II.TENDERLY. "With many tears."

III.FULLY. "How I kept back nothing that was profitable unto you."

IV.INDEFATIGABLY. "Have taught you publicly from house to house."

V.UNRESTRICTEDLY. "From house to house."

VI.EVANGELICALLY. "Repentance towards God and faith in our Lord Jesus Christ."

(D. Thomas, D. D.)

1. The hostile state of the parties between whom he negotiates. The Bible declares that "God is angry with the wicked every day," and also that the "carnal mind is enmity against God." Reconciliation is the keynote of the gospel ministry. The invitation to the feast, now as of old, is rejected on very trivial grounds. One buys a piece of land, another five yoke of oxen, and another marries a wife, and all beg to be excused. Another difficulty is that of —

2. Meeting the demands of a mixed assembly. It is one of the wonders of creation that there are no two countenances formed exactly alike. Could we but see, we should probably discover that there are no two souls exactly alike in all things. Add to this the diversity of position, education, temper, training, and character, and you will see how difficult it is to interest and instruct all. Another difficulty is that of —

3. Pecuniary support. "Yea, ye yourselves know that these hands have ministered to my necessities, and to them that were with me." Another thing to which the text points in relation to the gospel minister is —

II. THE DUTIES. There should be —

1. A faithful declaration of the whole counsel of God. "I kept back nothing that was profitable to you." Mark this: it is not what is pleasant, but what is profitable. He adopted two methods in the performance of his work —(1) Public teaching. "And have taught you publicly." Paul's ministry was a thoughtful ministry; it made the people wiser and holier than they were before.(2) Private visiting. "And from house to house." Another thing which the text points to in relation to the gospel minister is —

III. THE DOCTRINES. "Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ."

1. He is to show man's relation to his Maker. "Repentance toward God."

2. He is to show man's relation to Christ.

(Homilist.)

I. TEARS OF SORROW. He is a Christian, not a Stoic; he does not pretend, nor did his Master, to stifle the expression of a pain he could not but feel, and which it would be affectation to disguise. Paul's whole ministry is a ministry of tears, in the sense of the Psalmist, when he says, "They that sow in tears shall reap in joy," etc. By the strength of his faith Paul anticipates the days of harvest, and triumphs in the midst of his tears. Here he weeps in the anticipation of "finishing his course with joy." What a picture of sorrows is that abridgment of his life written by his own hand (2 Corinthians 11:23-29), and He from whom no future event is concealed, has united, in a single expression, the sufferings and the apostleship of Paul (Acts 9:15, 16). The abundant tears with which the apostle was to bedew his path would not water the earth in vain. We lend an attentive ear to an advocate who has suffered in the cause which he defends. And further, sorrow and physical pain have a power over the heart of man, and obtain a respect peculiar to themselves. In order savingly to touch the heart of the most unbelieving amongst you, I should wish that there might stand in this pulpit the suffering Paul. But it is written, "Whosoever doth not bear his cross, and come after Me, cannot be My disciple"! Well, your cross, where is it? What are the sacrifices and afflictions which your faith calls you to bear? Neither a frivolous nor a luxurious life can ever agree with the Christian course. We need men, not like Jabez, whose prayer is, "That thou wouldest enlarge our coasts and keep us from evil"; but men like St. Paul, who "always bear about in the body the dying of the Lord Jesus."

II. TEARS OF CHARITY (ver. 31). Place yourselves in the position of those whom Paul thus warned. Imagine yourselves to be one of those who are beginning to attend to the gospel, or have not yet seriously considered it. The apostle does not give you any more rest than he does himself; he urges you during the day, he detains you far on in the night. Be will not let you go until he has obtained — what? Some favour? Ah! the greatest favour which you can show him is that of being converted to Jesus, or of serving Him with greater faithfulness. You resist his entreaties; but before you part with him, look at him: he weeps over the sins in which you continue — over the harm which your conduct does to the Church — over the stumbling block which you place before the world — above all, over the future which you are preparing for yourself! Do not these tears which you cause him to shed enable you to see into the very soul of his Christianity? I discover in them a whole body of Christian theology and morality; nay, truth and charity — truth, so clearly beheld, that it leads him to foresee that a dreadful misfortune will befall you if you persist in rejecting it; charity, so intense, that by it your salvation becomes almost as necessary to him as his own: what is this but his beautiful definition of Christian faith — "the truth in love," exhibited as a practical reality? I would ask, What is gospel truth, according to this man who entreats you with tears to receive it? Is it simply a refined Deism? You need not stop to examine his epistles and discourses, which are overflowing with the "good news" — you need only see him weeping at your feet. Is it only an interpretation, more or less sound; an opinion, more or less well established, which we must modestly defend without peremptorily affirming facts for fear of being guilty of pride and intolerance? Explain to me those tears of St, Paul if he has not before his eyes "a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries!" Now I will suppose that you have listened to the most urgent, the most eloquent, the most pathetic exhortations, and have not yielded. But that Christian orator entered your closet, and there, alone with you, without the slightest motive of human praise, entreated you to take pity on yourself, and at last, at the sight of your obstinate resistance, unable either to prevent your being lost, or to suffer you to be the cause of your own ruin, melts into tears; say, could you do otherwise than yield? Alas! we must not expect too much; many have seen these tears and have not yielded; but to resist a gospel thus preached, must there not be a heart of stone?

III. TEARS OF TENDERNESS (vers. 37, 38). By a rare gift — of nature, shall I say, or, of grace? — St. Paul, uniting, as he did, opposite qualities, and tempering strength with gentleness, had one of the tenderest hearts that ever beat. What can be more affectionate than the language of the apostle to his Thessalonian brethren, his spiritual children? (1 Thessalonians 2:6-9; 1 Thessalonians 3:1, 2). But this love has its special attachments. There is not enough attention paid to the position which friendship occupied in St. Paul's life and apostleship. I only bring forward in proof the large number of brethren and sisters who are spoken of by name at the end of most of his epistles, and greeted, one by one, with the delicate tenderness of the deepest Christian love. Nor is this all. Amongst the many Christian friends who surround him, Paul has some to whom he is most deeply attached. Luke, Barnabas, Philemon, Epaphroditus, Epaphras, Tychicus, and, above all, Timothy and Titus, his supporters and helpers in his gospel labours. What mother ever wrote to her son a letter more full of solicitude than the 2nd Epistle to Timothy? The brightness of Paul's holiness might dazzle our eyes and seem unreal, could we not discover, throughout it all, traces of his human nature. But the character revealed by these tears forms also a main strength of his apostleship. This power operates in more ways than one. It operates by gaining hearts to the apostle himself. Every one feels himself drawn towards a man in whom the principle of love is so strongly developed; and, since the greatest obstacles to the gospel lie in the inclinations of men, by interesting the hearers in favour of him who proclaims the gospel you interest them in favour of the gospel itself. It operates by enlarging the apostle's sphere of action. This brotherly family, who surround such a loving master, form around him, as it were, a sacred phalanx, in which everyone, being placed at his post by this able general, furnishes his share towards the common resistance to the enemy. But it operates in yet a deeper manner. The warmth and fervour of the apostle's affections give to the gospel which he proclaims a simplicity, an air of truth, which greatly contributes to subdue the minds of men. Conclusion: The tears of the apostle have explained him to us. The strength of his apostleship arose from his personal Christianity, and his Christianity was a Christianity of tears. Weeping from sorrow, he subdued. others by gaining their sympathy; weeping from charity, he won others by love; weeping from tenderness, he carried others along with him by the simplicity of his gospel.

(A. Monod, D. D.)

I. HE IS TO LIVE AMONG HIS PEOPLE.

1. His life is to be devoted to their service, (ver. 19).

2. He is to enter into the circle of their life, as a friendly sympathiser in their joys and sorrows (ver. 18).

3. He is to enlighten them by his example, and yet to continue humble, conscious of his own weakness (ver. 19).

II. HE IS TO IMPART TO THEM THE WHOLE TRUTH.

1. To communicate the whole truth — repentance and faith (ver. 21).

2. To do so in living application to the necessities of the times (ver. 20).

3. To everyone in particular, that so he may account to God for every soul (vers. 20, 26, 27).

III. HE IS TO SUFFER FOR THEM.

1. He looks courageously forward in faith to the threatening storms (vers. 22, 23).

2. He joyfully gives up even his life for Him who gave Himself for us all (vers. 24, 25).

3. He confidently commends himself and his flock, in life and death, to the grace of God (ver. 32).

(Lisco.)

(H. C. Trumbull.)

(A. F. Schauffler.)

1. A sense of insignificance, because we are both absolutely and relatively insignificant. We are as nothing before God, in the universe, in the hierarchy of intelligences, in the millions of mankind. We are insignificant in capacity, learning, influence, and power, compared to thousands of our predecessors and contemporaries. Humility is not only the consciousness of this insignificance, but the recognition and acknowledgment of it, and acquiescence in it. Pride is the denial of or forgetfulness of this fact, the assertion of our own importance.

2. A sense of weakness. Humility stands opposed to pride as including self-confidence, and especially pride of intellect, either as consisting in Rational. ism, or the refusal to submit to the teaching of God; or in a sense of superiority to others. No man can be a Christian without becoming as a little child.

3. A sense of guilt. Humility stands opposed to self-righteousness. When we consider the number and aggravations of our sins we are lost in wonder that men can be so infatuated as to arrogate merit to themselves. The parable of the Pharisee and the publican shows that a moral man propped up with a sense of his good desert is more offensive to God than an immoral man bowed down with a sense of guilt.

II. ITS IMPORTANCE appears from —

1. Its nature, as the want of it implies ignorance or disbelief of the truth concerning our true character.

2. The frequent declarations of Scripture; that God resisteth the proud but showeth grace to the humble; that those who exalt themselves shall be abased, etc.

3. Its connection with the whole economy of redemption, which is intended to humble man. Men must stoop to enter heaven.

4. Its influence on our fellow men. As nothing is so offensive as pride, so nothing is so conciliating as humility.

5. Its influence on ourselves. The humble only are peaceful.

III. ITS CULTIVATION.

1. Bring your mind under the operation of truth.

2. Especially live in the presence of God.

3. Never act from the impulse of pride.

4. Humble yourselves by not seeking great things.

5. Seek the indwelling of the Spirit, and the aid of Christ.

(C. Hodge, D. D.)

1. There are many sorts of pride, and you will be able, by looking at the contrast, to see that there must be also many kinds of humility. There is the pride of —(1) The heretic, who will utter false doctrines, because he thinks his own judgment to be better than the Word of God; he is a disputant but not a disciple. Now Paul never had this. So willing was he to sit at the feet of Jesus that he counted all the learning which he had received at the feet of Gamaliel to be of no value in itself, but became a fool that he might be wise.(2) The Papist, who attaches merit to his own works, and hopes to win heaven by them. From this Paul was totally free. He learnt to count his righteousness as filthy rags.(3) The curious. He would if he could climb to the Eternal Throne, and break the seven seals of the book of destiny. Paul was never curious; he was perfectly content to take his doctrine from his Master's spirit, and leave endless genealogies and questionings to those who had no better guests to entertain.(4) The persecutor. The pride which suggests that I am infallible, and that if any man should differ from me, the stake and the rack would be the due deserts of so great a sin. But Paul had the humility of a man of generous spirit.(5) The impenitent man who will not yield to God. Not so our apostle. He was ever filled with a sense of his own unworthiness.

2. To give you a clearer view of this comprehensiveness I will put it in another shape. There is humility —(1) Before serving God. When a man lacks this he proposes to himself his own honour and esteem in serving God. How little too many Christians have of that humility. They will pick that position in the Church which will give them most honour. But it never was so with the apostle. I think I see him now, working long past midnight making his tents. Then I see that tent maker going into the pulpit with his hands all blistered with his hard work. You would say of him at once, "That man never proposes to himself the praises of his hearers."(2) During the act. That is a splendid psalm which begins, "Not unto us." David thought it needful to say it twice. Then he deals the death blow with the other sentence, "But unto Thy Name be all the glory." To sing that song when you are reaping the great harvest, when you are going on from strength to strength, will prove a healthy state of heart.(3) After the service is done. In looking back upon success achieved, upon heights attained, it is so easy to say, "My right hand and my mighty arm hath gotten me the victory." Christian workers, see to it that never when your work is done you speak of yourselves or of your work.

II. ITS TRIALS, or the dangers through which it has to pass.

1. The possession of great ability. When a man hath seven talents he must recollect that he hath seven burdens of responsibility; and therefore he should be bowed down. Let a man feel that he possesses more power than another, more learning, and he is so apt to say, "I am somebody in the Church." It is so ridiculous; for the more we have the more we owe, and how can there be any ground for boasting there? Great talents make it hard for a man to maintain humility. Yet little talents have precisely the same effect. "There," says one, "I have but a trifle in the world, I must make a flare with it. I have but one ring, and I will always put the finger that wears that outwards so that it may be seen." If you have little talents, do not swell and burst with envy. The frog was never contemptible as a frog, but when he tried to blow himself out to the size of the ox then he was contemptible indeed. It is just as easy for a man to be proud in his rags as my Lord Mayor in his gold chain. There is many a costermonger riding in his little cart, quite as vain as my lord who rides in a gilded coach. You may be a king and yet be humble; you may be a beggar and yet be proud.

2. Success. Great success is like a full cup it is hard to hold it with a steady hand. It is swimming in deep waters, and there is always a fear of being drowned there. But want of success has just the same tendency. Have you not seen the man who could not get a good congregation, and who insisted upon it, that it was because he was a better preacher than the man who did?

3. Long enjoyment of the Master's presence. To walk all day in the sunlight brings us in danger of a sunstroke. If we have nothing but full assurance, we may come to be presumptuous. When you have long-continued joys, fear and tremble for all the goodness of God. But long-continued doubts also will breed pride. When a man has long been doubting his God, and mistrusting His promise, what is that but pride? He wants to be somebody and something. He is not willing to believe his God in the dark; he thinks he always ought to have joy and satisfaction, and so it comes to pass that his doubts and fears are as ready parents of pride as assurance could have been. There is not a position in the world where a man cannot be humble if he have grace; there is not a station under heaven where a man will not be proud if left to himself.

III. THE ARGUMENTS BY WHICH WE OUGHT TO BE PROVOKED TO IT.

1. From ourselves. What am I that I should be proud? I am a man. An angel — how much he surpasseth me, and yet the Lord charged His angels with folly. How much less, then, should the son of man exalt himself? Verily, man at his best estate is altogether vanity. But there is a yet stronger argument. What are you but depraved creatures? When the child of God is at his best he is no better than a sinner at his worst, except so far as God has made him to differ. "There goes John Bradford — but for the grace of God." A sinner saved by grace and yet proud! Out on such impudence!

2. In Christ. Our Master was never exalted above measure. He condescended to men of low estate, but in such a way that there was not the appearance of stooping. "And shall the servant be above his Master, or the disciple above his Lord?" Ye that are purse proud, or talent proud, or beauty proud, I beseech you, think how unlike you are to the Master. "He made Himself of no reputation," etc. Look at that strange sight, and never be proud again.

3. In God's goodness towards us. What was there in you that Christ should buy you with His precious blood? What in you that you should be made the temple of the Holy Ghost? What is there in you that you should be brought to heaven?

(C. H. Spurgeon.)

(Scientific Illustrations.)

(Rowland Hill.)

(J. Cumming.)

(Dean Plumptre.)

1. This testimony was —

(1)Complete — "I kept back nothing": "I shunned not to declare all," etc.

(2)Profitable. It is worth man's while to listen to it. "Godliness is profitable," etc.

(3)Clear — "Showed you."

(4)Educational — "Sought you."

2. This testimony was delivered —

(1)Publicly.

(2)Privately.

II. ITS OBJECTS — "Jews and Greeks."

1. To all men as generally typified by those two great races. The gospel is an universal remedy for an universal need.

2. To those whom Jews and Greeks specially represent.

(1)The Jews as representing the Pharisaism, Sadduceeism — the formalism and religious freethinking of all time.

(2)The Greeks as representing the culture, science, art and worldliness of every age.

III. ITS THEMES.

1. Repentance — the afterthought which is the result of the discovery and sense of sin. Hence it is —

(1)Self-knowledge — coming to one's self.

(2)Self-abhorrence.

(3)Hatred of that which has made self what it is.

(4)Penitential sorrow before God.

(5)Change of life.

2. Faith. Repentance is of no value in itself and cannot atone for sin nor avert sin's consequences. The object of faith is Christ who has borne our sins. The penitent sinner trusts Him and is saved.

(J. W. Burn.)

2. In recounting his ministry, Paul said, "I have taught you publicly, and from house to house." One would like a record of his house-to-house talk. To have heard Paul speak on great themes in a little sphere would have been an education. What child has not been fascinated by seeing what appeared to be the whole sun inside a frail dewdrop? And what traveller has not paused a moment to see some kind star condescending enough to hide itself in the depth of a crystal well, as if it were shining in two heavens at once? To have seen Paul at the fireside, or to have heard him talking to some little child, or to have watched him at some bedside near the dying sufferer — to have heard his voice when it was attuned to the hearing of one listener alone! Men are seen in little things, on small occasions. This great gospel will go anywhere, and be just the same whether drawn on a large scale or a little one. Do not be discouraged because you can only discharge a public ministry; and do not you be discouraged because you can only discharge the house-to-house ministry. Each man has his own gift of God. Happy he who works his own gift and not another man's, and wise the people who, recognising the one gift, do not bemoan the absence of other accomplishments.

3. What did the apostle say both "publicly and from house to house"? (ver. 21). The one thing that cannot be changed is the message which the gospel has to deliver to the human heart, and that message cannot be expressed in more significant terms than "repentance toward God, and faith toward our Lord Jesus Christ." If your religion rested upon other foundations, I wonder not that it has been much troubled by contemporary assault, but if your religion finds its foundations in ver. 21, it cannot be touched. Where is there a heart that can say in its most serious moments that it has no need of repentance? What man is there that does not feel, under the pressure of his own guilty memories, that he needs a help other than his own? If that man has to be delivered, he must be delivered by another hand than his own, and that action is best represented by the words "faith toward our Lord Jesus Christ."

4. Having laid down some outline of his manner of life and doctrine, the apostle comes to a point of departure (vers. 22, 23). It was a dark outlook; how is the darkness relieved? In this case as in all others: by an immediate and definite reference to Divine providence. "I go bound in the Spirit unto Jerusalem." When a man lives in this doctrine, he may go forward into darkness, but he goes forward with a solid and solemn step. Not one ray of hope in all the outlook! "In every city — bonds — afflictions." What a tribute to the sustaining power of the doctrine he had taught! The bonds were many, the afflictions were heavy; what outweighed them all? The sense of God's presence and God's favour. If one thing above another has been demonstrated by Christian history, it is that the Christian spirit may be so vital in a man as to make him forget all care and pain and labour and sorrow, and make him triumph and glory in tribulation also. What comforted Paul will comfort us. This is the eternal quantity of the gospel — never changing, never lessening. There are amongst us men who can rise in the Church today and say, "But for the grace of God, I would not have been a living man this day." The men who would render such testimonies are men whose intellectual sagacity has been tested and proved in the market place, in the realm of politics, along the lines of ordinary social life. I have buried the child of a man who had no consciousness of God, and I have seen that man reel back from his child's open grave mad with hopeless grief. I have also buried the child of parents who have lived in God, and as the little coffin has been let down, they have been enabled to say, "It is well with the child." In such extremities we find out the value of man's religion.

(J. Parker, D. D.)

I. THE GENUINENESS OF PAUL'S CONVERSION.

II. THE IMPARTIALITY OF HIS MINISTRY. "Jews and also the Greeks."

III. THE PURELY EVANGELICAL NATURE OF HIS DOCTRINE. Repentance and faith.

IV. THE OBJECTS AND TWO-FOLD EXERCISE OF THE SINNER'S SALVATION.

1. Repentance toward God. Thus admitting that the law has been broken, and thereby expressing the need of a Saviour.

2. Faith toward our Lord Jesus Christ. Thus accepting Him as a sufficient Redeemer from the curse of the broken law.

(T. Colclough.)

I. REPENTANCE TOWARD GOD. Take a glance, with your mind's eye, at the bearing of God toward us, and see whether it correspond with our bearing toward Him. Creation, preservation, redemption — these mark His mind and dealings: forgetfulness, neglect, sin — these things mark ours. What concord is there between his goodness and repulsive ingratitude? What agreement between acts of love, kindnesses promised; and, on the other hand, a distant dislike of that God's presence, an anxiety to keep away from Him, and an almost studied absence from His worship and service? Were it, then, on account of ingratitude alone, we have ample motive for repentance. Now, repentance is something more than a passing feeling. Unless we are doing our best to shake off the power of iniquity, it is useless to say that we repent. Our repentance needs to be repented of. Our sorrow is but skin deep.

II. The second element of the apostolic preaching remains to be considered, viz., FAITH. Repentance towards God was a feature of Old Testament holiness; but faith toward our Lord Jesus Christ is the eminent characteristic of the new. In the gospel the two are combined, and the due exercise of repentance gathers force and stimulus from its union with the process of faith. The Son of God is the object of faith. "Other foundation can no man lay than that is laid; but let every man take heed how he buildeth thereupon." Let us, therefore, cultivate such a faith as we believe in our hearts to be prescribed and enforced in holy writ — faith in the Lord Jesus Christ, as the Reconciler and Author of peace.

(E. Jacox, B. A.)

I. HOW THE APOSTLE PREACHED THE GOSPEL.

1. He always made a point of explaining the gospel. He knew that it would be preposterous to call upon men to embrace it before it had been made clear.

2. After he had explained the gospel, he taught them what it was to embrace it. In repentance, the sinner fixes his eye and his heart upon God, whose law he has broken, and whose displeasure he has incurred. In faith he fixes his eye and his heart upon Christ, and loves Him for doing that which renders it consistent with all the perfections of God to pardon and save the penitent.

3. He urged them to repent and believe immediately. As soon as he had taught sinners the nature, design, and terms of the gospel, he exhorted them to embrace it without delay.

II. THE PROPRIETY OF THE APOSTLE'S URGING SINNERS TO EMBRACE THE GOSPEL IMMEDIATELY.

1. Because sinners are capable of embracing the gospel as soon as they understand it. Though the moral depravity of sinners has weakened their intellectual powers, yet it has by no means destroyed them. All men act upon this principle in their common conduct. The legislator, the officer, the parent, the master first instructs, and then commands. After any person has instructed another in duty, there is a propriety in his exhorting him to an immediate compliance. This holds in regard to religious instruction as well as to any other.

2. Because it was agreeable to the directions which Christ had given to His ministers.

3. Because it was in conformity with the example of all the sacred instructors who went before him. He addressed sinners in the same manner in which the ancient prophets addressed them.

(N. Emmons, D. D.)

1. Knowledge of sin.

2. Sorrow for it.

3. Desire of salvation from it.

II. FAITH. A heavenly ladder, on which we mount to God and eternity; it has also three steps.

1. Knowledge that the Redeemer has come.

2. Holy joy that He has taken up His abode with us.

3. Unshaken confidence in His saving grace.

(Lisco.)

I. REPENTANCE TOWARDS GOD.

1. If men have sinned, it needs no argument to prove the necessity of repentance. Should some proud formalist or self-righteous Pharisee demur, I affirm that such have the greatest need to have their hearts melted.

2. As to the nature of repentance it is —(1) A true sense of sin; not a mere fear of the consequences of sin, as when a man gets himself into trouble by a wrong act, and is vexed with himself for being so foolish. One may do all this, and yet love the sin as much as ever. Cain was not a penitent when he said, "My punishment is greater than I can bear." The true penitent regards sin as disobedience to the law of love, and grieves over it as giving offence to God who has shown him such kindness. He sees it to be injurious to his own best interests and those of his fellow men. Sometimes the repentance begins in a sense of some particular sin; but it does not stop there. Show the physician an outward symptom, and he may have to follow it to its source in a deeply seated distemper. In other cases, penitence begins in a deep sense of the evil of sin generally, and the depravity of our nature.(2) An apprehension of the mercy of God in Christ. Despondency, or despair, is not repentance. The showers are always lightened by sunshine from heaven, and the tears run down the furrows made by smiles. The proper attitude of the penitent is that of the woman who was a sinner — not mourning in empty solitude, but seeking out Christ, coming to Him in holy boldness, pouring out his sorrows to Him, and laying his sins upon Him.(3) Earnest and determined purpose to give up sin. This is μετανοία — the change of mind in which true penitence is consummated. There are other and lower kinds of repentance, such as Pharaoh's, when the plagues were upon him; but when they passed away, his repentance also passed away. Such as Judas's, who returned the thirty pieces, but who went out and hanged himself. Genuine repentance always carries with it reformation. At this point faith joins on to penitence. We turn to God through faith, and obtain strength to accomplish our end.

II. FAITH TOWARD THE LORD JESUS CHRIST.

1. There is an idea that faith is a very mysterious exercise — visionary, unreal, inexpressible, and inexplicable. But there is no operation of mind more simple in itself, or which man is called on more frequently to employ. The boy believes in the love of his father, the pupil in the knowledge of his teacher, the youth in the trustworthiness of his friend, the farmer in the seasons, the patient in his physician, the merchant in the correspondence between demand and supply, and the scholar in the value of research. Now change the object: let it be a faith, not in an earthly but a heavenly Father; not in an erring human teacher, but a Divine and infallible one, etc., and it becomes the faith that saves.

2. What is faith as an exercise of the soul? Is it an act of the head, or the heart, or of both? I answer that these phrases need to be explained. "With the heart man believeth" (Romans 8:10), but in Scripture the word stands for inward thought and feeling of every kind, and includes all the purposing and sentiment which pass through the mind prior to action. The Old Testament word for faith is "trust" or "confide." The faith that saves is more than a mere intellectual judgment — it is trust, it is confidence, i.e., an exercise of the will, choice. So then faith consists of a consent of the will to the assent of the understanding — the two in combination raising feeling according to the nature of the truths apprehended and believed in.

3. It is the fundamental truth of the gospel and of all Scripture that the sinner is justified by faith. It is belief in Christ that brings relief to the soul of the sinner. The condemnation is felt to be lying upon it; the curse of God, revealed against all disobedience. But here in Christ is obedience, to meet our case as having no righteousness; here is suffering, to stand for the suffering which we have deserved: "There is therefore no condemnation to them that are in Christ Jesus." But it does more than deliver us from condemnation. What a power there is even in our earthly faiths — as when men sow in the assurance that they will reap after a long season, and labour in the confidence of a distant reward! What an efficacy in the trust which the child reposes in the parent, which the scholar puts in his teacher, which the soldier places in his general! As it walks on courageously, faith discovers an outlet where sense feared that the way was shut in and closed. To it we owe the greatest achievements which mankind have effected in art, in travel, in conquest. But how much more powerful is faith in God! It is no doubt weak, in that it leans; but it is strong, in that it leans on the arm of the Omnipotent. It is a creature impotency, which lays hold of the Creator's power. "We are justified by faith" (Romans 5:1); "It purifies the heart" (Acts 15:19); "It worketh by love" (Galatians 5:6); "It overcometh the world" (1 John 5:4). It is by it we are lifted above the trials of this world and prepared for death and heaven.

III. THE RELATION OF REPENTANCE AND FAITH TO EACH OTHER. Theologians have disputed as to whether faith or repentance comes first. It is urged that there can be no repentance till the soul has turned to God by faith, and, on the other hand, that there cannot be forgiveness, which implies faith, without repentance. Really the two come together; there is never faith without repentance, nor repentance without faith. Each tends to produce, and in fact implies, the other. The sinner will not be apt to have faith till he sees his sins; and, on the other hand, faith in the holy God will constrain him to repent. Sometimes the one of these is the stronger, and sometimes the other. There are cases in which the sense of sin is so deep that the person has difficulty in appropriating by faith the mercy of God — has only, as it were, a glimpse of the sun through a thick cloud. In other cases faith looks so intently on the light that it does not notice the darkness.

2. The difference between them is indicated in the text. Repentance is "toward God"; faith is "toward the Lord Jesus Christ." Both are toward God; but the one looks more toward God, whose law has been broken; the other toward God in Christ, who is reconciling the world unto Himself. Repentance looks primarily and mainly to the sin; faith to the salvation provided. The one looks down to the sins in the soul, like as Israel, when bitten by serpents, may have looked to the wounds in their prostrated bodies; the other looks to the Saviour lifted up, as Israel looked to the serpent of brass. The one looks back upon the past, mourns over it, and turns away from it; the other gazes forward into the future, and prompts us to go on in the path which leads to purity and to heaven.

3. Each serves a purpose. Faith brings us to the mercy seat; but it is to confess our sins and to find relief in consequence. Repentance acknowledges the guilt, and would break the hardness of the heart, which, however bruised, will not be melted except under the beams of the Sun of Righteousness. Repentance is the ploughing of the ground which needs to be torn up, while faith sows the living seed which strikes out roots and grows in the pulverised soil. If either were alone, it would not accomplish its intended end. Repentance by itself would be despair, and would prostrate the energies. Faith, if alone, might be tempted into vainglory, and land us in difficulties and inconsistencies, and we should fall into the mistake of the person mentioned in ancient fable, who in looking up to the stars fell into the ditch. Faith is the sail that catches the breath of heaven, while repentance is the ballast which gives us stability in the voyage; and by the two we are made to pursue the steady course. The Christian character is the strongest when the two are happily combined — when the firm and the flexible are united; when the bones are clothed with muscle and flesh. It is the most lovely when the darker hues of penitence run through the brighter colours of faith.

(J. M'Cosh, D. D.)

I. WE ARE BOUND TO FACE. Paul was under the pressure of no bodily compulsion, yet he had to go.

1. All men are under this necessity.(1) Many would like to stand still — like children who would have their holidays last forever.(2) Others would like to go back — to repair mistakes. Embrace lost opportunities, etc.(3) But this is now impossible. The law of progress is written on our lives.

2. But impotent as is the will to decide the direction of life it can in a measure shape that direction. The future is fixed by God: its character and issues are to be determined by ourselves.(1) We may let ourselves drift.(2) We may resolve to live for self.(3) We may subordinate our will to God's as Paul did. He was going to Jerusalem to serve God's Church and to bear testimony to God's gospel.

II. TO BE ENCOUNTERED WITH FORTITUDE.

1. Paul was not perplexed by the uncertainties of the future. He practised what he taught, "Be careful for nothing," etc.

2. He was not appalled by the certainties of the future. Prophetic intimations from city to city told him that bonds and imprisonments awaited him (chap. Acts 21). Analogous presentiments are not unknown now. But apart from these "old experiences doth attain to somewhat of prophetic strain." Past difficulties and sorrows, growing infirmities, and gray hairs here and there, are but shadows of coming events.

3. But Paul was neither perplexed by the one nor appalled by the other, because he knew he was being led by the will of God.(1) Guided by God's counsel, he knew that the way he was going was the right and best way.(2) Sustained by God's arm, he knew that God's grace would be sufficient.(3) And thus, to his great joy, he knew that the will of the Lord would be done. When he reviewed the circumstances it was without regret (Philippians 1:20).

III. TO BE WELCOMED WITH JOY (ver. 24).

1. Life is a course which is desirable to finish — not simply to close. Life may be prolonged and yet not be complete. There is nothing sadder than physical development unaccompanied by intellectual and moral growth. The racer may run long and yet break down, or his laggard steps may leave him in the rear: so we may run in vain. Long life is not so much to be wished for as a complete one.

2. In order to finish the course it is necessary to compass the ministry of life — to testify the gospel of the grace of God.

3. This double consummation will be crowned with joy.

(1)The sense of completeness will bring joy. So will —

(2)The benediction of a blest humanity.

(3)The approval of a satisfied conscience.

(4)The Master's "Well done."

4. To achieve this joy we must be willing to surrender what men usually most value. "I hold my life of no account."

(J. W. Burn.)

1. At Miletus the farewell to the elders. The purpose of a great love to be no hindrance in Christ's work. Separations incidental to service.

2. At Tyre certain disciples who told him "by the Spirit" that he should not go up to Jerusalem. Contradictory voices and perplexities. The ultimate decision is thrown on a man's own responsibility.

3. At Caesarea "Agabus took Paul's girdle," etc. A Divine prophecy of danger is to be of less force than a Divine inspiration of duty. The bondage of the Spirit in the cause of right mightier than the bonds of men.

4. Intense emotion to be no restraint in the activities of service — "What mean ye to weep and break mine heart?" Conscience is to be supreme over feeling. Paul a magnificent example to us in the journey of life. A man going straight on under the overmastering impulse of the right.

II. IN UNCERTAINTY OF THE FUTURE. "Not knowing," etc. The next step is in shadow. Tomorrow is behind the veil.

III. IN KNOWLEDGE OF THE FUTURE. These are not contradictory; we know not and yet we know. He who takes service with Christ may see in the light cast on life by His prophetic words, outlines of the narrow way. Like mountains rising through the mist, he can see from afar the heights he has to climb. "Bonds and afflictions abide with me." Whatever there is not, there will be a fellowship of suffering with the Master; and the closer the companionship, the more severe the suffering may be.

IV. UNDER THE GUIDANCE OF A CONTROLLING PRINCIPLE.

1. Following the spiritual lead the Christian is able to deal with unexpected events. New circumstances come with the new hours; they master the ordinary man, as the drift and the gale have their way with the rudderless ship. The man under spiritual subjection has sovereignty over the varying events of life, and uses them as helps to the right course.

2. In this experience faith must follow where reason can but dimly see. The Spirit of God is an all-sufficient guide to the spiritual man.

3. In this experience the Right will become clearer in the progressive Light. Nor will the right be determined by the removal of difficulties; "bonds and afflictions" may come, but in them and with them the inner peace.

4. The consistency of Paul's course. This is the outcome of the initial act (Acts 9:6).

5. The bondage of the Spirit the truest liberty. Contrast with this Divine power the forces under which men put themselves in subjection — the money power, the world power, the self power. These promise liberty. Service on the one side leads to lordship; on the other, imaginary freedom conducts to bonds and affliction unto death.

V. AS CHARACTERISED BY A GRAND STABILITY. "None of these things move me." It is the strong motive power that leads right on through waves and storms. Then the glorious end — "that I may finish my course with joy." Every man's course will finish, but will he finish it? Under subjection to death or triumphing over it?

(W. K. Lea.)

II. A HEROIC SPIRIT. He was not afraid of —

1. Threatened persecutions. He looked at them with a fearless heart: "None of these things move me."

2. Death itself: "Neither count I my life dear." Life is a precious thing, yet duty is far more precious to a Christ-inspired soul. Like Christ, the truly good have ever been ready to sacrifice life for duty. This conduces in every way to our well-being. But the sacrifice of duty for the preservation of life conduces to our degradation and ruin.

III. AN ABIDING SPIRIT. "So that I might finish," etc. These words give us a view —

1. Of the life of man. Paul regarded life —(1) As a course. The allusion is to the Grecian race (2 Timothy 4:7: 1 Corinthians 9:24). It is in truth a race, measured, so long and no longer — withal very short.(2) As a course which would have an end — "finished."(3) As a course that should be finished with "joy" — not with terror, amazement and anguish, but "joy." It is Heaven's wish that we should all meet with a happy end.

2. Of the life of a minister. The life of a minister is that of —(1) A most responsible trustee. The gospel is committed to his charge.(2) A solemn witness "to testify the gospel."

(D. Thomas, D. D.)

(J. Halsey.)

I. CALM DETERMINATION.

1. As to himself. He is greatly concerned as to the conduct of his own life. He has a great work to perform, and he is most anxious that nothing should mar it, or reflect discreditably upon the great purpose of the gospel. He looks well to the end, but is vigilant all along the road. To finish as he would desire he must keep his loins well girded. He anticipates the crown, but meanwhile he is ready to bear the Cross unmoved.

2. His ministry. About this he was most jealous. Since he had first asked, "Lord, what wilt Thou have me to do?" he had been "instant in season and out of season" in the pursuit of that one grand work of "testifying the gospel of the grace of God." Such determination could not be changed, such preaching none could silence.

II. READY SACRIFICE. "Neither count I my life clear," etc.

1. This was no empty boast. Paul had already suffered. His Lord to him was ever more than his own life.

2. It was a spiritual appraisement. What was his life in comparison with that ministry with which he bad been put in trust? What his convenience or comfort? He could willingly "suffer the loss of all things," and even "count them but dung," that the great cause might be served (Romans 8:18).

III. SIMPLE STEADFASTNESS. He who exhorted others to be steadfast was a consistent exponent of his own teaching. This would have great influence now with the elders of Ephesus.

1. Outward circumstances had no tendency to draw him aside. "None of these things move me." He could say, "I know whom I have believed, and am persuaded that He is able to keep," etc. There was firm conviction, solid faith, calm rest, simple steadfastness.

2. His words stretched away into the future. As to themselves, see vers. 29, 30. As for himself, he would finish his course with joy. He had put his hand to the plough and would not look back. The prize was infinitely worthy of the work, the race, the fight.

(E. M. Houchin.)

I. FIRMNESS. "None of these things move me." What things?

1. Excitement of travelling. How weary and tired.

2. Love of the Churches. Ephesus (chap. Acts 20.); Tyre (Acts 21:4, 5).

3. Personal friendship (vers. 8-13). Philip, Timothy, Luke, Silas, etc.

II. SELF-SACRIFICE. "Neither count I my life dear," etc. (cf. 2 Corinthians 4:16). His life was daily self-sacrifice, and death would be but short pain. But Paul's life was not his own; hence his Master would take care of His own property; and Paul could say, Philippians 1:23, 24.

III. PERSEVERANCE. "So that I might finish my course," etc. Paul was now on his way to Jerusalem with the offerings of the Gentile Churches to the poor in that city. It was a part of his "ministry"; he could not turn aside, whatever the result.

IV. GRATITUDE. "To testify the gospel of the grace of God" (ver. 13). "For the name of the Lord Jesus" (Galatians 2:20), "who loved me." Yet he loved earthly friends too; how hard to grieve them! "If you weep thus you will break my heart, though you cannot divert me from my work."

(Homilist.)

I. THE FACT THAT A MAN WAS ABLE TO SAY OF ALL THE AFFLICTIONS OF LIFE, "NONE OF THESE THINGS MOVE ME." We have here —

1. Calmness. It is a great gift of God, to think deliberately, to speak discreetly, to act wisely. Self-possession is a great secret of life; and I know no road to real self-possession but true religion. "Peace I leave with you, My peace I give unto you."

2. Elevation. He looks down upon "these things," and says, "None of them move me." For so it is with a spiritual mind, as it is with the natural senses — when we get up high, things, which looked before so large, grow so diminutive. Elevation — getting nearer to the grandnesses of eternity — makes the things of this little world seem what they really are.

3. Independence. The man who wishes to be independent of external circumstances must be dependent upon God.

II. THAT PAUL CONNECTS "NONE OF THESE THINGS MOVE ME" WITH "NEITHER COUNT I MY LIFE DEAR UNTO MYSELF." The less is in the greater. If what man calls "life" is "not dear to him," then, undoubtedly, all the circumstances of life could not be very great to him. But then the question comes, How is a man to be able to say this? By having a deep inner life which supersedes that outer life, which to every natural man is everything. But it is not only so — for he who has the life of grace is always looking on, through it, to the life of glory; and this life becomes, in the balance, very little, because he is always living on, by faith, in that life of glory, to which he is hastening.

III. HE GOES ON, "SO THAT I MIGHT FINISH MY COURSE WITH JOY." To him life was a race, and, like a good runner, he thought of the goal as the recompense for all the difficulties of the way. And what is it to "finish the course with joy"? To hold on a consistent life, through God's grace, to the end; and when that end comes, to put no shame on our profession; but to be able to "testify the grace of God," and glorify a dying hour; and then, as we pass away, to see the crown waiting in our Saviour's hand, and to have the full and confident expectation that we are going to receive the recompense. If you can see that end all that stands in the way will "not move you."

IV. HE LOOKED AT HIS WORK: "And the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God." The great remedy for affliction is work; and, being Christian work, it is sure to be the antidote of trial. Now, St. Paul turned away from "the bonds and the afflictions," and he thought of his "ministry"; and, if so be he could only work at this, it was enough for his consolation. And what is this work? Is not it always to be "living witnesses" by our life — by our words — by our works — to the gospel — the great, gladdening process — the perfect goodness and free favour of God. And, if only you can realise that work, you will be able to say of "this life," "it is not dear to you"!

(J. Vaughan, M. A.)

(T. Longhurst.)

(W. M. Taylor, D. D.)

(W. Baxendale.)

II. TO EVERY MAN A CERTAIN AND DEFINITE TIME IN GIVEN IN WHICH TO FINISH HIS COURSE: "His days are determined, the number of his months is with Thee, Thou hast appointed his bounds that he cannot pass."

III. WHAT EFFECT THE TRUTHS I HAVE BEEN URGING MAY HAVE ON YOUR MINDS, I, OF COURSE, CANNOT TELL. Upon Paul their influence was constant and powerful, as you see in the text. They filled him with ardour; they armed him for every event of life. They caused him to forget the past, to rise above the present, to fix his eye with an eagle gaze on the future, and to feel that the only object worthy of his cares, and toils, and sacrifices, was the glorious consummation, the joyful termination of his course. What, then, is the import of the language before us? I answer, it denotes plainly, that in the Christian's estate the finishing his course with joy is the great concern of life. Other and indispensable duties engage his hands; but they are only by-work, they are not the grand object. This is another import of the language of the text. It expresses the earnestness and intentness of the Christian's application to the course before him; and, once more, the words denote the constancy of that application.

IV. I place such a man, for example, amidst the temptations and allurements of the world; BUT FOR HIM HOW IMPOTENT THEIR ASSAULTS AND SOLICITATIONS! Maxims of this world, how false are ye all in his eyes! Examples of this world, how pernicious do your unsearchable seductions appear! No, the world is unmasked. The pleasures he seeks are pure and celestial. Eternal riches inflame his avarice. True glory is the object of his competition. I place this man, again, amidst the fears and discouragements of the believer. Fears, discouragements, how many, and from how many sources! Ah! see, he is now exposed to shame. He is persecuted and seized and forsaken. If the world despise him, he knows how to despise the world in return. And he sternly pursues his career with a courage only strengthened by opposition. And what more shall I add? In his afflictions, in all his trials and conflicts and sufferings, what ineffable consolations does not such a man taste; with what holy firmness is he not armed? "I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." I was right, then, when I affirmed that in view of the joyful termination of his course, the Christian can be prepared for every event of life. And I was equally right in saying that such a prospect can do more; that it can make the Christian intrepid, nay triumphant, in the last hour, the trying conflict with death itself. Death is not to him what it is to all others.

1. In the first place, such a man has formed a correct estimate of life.

2. In the next place, the very life which the Christian I am describing leads, must prepare him for death by weaning him from all earthly things. He dies daily to the world.

(R. Fuller.)

1. That he was not moved by them: he was immovable at the threatening prospect. The expression imports not only a fixed resolution, but a wise and rational determination of mind, upon a due weighing and comparing things together, and considering the reasons on either hand. Nor was this a vain boast; for we find him steady and unmoved, preserving a firmness and composure of mind, and expressing a noble triumph and joy, in the greatest trials he met with (Romans 5:3; 2 Corinthians 12:10; Romans 8:18).

2. He did not value his life. "Neither count I my life dear to myself." I know the worst which can befall me, and the utmost my enemies can do; they can only kill the body, and take away my life; and I am so far from being afraid of suffering that I am not afraid of dying. My life is devoted to Christ, and 'tis the same thing to me to lay it out or lay it down for Him, to spend it in painful service or lose it by violent suffering. And we find this was actually the case, and the temper he expressed upon the trial (Acts 21:13; Philippians 1:20; 2 Timothy 4:6).

II. HIS GREAT DESIRE AND AIM IN IT, or what he proposed to himself, and had in his eye, in this resolution of mind: "That I may finish my course," etc.

1. To settle the sense and meaning of the expressions. "To finish my course," to perfect my course, and bring it to an end; to run out my race: for the allusion is to racers who run within the lines marked out to the appointed goal. "And the ministry I have received of the Lord." διακονίαν: If this word is agonistical, and signified the servants who attended in the race, the allusion is still preserved, and the expression the more beautiful. It plainly refers to the apostleship, or his extraordinary ministry immediately received from Christ. "To testify the gospel of the grace of God." To testify was proper to the apostles, who were peculiarly the witnesses of Christ. It was the "gospel of the grace of God," as it contained the greatest instance and display of the favour of God to the guilty world, and was bestowed upon any place by a special favour. "With joy," with cheerfulness and satisfaction of mind. The sense is, that I may fully execute the extraordinary commission immediately received from Christ, and have the satisfaction of a faithful discharge of it. Now, the finishing our course, whether Christian or ministerial, may be considered to signify, either —(1) The entireness and completeness of it, or the performing every part of our proper work. In this sense we finish our course when we perform all the work which is cut out for us, and fill up the several capacities and relations of life with answerable duty, according to the circumstances of our condition and abilities of usefulness and opportunities of good (Psalm 119:6; Luke 1:6; 1 Thessalonians 3:10; Colossians 4:12). We leave our course unfinished in this view of it when it is defective, and we live in the neglect of any part of the Christian duty, or suffer any Divine command or appointment to be disregarded. Or —(2) Perseverance unto the end. It is not enough to enter upon the Christian state, or go a considerable way in it; but we must go through it and reach the end of it (Luke 1:15; Luke 8:15, Hebrews 12:1). Or else —(3) The cheerfulness and pleasure which ought to attend it (2 Corinthians 1:2; 1 John 3:21; Romans 15:13).

2. I shall consider more largely the grounds of it, or the reasons of such a desire and aim in all the sufferings and troubles of life. I shall consider them as extending to the common case of Christians, and represent and urge them ill all the various views referred to in the Scripture, the more to impress and affect our minds.(1) Our course is by the appointment and will of God. He is the Master of the race, who has marked out the ground, and prescribed the length and limits of the way we are to run. He has cut out our work and service in the stated duties of the Christian life, and the special services in which we are engaged. He has made it our duty by the appointment of His will, who is the sovereign Lord of the creature, and has a right to prescribe and to be obeyed. Besides, we are under the strongest obligations to God. We have taken the oath of allegiance and sworn fidelity to this great Lord. And our engagement in His service and acknowledgment of His authority is a standing obligation; as he who undertakes to run a race is obliged to exert himself and do his best to win the prize, or he who lists himself in the service is obliged to fight and obey orders.(2) There is a great savour and grace attending it. The Christian course itself is a dispensation of grace, attended with singular privileges and great advantages, and vouchsafed to any place by special favour (Romans 6:14; 2 Corinthians 6:1). We have many merciful assistances of light and grace; clearer discoveries of the will of God, and more powerful influence and aids, than the religion of mere nature, or any former dispensation of God to the world. We have the outward helps of gospel ordinances, which are wisely fitted to reach their gracious ends, to enlighten and refresh our minds, and recruit our spiritual strength; and the inward succours of the Divine presence and spirit (Ephesians 3:16; Romans 8:26; Romans 5:5; Romans 15:13). And how reasonable is steadfastness and perseverance under such encouragements and advantages! We are concerned in gratitude to God, and from a sense of kindness, to perform the Christian duty and finish our course, which is not only a wise and reasonable service, but made easy under all its difficulties by Divine aids.(3) The great danger we are in of failing and miscarrying. Our present graces and virtues are very imperfect, the appetites and passions of our natures are strong and unruly. There are many snares of sin round about us, many sensible objects, the baits of concupiscence, suitable to our various inclinations and temper of mind, and every circumstance and condition of life. And there is the old serpent the devil, the watchful adversary, who is always ready to deceive and ensnare us, to throw a false light upon things, to strike upon the weak side of our nature, to take the advantage of an unguarded moment, and make the best of every opportunity. And when these two things meet together, the weakness of our virtue and the strength of a well-timed and well-managed temptation, how great must our danger be! how easily are we drawn into sin and discouraged in the Christian course! The apostle uses this consideration in his own case (1 Corinthians 9:26). And upon this ground he often exhorts the Christians to caution and watchfulness (1 Corinthians 10:12; Hebrews 3:1; Hebrews 12:15; 2 Corinthians 2:11; Ephesians 6:11).(4) The honour of religion and of the Divine grace is very much concerned in it. It is the end crowns the work, and gives the glory and perfection to the whole. But now, on the other hand, when a Christian forsakes his profession and lets go his confidence; when the prevalence of sin and the power of temptation carry him off, and he is again entangled and overcome; how dishonourable is it to religion, what a reflection does it cast upon the Divine grace! It opens the mouth of insulting enemies, and ministers to their reproach and triumph, as if they had prevailed against all the succours of religion and aids of grace: so the name of God is blasphemed through them.(5) Unless we finish our course, all we have done in the meantime will be lost and in vain. We had as good do nothing as not to do to the purpose. We lose all we have been doing, as well as all we expect.(6) It will fare worse with us than if we had never begun. They who fall away after good beginnings, and forsake the profession and practice of religion after some trial and continuance, are in a more hazardous state, and of all others most difficulty recovered (Hebrews 6:4). And the reason is, they have laid waste their conscience, and are enslaved by sin, and have forfeited all friendly and gracious regards from God. Yea, and they fall under a greater displeasure from God, as they have abused a greater grace.(7) It is necessary to the final reward. He who fights in a warfare must first overcome before he is crowned and triumphs. We must be good and faithful servants before we can receive the approbation of our judge.(8) I would further suggest, especially to elder Christians, You are near finishing, and have not much of your course to run. You have held out a great while, perhaps through many trials of life; how sad would it be to miscarry at last! That would be like a ship richly laden, after a long and dangerous voyage from a far distant country, suffering shipwreck, or bulging upon a rock, in the harbour's mouth.(9) It will make our passage out of the world at last more easy, and our entrance into heaven joyful. To this purpose the apostle directs (Hebrews 6:11).

1. I infer from hence that every Christian has his course of service appointed by God. How cheerful and ready will all our obedience be when we are thoroughly satisfied of the right of the authority and the reason of the command?

2. We must be prepared and resolved against difficulties and trials in our way. We must cleave to the Lord with purpose of heart, and not be soon shaken in mind, if we hope to be steadfast and unmovable, and not to fall from our own steadfastness.

3. We must not grudge our lives in the service of Christ, or think much to lay them down for His sake.

4. We learn from hence what to think of those who have not yet begun the Christian course; who have never heartily set about the Christian life, or been in good earnest in it, but lived in ignorance and careless neglect, in a deep security and unconcern of mind, or under governing habits and customs of sin; who are taken up with the business or vanities of life, and pursue their pleasures and interests in it, but never made a personal surrender of themselves to God, or made it their daily endeavour to do His will or be approved of Him; who never made religion the care of their souls or the business of their lives. The longer you continue in this state the farther you are from your end. These two are direct extremes, and stand at the greatest distance from one another, the finishing our course, and not beginning it. And what if you should die in the meantime, and be called off the stage of the world, while you are only considering and designing, and before you begin to act a proper part in it, or have done anything in order to it?

5. It is not enough to begin well, but we must finish our course too. There will be always something to do as long as we live, though life were extended to never so great a length, towards finishing our course and coming off well at last. And it should be our daily endeavour that the longer we live the better we may be, more refined from all sinful and earthly allay, more improved and confirmed in the Divine life, and fitted for the heavenly state, that our last days may be our best days, and our last works more than the first.

6. How happy are they who have finished their course! The satisfaction and joy which arises in a Christian's mind upon the finishing his course is unspeakable and glorious, and will recompense all the labour and sorrow he has met with in the way. And there is a great deal of reason for it, for when he has finished his course he is past all danger of miscarrying and being lost, and is placed out of the reach of temptation and snare and every envious and malicious power. And what reason have we of comfort, and not to sorrow as those who have no hope, for them who have finished their course and sleep in Jesus!

7. How much should it be our concern that present trials may not discourage us, and that we may finish our course with joy! Have you any work for God upon your hands or in your design? Leave it not neglected or unfinished, but make all proper dispatch. Is there any part of the Christian course, any ordinance of worship or duty of life, which lies neglected? See that it be immediately performed and attended to. Are there any of the graces of the Christian life remarkably defective, or any sins more than ordinary prevalent? Labour earnestly to have the one strengthened and improved and the other mortified and subdued, that what is lacking may be perfected, and that you may strengthen the things which remain.

(W. Harris, D. D.)

I. We have GREAT DESIRE — "That I might," etc. Joy is the great thing for which the human heart is always craving. And the joy here alluded to is not the transitory gratification of the moment, but the eternal joy of heaven. It is for this the Christian works, for this the Christian waits. This is his support through all the trials and difficulties of life. And this our Lord has taught us to desire. He Himself set us the example. "For the joy that was set before Him," etc.

1. He will see that he is on the right road. It is impossible to finish the course with joy if we are on the wrong track.

2. He will see that he is exercising right methods. Among the many who would desire joy there is a large proportion who are mistaken in their ideas as to the method of obtaining it.

3. He will see that he is walking under right direction. He who trusts himself will fall, for he has no power to help himself. We must place ourselves under the entire direction of the revealed teaching of the Holy Spirit.

II. ANXIETY. There is a fear lest the desire might not be gratified. It is well that this should[ be so. Pride goeth before all.

1. For, alas, it is possible to fail to realise this desire.

2. But the end, if attained, is all-important and momentous. It will make no difference whether a man has been born a king or a pauper, a merchant or a plough boy, if the end is peace and joy.Two urgent thoughts are to be impressed on us here.

1. We cannot possibly anticipate a joyous end unless we live the life of the righteous, and the wish will be as vain as was the desire of Balaam.

2. We cannot possibly anticipate a joyous end unless that end is "in the Lord." "Blessed are the dead which die in the Lord."

(Homilist.)

1. When he has the peace of a good conscience, relying on the consciousness of faithful labour, and on the assurance of Divine grace (vers. 18-20, 26, 27).

2. When he leaves behind him in the world the seed of the kingdom of God, which will spring up over his grave by the labour of his honest successors, and by the faithfulness of the Eternal God (vers. 28-32).

3. When he ventures to hope in heaven for the gracious reward of his Lord (ver. 24).

(K. Gerok.)

II. BY CONSISTENT PROFESSION. It is a grand thing when a backslider is truly restored, but grander far when there is no backsliding from which to be restored. What joy in being able to say at life's close, "My heart has not gone back, neither have my feet declined from Thy ways."

III. BY FAITHFUL, SELF-SACRIFICING SERVICE. This is rendered not only by missionaries and ministers, but by Christians in all spheres of life. In and for the Church, the school, and the world is a special work for each servant of the Lord. If it be done faithfully, cheerfully, lovingly, we shall finish our course with joy and have the abundant entrance, etc.

(Andrew Bowden.)

(Biblical Museum.)

(J. N. Norton, D. D.)

I. APPOINTED. "My times are in Thy hand" — the time of birth, death, prosperity, adversity, usefulness. The appointment is —

1. High in its authority.

2. Wise in its regulations.

3. Good in its designs.

II. LENGTHENED.

1. Hence we have to admire the care of God in his preservation.

2. Then what opportunities for usefulness in so long a career.

III. CONSISTENT. He was governed by —

1. Christian principle.

2. Prudence.

3. "Patient continuance in well-doing."

4. Endurance to the end.

IV. USEFUL.

V. FINISHED WITH JOY.

(S. Eldridge.)

1. Every life involves the highest powers in the universe. Their scope includes immortality as well as time. To build the soul within; to shape a graceful statue, or write a noble song, or construct a railroad, or send argosies across the seas are grand works, but not so grand as this.

2. Consecration to God's service. To make our home life more sweet and tender and joyful, and through the forces of character in ourselves to bless society; by instruction, gift, and example.

3. No one lacks opportunity. Resources which seem feeble have a vital part in the accomplishment of our mission.

II. WHOSOEVER ACCOMPLISHES HIS ERRAND WITH A STEADFAST PURPOSE WILL FINISH IT WITH JOY.

1. He enjoys peace of conscience.

2. He rests in the consciousness of God's approval.

3. He will be rewarded in the life to come.

4. The fruits of his fidelity will continue.

III. THE ACCEPTANCE OF THIS DIVINE MISSION AND ITS FULFILMENT IS THE SECRET OF A JOYOUS LIFE. The Christian hastes onward to his goal with gladness as the ship speeding to the harbour unmindful of the spray which, because of its very speed, dashes across its deck.

IV. HERE IS THE SECRET OF VICTORY.

(R. S. Storrs, D. D.)

II. THE AUTHOR AND ORIGIN OF THE GOSPEL.

1. It is not of man; a device and invention of men (Galatians 1:11, 12).

2. The gospel is from heaven. It is good news from a far country.

III. THE EFFECT OF THE GOSPEL WHEN ATTENDED WITH THE POWER AND SPIRIT OF GOD.

IV. THE PROPERTIES OF THE GOSPEL.

1. It is but one; there is another, as the apostle says (Galatians 1:6, 7).

2. It is called, from the objects of it, the gospel of the circumcision, and the gospel of the uncircumcision (Galatians 2:7).

3. It is a glorious gospel; so it is called (2 Corinthians 4:4; 1 Timothy 1:11).

4. It is an everlasting gospel; which is the epithet given it (Revelation 14:6).

(Theological Sketchbook.)

I. WHAT WAS THIS GOSPEL FOR WHICH PAUL WOULD DIE?

1. It is not everything called "gospel" which would produce such enthusiasm, or deserve it. It is not worth while to die for a doctrine which will itself died out. I have lived long enough to see half a dozen new gospels rise, flourish, and decay. I have heard of one improvement upon the old faith and then of another; and philosophical divines are still improving their theology. I should like to ask them whether there is any positive doctrine in the Bible at all; and whether the martyrs were not fools to die for what the advance of thought has cast into disuse.

2. What is this gospel which Paul valued before his own life? That which most forcibly struck the apostle was that it was a message of grace, and of grace alone. In these days that word "grace" is not often heard; we hear of moral duties, and scientific adjustments, and human progress. But grace is the essence of the gospel, the one hope for this fallen world, the sole comfort of saints looking forward for glory.

2. The gospel is the good news of grace.(1) It is an announcement that God is prepared to deal with guilty man on the ground of free favour and pure mercy. There would be no good news in saying that God is just; for that is not news — we know that God is just; and if it were news, yet it would not be good news, for we have all sinned, and upon the ground of justice we must perish. But it is news of the best kind, that the Judge of all is prepared to pardon transgression, and to justify the ungodly. This is a message worth dying for, that through the covenant of grace God can be just, and yet the justifier of him that believeth in Jesus. That God is merciful and gracious, and is ready to bless the most unworthy, is a wonderful piece of news, worth a man's spending a hundred lives to tell.(2) In the gospel there is also revealed a motive for mercy which is in agreement with the grace of God. God, the highest of all intelligences, acts upon the highest reasons. He finds a motive in His own nature and mercy since He could not find it anywhere else. He will deal with guilty men according to the sovereignty of His will, "to the praise of the glory of His grace wherein He hath made us accepted in the Beloved."(3) In order to the accomplishment of the designs of grace it was necessary further that a gospel message should be issued full of promise, encouragement, and blessing. It speaks on this wise: Sinner, just as you are, return unto the Lord, and He will receive you graciously and love you freely. God hath said, "I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more."(4) That this gospel blessing might come within the reach of men, God's grace has adopted a method suitable to their condition. "How can I be forgiven?" saith one. "Believe in the Lord Jesus Christ, and thou shalt be saved." God asks of you no good works, nor good feelings, but that you be willing to accept what He most freely gives. Dost thou say, "But faith itself seems beyond my reach"? Then, in the gospel of the grace of God we are told that even faith is God's gift, and that He works it in men by His Holy Spirit. "But I fear I should go back to sin; for I have no strength by which to keep myself for the future." Hearken! the gospel of the grace of God is this, that He will keep thee to the end. I read in an old book a dream of one who was under concern of soul. He fell asleep and dreamed that he was out in the wilds in a terrible storm. He ran to the first house before him, but was denied admittance. He that dwelt there was named Justice, and he said in angry tones, "Get thee gone — I cannot shelter a traitor to his King and God!" He fled to the next house, the mansion of Truth. Truth said, "Thou art full of falsehood, thou canst not sojourn here." He fled to the home of Peace; but Peace said, "Begone! there is no peace, saith my God, unto the wicked." He could not then tell what to do, for the storm waxed yet more furious: when lo! he saw a portal over which was written "Mercy." "Ay," said he, "this is the place for me, for I am guilty." The door was open and he was welcomed there. To that house come in and be at rest.

II. HOW CAN WE LIVE FOR THIS GOSPEL OF THE GRACE OF GOD? If anybody is to live for this gospel —

1. He must have received it from God, and he must have received a call to minister or serve for it, and feel himself under bonds to hold and keep it; not so much because he has chosen it, but because it has chosen him.

2. He must make it known. Wherever Paul went he published the gospel. "Oh," says one, "I cannot make it known; people would pay me no respect." Just what they said about Paul — "his personal presence is weak." "Oh, but I am no speaker." That also is what they said of Paul — "His speech is contemptible." "Oh, but if I were to say anything, I could not adorn it." But Paul says, "We use great plainness of speech."

3. He must testify to the gospel — i.e., bear personal witness to it. Paul was specially qualified to testify, and how sweetly he told out the gospel of the grace of God when he said, "I obtained mercy, that in me first Jesus Christ might show forth all longsuffering for a pattern," etc. Cannot you tell of your conversion, and let men know how free grace came to you when you looked not for it?

4. Nor would Paul end there; for he would often tell how, when he had been stoned and tried by false brethren, he had been upheld by the grace of God, and also what he had experienced of heavenly joys. My friend, if the gospel has done nothing for you, hold your tongue or speak against it; but if the gospel has done for you what it has done for some of us, tell it wherever you go; and make men know that even if they reject it, it is to you the power of God unto salvation, and will be the same to every man that believeth.

III. WHY WE SHOULD LIVE TO MAKE KNOWN THE GOSPEL OF THE GRACE OF GOD. Because —

1. It is the only gospel in the world. These mushroom gospels of the hour, which come and go like a penny newspaper, which has its day and then is thrown aside, have no claim on any man's zeal. These changing moons of doctrine are alienating the mass of the people from going to any place of worship at all. Why should they come to hear uncertainties?

2. It is for God's glory. It makes man nobody, but God is all-in-all.

3. Thus you will glorify Christ.

(C. H. Spurgeon.)

(R. S. Storrs, D. D.)

(J. A. James.)

1. We must correct any wrong impressions that we may have made.

2. We must bring forward every vital truth that may have been too much overlooked.

3. We must use every argument in our power to effect the conversion of souls. It must be now or never. Ought we not ever to preach as dying men to dying men?

II. AS TERRIBLY SOLEMN (ver 26). Two facts will throw light on this wonderful utterance.

1. That preaching may involve the contraction of enormous guilt, either on the part of the preacher, the hearer, or both. The preacher who makes an unfaithful representation of the gospel contracts guilt in every discourse; and the hearer who rejects the overtures of mercy increases his condemnation. "Son of man, I have made thee a watchman unto the house of Israel," etc.

2. That the preacher who rightly discharges his mission dears himself of any participation in the guilt that may have been contracted. "I am pure" (clear), says Paul, "from the blood of all." Why (ver. 27)? He kept nothing back that was profitable. In ministering the truth he did not study what was popular, but what was essential to their salvation. If there was blood, therefore, anywhere, it was not on him. He was clean.

III. AS CONSCIOUSLY DISCHARGED. The apostle had the sublime consciousness that he had faithfully discharged his duty amongst them. He looks them in the eye, and he appeals to them. "Wherefore I take you to record" — I summon you as witnesses this day — an expression very strong in the original, meaning this very day.

(D. Thomas, D. D.)

1. Matters of doctrine, which must be known, believed, and laid to heart. These are the foundation and source of all religion and morality, and are, therefore, first necessary to be declared. They comprehend the truths which concern the existence, perfections, creation, providence, and government of God; what man was and what he has become through sin; the person and offices of the Redeemer; the nature of the Holy Spirit and His saving operations; the future judgment, the resurrection, the blessedness of heaven.

2. Matters of grace and privilege. There are divers things which it is not sufficient to know in theory, but we must know them in experience: our sinfulness, repentance, faith and its fruits; adoption (Galatians 4:4), regeneration; a lively hope of eternal life (1 Peter 1:3); direction and help in all trials (Romans 8:14; Proverbs 3:16; Isaiah 41:10); all the graces of God's Spirit (Galatians 5:22, 23); communion with the Father and the Son by the Holy Spirit (2 Corinthians 6:16; John 14:22; 1 John 1:3; Revelation 3:20); and hereby an earnest of heaven.

3. Matters of duty and practice to be performed and done. This branch of "the counsel of God" includes the whole of piety and virtue, our duty to God, our neighbour, and ourselves. The decisions of the great day will turn on these evidences being produced or not (Romans 2:6-16). How sadly defective is their preaching who insist on doctrinal, or experimental, while they neglect practical religion!

II. HOW DOES IT APPEAR THAT IT IS OF IMPORTANCE TO DECLARE THIS COUNSEL AT ALL. The counsel of God —

1. Is the chief subject of all the revelations made to the ancient patriarchs and prophets, and communicated by them to mankind (1 Peter 1:10-12).

2. The sole subject of the ministry of the apostles and evangelists (1 Peter 1:12). And to testify these things they were to sacrifice all things (Acts 20:22-24).

3. Engrosses the thoughts and engages the ministry of angels (1 Peter 1:12; Hebrews 1:14).

4. Was the object for which the Son of God became incarnate (Philippians 2:6-9), lived, suffered, died, rose, ascended.

4. God hath borne witness to the importance of these things (Hebrews 2:4), from the beginning under every dispensation: in Egypt, Canaan, Babylon, from Sinai, and Sion.

5. For the sake of these things, the Church, nay, the world, was built, and is supported. And whatever individual, or family, or town, or country, rejects, or even neglects these things, shall be destroyed, here or hereafter (Acts 3:23; Hebrews 12:25; Hebrews 2:1-3; Hebrews 10:26-31; Isaiah 55:12).

III. WHAT IS THE DUTY OF THOSE TO WHOM THIS COUNSEL OF GOD IS DECLARED.

1. They must "take heed unto themselves" that they neither reject nor neglect what is thus delivered to them, but — that they consider, understand, and believe these matters of doctrine — that they experience and enjoy these matters of grace and privilege — that they comply with, and perform, these matters of duty and practice.

2. They must be awake to a sense of the danger, lest their minds should be diverted from this "counsel of God," by the temptations of the devil, the allurements of the world, the lusts of the flesh, the deceitfulness of sin, or by the "wolves that shall enter in among them" (ver. 29), or the "men" that shall arise "speaking perverse things" (ver. 30), and against this they must "watch."

3. They must always "remember" (ver. 31) the vast importance of these things, as manifested by what patriarchs, prophets, apostles, evangelists, pastors, teachers, saints, and martyrs, and especially what Jesus Christ Himself has done and suffered on account of them; all of whom made these things the great business of their lives.

4. They must be sensible of their own weakness, and must apply "to God," by whose guidance, protection, and blessing, they can alone be preserved, and "to the word of His grace," in the diligent and faithful use of which Divine grace is increased, and "built up" in true religion, and finally receive "an inheritance among them that are sanctified" (ver. 32).

(J. Benson.)

1. Now one cause of failure in this primary duty would seem to lie in a lack of religious knowledge. It is much more easy to be deficient in essential knowledge of religious truth than we are apt to assume. May we not lapse into a habit of thinking and speaking of the doctrines of the gospel as if they were like soldiers in a regiment, so many units, each adding something no doubt to the collective bulk and area of doctrine, while yet in no way essential to its organic completeness, and therefore each capable of being withdrawn, without inflicting any more serious injury upon the entire truth than that of diminished size? Do we not hear persons talk of the articles of the Creed in this way, as if each article was a perfectly separate and new truth, as if each was, I might almost say, a new and gratuitous infliction upon the reluctant intellect of man, as if each was round and perfect in itself, and had no relations whatever to any truth beyond it? They fail to perceive the connection, the interdependence, the organic unity of all truth that rests on the authority of God. Their view is too superficial to enable them to do justice to that marvellous adjustment of truth to truth, of faculty to object, of result to cause, which is a direct and obvious perception to souls who gaze prayerfully and steadily at the complete revelation of Christ. The faith is, if I may say so with reverence, so marvellously compacted, so instinct with a pervading life, as to resemble a natural organism, I had almost said a living creature. No one truth can be misrepresented, strained, dislocated, much less withdrawn, without a certain, and frequently an ascertainable injury resulting to other truths which are supposed to be still unquestioned and intact. For there are nerves and arteries which link the very extremities of revealed doctrine to its brain and heart; and the wound which a strain or an amputation may inflict, must in its effects extend far beyond the particular doctrine which is the immediate seat and scene of the injury.

2. A second hindrance is lack of courage. To represent God as He is — as just no less than merciful, as punishing sin no less certainly than rewarding faith and holiness — this, to be done well and honestly, requires courage. Of old they understood this well, who went forth uplifting the Cross, while yet baring their breasts to death. They knew that the patient to whom they were carrying the medicine that would cure him would often refuse the draught, and would punish the physician who dared to offer it. But they loved man, and they loved and feared their God too sincerely and too well, to infuse new ingredients, or to withdraw any of the bitter but needful elements of cure. They accepted civil and social prescription; they endured moral and physical agony; they embraced, one after another, with cheerful hearts, the very warrants and instruments of their death, because they had counted the cost, and had measured too well the greatness of their task, and the glories of their anticipated eternity, to shrink sensitively back at the first symptoms of opposition, or of difficulty. St. Paul might have foreseen the conduct of Demetrius, and the tumult in the amphitheatre; but this was no serious reason for considering the worship of Diana as a sort of modified or imperfect revelation, or as anything short of a hateful lie. He did not shrink from declaring the whole counsel of God.

3. The want of spirituality of heart and soul is a third cause of defective representation of doctrine. To speak for God to the souls of men, a man must himself, in his inmost soul, have consciously stood face to face with that truth of which he speaks. He must speak of God as one who has known at once His dread awfulness and His tender love; of sin, as that which he feels to be the one master evil, and with which as such he has struggled in good truth within his secret self; of Christ, His Person, His propitiatory and atoning death, His life-giving sacraments, as of the Person and acts of a dear Friend, loved with the heart's warmest and best affection, which yet adored with the deepest homage and by the chiefest powers of his prostrate spirit; of eternity as of that for which he is himself making daily solemn preparation; of prayer and the care of conscience and the culture of purity and truth within, as of things of which he knows something by trial and exercise, perhaps even something more by failure. Himself a redeemed sinner speaking to sinners who need or who have found their Redeemer, he will speak in earnest.

4. Once more; here, as in the whole field of ministerial labour, let a man work and pray for the grace of an unselfish spirit. How often are not we, the representatives of Christ, constrained to rebuke ourselves, humble ourselves, condemn ourselves, by the words which we speak from the chair of truth! Or take another illustration of the need of an unselfish spirit. It is possible, nay, probable, that we may have what are called favourite doctrines, sections or sides of truth through which God has in a special sense spoken to us, moved us, sanctified us (as we trust), saved us. Of these, no doubt, we can speak with more power, because with more intimate perception of their bearing on the secret springs of life and death. But we also speak of such points with less of moral and intellectual effort than of others; and this greater facility is likely to be the real cause of our giving them an undue prominence in our cycle of teaching, while we endeavour to whisper to our consciences, and to persuade our friends that these points are the essentials of the gospel, and that all the rest is comparatively unnecessary. Thus men teach the Atonement, and ignore the sacraments; or they teach the need of faith, and ignore the need of love and holiness; or they teach the beauty of our Lord's character, and forget His propitiatory and sacrificial death; or conversely, they insist upon the outward duties of religion, and do scant justice to the spiritual and internal forces of the soul. We must teach all that God has revealed, because He has revealed it, leaving it to Him to touch one soul by this, and another soul by that portion of His revelation. Nothing, however, but a spirit of genuine self-sacrifice, nothing but a true love of the souls of men, can enable a man so to forego his own predilections, so to throw himself into the state of mind, and points of view, and peculiar difficulties, and narrower or broader horizons of his hearers, as to lose himself, and the little history of his own spirit, in the mighty work of proclaiming in its perfectness the truth of God. We know how the great apostle combined this perfect consideration for others, with an unflinching, chivalrous loyalty to the claims of truth (1 Corinthians 9:19-22).

(Cannon Liddon.)

II. "NOT SHUNNED TO DECLARE." How declared?

1. By the unreserved, full, faithful exposition of it in the public preaching of God's Word. No trimming — no suppression of any portion of it.

2. By seeking personal contact, and speaking to individual men and women "from house to house."

3. By setting it forth with the pen. What multitudes Paul has reached in this way! So did Luther and Calvin.

4. By showing it forth in the life. I have good faith in this method; sometimes it is the sole one at our command.

III. "PURE FROM THE BLOOD OF ALL MEN." The apostle had in mind, perhaps, that thirty-third chapter of Ezekiel, and those words so terrible which seem almost to chill the very marrow as we read them, or hear them read: "So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shall hear the word at My mouth, and warn them from Me...if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand."

(F. Goodall, B. A.)

I. THAT THE GOSPEL CONTAINS MATTERS UNCONGENIAL TO THE HUMAN MIND. The whole counsel of God is —

1. Humiliating. It proclaims sin and the fall, natural depravity.

2. Self-abnegating. It teaches that man can do nothing of himself.

3. Fear-inspiring. It tells us that, although God is love, He is above all things just. All these things the sinful man hates. They reveal him in an unpleasant condition and an undesirable state, and hold him up in the eyes of himself and of the world as lost, ruined, and worthless.

II. THAT THOSE WHO PREACH THE GOSPEL ARE NOT TO REFRAIN FROM PROCLAIMING THESE DISAGREEABLE TRUTHS. Many would do so —

1. From fear of wounding their hearers' susceptibilities. It is not pleasant to cause pain.

2. From fear of depicting the Almighty as harsh and unkind. But God is very well able to maintain His own character.

3. From cowardice. They are either afraid or else do not desire to make themselves enemies of others. But, notwithstanding, the duty lies plain. The preacher is not a man pleaser. He has stern solemn duties to perform. And if these duties are not performed faithfully, the eternal life or death of souls will rest upon him — a burden greater than he can bear.

(Preacher's Analyst.)

II. THE MANNER IN WHICH HE ANNOUNCED IT. It is clearly implied —

1. That there is in this subject a fulness of affluence and richness. Though it be a whole, yet it has a thousand parts.

2. That this subject may be abridged, contracted, and partially concealed. And this may be the case where it is not expressly denied, where it is not entirely rejected, and where the parts admitted and noticed are not mangled.

3. That it requires firmness and moral heroism to withstand and resist the temptations to this curtailment and separation. Sometimes there are temptations arising —(1) From the preachers themselves. They should be clean, for they are the vessels of the Lord. But supposing they are not, what then does their arguing prove? Their example will paralyse all their endeavours.(2) From the hearers. They often inspire the preacher with fear of giving offence; and the "fear of man bringeth a snare." The man may shun to declare all the counsel of God —(a) On the side of doctrine, from fear of a charge of antinomianism. This charge has always been brought against the doctrine of justification by faith.(b) On the side of experience, afraid of the charge of enthusiasm.(c) On the side of practice, afraid of the charge of legality.

4. Two things are essential to declare all the counsel of God.(1) A consciousness of inability to do justice to the whole of the counsel of God. After all we have done we must exclaim, "O the depth of the riches," etc. And what a proof is this of the Divinity of the Bible itself! What other book could bear, from age to age, to have thousands of persons of ability and learning to be always discussing it, and yet always finding something fresh, and nothing entirely exhausted!(2) Enlarging more on some topics than on others. Everything equally true is not equally important: there are essential truths, and there are circumstantial truths. The railing is ornamental and useful, and therefore not to be dispensed with: still this is not to be compared with the foundation and the keystone; these are essential to the edifice. The omission or the concealment of certain doctrines always leads to spiritual death. On the other hand, where the leading truths of the gospel are preached, God gives testimony to the word of His grace, sinners are saved, and believers built up in their most holy faith.

III. THE APOSTLE'S CONSCIOUSNESS OF THIS. "As to cloth," said Lord Bacon, "' a small pattern may enable us to judge fairly and safely of the whole piece: but the Bible is like a fine arras or tapestry, which though a remnant may assure us of the colours and the richness of the stuff, yet the hangings never appear to their true advantage but when displayed in their full dimensions, and seen together." Let every minister remember this. Conclusion: Here is —

1. The rule to guide and justify ministers. Considering the mixture there is always in every congregation, it is probable that the preacher who declares all the counsel of God will give some offence. But must he on this account decline it? Is be to do anything by partiality? "If I seek to please men," says the apostle, "I should not be the servant of Christ." "It is a poor sermon," says George Whitefield , "that gives no offence — that neither makes the hearer displeased with himself nor with the preacher." It was a noble eulogium that Louis XIV passed on one of his preachers, Massillon: "I don't know how it is: when I hear my other chaplains I admire them; but when I hear Massillon I always go away dissatisfied with myself."

2. The duty of hearers. For if we are not to shun to declare all the counsel of God, you are bound to hear and to welcome all. However mysterious to your reason, however mortifying to your pride, however it may reprove you, you are not to deem the minister your enemy because he tells you the truth.

(W. Jay.)

I. THE FIDELITY OF A MINISTER, AS CONSISTING IN A FULL AND COMPLETE DECLARATION OF THE COUNSEL OF GOD.

1. Without any exceptions.

2. In their full and just proportion.

3. In their proper order and connection.

4. In their proper season. The season may vary, and the propriety and necessity of insisting upon some truths, may arise from —

(1)The state of religion among a people.

(2)The aspect of Providence towards them.

5. Honestly and boldly, without respect of persons.

II. THE DIFFICULTIES WHICH MAY LIE IN A MINISTER'S WAY, AND TEMPT HIM TO SHUN ANY PART OF HIS WORK.

1. Sloth or worldliness, in ministers themselves.

2. The prejudices of their people.

3. The opposition of their enemies, which may tempt them —

(1)To conceal or pervert the truth to avoid contempt and derision.

(2)To sinful and cowardly silence for their own quiet.

(3)To sink out of their weak-mindedness under opposition.

(4)To give way to imprudence and passion.

(J. Witherspoon.)

2. Preach the gospel in its full latitude and extent.

3. Preach the gospel in all its full and final effects.

4. Never lose sight of the gospel.

5. Dwell largely upon some particular doctrines which others silently pass over, or but rarely mention in their public instructions.

6. Are much more apt than others to irritate and displease men in their preaching.

7. Are weighty and powerful preachers.

8. Make the gospel appear as it really is, one great, comprehensive, and perfectly connected scheme, and so —(1) Preach much more consistently.(2) Distinguish themselves from false teachers, who corrupt the gospel, and destroy the souls of men.(3) Convey the largest portion of knowledge to their hearers.

(N. Emmons, D. D.)

(C. H. Spurgeon.)

(C. H. Spurgeon.)

(Newman Hall, D. D.)

(T. W. Jenkyn.)

(Knox Little.)

(C. H. Spurgeon.)

1. Doctrine.

2. Walk.

II. TO THE FLOCK. To its —

1. Divine dignity.

2. Human infirmity.

III. TO THE WOLVES. Those who —

1. Threaten without.

2. Look within its fold.

(W. W. Wythe.)

(W. Arnot, D. D.)

(S. S. Times.)

I. AS TO HIS PERSONAL HOPE.

1. He is a sinner, and if conscientious feels himself even more so than others. Negligence in him is more serious, example for evil more influential.

2. He wants a Saviour, if possible more than his people. If he is to be the "overlooker," he must first be the penitent and the forgiven. It is this which gives pathos, solemnity, and authority, to every part of his ministration — because he is in the flock and partakes with it of the refreshing streams and free pastures.

II. AS TO ALL THE RELATIONS AND RESPONSIBILITIES OF HIS LIFE. Before he is anything else he must be a good man. The ministry is not a separate caste, living its whole life by itself, having a tariff of habits, and rules quite different from the ordinary rules and duties of Christian men. The ministry is exemplary before it is episcopal. Its whole idea is that of going before and showing the way in all that is pure and beautiful and of good report.

III. AS TO SYMPATHY. If the minister were "over" the flock he might be sorry for its distresses and sins. Sympathy there can only be where there is insideness to the flock. Even our Lord must incorporate Himself with us if He would make us know and feel that He can sympathise.

IV. AS TO COMFORT. Oh the comfort of being just one of the worshippers, of losing the official in the personal, the minister in the Christian — in communion, in prayer, in preaching.

(Dean Vaughan.)

I. OF PRICELESS VALUE.

1. It is a flock, a name given to the Church of the Old Testament (Isaiah 40:11; Isaiah 63:11; Jeremiah 13:17; Jeremiah 23:2; Jeremiah 31:10; Ezekiel 34:3; Micah 7:14, etc., etc.), and which Christ also applied to His disciples (Luke 12:32). It was a favourite figure with the apostle Peter (1 Peter 5:2, 3).

2. This flock is incalculably precious because it has been purchased with "the blood of God," or rather of the Lord, referring to the Lord Jesus Christ. Other societies exist irrespective of Christ's mediation — scientific, political, commercial — but the Church is acquired by the sacrifice of Jesus Christ. Had He not died, it never would have been.

II. WELL GUARDED.

1. It is put in charge of earthly shepherds. There is here —(1) Self-vigilance; "Take heed, therefore, unto yourselves." The spiritual shepherd must take care of himself first. He must enlighten his own judgment, discipline his own heart, and train his own soul into Christian virtues first. He must save himself before he can save others (1 Timothy 4:14).(2) Church vigilance. "And to all the flock." They are to take heed of the Church, to instruct, guide, guard it, and in every way promote its spiritual welfare.

2. The earthly shepherds are appointed by the Holy Ghost.

III. ASSAILED BY ENEMIES (ver. 29).

1. Those who would come from without — worldly men, malignant persecutors.

2. Those who would spring up from within — professed members. The Church's greatest enemies have sprung from her own bosom.

IV. DEMANDING THE UTMOST ATTENTION. Paul's labour was —

1. Incessant. "Night and day."

2. Earnest. "With tears."

(D. Thomas, D. D.)

1. In the language of Scripture upon the subject of the Church. The Bible ever speaks of the inward as above the outward, elevates the power of godliness above the mere form of it, and tells us of at least one who, without baptism or the Church, went into paradise. Still, the Bible has some very strong language on the subject. Take the statement of the text. Can you imagine that that for which such a price was paid, has no claim upon your allegiance? But take other testimonies (Isaiah 49:15, 16; Ephesians 1:22, 23; Ephesians 5:22-27).

2. In the relation of Christ to the Church. It is true that there is much in the Church for which Christ gave no warrant. Church vestments and ceremonies, and the minute ramifications of Church creeds, all come under this head. As upon an old vessel, so upon the Church in her navigation of the sea of Time, many barnacles have fastened, and these, so far from being a necessary part of the Church, do but oppose her power and impede her progress. But we must take Christ's idea of the Church. He called His followers out from among men into a special relationship to Himself and to each other. "One is your Master, even Christ, and all ye are brethren." And by these words He constituted a Church. And this brotherhood, which He so organised in the world, He arranged to perpetuate, by inaugurating two rites, which, for all time, should separate His people from the world, and bind them together in a compact and visible body. Now the Church being Christ's own arrangement, to reject it is to reject Him.

3. In the conduct of the apostles, who, under the direction of Christ, and in possession of the Spirit, at once set up the Church and began to use it as the school, the home, the sanctuary of the disciples whom they called. That little band in the upper room was the Church. And no sooner did others, through their words, believe on Christ than they were formally added to this organisation (Acts 2:47). And when Peter went to preach to Cornelius he baptized him. The believer in Jesus he enrolled as a member of the Church. So, when Paul kneeled to Jesus, he was also baptized. And so throughout all that early period. And shall anyone in view of this fact say, "I will be a Christian outside of the Church"? The apostles knew of no such thing as a Christian willingly outside the Church.

4. In the fact that there is nothing so distinctly characteristic of the Christian life as the spirit of obedience. "What wilt Thou have me to do?" is the voice which comes out of the very essence of every Christian life. "If ye love Me, keep My commandments." And here is the duty of Church membership, about which the Bible speaks most plainly.

5. In the principle that Christ gains men through men. This is in its widest sense the ordinance of preaching. And the widest, the most continuous, and the most forcible preaching, is by example. But how can we thus testify for Christ if we refuse to place ourselves in a Christian attitude before the eyes of the world?

II. THE OBJECTIONS WITH WHICH IT IS COMMON TO MEET THESE CLAIMS.

1. There are in the Church many who give no evidence of Christian character. This is sadly true. But —(1) Christ never declared that His Church was to be a perfect body, but said that the tares would grow with the wheat until harvest.(2) Because another makes a mock of duty it is no reason why you should neglect it.

2. I can live a good life outside the Church. Perhaps so. But if your hope for eternity is in Christ, then to despise the Church is to despise the blood with which it was purchased; and surely no one can do this, and, at the same time, rest upon Christ for salvation.

3. I cannot agree with all the doctrines of the Church. But no Church makes the reception of all the articles of its creed a condition of membership.. Trust in Christ for salvation and a Christian life, make up the one condition of Church membership. And what is there here which you cannot receive?

4. I am not fit to be a Church member. This —(1) May be a fact. There are those who are determined to live just as they please, without regard to Christ or conscience, and who do not care what lies beyond. Such, of course, are fit only for membership with devils. In such communion they are even now.(2) May be a plea of simulated humility in order to get rid of duty. The man says, "I am not fit," because he is not willing.(3) May be the expression of a true consciousness of imperfection. And here it is a mistake. Christ came not to call the righteous, but sinners.Conclusion:

1. The amazing character of men's indifference here. Christ says, "Behold My Church, for which I gave My blood!" And men pass the Church by without notice.

2. These are words of invitation. Again the Church, through the blood by which she has been purchased, speaks unto you, asking for your attention, for your allegiance. What shall be your answer?

(S. S. Mitchell, D. D.)

1. The body of His people in all ages, whom He has called out and separated from the world.

2. Always has been, and always will be, represented by a visible organisation in the world.

3. In God's apprehension not bounded by, nor identified with, the visible organisation by which it is represented.

II. THE RELATION OF THE CHURCH TO GOD.

1. Belongs to Him as His purchased possession. His peculiar, not His odd or eccentric people, but the people who belong to Him.

2. Under His government and instruction through officers Divinely appointed. "Over which the Holy Ghost has made you overseers."

3. To the Church God has committed the truth and treasure of the gospel, together with the sacraments, and all the means of grace, as instruments for the conquest of the world.

III. THE PRICE GOD PAID FOR THE CHURCH EVEN HIS OWN BLOOD.

1. The blood of Christ is the blood of God.

2. In the person of Christ the Divine and human natures, though distinct, are so united, that His one Person may be designated and described by the attributes of either nature.

3. The sacrifice of Christ derives an infinite value from His Divine nature. It was "the Lord of glory" who was crucified (1 Corinthians 2:8). Application: We are bound to belong to the visible Church as the representative of the invisible; to love it, and to labour for its advancement. It is not the gospel, but the Church, by means of the gospel, which is to conquer and reform the world.

(H. J. Van Dyke, D. D.)

1. Nourish, strengthen, and build up the souls of men with the doctrines of grace. But before souls can be fed they must be converted. This can only be done by the Holy Ghost applying the atonement of Jesus Christ. The Church is composed of men and women who have been purchased with the "blood of the Lord."

2. To do this work we must "Take heed" —

(1)To ourselves; our own souls must first of all each day be cared for.

(2)To the flock.

II. THE REASONS OF THE RESPONSIBILITY (vers. 29, 30). There is great danger ahead. Grievous wolves shall enter in among you, not sparing the flock.

1. External foes — infidelity, intemperance, etc., are wolves.

2. Internal foes — black sheep in the flock — selfish, designing men, speaking perverse things. Oh how Sabbath schools and churches are destroyed by "grievous wolves" and black sheep!

III. THE MEANS BY WHICH THIS RESPONSIBILITY IS TO BE DISCHARGED (vers. 31-45).

1. By watchfulness "Therefore watch." "Watch and pray" was one of the Master's greatest exhortations.

2. Perseverance — a night and day toil and anxiety (ver. 31).

3. An unswerving trust in God and in the Word of His grace (ver. 32).

4. Self-sacrifice — we must not covet money, fame, ease, or anything that man can bestow. We must be — like our Master and like Paul — givers, not receivers (vers. 33-35). The concluding verses (36-38) are most suggestive of the spirit we all need — prayer, love, gratitude, deep sorrow in parting with friends, and especially with those who have blessed us in the Lord!

(A. H. Moment, D. D.)

1. Unto yourselves, for you can do little for others until your own heart is set right.

2. To all the flock, for you cannot be a faithful shepherd of the Lord's sheep unless you value their safety as your own.

3. To feed the Church of God. Christ was glad to purchase the sheep at the cost of His own life; ought you not willingly to make the slight sacrifice of caring for those whom He purchased at such a price.

4. Against the wolves. The bark of materialism and spiritualism and destructive criticism is a good deal worse than their bite, still you need to be watchful lest it drive some of the more timid souls out of the fold.

5. For from among yourselves men will arise with all sorts of perverse religious notions, and you will have to combat them. Do it discreetly.

6. And take courage, remembering how much easier is your testifying than was Paul's, and that your helping words and deeds, as well as his, all receive God's approval.

II. TRUSTFUL COMMENDING. Lessons:

1. Paul commended the Ephesians unto God, and God commended Paul for the zeal with which he laboured for the welfare of the Ephesians.

2. Paul did not covet gold or silver, but he did long for something vastly more precious. What could have exceeded his eagerness to save souls.

3. Paul laboured for the necessities, not for the luxuries of life.

4. Paul laboured not only for himself, but also for those who were with him. "Every one for himself" is a motto of the devil. "Bear ye one another's burdens" is the law of Christ.

5. Paul gave to the Ephesians an active living example of what a Christian worker should be. So doing, he gave to his words a tremendous vital force.

6. Paul worked with his hands, and was rather proud than ashamed of the fact. Hands hardened by honest toil are a much nobler possession than a soft head, or a heart hardened by an empty pride of birth.

III. PRAYERFUL PARTING. Lessons: Parting —

1. Loses half its bitterness when those who are about to be separated feel that they will remain united in love for the same Saviour.

2. With a beloved pastor is a sad trial, but it is one to be borne as cheerfully as possible, if Providence is evidently calling him elsewhere.

3. Becomes easier to those who approach the hour of separation on their knees.

4. Is greatly saddened if we feel that the bodily separation is to be forever, but there may be something bitterer than that.

5. Becomes well nigh despairing to those who must harbour the fear that it is final, bodily and spiritually. But such separations were very scarce among those with whom such as Paul have been labouring.

(S. S. Times.)

I. ADMONITION. These were prominent members of the Church, and very dear to him. Their trials had been his, as were their victories. Knowing that they were in the world, he can but be solicitous now that he can no longer personally aid them.

1. They must first "take heed unto themselves." The Church is made up of individuals. Strength or weakness in them is power or feebleness in it. Christ had redeemed them, but they must each work out their own salvation. The Holy Ghost had renewed them, but they must each say with the apostle, "I am pure from the blood of all men." Only the saved can save them that hear him. The prayerless cannot inspire others to pray; nor can the ignorant, sceptical, or trifling lead any to knowledge, faith and soberness. After the close of the service in which George Herbert was inducted into the charge of Bemerton Church, a friend, wondering at his delay in leaving the building, looked in at a window and found him prostrate on the ground before the altar. Then and there he made the vow, "I will be sure to live well, because the virtuous life of a clergyman is the most powerful eloquence, to persuade all that see it, to reverence and love, and at least to desire to live like him." The more precious the treasure, the more does its keeper arm himself. The Church in its collective capacity must have guardianship. Our Lord's figure for it is taken from the timid sheep. The shepherd is essential to the flock. Did these brethren realise the vast responsibility? Being right themselves, they might hope rightly to perform it. They were "to feed the Church." This was to be with food adapted to it. No more than the shepherd is obliged to make the grass grow upon which the flock lives, were they to create spiritual supplies. The minister has never to produce the truth for his people. He has only to find it, in its richness and freshness, and bring them to it, or it to them. To try to satisfy the cravings of the soul with mere moralities, humanities, philosophies, speculations, socialities, amusements, is to enfeeble and make it ready to perish. The Church is sound and strong, only as it incarnates the Christ.

II. PROPHECY.

1. He saw not far away "grievous wolves." Persecution and error were only biding their time to waste and destroy the flock. The bloody vision was realised when Aurelius and: Diocletian published the edict that the Christian name be blotted out; and before a century had passed, seducers appeared. If to be forewarned is to be forearmed, then might these Christians be secure.

2. Is it not still true that cruelty and sophistry are the enemy's chosen methods of subverting the Church? Whenever it interferes with the schemes of wicked men they will attack it. Inquisitorial tortures are their resort when strong enough. Ostracism, slander, and ridicule are their milder weapons.

III. CONFIDENCE. Though such severe trials might be in store, he knew where they would be safe and prosperous. As was his habit he commends them unto One, by whom he himself in full view of bonds and affliction was able to say, "None of these things move me." The "gracious Word" which He had given was the only means of their sanctification. Through this only did they get wisdom to read their title and secure the heavenly inheritance. Has the method changed? Over against all guesses and denials, changing as the lights and shadows of a spring day, stands now as then this rock of the truth, at once a refuge and an inspiration.

IV. SELF-DEVOTION. It is a brief rehearsal — how earnestly and honestly he had toiled, asking nothing of them in return. It had been reward enough for him to preach the gospel. And it had all been in full realisation of that matchless saying of the Lord, "It is more blessed to give than to receive." Till so profound a law has been discovered and honoured by the Christian, the advance of the heavenly kingdom must be slow.

V. PRAYER. Through this intercourse with God they had first really found each other. At His feet their partings must be made. How very like to that scene, sixteen hundred years after, on the shore of Holland, where another company of pilgrims were assembled, when, as the chronicler says, "Ye tide (which stays for no man) calling them away ye were thus loathe to departe, their Reverd pastor falling down on his knees (and they all with him) with watrie cheeks commended them, with most fervent prairers to the Lord and his blessing." So do we clasp hands with our children, with our youth departing for their life work, with our missionaries, with our dying ones.

VI. PARTING. Intelligent souls are alone capable of profound emotion. The more brutal men become, the more indifferent are they to the breaking of companionship; the more saintly the more sensitive.

(D. S. Clark.)

2. When Paul goes, what will be left? The Church! and the Church is greater than any member of it; the Word! and the Word is infinitely greater than all the ministers that preach it. The blood that bought the Church! and that blood is alone in its meaning, energy, and grace. Then everything will be left when Paul goes. That is the mystery of Divine love. We can take nothing away from Christ's Church. The firstborn dies, but the Church is as strong as ever; the most eloquent tongue is silent, but the music of the Cross loses no note of its enchantment. It is even good for us that the apostle should be taken away: it was expedient for us that Christ Himself did not remain upon the earth in visible presence. Christianity does not depend upon its great or its little men. Like its Lord, it is the same yesterday, today, and forever.

3. Paul's charge is Paul himself, "Take heed therefore unto yourselves." Paul was a severe disciplinarian. He was always undergoing the discipline of an athlete; he kept his body under lest he himself should become a "castaway." Self-heed is the secret of public power. "Take heed unto yourselves," and you will be gentle to other people. "Take heed" also "to all the flock." That is the balancing consideration. The minister is not a monk, he is a public, a social man with a great shepherdly heart, that can understand and love a thousand varieties of men. Paul's conception of the ministry was regulated and inspired by his conception of the Church. Was the Church a club, a little gathering of men called together for superficial purposes or for transient enjoyment? It was a flock; it was purchased with the blood of God. Then the Church makes the ministry. The ministry has no existence apart from the Church. The minister — be he Paul or Apollos or Cephas — is but an upper seat holder.

4. Paul uses language full of suggestion and pathos. "The Church of God which He hath purchased with His own blood." What grander word is there than "blood"? Until we contaminated it, it stood next to "love." "The blood is the life"; the life is the blood. God purchased the Church with His own life. When you understand sin you Will understand blood. When you see the hell which sin deserves you will see the Cross which God built.

5. Why should a man care anything about the world he is going to leave? That depends upon the quality of the man. There are those who want peace in their time, and want to leave all thorny questions to he determined by those who come after them. But Paul was anxious for the fortunes of the Church at Ephesus, though he would himself see that Church no more. Christianity is not a new way of sneaking out of responsibility; Christianity is not a cunning method of leaving posterity to take care of itself. Christian love claims all time, all ages, all lands. Paul — great economist, great statesman, supreme prince of the legions of Christ — could not leave Ephesus saying, "I am glad I shall suffer no more there"; but he cared for Ephesus as much as if he were going to spend the remainder of his days in the endeavour to convert its citizens. Paul knew that after his departing "grievous wolves" should enter into the Church, "not sparing the flock." The "wolves" could not come in so long as Paul was there. God takes away from us our mighty men that He may train us as much by their absence as He did by their presence. Who would not long to have a whole year with John Bunyan, or the greater Milton, or the fiery Baxter, or the profound Howe and Owen? Yet God is training us by their withdrawal, and God's greatest men are always the men who are still to come. The ages do not live backward.

(J. Parker, D. D.)

(T. L. Cuyler.)

1. The term "commend" is not unfrequently employed when we speak of any person in the way of praise or approbation; but this clearly is not the meaning of the word in this place. The apostle employs it to signify committing or entrusting, as when we commit any thing or person to another's care; and perhaps in the sense of recommending or advising, as when we recommend or advise a person to pursue a certain line of conduct. To what and to whom he commends them —(1) "To God." The apostle commits his friends to the Almighty Governor of the world, the special Protector of the Church militant on earth, who, he knew, was ever ready to take charge of them, and to sustain and support them in all dangers and adversities. He was obliged to leave them; but the unslumbering eye of Providence was still over them.(2) "To the word of God's grace." The expression, in this part of the text, considered in connection with what follows, is a little singular, and has given occasion to some slight difference of opinion. By the "word" some have understood the Lord Jesus Christ, who is emphatically styled the "Word." Supposing this to be a legitimate interpretation, the apostle here commends the Ephesian elders more particularly to the Saviour, whose servants they were, and in whose holy cause they were engaged. Others, however, understand from this expression the gospel of Christ; that word of God's grace which brings the knowledge of redemption, and contains tidings of Christ as the Saviour. Put your trust, not only in the power and providence of God, but also in the promises and assurances of His word.

II. THE OBJECT HERE PROPOSED BY THE APOSTLE WITH REFERENCE TO HIS FRIENDS. This we gather from the words, "Which is able to build you up, and to give you an inheritance among all them which are sanctified." Here, again, it is proper to observe that learned commentators are not agreed as. to whether the apostle refers, in this part of the text, to the word "God" in the former part, or to the "word of His grace," which stands in immediate connection with it. Happily, the difference is not very material in a practical point of view. Assuming the antecedent to be "God," the truth of the sentiment, that He is able to build up His people, and give them an inheritance among the sanctified, is obvious. The same observation will apply, if the "Word," as understood of Christ, be taken for the antecedent. Nor, if we understand it to be the "word of God's grace," or "the gospel," is there any obscurity in the passage, or any truth involved at all inconsistent with the former supposition. For, when it is said of the word of the Gospel, that it is able to do for us what the apostle here describes, it is spoken of only as the instrument in the hands of God, whose word it is, and who is Himself the secret and almighty Worker under it. It should ever be borne in mind, that a Divine efficacy is not ascribed to the gospel separate and apart from Divine influence.

1. It is "able to build you up." It is plain, then, that one part of his object, in commending his Ephesian fellow labourers to the word of the gospel of grace, was their edification. If they looked to this word, and drew their instructions and supports from its holy revelations, it would "build them up." The Church of Christ is figuratively styled "God's building"; and each true member is himself a "temple of God," the "temple of the Holy Ghost." But we require to be "built up," and established in the faith.

2. It is "able to give you an inheritance among all them which are sanctified." From this it is plain that the apostle aimed also at the future glorification of his friends in a brighter world. But how does it appear that the word of the gospel of Christ is able to confer upon the saints this glorious possession? The knowledge of this possession is imparted to the Church of God solely by the word or gospel of grace, which, we are told, has "brought life and immortality to light." Moreover, by that word of grace, as the ordinary channel, the Spirit of Divine illumination is communicated. But, with reference to this glorious possession, one or two points may be briefly noticed.(1) The kingdom of glory, in the heavenly world, is to be regarded by the faithful as their promised inheritance, to which they are the rightful heirs: it is an inheritance like that of the Israelites in Canaan.(2) This inheritance is entailed upon none but those who belong to the number of the saints. I would make two or three short inferential remarks.We may learn from its —

1. How immeasurably superior is the gospel of Jesus Christ to all other systems of religion. Suppose the apostle, when taking leave of the Ephesian elders, had met them for the last time merely as a teacher of pagan superstitions, or as a moral philosopher unacquainted with the discoveries of Divine revelation, what probably would have been the nature of his address to his friends in the prospect of separation? Could he have commended them with the same confidence to the Divine Protector of the universe? Could he have cheered them with the view of a future glorious inheritance?

2. How important is an intimate acquaintance with the gospel to every member of the Church of Christ.

3. How substantial and enduring is the friendship subsisting among those whose union and intercourse are based on genuine religion.

(J. S. Jaques.)

II. Here is AN INSTANCE OF HIS REGARD UNTO THEM AND AFFECTION FOR THEM; which appears in commending them to God, and to the word of His grace. We are not to suppose that, in this condemnation, the apostle intends the elders only, but the Church also. These were addressed, as being officers and representatives of the Church, and as men capable of delivering to it, what the apostle should say to them. There are three things to be considered in this commendation.

1. The persons to whom the brethren are commended: that is, "God, and the word of His grace."(1) They are commended to God; by whom is meant God the Father. The apostle, in commending them to Him, commends them to His grace, wisdom, and power. To His grace; to supply their need; to fit them for every duty He shall call them to, and for every trial He shall exercise them with. They are also commended to His wisdom, to counsel and direct them in all their ways. Likewise, the saints are commended to the power of God, to keep and preserve them. For it is by that alone they are kept; being weak and liable to daily backslidings. They, therefore, should commit themselves to Him, who is able to keep them from falling, and to present them faultless before the throne of His glory with exceeding joy.(2) The apostle commandeth them to the word of Divine grace. By which I understand, not the gospel, or the written Word, but the Lord Jesus Christ, who is frequently in Scripture called λόγος, or the Word.(a) Because the saints never commend themselves, or others, either in life or death, to any but a Divine Person. The word signifies the committing a person or thing to the care, charge, and protection of another. Now, none but a Divine Person is capable of taking the care and charge of the saints, neither will the saints trust any other.(b) Because to put the written Word upon a level of the Divine Being does not appear agreeable. A commendation of the saints, equally to the written Word, as to God Himself seems to be a lessening of His glory, and ascribing too much to the written Word; but suits well with Christ, the essential Word, who, being in the form of God, thought it no robbery to be equal with God.(c) Because, never in the whole book of Scripture, as far as I have observed, are the saints commended to the gospel; but rather that to them (see 2 Corinthians 5:19; 1 Timothy 1:11-18, and 1 Timothy 6:20; 2 Timothy 1:14; 2 Timothy 2:2).(d) Because what is here ascribed unto it suits better with Christ than with the gospel, viz., which is able to build you up, and to give you an inheritance, etc. Taking this to be the sense of the words, it will be proper to inquire these two things. Why Christ is called the Word: and why the Word of God's grace.

1. Why He is called the Word.(1) Because He spake for His people in the council of peace; and covenanted with His Father on their account.(2) He is called the Word because He spake all things out of nothing, in the first creation.(3) Because He is to us the interpreter of the Father's mind; like as our words, or speech, is the interpreter of our minds.(4) He is the Word, who now speaks for us in the court of heaven.

2. Why is He called the Word of God's grace?(1) Because in Him is highly displayed and revealed His Father's grace to poor sinners.(2) Because in Him it hath pleased the Father that all fulness of grace should dwell.

2. The act itself of commending them, which signifies to commit to the care, keeping and protection of another; depending upon his ability and fidelity. Thus the apostle must be supposed to commit the saints to the care and protection of God the Father and of God the Son, being well assured of the ability and fidelity of them both. And his commending them to both not only shows the equal esteem and regard he had for them, but also the greatness of his concern for the brethren here.

III. THE MOTIVES which induced the apostle to commend the saints into the hands of those Divine persons.

1. Because He is able to build them up. Ministers are instruments in building up of saints. They ministerially lay the foundation, Christ. He is the chief Architect; and, except He, the Lord, build the house, they labour in vain that build it. The work is His. He only having begun the work, is able to finish it: and He will do it. We may be confident of it; for He is both the Author and Finisher of faith.

2. Another reason why the apostle commends the saints, not only to God, but also to the Word of His grace is because He is able to give them an inheritance among them that are sanctified.(1) The inheritance which Christ gives. This is the heavenly glory.(2) The persons among whom it lies. These are all them that are sanctified: which at once points out the persons to whom it belongs, and discovers the excellency of it. The persons to whom it belongs are all those that are sanctified — that is, who are set apart by Divine grace, and distinguished from others, by a sovereign act of love, for the enjoyment of this blessing. Or else by sanctified ones are meant such as are sanctified by the Spirit of God; have a principle of grace wrought in them: and are enabled by faith to deal with Christ for sanctification as well as righteousness. For much of a believer's holiness lies in faith's acting and living upon, dealing with, and receiving from Christ, grace for grace; and, therefore, in another text this inheritance is said to be among "them which are sanctified by faith, that is in Me."Conclusion:

1. Hence it appears to whom souls should make application in their time of need; that is, to God, and to the word of His grace.

2. This evidently shows that those ministers have the greatest concern for souls who commend them to God, and to the word of His grace; who direct them to Christ and His fulness, and not to their own works or frames, but to the grace that is in Him.

3. It is also manifest that such commendations and directions as these are likely to meet with most success.

4. Let us adore boundless grace, that we have the God of all grace and the word of grace to apply to, and that we have any reason to believe that these Divine persons have taken the care and charge of us: we having been enabled, by an act of faith, to commit ourselves to them; believing that they are "able to build us up, and to give us an inheritance among all them that are sanctified."

(John Gill, D. D.)

I. THE ONE SOURCE OF SECURITY AND ENLIGHTENMENT FOR THE CHURCH AND FOR THE INDIVIDUAL. What is in the apostle's mind here is the objective revelation, the actual spoken word (not yet written) which had its origin in God's condescending love, and had for its contents, mainly, the setting forth of that love. Or, to put it in other words, the revelation of the grace of God in Jesus Christ, with all the great truths that cluster round and are evolved from it, is the all-sufficient source of enlightenment and security for individuals and for churches. And whosoever will rightly use and faithfully keep that great Word, no evil shall befall him, nor shall he ever make shipwreck of the faith. It is "able to build you up," says Paul. In God's gospel, in the truth concerning Jesus Christ the Divine Redeemer, in the principles that flow from that Cross and passion, and that risen life and that ascended Saviour, there is all that men need, all that they want for life, all that they want for godliness. "I commend you to God and the word of His grace," which is a storehouse full of all that we need for life and for godliness. Whoever has that is like a man that has got a quarry on his estate, out of which at will he can dig stones to build his house. If you truly possess and faithfully adhere to this gospel, you have enough. Remember, these people to whom Paul thus spoke had no New Testament, and half of them, I dare say, could not read the Old. There were no written Gospels in existence. It was to the spoken word that he commended them. How much more securely may we trust one another to that permanent record of the Divine revelation which we have here on the pages of Scripture! As for the individual, so for the Church, that written Word is the guarantee for its purity and immortality. Christianity is the only religion that has ever passed through periods of decadence and purified itself again. They used to say that Thames water was the best to put on shipboard, because, after it went putrid, it cleared itself and became sweet again. I do not know anything about whether that is true or not, but I know that it is true about Christianity. Over and over again it has rotted, and over and over again it has cleared itself; and it has always been by the one process. Men have gone back to the Word and laid hold again of it in its simple omnipotence. And so a decadent Christianity has sprung up again into purity and power.

II. THE POSSIBLE BENEFIT OR THE SILENCING OF THE HUMAN VOICE. Paul puts together his absence and the power of the Word. "Now I know that you will see my face no more" — "I commend you to God." That is to say, it is often a good thing that the voice of man may be hushed in order that the sweeter and deeper music of the Word of God, sounding from no human lips, may reach our hearts. The human ministration of the Divine Word, like every other help to know God, may become a hindrance instead of a help; and in all such helps there is a tendency, unless there be continual jealous watchfulness on the part of those who use them, to assert themselves instead of leading to God, and to become not mirrors in which we may behold God, but obscuring media which come between us and Him. This danger belongs to the great ordinance and office of the Christian ministry, large as its blessings are, just as it belongs to all other offices, which are appointed for the purpose of bringing men to God. We may make them ladders or we may make them barriers, we may climb by them or we may remain in them. We may look at the colours on the painted glass until we do not see or think of the light which strikes through the colours. So it is often a good thing that the human voice, that speaks the Divine Word, should be silenced; just as it is often a good thing that other helps and props should be taken away. No man ever leans all his weight upon God's arm until every other crutch on which he used to lean has been knocked from him.

III. THE BEST EXPRESSION OF CHRISTIAN SOLICITUDE AND AFFECTION. "I commend you," says Paul, "to God, and to the word of His grace." If we may venture upon a very literal translation of the word it is, "I lay you down beside God." That is beautiful, is it not? Here had Paul been carrying the Ephesian Church on his back for a long time now. He had many cares about them, many forebodings as to their future, knowing very well that after his departure, grievous wolves were going to enter in. He says, "I cannot carry the load any longer; here I lay it down at the Throne, beneath those pure eyes, and that gentle and strong hand." For to commend them to God is in fact a prayer casting the care which Paul could no longer exercise upon Him. And that is the highest expression of, as it is the only soothing for, manly Christian solicitude and affection.

IV. THE PARTING COUNSELS INVOLVED IN THE COMMENDATION.

1. "Cleave to the Lord with full purpose of heart," as the limpet does to the rock. Cling to Jesus Christ, the revelation of God's grace. And how do we cling to Him? What is the cement of souls? Love and trust; and whoever exercises these in reference to Jesus Christ is built into Him, and belongs to Him, and has a vital unity knitting him with that Lord.

2. Cleave to "the word of His grace." Try to understand its principles better; study your Bibles with more earnestness; believe more fully than you have ever done that in that great gospel there lies every truth that we need, and guidance in all circumstances. Bring the principles of Christianity into your daily life; walk by the light of them; and live in the radiance of a present God.

(A. Maclaren, D. D.)

I. THAT SANCTITY IS NO ENEMY TO CIVILITY. The apostle being about to leave them, doth not abruptly turn his back upon them. "And now, brethren." Some think that good works and good manners are inconsistent; but though Christianity pare off the luxuriant branches of courtesy, yet it doth not root it up. Civil language and a courteous carriage are, though no part of, yet an ornament to, Christianity. The holy apostle spendeth the greatest part of a chapter in courteous salutations, which he would not have done had it been either unlawful or unnecessary.

II. THAT GRACE WILL TURN CIVIL COURTESY INTO SERIOUS CHRISTIANITY. The apostle does not take a bare civil farewell of them, according to the custom of most men, but solemnly takes his leave of them by commending them to the blessed God. Wicked men debase actions that are sacred, and godly men advance actions that are civil. As the iron mine gives a tincture and relish of its own nature to all the waters which run through it, making them thereby more salubrious to our bodies; so grace gives a savour and taste of its own nature and property to all actions, and thereby makes them more healthful to our souls. It sanctifieth our very salutes (Romans 16:16).

III. THAT ALL CHRISTIANS ARE BRETHREN. Saints are all linked together in the bond of brotherhood. They are brethren if we consider —

1. Their relations; they have all the same Father, God (2 Corinthians 6:18). They are not only adopted, but regenerated, by the same God (John 1:12; James 1:21). They are all children of the same mother (Galatians 4:26). They suck the same breasts (Isaiah 66:11; 1 Peter 2:2); wear the same garments, and as they grow up, feed at the same table, and shall dwell together in the same house forever.

2. Their affection. The curtains of the tabernacle were joined together with loops, and so are true Christians with love; they love as brethren, seeking the good and welfare of each other. A saint's talents are not an enclosure for his private profit, but a common for the advantage of others (Psalm 122:8). Every saint is a great merchant, who hath his factors in all parts of the world, trading for him at the throne of grace.

(G. Swinnock, M. A.)

1. He commends them to God.(1) To His providential agency.(2) To His attributes as engaged for their welfare — to the wisdom of God, for direction; to the power of God, for defence; to the goodness and mercy of God, for comfort; to the all-sufficiency of God, for all exigencies; to the truth of God as the ground of confidence.

2. He commends them to the word of His grace, so called because —

(1)It originates in His grace.

(2)It records His grace.

(3)It is the instrument of His grace.

II. THE EXTENT OF THEIR PRIVILEGES. "Which is able to build you up." The word of God's grace is given to instruct the ignorant — reclaim the wanderer — comfort the mourner — arouse the careless — confirm the wavering — and edify the Christian. The words here: —

1. Imply the commencement of a work. When we speak of building up, it naturally supposes a foundation is laid and a work begun. This is the case with every true Christian. In the work of conviction, the rubbish is taken away, all views of obtaining salvation by human merit are renounced. Christ is cordially embraced as all our salvation.

2. Insure its continuance. Christians are built up in —

(1)Knowledge.

(2)Faith (Jude 1:20).

(3)Love.

(4)Holiness.

III. THE SUBLIMITY OF THEIR DESTINIES. Notice here: —

1. The state of happiness expressed. "An inheritance."

(1)It is a rich inheritance.

(2)It is a purchased inheritance — bought by the precious blood of Christ.

(3)It is reserved. Ready prepared for every believer.

(4)It is eternal.

2. The individuals who shall possess it. "Them which are sanctified."

3. The mode of its conveyance. "To give you." It is the free gift of God's grace.

(Ebenezer Temple.)

1. By prayer. As by preaching the minister commends God to his people's acceptance, so by prayer he commends his people to God's benediction. The apostle made prayer the Alpha and Omega, the preface and ending, of his epistles.

2. By faith. We commend our business to a friend when we cast on him the care of it, and trust him with it. Ministers commend their friends and affairs to God, by beseeching His favour towards them, and believing that He will be tender of them. Prayer is the key that openeth God's treasury, but faith is the hand which takes His bounty. Prayer must have a promise, or else it is a vessel without a bottom; and that promise must have faith, or else the vessel lieth still, and cannot stir at all. When a full gale of faith fills the sails, then the vessel of prayer launcheth forth most hopefully, and returneth with its riches freight. He that prayeth for himself, and not for others, is fitly compared to a hedgehog, who laps himself within his own soft down, and turns his bristles to all the world beside. And he that prayeth for others without reliance on God through Christ for audience, works at the labour in vain, and, like Penelope, undoeth by night all that he wrought in the day. The truth is, we lie to God in prayer, if we do not rely on Him after prayer.

II. WHY THE PASTOR MUST COMMEND HIS BRETHREN TO GOD. Because of —

1. God's propriety in them. None so fit to take care of the child as its father. They are God's by election; by redemption; by regeneration; by promise. Now, because they are His, therefore they go to Him for protection (Psalm 119:94), and therefore He affords them His special and gracious presence (Jeremiah 2:3).

2. The world's enmity against them. They who have many and mighty enemies, surely want some faithful, able friend (John 17:14).

3. Their own impotency. Children which cannot go alone, need their mother's helping hand. The strongest Christian is but a child, and except God hold him by his right hand, will every day get many falls and knocks. All our power for sacred performances is wholly from God (2 Corinthians 3:4). He must give us fresh supplies of His Spirit in every duty, or they cannot be rightly performed. The greatest fulness of a Christian is not the fulness of a fountain, but of a vessel, which, because always letting out, must be always taking in. The Christian's disbursements are great and constant; therefore such must his incomes from God be, or he will quickly prove a bankrupt.To proceed to the application of this point.

1. It informeth us of the piety of a true pastor. He commends his people to God; this is his character. When others curse their people, and commit them to the devil, he blesseth his parishioners, and commendeth them to God. The mouth of some indeed, like Rabshakeh's, are full of railings, and their tongues are even black with blasphemies against God and His people; though their curses are but like false fire, which may flash a little, but will do no execution; but the faithful ministers of the gospel have learned other language — as they are blessed men, so they are blessing men.

2. It discovereth the great privilege of a gracious people. When they are deserted by man, they are commended to God.

III. WHAT THE PASTOR COMMENDS HIS BRETHREN TO.

1. To God's special favour and affection. "I commend you to God." The goodwill of God is such a lump of sugar as will sweeten the bitterest cup. His general love is like the ordinary beams of the sun, which convey light and heat for the refreshment of all the world. So the Lord is good to all; His mercy is over all His works; but His special love is like the beams of the sun united in a glass, which, passing by others, fires the object only. If a heathen could say, "I care not for those petty gods and demi-gods, so I can have but Jupiter's goodwill"; surely a saint may say, I care not for men's frowns, or devils' fury, so I may obtain but the blessed God's favour. This special favour is a pearl of such price, that it was bought with the blood of Christ, and none can beg a greater for themselves or others. Now to this God, in whose favour is life (Psalm 30), nay, whose loving kindness is better than life (Psalm 63), I commend you, and my prayer shall be, "God be merciful to you," etc. (Psalm 67:1).

2. To His special care and protection. Angels are the Church's guardians: "He shall give His angels charge over thee"; but God Himself is Captain of the saints' lifeguard. He is Lord of hosts. He keepeth them diligently (Isaiah 27:4), and tenderly (Zechariah 2:8).

3. His universal benediction; to His blessings in all your undertakings and concernments; as to His grace to affect you in the midst of the world's hatred, and to His power to protect you in the midst of all hardships, so to His presence to prosper you in all the works of your hands. The fruitfulness of the earth depends wholly upon the influence of heaven. If the sun withhold its heat, and the clouds their moisture, all things decay and wither. The success of all your actions depends on God's benediction. If He deny His concurrence, nothing prospers (Psalm 127:1). It is said of David, that he prospered whithersoever Saul sent him (1 Chronicles 11:9); but what was the spring of the watch which caused all the wheels to move so regularly. For God was with him. It is His gracious presence alone which gives success to every enterprise. His blessing can turn not only water into wine, temporal mercies into spiritual benefits, but even poison into wholesome food, every stone thrown at you by your enemies into a precious stone. The scorching sun of persecution doth but ripen him for a glorious harvest.

4. For your further comfort, know that —(1) God is the most able friend. To have a friend at court is a great courtesy, because such a one can command much; but what is it then to have God for your Friend, who can command all things? God is able to do more for you than you can ask or think. He is able to defend you from whatsoever is hurtful. A heathen asked a Jew how he and his countrymen could hope for any safety, "because," saith he, "every one of you is a silly sheep compassed about with fifty wolves." "Ay, but," saith the Jew, "we are kept by such a Shepherd as can kill all those wolves when He pleaseth."(a) Are your dangers bodily? He can bear off those blows. No evil can arrest you without leave from this King. If afflictions be near, He will not be far off (Isaiah 43:2). If the Church be a burning bush, it will not be consumed, because God is in it.(b) Are your fears spiritual? God is able to be your defence. The world is a slippery place, but He is able to keep you from falling (Jude 1:24). As He is able to defend you from what is hurtful, so to relieve you with what is needful. God's estate is infinite, and therefore will bear a liberal provision for all His children.

2. He is the most loving Friend. Jonathan ventured far for David's safety, and the reason was he loved him as his own soul. They who have God's heart, are sure of His helping hand. God loves His people —(1) As they are His eternal choice.(2) As they are His own picture, like Him in grace and holiness. Men have loved others the more for resembling them in sin; God loves His children the more for resembling Him in sanctity.(3) As they are His Son's purchase. They which were so dearly bought, are not easily loathed.(4) Above all the world besides. All others are dross; they are His gold. He loves them as His own Son (John 17:26, 27). Hence it is that they are so happy who are committed to God's keeping, because He is so loving a Guardian. All the while that His people suffer, He doth sympathise, and He will support them. As a tender Father He proportions the burden to the strength of His children's back. He doth like a lutanist, who will not let the strings of his instrument be too slack, lest they mar the music, nor suffer them to be hard screwed up, lest they break. His love will set all His other attributes at work for His people's good. His wisdom will contrive, His power will act, and His faithfulness will perform whatsoever He promiseth for the comfort of His Church, and all because He loveth them.

3. He is the most faithful Friend. He is constant in His love. Some are able, and loving also for a time; but their love, like a candle, though it burn a little in a close room and calm weather, is easily blown out by a stormy wind; but God is an everlasting Friend. His love, like the sun, can never be abated, much less extinguished, by the greatest tempest, but is always going forth in its full strength (Proverbs 17:17). When men are mutable, and appear all in changeable colours, use their friends as we do sundials, look no longer on them, nor regard them, than the sun shineth on them, "God is a faithful Creator" (1 Peter 4:19); will be sure to mind the house that He hath built, and that most of all when it is out of repair and ready to fall. He is faithful to His promise (Joshua 23:14). God is usually better, but never in the least worse, than His word. His promise is equivalent to possession.

(G. Swinnock, M. A.)

(W. M. Taylor, D. D.)

II. TO BE THE RULE OF YOUR CONDUCT.

1. It containeth not only promises for your consolation, but also precepts for your conversations; therefore it is called a royal law (James 2:8). A law, because it is to be the canon of our lives. A royal law, because given us by God, sovereign and dominion over all, and therefore power to command what He pleaseth. The gospel is a law of liberty, but not a law of licentiousness (James 1:25). It freeth us from the curse, but not from the commands, of the law. Look therefore to this royal law; expound it in your lives.

2. Let it be your rule for faith. The gospel is the only creed; he that believeth this is a true believer. As the Word — Christ — is the personal foundation, so the word of Christ is the doctrinal foundation for every Christian to build on (Ephesians 2:19, 20).

3. Make it your rule for worship. To serve God according to your own inventions, or men's prescriptions, is rebellion. As the moth eats out the garment, and the rust the iron, so doth an apocryphal worship in time eat out an evangelical worship (Matthew 15:7). All worship of God, without warrant, is like private coining money, high treason against the King of heaven (1 Kings 12:33). Till man can be his own maker, he may not be his own lawgiver (Isaiah 8:20).

4. In all things live by the gospel, and look to the gospel; let that be a light to your feet, and a lantern to your paths; keep the Word, and it will keep you, in an hour of temptation, from Binning, and in an hour of dissolution from sinking. The lawyer, in his doubts, consults with his Lyttleton or Coke; the physician prescribes by Galen or Hippocrates; the philosopher takes advice of his Aristotle; but the godly man must always take counsel of the gospel (Proverbs 4:26, 27).

III. TO BE YOUR BUCKLER AGAINST OPPOSITION. The gospel is a magazine, out of which Christians may be furnished with spiritual weapons in their holy war against the kingdom of darkness.

1. It is a shield against evil principles (Matthew 22:29).

2. It is a shield against evil practices (Psalm 119:9).

3. Doth Satan assault you? (Ephesians 6:17) Use the gospel for your defence.

4. Is the world to you a place of thorns and briars? (2 Corinthians 10:4.) Get your feet shod with the preparation of the gospel of peace, and ye may walk comfortably through it.

IV. TO BE YOUR CORDIAL IN ALL AFFLICTIONS. Seneca, going about to comfort his friend Polybius, persuades him to bear his affliction patiently, because he was Caesar's favourite. The word of grace affords you infinitely richer cordials, exceeding rich and precious promises, wherein ye are admitted to be the friends of God, the members of Christ, the temples of the Spirit, and the heirs of heaven.

(G. Swinnock, M. A.)

1. For favour or goodwill (Colossians 1:2).

2. For the effects and fruits thereof (Jude 1:4). The gospel in both respects is fitly termed the word of His grace —

I. Because IT CONTAINETH THE INFINITE GRACE AND FAVOUR OF THE MOST HIGH GOD TO SINNERS. The law speaks in effect man's bottomless misery, but the gospel speaks God's boundless mercy; the law is a court of justice, but the gospel a throne of grace. Grace sits as commander-in-chief in the gospel, and, as Ahasuerus to Esther, holdeth out the golden sceptre of mercy, for poor condemned persons to touch with the hand of faith, and live. The substance of God's love to man was never laid open to the view of mortals till the gospel was preached. Before it ran as a river underground; but in the gospel it bursts forth and showeth itself, to refresh us with its pleasant streams. The law is, as it were, a warrant under Heaven's hand and seal for man's execution; but the gospel, like the dove, comes flying swiftly to prevent it, with the olive branch of peace and pardon in its mouth. Choosing grace (Ephesians 1:5), calling grace (2 Timothy 1:9), justifying grace (Romans 3:24), and glorifying grace (1 Peter 3:7), are all discovered in the gospel; and therefore it may well be called the word of His grace.

II. Because THE GOSPEL IS THE EFFECT AND FRUIT OF GOD'S GRACE OR GOODWILL TO MEN. Philosophers observe that dew never falleth in stormy, tempestuous weather: the dropping of the dew of the gospel on parched, scorched hearts, is a sign and fruit of serene, calm heavens: That our parts of the world, like Gideon's fleece, should be wet with this dew when other parts are dry, this is merely from grace (Amos 4:7). This rain of the gospel, which cooleth heat, melloweth the hearts, and cleanseth the unholy, goeth by coasts (Psalm 147:19, 20).

III. Because THE GOSPEL IS THE USUAL MEANS OF BEGETTING GRACE. As manna fell about the Israelites' tents with the dew, so grace is distilled and dropped down with the gospel.

1. Many of the Jews heard the threatenings of the law, and were not moved, but the Baptist wins their children with the songs of Zion, the promises of the gospel. The ice which is hardened by the cold, is melted with the sun. When the murderers of our Saviour heard the gospel, they were pricked to the heart (Acts 2:37). The hard flint is broken upon the soft pillow.

2. The gospel is effectual, not only for conversion, but also for edification. "Which is able to build you up." The gospel doth not only bring forth souls to Christ, but likewise builds up souls in Christ (1 Peter 2:2).

3. It can carry men to glory. "And to give you an inheritance." It doth, like Moses, lead the saint out of Egypt, deliver him from bondage to his lusts, conduct him through the wilderness of the world, and also, like Joshua, bring him into Canaan, the land of promise. It is called "the grace of God which bringeth salvation" (Titus 2:11). It bringeth salvation to man, and it bringeth man to salvation.

(G. Swinnock, M. A.)

1. Moral edification. The apostle desired his hearers now to be built up. The word is architectural. A house is built by plan, and by slow degrees. Paul often speaks of the moral culture of the soul under this figure (1 Corinthians 3:10; 1 Corinthians 12:14; Ephesians 2:20; Colossians 2:7). The soul in depravity is a temple in ruins. It requires to be built up upon the true foundation, and according to the true plan.

2. Holy fellowship. "Give you an inheritance among all them which are sanctified." The language implies —(1) That there are sanctified ones. Who are they? All who have truly believed in Christ and experienced a moral renewal of the Holy Ghost are partially sanctified. There are millions who are perfectly sanctified in heaven. John saw them — "a multitude which no man could number."(2) That an inheritance with those sanctified ones is the grand desideratum. The sanctified ones dwell in social harmony, in unclouded intelligence, in spiritual purity, in Divine fellowship. What higher good is there than to have an inheritance with them, not as a matter of sufferance, but as a matter of right; not temporarily, but forever; to "sit down with Abraham, Isaac, and Jacob," and with the great and good of all ages?

II. THE AGENCY BY WHICH THESE CONDITIONS ARE ATTAINED.

1. It works by the gospel: "The word of His grace." The gospel originates in, reveals and produces grace. It is "able to build up" because of the power of God.

2. It is secured by prayer.

(D. Thomas, D. D,)

I. AS A GUARD AGAINST DISHONESTY. "I have coveted no man's silver, or gold, or apparel." Covetousness is the soul of theft. The apostle did not covet because he worked for his livelihood. Such labour acts as a security against dishonesty in two ways.

1. It raises a man above the need of another's property. The great Creator has given to every man, as a rule, that natural skill and strength which, when industriously used, will secure all the temporal good he needs.

2. It trains a man to respect another's property. The man who toils for what he has alone knows the value of property. Laziness breeds covetousness. The industrious habits of a people are the safeguards of a nation's property.

II. AS A CONDITION OF INDEPENDENCY. There is a sublime spirit of independency in these words: "Ye yourselves know that these hands have ministered unto my necessities and to them that were with me." This feeling must have been heightened by the fact that he knew that he had a Divine claim to their temporal things (1 Corinthians 9:13, 14), and also by the fact that on account of his influence over them, he might have extracted from them large portions of their property. Two thoughts are suggested here —

1. That it is a desirable thing for a minister to be secularly independent of his people. Why else does the apostle rejoice at it? The people who feel that their minister is dependent upon them are likely to take advantage of his poverty, and to misinterpret his acts of purest generosity; and the minister who feels his dependency may come under a strong temptation to humour their prejudices, and under a painful sense of his own humiliation.

2. That a secular independence, therefore, every minister should endeavour to obtain. Any man with two healthy hands can do it and ought to do it. Agriculture, mechanics, trade, literature, medicine, law — the minister who wishes to be secularly independent of his people may get his livelihood from some of these.

III. AS A SOURCE OF BENEFICENCE. His hands not only ministered to his necessities, but to them that were with him, so that they enabled him "to support the weak." Industrious labour is socially beneficent. The industrious man —

1. Necessarily enriches society. He produces what would not have been without him, and thus adds to the common stock of wealth on which society lives. The lazy man, on the contrary, consumes without producing, and thus impoverishes society.

2. Generally becomes both able and willing to help society. Industry has the power, not only of supplying the means to alleviate the distress, but often generates the disposition to do so. Where Christianity is, as in the case of Paul, the disposition is.

IV. AS A PRACTICE TO BE FOLLOWED. "I have showed you all things."

(D. Thomas, D. D.)

(J. F. B. Tinling.)

II. THAT THEY EXPRESS THE GENIUS OF HIS RELIGION, the natural tendency whereof is to smooth and soften our harsh and unrelenting tempers, that thereby we might be perfectly disposed and furnished unto every good work.

III. THAT THEY DECLARE TO US WHEREIN THE PECULIAR BLESSEDNESS OF THE CHRISTIAN LIFE DOTH CONSIST, which is best promoted by giving and by doing good. For charity is not a solitary virtue, a single blessing, but the happy conspiration of all those tender passions from whence humanity, that is, the most perfect state of human nature, takes its name. Nay, all that we know of God, whereby He is in Himself the blessed for evermore, and to us, the great object of our love and adoration, is, that He is absolutely perfect in all the infinite varieties of goodness, wherein the several infirmities and wants and sins of all His creatures take their sanctuary and their refuge. Reflect, I beseech you, on all the various scenes of life which employ the sons of men. What part can we act upon this great theatre so delightful, so honourable, and so nearly allied to God, as that of a patron and friend of mankind! But how blessed it is to give! how much of the life of God there is in it!

(G. W. Brooke, D. D.)

1. The principles of natural justice; and —

2. The light of revelation.

II. IN WHAT MEASURE OUR CHARITY IS DEMANDED BY GOD.

1. That we are bound to give in proportion to the necessities of the poor. And as their numbers and wants increase, we are to be more liberal; as they lessen, by being set on work, or provided for otherwise, we are under no obligation of scattering unnecessary relief.

2. That every man is obliged to give in proportion to his own affluence and stated income; and between God and his own conscience to allot such a part of it for charity as may answer the general precepts concerning it.

III. LET US NOW CONSIDER UPON WHAT OBJECTS OUR CHARITY IS MOST USEFULLY EMPLOYED.

1. Such as suffer for the truth of the gospel, either against infidelity, or against idolatry and gross corruptions. And in them most properly Christ Himself is relieved.

2. In distinguishing objects of mercy let us regard those especially that are recommended to it by their own worth, or by that of their progenitors.

3. Such objects are well qualified for our compassion as fall into distress or decay by a sudden calamity overtaking them, or by the immediate hand of God; and not by idleness or vice, where the relief of a scourge is generally the fittest.

4. Such objects are very fit for our charity as will improve what is given them, and lay it as the foundation of their future livelihood.

5. From these who are bred up for the service of their country let us proceed to those who by serving it are maimed, and disabled from getting their own bread; and these certainly are worthy objects of public charity.

6. Whenever we are disposed for acts of mercy, they that have the most pressing wants to speak for them are always fittest for our present choice; for charity looks not barely at the man, but at his necessities.And now upon review, I shall briefly annex five rules concerning the management of our alms.

1. Charity which prevents men from being oppressed with poverty is better than that which only supports them under it.

2. Charity which aims at the public service is better than that which is only for private relief.

3. Charity which is disposed of into a perpetual fund is better than that which is immediately melted and consumed.

4. Charity applied to the making of men virtuous is better than that which only refresheth the body.

5. Charity expended for correcting the idle, and forcing them to work, is better than that which gives them a present ease.

IV. And what need I say more FOR THE ENCOURAGEMENT OF ALL THESE CHARITIES than to repeat the words of our Lord Jesus, "It is more blessed to give than to receive"?

1. It is the advantage of works of charity that they are usually attended here with temporal and spiritual mercies. "If thou satisfy the afflicted soul the Lord shall guide thee continually, and make fat thy bones: and thou shalt be like a watered garden" (Isaiah 58:10, 11).

2. The blessedness of charity is yet much greater in that it secures an endless inheritance in the next world (1 Timothy 6:18, 19). And is not this abundant conviction that "it is more blessed to give than to receive"?And to confirm us in this persuasion, I shall strengthen what has been said with two considerations.

1. That God will strictly inquire hereafter what the rich have done with all that plenty which He bestowed upon them. And therefore it behoves them to be well prepared for their answer to Him.

2. Let it be considered that the only way to make riches a blessing is to employ and manage them as God hath appointed.

(Z. Isham, D. D.)

1. The unrecorded portions of His words.

2. The unworldly character of His teaching.

3. The unselfish character of His life. The text suggests —

I. THAT RECEIVING AND COMMUNICATING ARE THE TWO GRAND FUNCTIONS OF LIFE.

1. Man has acquisitive tendencies and powers. His desire for getting is ever active and ineradicable.

2. Man has the impartive tendencies and powers. His social and religious instincts urge him to give what he has attained.

II. THAT THE EIGHT DISCHARGE OF BOTH THESE FUNCTIONS IS BLESSEDNESS. This is implied by the word "more." To receive in a right spirit, and for right ends, is a truly blessed thing.

1. Receiving as the reward of effort is blessedness. It is natural to feel happiness when the result laboured for has been reached.

2. Receiving as a consciousness of fresh power is blessedness. A conscious augmentation of our powers and resources is joy.

3. Receiving with religious gratitude is blessedness. Gratitude is joy; it is the inspiration of Heaven's anthems.

III. THAT THE BLESSEDNESS OF THE RIGHT DISCHARGE OF THE COMMUNICATING FUNCTION IS THE GREATER. "It is more blessed," etc., because —

1. It is more spiritualising. Every generous, disinterested act tends to detach the soul from the material and temporary, and to ally it with the spiritual and eternal. The man who is constantly gaining and not giving, becomes more and more the slave of selfishness, materialism, and time.

2. It is more socialising. In giving you awaken in the social sphere sympathy, gratitude, and admiration. The loving man awakens love, and happiness has been defined as loving and being loved.

3. It is more God-assimilating. God gives, but cannot receive. He gives all, and only gives. The nearer we approach to God the more blessed we are. Cicero says that "men resemble the gods in nothing so much as in doing good to their fellow creatures."

(D. Thomas, D. D.)

I. WHAT THESE "WORDS" DO, OR RATHER DO NOT MEAN.

1. They do not mean that it is an unblessed thing to receive. God has made us all dependent upon His own giving, and also dependent mutually upon one another. We must receive before we can give; and whenever we begin to give someone must receive. The relation is blessed on both its sides. Service, therefore, like mercy, is twice blessed; "it blesseth him that gives and him that takes"; but of two blessednesses, saith Jesus, the higher is that of giving. Now, does not the human heart respond to this comparative estimate? Nearly all men will agree that the domestic relations form the happiest part of life. But this family blessedness turns far more on what we give than on what we get. The infant, for example, which receives everything and gives back nothing, has a blessedness infinitely feebler than that of its nursing mother. They do not mean that giving is more pleasant. Very often it is quite otherwise. Perhaps all giving means temporary loss and suffering. It is eminently so, at least, with the noblest sorts of giving, e.g., a mother's devotion to her child; yet her giving is more blessed than its receiving because it expresses nobler affections, trains her to nobler habits. I ask again, does not the world echo this thought of Christ's? In the articulations of society each one has something to give, and he must give it. But we count that man noble who gives to the general good the largest amount of costliest service.

III. THE CONDITIONS ON WHICH GIVING BRINGS BLESSEDNESS. These conditions may be summed up in one brief law — That the act of giving is only blessed when it is moral; and always blessed in proportion to its moral pureness and nobleness.

1. There is an unconscious giving. This mutual ministry of help pervades creation. Earth gives of her strength to feed her inhabitants, and of her hidden treasures to enrich them. The beasts lend to man their skill and muscle, and bequeath to him their very bodies when they die. But it is needless to add that all this unconscious and involuntary exchange of benefits in dead or in brute nature, brings no blessedness. A child knows that there is no real worth, nor blessedness, in any giving which is not the intentional act of a conscious agent, which is not, in short, moral. When the human worker is content to work like an animal in the mere struggle for existence, his work may be ever so precious a gift to society, but he is no longer blessed in his giving, and —

2. There is reluctant giving. We make presents because they are expected; we entertain our friends that they may entertain us; we pay compliments for politeness' sake; we subscribe to charities under the constraint of opinion; we lend to our neighbour wishing he had not asked us. Now, to whatever extent the wish retracts what the hand bestows, to that extent giving brings no blessedness, because it is immoral in motive. It brings rather cursedness, both because it is to that extent false, wearing a show of charity which is not genuine, and because it argues a division of the man against himself.

3. There is a giving which is not simply defective through the weakness of charity, but at bottom utterly base through the want of it. It is a mean thing to oblige a man with a slight accommodation in the hope of extorting or coaxing from him a greater return; to pay court to a great man, not from loyalty, but for the paltry vanity of being noticed, or the ignoble desire to profit by him; to use one's influence for an importunate suitor, only to get rid of his importunity; to give handsome sums to public charity that one's name may appear well in the advertisements. We must be simpler in our giving if we would be blessed in it. Evil is never so cursed as when it walks in the stolen white garb of good, nor selfishness ever so unblest as when it mimics charity.

III. RISING ABOVE HUMAN GIVING, LET US GAZE UPON THE DIVINE — the ideal after which men are to be remade in Christ. God has this solitary preeminence in blessedness, that He gives everything and receives nothing. On this account, as on every other, His is the noblest life, because He is forever imparting of His own to all, and gets in return only what He first has given. It utterly baffles imagination to conceive what streams of reflected gladness must pour back upon the heart of the Infinite Lover from even one small section of the world which He has made so happy. The sunshine and the field s delight us sometimes for a little; they delight God always; and when we, with our love and tenderness, sweeten each other's life, that adds more sweetness to the life of God. The rarest joy granted to man below is the joy of leading a brother into the light and love of our common Father; but He, our Father, has the luxury of leading all of us into light, of teaching every child He has to know at least a little of the truth and to love the good a little. God has tasted a still deeper blessedness. When God made all things good, or when He makes His fair world glad, He gives only as rich men give stray coins away, feeling no loss. But can God feel loss? or touch the mysterious blessedness which underlies the pain of sacrifice? For us sinful men and for our salvation, God has — so to speak — drawn upon the resources of His moral nature, and expended not His thoughts, or strength, or pity only, but Himself. He left nothing ungiven when the Son gave Himself for us. Jesus' life was one of giving. Because He received so little from His fellow men and gave them so much, His life reveals God. Just here there was realised the supreme blessedness of the Divine nature; for here the Divine character realised in act its supreme nobleness. Down through the mysterious anguish of giving Himself away in utter loss, and pain, and death, the Divine heart pierced to a blessedness than which nothing can be more blessed, the blessedness of daring to die for the saving of the lost.

(J. O. Dykes, D. D.)

(Clerical Library.)

I. IT DELIVERS US FROM OURSELVES; from —

1. The bonds of selfishness.

2. The cares of superfluity.

3. The burden of dependence.

II. IT UNITES US TO THE BRETHREN.

1. By their friendly attachment.

2. Their active gratitude.

3. Their blessed intercession.

III. IT BRINGS US NEARER TO OUR GOD. We are permitted to be —

1. Similar to the image of the All-Good.

2. Sharers in the delight of the All-Loving.

3. Expectants of the reward of an Eternal Rewarder.

(K. Gerok.)

2. The saying is unequivocally in the style and manner of our Lord. It is another beatitude. As there were many things that Jesus did which could not be written, so with many things that He said.

3. Meanwhile this saying, like a flower from the early gospel time, floating down the stream of Church life, has been caught by an apostle's hand, and because so caught is as fresh and fragrant as at the first. It comes to us, not increased in value, for it is already priceless, but recommended and enforced by the great apostle. The manner of quoting it is unmistakably St. Paul's. "The Lord Jesus" is a designation he frequently uses, full both of reverence and tenderness.

4. The proverb has many sides, and touches human and Christian life at every point. It is true in reference to —

I. THE PRODUCTION OF HAPPINESS. We are blessed in doing good, even if we gain no reward. I knew a man of immense wealth, but his mind was always uneasy, his face always anxious. He was not without conscientious feelings in regard to his property; but he could not make up his mind to give largely. And then death came when his wealth ceased to be of use: but it might have been of use here, and then there would have been a reaction upon himself. Another I knew, far less wealthy; but his life was laid out in diffusing happiness, and there was a perpetual smile upon his face.

II. THE FORMATION OF CHARACTER. The highest qualities of heart and life can be acquired only through active exercise. A man is not really unselfish unless he acts unselfishly. By giving we obtain the power of giving. No natural object is more full of characters than a river; but it is by reason of its motion that it becomes beautiful and beneficent. The tree by putting forth its leaves in confident profusion this year grows firmer and larger for next year. The harvest suggests deeper analogies. The dying of the seed corn is set before us as the law of self-sacrifice; and how grandly Paul teaches this analogy from Psalm 112. (2 Corinthians 9:8, etc.).

III. THE EXERTION OF INFLUENCE. If we desire to be great and godlike by exercising a power for good, it must be by the diffusive power of our religion. Our Lord says, "Ye are the salt of the earth," etc., immediately after the beatitudes whose spirit is carried into these sayings also.

IV. THE SUSTENTATION OF CHURCH WORK. True Church prosperity is secured by the perpetual habit of giving, and not simply our money, but our service, sympathy, time, etc. For the Church is a cooperative society in and for which each member is appointed to give out that which he has to give, and to find and create happiness in so giving. Many think they can be quite good Christians while they are mere recipients; but it is a great mistake. No one can be holy or happy without giving.

V. THE VIGOUR OF MISSIONARY ENTERPRISE. Christianity is in its very conception an aggressive and converting religion. If not this, it is nothing. Who ever gave so much to the world as Paul, and received so little from it? And who has been more truly blessed?

VI. THE STANDARD AND ENCOURAGEMENT OF THE MINISTERIAL OFFICE. This office consists in perpetual giving, and hence must be preeminently blessed. This is a danger lest it should degenerate into the discharge of certain functions. But let there be a sincere self-consecration for Christ's sake, and with all his anxieties no position is so really happy as that of a Christian minister. It is his very trade to do all the good he can.

(Dean Howson.)

2. Were they not indeed the key to His whole life? Was not this the secret of His humiliation? And when He had thus humbled Himself, did not the same principle originate every act and prompt every motion?

3. How bright a light does this one expression throw upon the whole character of Jesus, Suppose that He had been personally known to later generations but by this one brief sentence? Should we not all have framed to ourselves instinctively some conception of that character which thus expressed itself, of that life which this principle must have moulded? What an intuition must He have possessed, who thus spake, into the real secret of greatness, the true dignity of man, and the essential characteristic of God! More blessed to give than to receive? More blessed, asks the selfish old man, to have an empty coffer than a full one? More blessed, asks the young man of pleasure, to admit another than myself to the desired scene of gaiety? More blessed, asks the man of business, the statesman, or, the student, to stand aside and let others pass me than to reap the fruit of my own skill or perseverance? Nay, let me hear that, however painful, the loss must be submitted to; that it is a condition of the kingdom, and I can understand you: but say not that there is any blessedness in such a life of mortification. Such is ever the true feeling of a fallen and unrenewed nature: there was an inspiration in the words before us; and till He who spake also inspires, we shall hear them still as exaggerated or unmeaning words. And yet if "more blessed" means in other words, more Divine, more Godlike, is not the saying at once proved true? God, who possesses all things, cannot receive: God, who upholds all things, is ever giving. To receive is to be a creature: to give is to be so far a "partaker of the Divine nature." We will illustrate the saying in two particulars.

I. TAKE THE COMMONEST AND MOST OBVIOUS OF ALL APPLICATIONS — MONEY.

1. It has many uses; purchases many pleasures; has many powers. With limitations, it can even buy knowledge, rank, subservience. If it cannot buy love, it can buy some substitutes. The rich man is better off than the poor man. Not happier, necessarily, nor better: but better off; speaking of this life only. Now can we possibly say of money, these being its advantages, that "it is more blessed to give than to receive"? Few men seem to find it so. What an eagerness is there to get money! What a pleasure in finding it multiply! What a desire to die rich! At last it becomes a passion, a business, an appetite, a disease. It is too late, perhaps, then to gain an audience for this Divine saying.

2. But let us try it betimes. Is there nothing in human nature which responds to it? I can fancy a man of average virtue saying, My chief pleasure in money is in paying it away. I rejoice to feel that I owe no man anything; to think that that man, who has served me, is the better for me. Yes, I enjoy paying away at least as much as receiving. This is a poor and faint image of the glorious principle of the text: but it is well to show that Christianity is not all transcendental, but that it seizes upon something which is in all of us till we are utterly hardened, and raises it into a region where approval at least and admiration may follow it.

3. But I do not believe that hearts will ever be changed into the love of giving, save by the entrance of the Spirit of Christ. When the world is seen as it is, and heaven as it is; when we perceive that we "are not our own, but bought with a price"; when once the example of Christ, who left heaven for us, and the faith of Christ, who opened heaven to us, are felt by us as real motives; then we shall be "changed into the same image from glory to glory"; we shall value the wealth of this world chiefly for its power of relieving distress and spreading the gospel; we shall find that the Saviour's saying is verified.

II. I PASS FROM THE BASEST TO THE HIGHEST OF POSSESSIONS; FROM MONEY TO LOVE.

1. There are those amongst us whose nature is athirst for love. Life is a wilderness to them without it. If there were but one person who loved them they feel that they should be happy. And it comes not. Or they have love, but it is not the love which they desire.

2. We cannot but think that our Saviour has a word for these, and that the text speaks to them, and says, Little as you may think it, it is more blessed, in this respect, to give than to receive. Christ came unto His own, and His own received Him not. It is more blessed, because it is more Christlike, to love than to be loved. To love, and therefore to do good; to love, and therefore to be willing to "spend and be spent, though the more abundantly I love, the less I be loved." This is what Christ did: and the disciple is not greater than his Lord.

3. One thing you can say even now, if you be His; that you would not exchange the lot of the unloved for the lot of the unloving. You would not part with the power to love; even for the sake of being free from its disappointments, free from its aching voids or its rough repulses.

4. Purify and refine your affection, more and more, by every argument and every motive of the gospel; wash out of it all, earthly stains, burn out of it all human corruptions: and then cherish it, give it, yea, lavish it. Give as your Saviour gave, without a bargain, and without an expectation, and without a repining, and without one backward look, and in the end you shall be able to echo His words.

(Dean Vaughan.)

I. OF A MORE HAPPY SPIRIT AND TEMPER. Because —

1. It is the nearest resemblance of the Divine nature, which is perfectly happy.

2. It is a grateful acknowledgment of our obligations to God, and all that we can render to Him for His benefits.

3. It is an argument of great wisdom and consideration; for the reflection upon any good that we have done is a felicity much beyond that of the greatest fortune of this world; whereas the spirit contrary to this, is always uneasy to itself; but were our nature rectified and brought back to its primitive frame and temper, we should take no such pleasure in anything as in acts of kindness, which are so suitable and agreeable to our nature that they are peculiarly called humanity.

II. OF A MORE HAPPY STATE AND CONDITION.

1. To receive from ethers plainly shows that we are in want. But to be able to benefit others is a condition of freedom and superiority, and the happiness which we confer upon others we in some sort enjoy, in being conscious to ourselves that we are the authors of it. And could we but once come to this excellent temper we need not envy the wealth and splendour of the most prosperous.

2. To depend upon another, and to receive from him, is the necessary imperfection of creatures; but to confer benefits is to resemble God. Aristotle could say, that by narrowness and selfishness, by envy and ill-will, men degenerate into beasts, and become wolves and tigers to one another; but by goodness and kindness, by mutual compassion and helpfulness, men become gods to one another.

3. The angels are, as it were, perfectly transformed into the image of the Divine goodness, and therefore the work which, with so much cheerfulness and vigour, they employ themselves in, is to be ministering spirits, to bring men to goodness, and to encourage, and assist, and comfort them in well-doing. And our blessed Lord, when He was upon earth, did in nothing show Himself more like the Son of God than in going about doing good.

III. OF A GREAT REWARD. There is no grace which hath in Scripture the encouragement of more and greater promises than this.

1. Of happiness in general (Proverbs 14:21; Matthew 5:7; Luke 6:38; Job 25:19).

2. Of happiness in this life (Psalm 37:3; Proverbs 28:27; Psalm 41:1-3).

3. Of happiness in death (Proverbs 14:32; Isaiah 57:1).

4. Of happiness in the world to come (Luke 14:13, 14; Luke 16:9; 1 Timothy 6:17-19).

(Abp. Tillotson.)

II. It is also blessed to give because GOD HAS COMMANDED US TO DO SO, and blessed are they who do His commandments. He who deals so bountifully with us, and loads us with His benefits, has commanded us to acknowledge Him in the mercies which He bestows. In Old Testament times His people were forbidden to appear before Him empty. They were to honour Him by setting apart of their substance for His service and glory (Exodus 22:29; Exodus 23:19). Nor were they to forget the poor and needy (Deuteronomy 15:11). In studying the history of the Jewish Church nothing is more striking than the large proportion of their temporal blessings which they were required to consecrate to the service of God and to the relief of the poor. In the best days of their history their tithes and offerings, their thank offerings and free-will offerings, were on a scale of truly splendid munificence; nor were they losers thereby, for they found in their happy experience that the blessing of the Lord maketh rich, and that He addeth no sorrow with it. The whole spirit of the New Testament confirms and strengthens these commands. Hear what the great Teacher saith, "Freely ye have received, freely give"; "Give, and it shall be given unto you"; "Sell that ye have and give alms: provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth neither moth corrupteth." Hear some of the many exhortations of His inspired apostles — "Charge them who are rich in this world, that they be ready to give and glad to distribute"; "To do good and to distribute forget not, for with such sacrifices God is well pleased"; "Upon the first day of the week let every one of you lay by him in store as God hath prospered him"; "Whoso hath this world's good, and seeth his brother have need, and shutteth up his compassions from him, how dwelleth the love of God in him?"

III. Giving is, moreover, A DIVINELY APPOINTED WAY OF ACKNOWLEDGING GOD'S MERCIES, and hence it is blessed. When filled with gratitude and love, the Psalmist asked, "What shall I render to the Lord for all His benefits?" Feeling that he had nothing to bestow, he replies, "I will take the cup of salvation and call upon the name of the Lord. I will pay my vows unto the Lord now, in the presence of all His people." We have indeed nothing to render that we have not received, yet is He pleased to accept our offerings as tokens of our gratitude and praise; nay, He has appointed them to be made in this spirit and accepted for this end. We are not as Israel were, waiting for the rising of the Sun of Righteousness, but are rejoicing in the brightness of His rays. We have to thank God not merely for salvation promised, but for salvation fully accomplished and freely offered to us all. What boundless gratitude and what large acknowledgments do these unspeakable mercies call for at our hands! If His ancient people offered so willingly unto Him that it was needful to restrain them from further offerings, shall we come before Him empty?

IV. Finally, it must be blessed to give, because GREAT AND PRECIOUS PROMISES ARE MADE TO THOSE WHO DO SO. We are told that "the Lord loveth the cheerful giver"; and many are the promises which He has given to those who give with a willing heart and a liberal hand — promises of a rich return for all that they have truly lent unto the Lord. Are we exhorted to "honour the Lord with our substance, and with the first-fruits of all our increase"? There is a great and precious promise connected with so doing: "So shall thy barns be filled with plenty, and thy presses shall burst out with new wine." Are we told to cast our bread upon the waters? We are assured that we shall find it after many days. Are we charged to give a portion to seven and also to eight? The reason given for it is that we know not what evil may be upon the earth, and we do know that the faithful Promiser has said, "Blessed is the man that considereth the poor: the Lord will deliver him in time of trouble." Did the Lord reprove the Jewish people because in a time of coldness and declension they had robbed Him in tithes and in offerings? Hear the gracious words of promise by which He sought to recall them to the path of duty (Malachi 3:10). No man ever regretted having been a cheerful giver, and many have been enriched thereby. We have often seen instances of this — of men who have conscientiously honoured God with their substance from their early days, and who have found by experience that godliness hath the promise of the life that now is as well as of that which is to come. There are doubtless exceptional cases. There is much discipline needed in the school of Christ, and hence we see good men overtaken by adversity and placed in the furnace of affliction. These are appointed trials, but the promise standeth sure: "Them that honour Me I will honour"; and he who, from love to Christ, has given to the least of His disciples a cup of cold water only, shall in no wise lose his reward. And what heart can conceive, what tongue can express, the joy of the cheerful givers in that day when the Lord Jesus shall come again in the glory of the Father and all the holy angels with Him, and when He shall say to them, "I was an hungered, and ye gave Me meat," etc.!

(W. Niven, B. D.)

I. PAUL'S THEOLOGY WAS BUILT ABOUT THIS PRINCIPLE OF SELF-GIVING. The gospel as he conceived it was a story "of the grace of God." Every man looks at the mission of Jesus from the standpoint of his own personal experience. The vision on the road to Damascus is the clue to Paul's doctrine. That he, the violent persecutor of the followers of Jesus, should have been made to see in Jesus the perfect revelation of God's love to men, was an unmerited favour for which he could find no parallel. God's treatment of him, the chief of sinners, gave him a universal message. He might apply to the disciples' relation to God through Jesus all the legal formularies of Jewish councils and Roman courts. He might find in the ritual of Israel the type of Jesus' mediatorship. He might speak of the death of Jesus on the Cross after the fashion of the priests who delighted in the details of their bloody sacrifices. But all such special language was intended simply to describe the self-giving of God to His needy and sinful creatures. Symbols and comparisons of every kind were seized upon to convey this idea. He could even rise to the audacity of declaring that the Ephesian Church was part of "the Church of God, purchased with His own blood," yet the boldest imagery was inadequate to describe his vision of "the exceeding riches of God's grace in kindness toward us in Christ Jesus." To this same "word of His grace" he turns as the last resort after all his care and reminiscence and exhortation. God might sanctify the Church by imparting new knowledge, by providential interference, by spiritual contact. But mainly he must work by the story of grace.

II. Side by side with this self-giving of God to man Paul maintains THAT THIS SAME PRINCIPLE MUST ABSOLUTELY PREVAIL IN THE CHURCH. Great urgency characterises his repetition of this exhortation to the elders. "Take heed to all the flock," he says. "The Holy Spirit hath made you overseers, to feed the Church." "Watch ye." "Help the weak." "Remember the words of the Lord Jesus, how He Himself said, It is more blessed to give than to receive." What but a thorough-going adoption of the principle of self-giving could answer to such a charge? Doubtless those poor elders of the Church felt their hearts sink again within them, if indeed they at all comprehended the meaning of his earnest words. The pressure of self-seeking invades the body of Christ and paralyses many of its best intentions. Shall we not say, then, that the Church exists for the manifestation of the spirit of Jesus, to be the corporate incarnation of the life of God? "This is obviously God's method. When He would bring about an elevation of the world He never effects His purpose by a pull at once at the whole dead level of humanity. He has always set to work by giving special gifts to a few elect souls, and through their means leavening the whole of humanity by degrees." The local Church is to be the constant expression of the mind of God for the world's redemption. It is to be a centre of moral and spiritual health to the changing social organism. It is not a mutual benefit association, a moral insurance company, a religious creche, or even an organisation for the maintenance of public worship. It is all this by being more, a body of servants of Jesus pushing the kingdom of God's grace intensively and extensively.

3. Our lesson contains illustration by practice as well as by theory and exhortation. Paul could declare with full sense of his responsibility that he was "pure from the blood of all men." No person in Ephesus could rise up and say that Paul had not cared for his soul. With lowliness of mind, with tears, with trials, coveting no man's silver or gold or apparel, but caring for himself and his companions by daily labour at his trade, he gave himself to teaching publicly and from house to house, going about preaching the kingdom. He shrank from nothing that was profitable to either Jew or Greek, declaring the whole counsel of God and admonishing everyone night and day with tears. How intense, too, the flame of his devotion still was that had burned so brightly in Ephesus for three years! He was going to Jerusalem under constraint of the Spirit. They should see his face no more. Just what was to befall him he did not know. Only as he went on clear warning came in every city that bonds and afflictions of some sort waited for him, and yet the course marked out for him in God's grace allured him more than it frightened him. He would accomplish it at any cost. The spirit of self-giving utterly triumphed in him as in his Master. He gloried in his tribulations. He rejoiced in his sufferings in behalf of the disciples. One cannot but feel after this review of the apostle's conception of the Christian faith and practice that the principle here commended is fundamental to Christianity. More than any other it voices the essential truth of the religion of Jesus. Herein the religions of the nations fail to stand the test. Strip them of their superstitions and falsehoods, and they are powerless to control the mighty passions of mankind. Christianity alone seizes upon the hearts of men and makes appeal to grateful love, because it is neither a philosophy nor an ethical code nor a scheme of life, but a simple story how God gives Himself to men, in intimate and loving ways, for the removal of their weakness and misery and rebellion.

(J. R. Gow.)

2. Luke reports Paul's speech, and Paul's speech holds a priceless fragment. It is as when a seaman in a shipwreck has seized a servant, who, when she is raised, discovers in her arms an infant of the family she serves. We have here a word of Christ rescued from sinking into oblivion, with a word of Paul's wrapped round it; the jewel and its setting.

3. These words were employed to stimulate the Ephesian Christians to charity; but if you limit them to that application you will miss their deepest meaning. A child sees in the stars only twinkling lights, but you know they are central suns. As the difference between the intrinsic greatness of the fixed stars, and their incidental usefulness at night, is the difference between these words in their origin and their application to Christian contributions.

4. The Redeemer here expressed His own experience. He who loves a cheerful giver is a cheerful giver. A penitent may encourage his soul with the fact that the cure of his disease will impart greater joy to the Physician than to himself. Forms of beauty may be thrown off by common workmen; but the one type grew in the secret of a greater soul. So off the experience of Jesus in His work of redemption from the beginning in the eternal purpose, till its finishing in the fulness of time, was this maxim taken. The love wherewith Christ loved us is the mould in which this practical rule was cast. And so all who have left a beneficent mark on the world have first practised what they preached. Nor has Christ's giving ceased now that He is exalted (Ephesians 4:8).

5. This glimpse into the heart of the Redeemer is a salve for the greatest of all sores. Jesus, for the joy of giving us salvation, endured the Cross. Let us bear these words, then, on our hearts when we pray. He Himself counts it blessedness to give.

6. These words do not mean that it is unblessed to receive. When the receiver is needy, the gift good, and the giver generous, it is blessed to receive. Evidence that Christ delighted in the self-consecration of His disciples crops up everywhere — e.g., in the narratives of the woman with the alabaster box, and the one leper out of ten. It was kind of Him to let us know that He values our gifts, although we render to Him only what we have received. And now that He has gone beyond our reach, it is His express wish that we should consider the poor as receivers for Him.

(W. Arnot, D. D.)

2. Strange to say, from our modern standpoint, not one of the four Gospels had then been written. Nevertheless, the teaching of Jesus had gone forth into all lands. And neither Matthew, Mark, Luke, nor John gathered up a tithe of these Divine words, which spread like prairie fire round the whole seaboard of the Mediterranean.

3. We could more willingly part with many an ancient classic, whole sutras of Buddha, and the entire Vedic literature, than with this Divine utterance, which goes down to the very depths of human life, and stretches out to embrace the essential blessedness of God Himself. Small and bright as a dew drop, yet, as we watch, it swells into a veritable ocean of love, on whose placid surface are reflected all the glories of heaven and earth.

I. IT IS BLESSED TO RECEIVE. There is no antithesis here between the blessedness of giving and the non-blessedness of receiving. Oriental mysticism, Buddhist legends, the hyperbole of self-sacrifice for its own sake, have stumbled into this pit of pessimism. Christ illumined the profoundest problems of ethic and the true secret of religious life, when He said, "It is more blessed to give than to receive."

1. It is blessed simply to receive nature's gifts.(1) All the progress of man is measured by the degree to which he has received and appreciated these. When man first understood what nature had done for him in offering him the flower and fruit and seed of corn, then began the harvest of the world. When human intelligence apprehended what was involved in the chalk, coal, and mineral wealth at his feet; when he grasped the meaning of fire and lightning, and the contents of water and air; when he began to "receive" and utilise the energies which had been moulding the world for untold centuries — then science took its birth. If we refuse to receive the light of heaven, we stumble into pitfalls. If we refuse to receive our daily bread, we perish.(2) Furthermore, nature lavishes upon us appeals to our higher and more subtle desires, and gives us the sense of beauty, truth, and goodness. The surpassing loveliness of much of nature's work must be received by those who have the eyes and ears of the spirit opened to receive it. The great artists and poets, musicians and sculptors, have so embodied their strong emotions in abiding form and material, that others may learn from them the blessed secret of receiving the mystery of beauty, and accepting some of the truth and goodness of its eternal source.

2. All human love is a ministration of Divine love. Human tenderness is but a channel cut by Holy Providence through which the rivers of God's pleasure flow. Now, it is blessed to receive human love and the gifts of love. See the child with its hands full of birthday gifts, intense joy lighting its eye, almost bursting the tiny heart. Only on this principle can the inequalities of human power and capacity be compensated, can the strong help the weak, the physician heal the sick, the wise instruct the foolish, the ignorant walk in the light of knowledge. Because it is "blessed to receive," we can drink into the spirit of the mighty dead, and apply to our own case their hoarded wisdom. All beneficence would be dried at its source, if there were no blessedness in receiving the streams of living water which are always pouring forth from human hearts.

3. The most impressive illustration of the principle is the blessedness of receiving the grace of God. The secret of receiving from the living God what is neither earned nor merited, but which we have gracelessly forfeited, is a secret which some are slow to learn. It is blessed to receive what Jesus Christ gives to man, even though it smite down our pride and explode our self-sufficiency. It is blessed to receive the greatest gift, to receive into our very nature a new and endless life, to sit in the sunshine of the Divine Presence, to be satisfied with the grace of the Lord Jesus, to be filled with all the fulness of God, to be forever with the Lord.

II. BUT IT IS MORE BLESSED TO GIVE THAN TO RECEIVE.

1. Can any reason be assigned for such a sweeping and comprehensive inversion of all ordinary maxims? Should we not tremble to put it to such a test here in this Christian England of ours? Let the race course and the stock exchange, the insurance office, Parliament, and the law courts answer! Let diplomacy, with its duties, let trade and speculation, let professional etiquette and social distinctions and cliques be submitted to the fire of this principle. The honest advocate of such a law of life would be branded with scorn, and hustled off any stage of human activity.

2. Is this the regal principle in what calls itself the very body of Christ? Individuals may occur to us whose whole being is one unceasing process of giving, and on whose brow there sits the dome of peace, and in whose eyes, which are full of tears of boundless sympathy, there gleams the light of heaven's own joy. But is their experience a final proof? Can we take the Son of Man at His word?

3. The judgment of the Lord Jesus was authoritative for St. Paul. The saying of the text must be true, because He who is the truth uttered it. He put the principle to the most complete expression. He tested it, as no other could possibly do, by, on the one hand, a receptivity open to all the amplitude of the Holy Father's love lavished upon Him from eternity; and, on the other, a sacrifice and gift of Himself. which was practically and to our most vivid imagination infinite and absolute.

4. The eternal relation of the Father and the Son is the eternal interchange of giving and receiving love. In the text we see the very order of the Trinity. The Father's giving greater than the Son's receiving. Jesus says, "I and the Father are one"; but "the Father is greater than I." From this principle we see some hint for the motive of the creation. The Lord called forth an object for the superfluity of His infinite love. Great is the joy of the Lord in the praises of His children, but greater still in bestowing upon them ever-abounding reasons for their praise.

5. The noblest and the most wonderful gift of the Lord God is the incarnation of the Son of God, and that great act of the Father is the blessedest of all. He gave His only-begotten, His well-beloved.

6. But we must adapt this great principle of blessedness to the smaller range of our own experience.(1) Ye ought to remember and act upon the words of the Lord Jesus, because it is a truth you are, in the corruption and weakness of nature, in continual danger of forgetting. I grant you all the blessedness of receiving the gifts of nature and of the love of man: you must aim at the higher and greater blessedness of diffusing to others what you know to be worthy. The first believers stripped themselves utterly that they might yield themselves to this sublime impulse, and know something of the blessedness of Christ and of God.(2) Ye ought to remember these words of the Lord Jesus when you are tempted to say, "Soul, thou hast much goods laid up for many years." There is a question between the blessedness of buying a ring, or a picture, or a house, or a book, or a co, at for yourself, and the blessedness of giving to the sick, the helpless, the naked, and the fatherless.(3) Most earnestly St. Paul counsels you to receive the grace of God. But art thou going to sit and sing thyself away to everlasting bliss? Nay, "Remember the words of the Lord Jesus." There is a greater blessedness: you are to give yourself back to God in holy consecration. You are not your own, but His who has given Himself for you and to you. Conclusion: We shall find the truth of our Lord's undying words when we enter into His joy. Not until we chant the endless hallelujah, not until we yield ourselves absolutely to our Lord God for eternity, having no will but His, shall we fully know how much more blessed it is to give than to receive.

(Principal Reynolds.)

I. FAR HIGHER PRIVILEGE. To receive may be an advantage, but the very act implies dependence and want, and therefore is so far an irksome feeling. But to be so graciously advantaged by the Giver of all good that we can assume the attitude of bestowers, must at once be admitted to be far the most distinguished privilege.

II. MORE SAFE. To be a receiver of good is dangerous, because it is fitted to nourish that selfish yearning so innate in our souls. How many there are who, when they were poor and little exalted in this life, had a heart open to pity's call, and a hand stretched out at pity's claim; but just in proportion as they got more, they gave less, and, as "riches increased," they "set their hearts upon them." But giving has not this peril. It has, indeed, its attendant danger. Our giving, if it minister to self-complacency — if it lead us to put it in the stead of the free "gift of God," which "is eternal life by Christ Jesus" — it will do us sad harm, and our very acts of charity maybe converted into splendid sins. Nevertheless, there is in Christian giving far less danger than in receiving; there is something in the very exercise that is fitted to keep humble, because he is reminded, "Who maketh me to differ from another? and what have I, that I have not received?" And then how few comparatively injure their souls by giving, while many and mournful are the examples of those who injure their souls by getting!

III. HAPPIER. There is a pain too often in reception from man, and it requires a very lowly and submissive mind in a rightly constituted poor man to be a dependent upon the kindness of others. And whatever pleasure there may be in gratitude, there is far more pleasure in benevolence. God hath so made us, that our duty is our happiness; and those dispositions which are most pleasing in His sight are most pleasurable in themselves. There is a pleasure that the mother feels in feeding, etc., her child; and in the patriot, whose heart is most passionately attached to his country. And does not this show us that if even the natural exercises of the communicating spirit be its pleasures and its relish, how much more when it is baptized by the Spirit of God, and when it assumes its proper purpose — to glorify God and benefit His creatures! Then, indeed, in giving we get.

IV. MORE GODLIKE. "God is love." And what does His love delight in? Communicating its own beneficence to all. And that goodness hath shown itself infinitely more than all, in that God "spared not His own Son," etc., and "how shall He not with Him also freely give all things" to them that are Christ's? And shall we not contemplate the Godlike character of the spirit of benevolence, as it is manifested in God incarnate? Oh! then, would we be "imitators of God as dear children"? would we "put on the Lord Jesus Christ"? would we be like "our Father in heaven"? would we be "partakers of the Divine nature," and transformed into the Divine likeness? We must know and feel that "it is more blessed to give than to receive."

V. We argue the same blessed truth FROM THE APPROVAL AND COMPLACENCY WITH WHICH GOD REGARDS THE GIVER. The promises to the receiver are few and not so direct; but the promises to the giver are rich and manifold and animating. Conclusion:

1. What a fatal mistake are most making in the way they set about to be happy! To get more wealth, admiration, power, influence, indulgence. What a mistake! Take a selfish heart to heaven, if it were possible, and it would be miserable; take a generous heart to hell, if that were possible, and it would be happy there.

2. Then what a stupendous change must pass upon our fallen nature I No marvel that it should be called a new birth, a resurrection from the dead.

(Canon Stowell.)

I. IT IS MORE LIKE GOD. God is "the giver of every good and perfect gift." Who gave us our hands to work with? our feet to walk with? our ears to hear, and our tongues to talk with? our minds to think, and our hearts to love with? these lungs to breathe with? God. Yes, God gives us our health, our strength, our clothes, our friends, our teachers, our parents, our homes, our churches, our ministers, our Bibles.

II. IT IS MORE USEFUL. If God should stop giving for just one day, everything would perish.

1. It is more useful to ourselves. Suppose I want to have my arm become very strong. If I carry it in a sling, and do not use it all, after a while it will grow weak and thin. But if I use it all I can, the stronger it will grow. Look at the blacksmith! And what is true of the arm is true of the heart. Our hearts will grow larger, and stronger, and better, by proper exercise. And the proper exercise for the heart is giving. A good many people carry their hearts in a sling. And the consequence is that their hearts grow narrow and little, and good for nothing. If they would begin to exercise their hearts by giving, they would find that what Jesus said is true, "It is more blessed to give than to receive."

2. It is more useful to others. If we keep our money without using it, what good will it do? There was once a Scottish nobleman — Lord Brace. He was very rich, but very miserly. He was so close and stingy, that one day when a farmer came to pay his rent, the money he brought was just one farthing short, and the man had to go all the way back to his home, a distance of several miles, and get that farthing before he would give him a receipt. Well, when it was all settled, the farmer said, "Now, Brace, I'll give you a shilling if you'll let me see all the silver and gold you've got." "Agreed," said the miserly lord. Then he took him into his vault, and opened the great iron chests full of gold and silver, so that he could see it all. Then the farmer gave him the promised shilling, and said, "Now, Brace, I'm as rich as you are." "Ay, men," said his lordship, "and how can that be?" "Because I've looked at your gold and silver, and that is all you will ever do with it." Now let us take an example of a different kind. Some years ago a certain Sunday school was making up a box of things to send to a missionary station. One poor little girl was very anxious to send something. But all she had in the world to give was a single penny. So she bought a tract with that penny, and gave the tract to her teacher to put in the box. It was opened at Burdwan, in India. That tract fell into the hands of the son of one of the chiefs and led him to become a Christian. Then he was very anxious that others should become Christians too. In one year fifteen hundred of the natives of that part of the country gave up their idolatry and became Christians, through the labours of that young prince. And all this good resulted from the one tract bought by that poor little girl's single penny. Now think of all this good being done by one penny, and then think of all Lord Brace's gold and silver lying useless, and you must admit that it is more blessed to give than to receive or keep.

III. THERE IS MORE HAPPINESS IN IT. Little Robert Manly thought a great deal about pleasing himself, and this is not at all the best way to be happy. One day a poor woman came to Robert's mother to beg a little new milk for her sick baby. Mrs. Manly had none to spare, except what she had saved for her Robert's supper; and at supper time his mother told him how she had given away his milk for the poor sick baby. Robert didn't like this at all, and kept muttering about the milk being his, and nobody else having any right to it. The next day Robert was taken to see this poor family, and it made him shiver to look round on that cheerless home. The poor woman thanked Mrs. Manly over and over again for the new milk. "It kept the baby still all night," she said. As they walked home, Robert did not say a word, though he was generally very talkative. At supper time his bowl of milk was set by his plate, but in a few minutes he went to his mother's side and said in a whisper, "Mother, may I take my milk to the poor sick baby?" "Yes, my son," said his mother. By and by he came bounding into the room covered over with snowflakes, and shouting cheerfully, "Mother, the baby's got the milk. Her mother said, 'God bless you, my child!' and, mother, my milk tastes very good tonight (smacking his lips); I mean my no milk." Yes, little Robert was proving the truth of our Saviour's words.

(Richard Newton, D. D.)

(George Peabody.)

1. There is always a pleasure in receiving, and this pleasure is sometimes greatly heightened by the circumstances of the receiver, or the disposition of the giver.(1) A seasonable gift is acceptable, because it is immediately beneficial.(2) A necessary gift is still more acceptable, because it comes in a time of want.(3) A great gift excites greater joy, because it not only gratifies the natural desire of property, but throws the mind into a state of pleasing surprise and admiration.(4) Any gift never fails to afford a sensible pleasure to the receiver, when it comes as a mark of affection and esteem from the giver. But in these and all other cases the giver is more blessed than the receiver.

2. There is a higher and purer happiness in rejoicing in the good of others than in rejoicing in our own good.(1) The receiver rejoices in his own happiness; and let his joy rise ever so high, it still terminates in himself. But the giver, instead of rejoicing in his own good, rejoices in the good of others.(2) In receiving gratefully, there is a mixture of submission to our state of dependence; but in giving freely, there is a mixture of joy in being able to give. The receiver is laid under obligation to the giver; but the giver is laid under no obligation to the receiver. And who can doubt whether it be not more blessed to give than to receive an obligation?

II. MORE VIRTUE; and therefore the giver is more happy than the receiver.

1. The receiver may, indeed, exercise virtue by evincing gratitude. But the virtue of the receiver principally consists in a suitable regard to himself; the virtue of the giver, however, altogether consists in a proper regard to others.

2. There are many circumstances which augment the virtue of giving that do not enhance the virtue of receiving.(1) The poverty, the distress, and even the unworthiness of the receiver, augment the virtue of the giver. It is truly Godlike to bestow favours upon the evil and unthankful.(2) The virtue of the giver is always equal to his design in giving. A man may give a Bible to a poor and vicious person, with a sincere design to promote his spiritual and eternal benefit; but he may have a mean or wicked design in receiving it.(3) And it is generally true that the giver has much more noble and extensive views than the receiver. This our Saviour intimated in His observation upon the conduct of the poor widow.(4) There is self-denial in giving, which is wholly absent from receiving.

III. GOD PROMISES TO REWARD THE GIVER, BUT NOT THE RECEIVER. This distinction plainly intimates that it is more blessed to give than to receive.

1. There are but few things which God has promised to reward men for in this life; but He promises to reward acts of munificence with special tokens of His favour now. "Blessed is he that considereth the poor; the Lord will deliver him in time of trouble." "The liberal soul shall be made fat, and he that watereth shall be watered." The alms as well as the prayers of Cornelius were had in Divine remembrance, and he was rewarded in his lifetime with peculiar tokens of the Divine favour.

2. But this is not all; He means to reward them more openly and fully at the great day of retribution. Hence our Saviour told the almsgiver to give secretly, "and thy Father, who seeth in secret, Himself shall reward thee openly." He declared that the smallest act of charity to one of His followers should meet with a future recompense (Matthew 25) Conclusion: If it be more blessed to give than to receive, then —

1. We ought to entertain the most exalted ideas of the blessedness of the Supreme Being.

2. We may see why charity or beneficence holds the highest rank among all the moral and Christian virtues.

3. It is a great and peculiar favour to be made rich. Poverty is a real calamity in itself, and draws after it a long train of natural evils. It not only deprives men of the power and pleasure of giving, but subjects them to the disagreeable necessity of receiving alms.

4. We may learn what ought to be the supreme and governing motive of men, in pursuing their secular concerns, and seeking to increase their worldly interest.

5. None have any reason to think that they are real Christians who have never experienced this peculiar blessedness.

6. The covetous and parsimonious defeat their own design, and take the direct method to diminish rather than to increase their temporal interest.

7. Those who are able to give should esteem it a favour when Providence presents them with opportunities of giving.

(N. Emmons, D. D.)

1. A painful tax of human weakness, which even the best have to pay in —(1) External trials.(2) Internal temptations.

2. A precious ornament of holy souls from which shines forth the faithfulness which follows the Lord in suffering, and the love which weeps over the misery of the world.

3. A fruitful seed for the beautiful harvest of joy, which shall ripen to those who weep —(1) Not only in heaven, when those who have sown in tears will reap in joy; but also —(2) Here, on the field of the heart, since their labour is not in vain in the Lord.

II. THE SAYING OF SEPARATING LOVE (cf. John 16:16).

1. With its bitterness — sorrow of orphanage — reproaches of conscience, if we have neglected the hour of our merciful visitation.

2. With its sweet comfort.(1) Continued uniting in the Lord.(2) Reunion with the Lord.

(K. Gerok.)

(Knox-Little.)

(H. C. Trumbull, D. D.)

I. ITS SOURCE.

1. The loss of a true friend. Next to the assurance that we have the best friend in heaven is the conviction that we have a true friend on earth. A Christian minister should be this, and felt to be this, by his people. The apostle evidently stood in this relation to these Ephesians.

2. The close of lengthened religious privileges.

3. The recollection of numerous changes which this death suggests.

II. ITS COMFORT.

1. To him it is immeasurable gain. Our departed Christian friends have but entered on a farther voyage than that to which these Ephesians accompanied the apostle; but surely a more favouring one; for death is that ship into which the disciples received their Master, in the gloom of night, that He might scatter their fears, and still the waves for them, and bring them immediately to the land whither they went. They have not died; they have emigrated to the better country.

2. Results may still remain. No man can live and labour for Christ without bequeathing to the world such a legacy, which our eye may not be able to separate from the great whole, but which is still there, increasing the amount and hastening on the grand and glorious close. A man may scatter precious seed, and be called away; but if he has done his work faithfully and well, the green blade shall spring, and the yellow harvest shall wave, though the head of the sower be in the dust beneath.

3. Changes are preparing the way for a world that is immutable. "We look for a city which hath foundations, whose builder and maker is God." Every good and perfect gift comes from above; but more, it departs thither also.

III. ITS IMPROVEMENT. Christian sorrow for the departed should lead us —

1. To seek reunion with the object of our affection. This is the instinct of grief, wherever it is genuine — to be where the lost one is. The gospel does not destroy human grief with its natural longings; it comes to consecrate it to the noblest ends, and make a ladder of it that shall reach to heaven.

2. To cultivate what they had most at heart while with us.

(J. Ker, D. D.).