded, and to whom his expressions did not flow forth from the same full spring of intimate affection. It is still more because he is refuting errors with which he was not familiar, and which he had not witnessed in their direct workings. . . . When he was a little more familiar with the theme (in writing Ephesians) he writes with more fervency and ease. . . . In the close similarity between these two, and yet in the strongly marked individuality of each, we have one of the most indisputable proofs of the genuineness of both. . . . If Colossians has less of the attractive personal element and the winning pathos of other letters of St. Paul, it is still living, terse, solid, manly, vigorous; and brief though it be, it still, as Calvin says, contains the nucleus of the Gospel" (_Farrar_).

+Outline of the epistle.+

Introduction. i. 1, 2, greeting. 3-8, thanksgiving. 9-14, prayer and
supplication with thanksgiving.

i. 15-23. Main theme of the epistle. Christ's personal supremacy
and the universal efficacy of His mediatorial work.

24-29. The apostle's personal explanation of his motive in
addressing them.

ii. 1-7. His interest in the highest welfare of Christians
unknown to him.

8-15. Warning against a philosophy born of earth, able only
to deal externally with outbursts of sin as contrasted
with the complete putting away of it by Christ's death
and resurrection.

16-23. A protest against the attempt to foist precepts and
prohibitions on those who in Christ have passed beyond
the stage of legalism.

iii. 1-17. The sufficiency, for conduct, of living consistently
with the life hid with Christ in God, which is fatal,
as it grows, to every form and manifestation of the old
and corrupt life.

18-22. Duties of wives (18), husbands (19), children (20),
fathers (21), servants (22).

23-25. Motives, incentives, and deterrents in service.

iv. 1. Duties of masters, and motive of conduct.

2-18. Sundry exhortations, commendations, and greetings. The
latter concludes with the apostle's autograph signature,
a touching reference to his "bonds," and a benediction.

+CHAPTER I.+

_CRITICAL AND EXPLANATORY NOTES._

Ver. 1. +Paul, an apostle of Jesus Christ by the will of God.+--Here, as in the Ephesian epistle, St. Paul traces his apostolate to the will of God. It does not seem as if any reason could be given why in these two epistles he uses the phrase and omits it in the Philippians. +Timotheus our brother.+--If Philemon, who was a Colossian Christian, had met St. Paul at Ephesus, probably he had seen Timothy, too, and would no doubt say to the Church how the apostle valued him (Phil. ii. 19).

Ver. 2. +To the saints and faithful brethren.+--We may observe that such a phrase is characteristic of St. Paul's later epistles; in the earlier it was "to the Church." It seems better thus to translate than to give the meaning "to the holy and believing brethren" (see on Eph. i. 1). +Grace . . . and peace, from God our Father and the Lord Jesus Christ.+--Not "grace" from the Father and "peace" from the Lord Jesus Christ, as the usual benediction shows--"The grace of our Lord Jesus." "Whatsoever the Father doeth, these also doeth the Son" (John v. 19).

Ver. 3. +We give thanks to God.+--The apostle here, as usual, gives credit for all that is worthy in his readers, though the tidings from Colossæ had been disquieting.

Ver. 4. +Having heard of your faith.+--This last word might possibly mean "fidelity," the steadiness of an unwavering loyalty. But it is better to take it as the act of personal trust. +Love to all the saints.+--This was the distinguishing trait of all Christians--love one for another (John xiii. 35). How often have we heard the irony, "How these Christians love one another!" We are not warranted in withholding love until men are paragons of spiritual perfection--all in Christ are "saints."

Ver. 5. +For the hope.+--This word completes the triad, though the order is changed, and hope here is the object--the thing hoped for. +Laid up for you in heaven.+--It is the same word in Luke xix. 20, "laid up in a napkin"; in 2 Tim. iv. 8, "henceforth there is laid up"; and in Heb. ix. 27, "it is appointed unto [laid up for] men once to die." +The word of the truth of the gospel.+--Not to be interpreted into "the truly evangelic word." There is an imposing sound in the phrase meant to agree with the thing denoted.

Ver. 6. +In all the world.+--A hyperbolic expression, by which the apostle at the world's centre, Rome, seems to say the messengers of the Gospel, go forth to the utmost bounds of the empire. The faith you have received is no local cult, nor is it an ephemeral excitement. +And bringeth forth fruit.+--The R.V. adds to "bearing fruit," "and increasing." It is not a Gospel that is decadent, on which a few fruits may be found, but with too evident traces that soon fruitfulness will be past.