“Notwithstanding ye have well done, that ye did communicate with my affliction. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity. Not because I desire a gift: but I desire fruit that may abound to your account. But I have all, and abound: I am full, having received of Epaphroditus the things (which were sent) from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God. But my God shall supply all your need according to His riches in glory by Christ Jesus. Now unto God and our Father (be) glory forever and ever. Amen.”
“Notwithstanding you-did well becoming-partakers-together-with me in my (the) tribulation. But you also, O-Philippians, you-know that in (the) beginning of-the gospel, when I-came-out from Macedonia, not-one assembly partook-with me (or, had-fellowship-with me) as-to (the) matter of-giving and receiving, but only you alone; for even in Thessalonica both once and twice you-sent to-me unto my (the) need. Not that I-am-seeking-after the gift, but I-am-seeking-after the fruit, the (fruit) abounding unto your account. But I-have-to-the-full all-(things) and I-am-running-over; I-have-been-filled-full, having-received from Epaphroditus the-(things) from you, an odor of-fragrance, a-sacrifice acceptable, well-pleasing to-God. But my God will-fill-full every need of-yours, according-to His wealth, in glory, in Christ Jesus. Now unto our God and Father (be) all the glory unto the ages of-the ages. Amen.”
Philippians 4:14-2014Notwithstanding ye have well done, that ye did communicate with my affliction. 15Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. 16For even in Thessalonica ye sent once and again unto my necessity. 17Not because I desire a gift: but I desire fruit that may abound to your account. 18But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, wellpleasing to God. 19But my God shall supply all your need according to his riches in glory by Christ Jesus. 20Now unto God and our Father be glory for ever and ever. Amen. (Philippians 4:14‑20)
“Notwithstanding you did well becoming-partakers-together-with me in my tribulation” (4:14)
In chapter 4, verse 10, the Apostle first mentions the gift that the saints in Philippi had sent to him: “your care of me,” (vs. 10) he calls it. If we are writing to thank for a gift we usually speak of the gift first, before any other matter: but the Apostle leaves it till the end.
After referring in this way to the gift, and to his rejoicing in the Lord because of their care for him, he breaks off this subject to tell them that he did not speak in respect of want, as though he would be glad of more gifts: (though indeed he may very possibly have been in want): for he had learned the lesson to be content, whether full or hungry, whether he abounded, or suffered need: and so he makes it plain he was not seeking after a gift. Indeed, he takes the greatest pains to make it clear it was no question of covetousness. Compare this with Acts 20:3333I have coveted no man's silver, or gold, or apparel. (Acts 20:33): “I have coveted no man’s silver, or gold, or apparel.” How utterly different to the appeals for gifts that we so often see and hear today. How rare is the spirit of the Apostle! But it was not the gift so much that made Paul rejoice: but the love that made these dear saints become partakers with his afflictions. It is not everybody who is willing to have it known that he is a friend of a man in jail: but, like Onesiphorus in a little later day, these saints oft refreshed him, and they were not ashamed of his chain. (2 Tim. 1:1616The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: (2 Timothy 1:16)). The Lord is careful to record the fact that the saints to whom the Epistle to the Hebrews was written not only suffered reproaches and afflictions, but also became companions, of them that were so used, and he adds; “For ye had compassion of me in my bonds” (Heb. 10:3434For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. (Hebrews 10:34)).
These cases being so carefully recorded for us, tell us how precious in the sight of God is participation in tribulation for the sake of the gospel. Paul needed to exhort Timothy not to be ashamed of the testimony of our Lord, nor of me His prisoner: but “be thou partaker of the afflictions of the gospel,” or, “suffer evil along with the glad tidings” (2 Tim. 1:88Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; (2 Timothy 1:8), New Translation). Moses esteemed the reproach of Christ greater riches than the treasures of Egypt: and so did the saints in Philippi. And the Spirit says to them: “Ye did well,” or, as it may be translated: “Ye did nobly.”
“But you also, O-Philippians, you-know that in (the) beginning of the gospel, I came-out from Macedonia, not-one assembly partook with me (or, had-fellowship-with me) as to (the)-matter of-giving and receiving, but only you alone; for even in Thessalonica once and twice you-sent unto my need” (4:15-16).
It is striking that (as far as I can recall) Philippi is the only assembly of the many founded by Paul of whom it is recorded that they shared with him in his daily needs. On the contrary, in speaking to the elders of Ephesus the Apostle tells them: “Ye yourselves know, that these hands have ministered unto my necessities, and to them with me” (Acts 20:3434Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. (Acts 20:34)). And it is no light matter to minister to the needs of a party as large as those sometimes with Paul. Can you not see the Apostle stretch out those work-worn hands, hard and calloused with tent-making, as he speaks of “these hands”?
And writing to the Thessalonians he says: “Ye remember, brethren, our labor and travail: for laboring night and day, because we would not be chargeable to any of you, we preached unto you the gospel of God” (1 Thess. 2:99For ye remember, brethren, our labor and travail: for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. (1 Thessalonians 2:9)). And ponder 2 Cor. 11:7-107Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? 8I robbed other churches, taking wages of them, to do you service. 9And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. 10As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia. (2 Corinthians 11:7‑10): “Have I committed an offense in debasing myself.... because I have preached to you the gospel of God freely? I robbed other churches, taking wages of them, to do you service. And when I was present and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia.”
I do not know that he refused gifts from any assembly except Corinth: and we must remember that Paul says it was “in the beginning of the gospel,” (vs. 15) that is, I presume, in the early days of the gospel in Europe, “not one assembly had fellowship with me as to the matter of giving and receiving.” It is possible that later on some of the other assemblies did have fellowship with him in this way. But Paul tells us that his ‘reward’ for preaching the gospel is, “When I preach the gospel, I may make the gospel of Christ without charge” (1 Cor. 9:1818What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel. (1 Corinthians 9:18)). That seems to have been the principle on which Paul labored generally; but the assembly at Philippi was a very bright exception: for from them again and again he received gifts.
And we must notice that Paul makes a difference between gifts to himself personally, and gifts to the poor, as those in Jerusalem. He encourages the Corinthian assembly to give to the collection for these poor saints: though he will accept nothing for himself. And we must also notice that Paul acknowledges his indebtedness to many individuals; though Philippi seems to be the only assembly that ministered to him thus. Nor may we forget that gifts of money are only one way in which we may have fellowship with the Lord’s servants. How many are deeply indebted to the saints for hospitality, given without grudging. I think Lydia is the first Paul speaks of: (unless we count his fifteen day visit with Peter): and she lived in Philippi. But `Gaius mine host’ lived in Corinth. (Rom. 16:2323Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother. (Romans 16:23); 1 Cor. 1:1414I thank God that I baptized none of you, but Crispus and Gaius; (1 Corinthians 1:14)); and it is lovely to see that though he would not accept fellowship from the assembly, he gladly acknowledges it from an individual: and one hopes it means that things were in a better state in Corinth. Other helpers of whom Paul speaks are.— Phoebe, ‘a succourer of many, and of myself also’ (Rom. 16:22That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succorer of many, and of myself also. (Romans 16:2)); another was the mother of Rufus: `his mother and mine.’ (Rom. 16:1313Salute Rufus chosen in the Lord, and his mother and mine. (Romans 16:13)). And what a debt he owed to ‘Priscilla and Aquila my helpers in Christ Jesus’. (Rom. 16:3-43Greet Priscilla and Aquila my helpers in Christ Jesus: 4Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles. (Romans 16:3‑4)). Philemon and Apphia are a couple so closely knit in bonds of love that Paul can boldly say, ‘Prepare me also a lodging’. (Philem. 1:2222But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you. (Philemon 22)). And there was Philip the Evangelist and his four daughters, and Mnason of Cyprus (Acts 21:88And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. (Acts 21:8) & 16), and doubtless many others whose names are known in Heaven. And so we see in the Apostle’s journeying a noble army of “givers,” who have shared the reproach and affliction and poverty of the Lord’s servants, and they are still with us today: (to how very many am I personally indebted!): to whom I am sure the Lord will say: “Well done! Ye have done nobly!”
We see from these verses in Philippians 4 that Paul had not forgotten the gifts of the Philippians in those early days; probably ten years or more before; indeed the fragrance of them still lingers: “You know also all about those days,” he says, “you know that not only did you contribute to my wants after I left Macedonia, but even in Thessalonica (another city of Macedonia, about 90 miles away) before I left your province, you sent once and twice to me.” As far as we know Paul was only in Thessalonica for a short time: it might be only three weeks; but of this we are not at all sure: but twice at least in this short time, the saints in Philippi sent gifts to him. And later when he was at the wealthy city of Corinth, far south of Macedonia, and being in real need, it was saints from Macedonia who met that shortage: undoubtedly saints from Philippi, though possibly also from Thessalonica and Berea.
We will, God willing, speak later about the gifts referred to in 2 Cor. 8, when Paul with his fellow-laborers were making a collection for the poor saints in Jerusalem: not gifts to Paul himself: and this may have been several years after the saints in Philippi so lovingly sent to him at Thessalonica and Corinth. This occasion is referred to again in Rom. 15:2626For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. (Romans 15:26), etc., “It hath pleased them of Macedonia and Achaia to make a contribution for the poor saints which are at Jerusalem.”
“Not that I am seeking after the gift, but I am seeking the fruit, the (fruit) abounding unto your account” (4:17).
In another place Paul wrote: “I seek not yours, but you” (2 Cor. 12:1414Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. (2 Corinthians 12:14)). None could ever accuse the apostle of covetousness. Deeply as Paul valued the gift: greatly as he rejoiced at their remembrance of him having bloomed again: and much needed, as we may suppose the gift to have been: it was not the gift that Paul sought, or that so rejoiced his heart: but the fruit abounding to the account of his dear Philippian brethren.
The object of all labor should be fruit of some kind or other: and the husbandman, laboring first, must be partaker of the fruit; (2 Tim. 2:66The husbandman that laboreth must be first partaker of the fruits. (2 Timothy 2:6), New Translation); though God, in His grace, often lets us reap fruit from other men’s labors: “I sent you to reap that whereon ye bestowed no labor: other men labored, and ye are entered into their labors” (John 4:3838I sent you to reap that whereon ye bestowed no labor: other men labored, and ye are entered into their labors. (John 4:38)). There was a fruit tree that ‘had nothing but leaves’, a great show, but no fruit, so quite useless.
Some have large sums to their credit down here; but are miserably poor as regards their account in Heaven: they have little or no fruit garnered up there: and they may find that their toil has produced ‘nothing but leaves’. But I recall a dear old saint, a poor widow, who had a long and serious illness. She had a Christian doctor, who gave her the utmost possible care, sparing neither labor nor expense, to help his patient. As she began to recover she thought of her doctor’s bill, and became deeply troubled. She begged the doctor to tell her how much she owed. The good doctor replied, “Mrs. S., that’s all settled. I carry a little account in the Bank of Heaven; and that took care of it all.” I think that doctor never grew rich, but I hope he has a large account in Heaven.
Bishop Moule translates this portion thus: “Not that I am in quest of (almost, ‘I am hurting for’) the gift, the mere sum of money in and for itself; but I am in quest of the interest that is accumulating to your account.” And in a note he adds: “I venture to render these words as above, as a monetary phrase, relating to principal and interest.” He adds that Chrysostom, a Greek, seemed to understand it thus.
But we read so much about fruit in the Scriptures that we must not lose sight of it here. In chapter 1 of this Epistle, verse 9-11, the Apostle prays that the saints may “approve things that are excellent.... being filled with the fruits of righteousness which are by Jesus Christ, unto the glory and praise of God.” And surely now in chapter 4 we see this prayer being answered.
Let us not forget that the fruit was to be “unto the glory and praise of God,” just as our Lord said to the disciples: “Herein is My Father glorified, that ye bear much fruit” (John 15:88Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. (John 15:8)). It was in the very matter of giving that the Apostle wrote: “He which soweth bountifully shall reap also bountifully,” (2 Cor. 9:66But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. (2 Corinthians 9:6)) so Paul was justified in seeking after an abundance of fruit unto their account.
In Philippians 1:2222But if I live in the flesh, this is the fruit of my labor: yet what I shall choose I wot not. (Philippians 1:22) Paul speaks of “the fruit of my labor” (ch. 1:22). The Scriptures speak of fruit in various senses. For instance, Paul wished to go to Rome that he “might have some fruit among you” (Rom. 1:1313Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. (Romans 1:13)). In Matt. 3:88Bring forth therefore fruits meet for repentance: (Matthew 3:8) we read of fruits meet for repentance. This no doubt referred to the general walk and behavior. The fifteenth of John speaks much of fruit: and we do well to give good heed to it: yet at the same time remember the subject is fruit-bearing, and not eternal life. Then we have the fruit of the Spirit: “Love, joy, peace,” etc., nine lovely graces, yet only spoken of as “fruit,” not fruits: for they all have one Source. In John 4:3636And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. (John 4:36) we read, “He that reapeth receiveth wages, and gathereth fruit unto life eternal.” This fruit would appear to be souls for their hire.
May the Lord grant that you and I may bear much fruit for the glory of the Father: fruit of various kinds, perhaps: but all fruit for Him, and to His glory, that may abound unto our account.
“But I-have-to-the-full, all-(things) and I-am running-over, I-have-been-filled-full, having-received from Epaphroditus the-(things) from you, an odor of-fragrance, a sacrifice acceptable, well-pleasing to-God” (Phil. 4:1818But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, wellpleasing to God. (Philippians 4:18)).
Notice the variety of words the Apostle uses to express how bountifully he was supplied by his beloved brethren from Philippi. I think there are five different words to tell out the bounty and the fullness, and five different words to speak of the want and the poverty with which he had learned to be content. The word translated “I-have-to-the-full,” may have exactly the meaning we give it here, or it may be used as a technical term on a receipt, meaning “Received payment”; and if followed by “all things” as here, it has the meaning of “Received payment in full.” But I do not suppose Paul is using it in this technical sense here. But it is not enough for Paul to say, “I have all things to the full”; that tells us his cup is full, but he continues: “and I am running over,” or,
“I am even running over.” The same word is used of the servants in the Father’s house who have “bread enough and to spare” (Luke 15:1717And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! (Luke 15:17)). And does not this word take our thoughts back to the 23rd Psalm, “My cup runneth over”? Perhaps the Apostle had this in mind as he wrote.
But still he heaps up another word to express this fullness. This fresh word directs our hearts to the filling: “I have been filled full,” and thence to the one who filled full his needs so abundantly, even Epaphroditus, the one sent by the Philippian saints for this very purpose: “having received from Epaphroditus the very things from you.”
But I think that this beautiful description of fullness should bring to our mind Him in whom “dwelleth all the fullness of the Godhead bodily,” (Col. 2:99For in him dwelleth all the fulness of the Godhead bodily. (Colossians 2:9)) and remind us that in chapter 2, verse 7 we read: “He emptied Himself.” Yes, Beloved, He emptied Himself that we might be “filled full in Him” (Col. 2:9-109For in him dwelleth all the fulness of the Godhead bodily. 10And ye are complete in him, which is the head of all principality and power: (Colossians 2:9‑10))
Now follows immediately the most beautiful description of their gift. I cannot imagine anything described in a more lovely way. There are three short phrases that portray it, but it is only one picture.
An odor of fragrance,
A sacrifice acceptable,
Well pleasing to God.
The whole is a picture of one of the sacrifices in the Old Testament, perhaps Noah’s sacrifice when he came out of the ark: for Paul uses the very same words to describe the Philippian saints’ “sacrifice,” as the Greek Old Testament uses to describe Noah’s, “an odour of fragrance.” The same words are used in the Greek Old Testament to describe “sweet savor offerings” in Leviticus, as, for example, Lev. 1:1717And he shall cleave it with the wings thereof, but shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt sacrifice, an offering made by fire, of a sweet savor unto the Lord. (Leviticus 1:17). And we find exactly the same two words, used in the same way, in Eph. 5:22And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savor. (Ephesians 5:2), of our Lord Jesus Christ, Who “hath loved us, and hath given Himself for us, an offering and a sacrifice to God for a sweet-smelling savor” (Eph. 5:22And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savor. (Ephesians 5:2)). Such to God was the gift of these dear Philippian saints: Paul loses sight, so to speak, of the fact that it was given to him, and thinks only of it as being given to the Lord Jesus Christ Himself: and as that sacrifice in days of old went up to God as a sweet smell, or, an odour of fragrance, just so did this gift. And Paul was right: for inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.
But the Apostle continues: “A sacrifice acceptable” (vs. 18). There are a number of sacrifices mentioned in the Scriptures besides those appointed through Moses: sacrifices which we can now offer: in Rom. 12:11I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. (Romans 12:1) our body is spoken of as a “living sacrifice,” (Rom. 12:11I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. (Romans 12:1)) and this sacrifice is also said to be `acceptable to God’. In Heb. 13:1515By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. (Hebrews 13:15) we are exhorted to offer “the sacrifice of praise to God continually, that is the fruit of our lips giving thanks to His name” (Heb. 13:1515By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. (Hebrews 13:15)). Then in the next verse we are told not to forget to offer the sacrifice of “doing good and having fellowship, for with such sacrifices God is well pleased.” This is exactly the sacrifice the Philippians had offered, and it is described in almost the same words: “God is well pleased,” (Heb. 13:1616But to do good and to communicate forget not: for with such sacrifices God is well pleased. (Hebrews 13:16)) “well-pleasing to God” (vs. 18).
These three sacrifices are ones that almost all can offer, if they do not “forget.” Even a Christian child can offer its body; and its praise, the fruit of its lips; and most children have as much money as the poor widow who offered the two mites, and found it more acceptable to God than all the great offerings of the rich.
It is very beautiful to see the way the Apostle describes the gifts that the saints in Macedonia gave: (2 Cor. 8:1-51Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; 2How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. 3For to their power, I bear record, yea, and beyond their power they were willing of themselves; 4Praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. 5And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. (2 Corinthians 8:1‑5)): “Moreover, brethren we do you to wit of the grace of God bestowed on the churches of Macedonia; how that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves; praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.” Remember these gifts were for the poor in Jerusalem, not to Paul himself.
Note first that it is the ‘grace of God’ that is the power that constrains the giving. Seven times in this chapter in Corinthians speaking about giving do we find the Greek word charis, ‘grace’. Then note that in God’s sight it is not the wealth of the one who gives, nor the amount of his gift, that matters. And note the joy that we have here: the very opposite of giving grudgingly or of necessity. It reminds us of 2 Cor. 9:77Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. (2 Corinthians 9:7), “The Lord loveth a cheerful giver.” The word translated ‘cheerful’, is hilaros, from which we get the word ‘hilarious’ but it does not, of course, have any of the bad meaning that has become attached to this word in our day.
Then notice that apparently those concerned with this fund were almost unwilling to accept these gifts: not for any wrong in the givers: but I suspect because they well knew the depths of poverty from whence it came, and that they were giving ‘beyond their power’. But these dear Macedonians prayed with much entreaty that they would accept their gifts. “And this they did, not as we had hoped,” writes Paul, but in a far better way than he had ever hoped— they “first gave their own selves to the Lord” (2 Cor. 8:55And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. (2 Corinthians 8:5)). Oh, that you, my dear readers, might even now (if you never have before) give your own selves to the Lord: it is the very best gift that you can ever give: He is so worthy of it, and it is holy, acceptable unto God: and it is your reasonable or, logical, service. But also you will discover— and prove when you discover— that God’s will for you is good, and acceptable to you, and perfect.
“He gives His very best to those
Who leave the choice with Him.”
But there are other sacrifices of which the Scriptures speak: or possibly the same sacrifices spoken of in other ways. In Psa. 4:55Offer the sacrifices of righteousness, and put your trust in the Lord. (Psalm 4:5) and in Deut. 33:1919They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of treasures hid in the sand. (Deuteronomy 33:19), we read of ‘sacrifices of righteousness’. In Psa. 51:1717The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. (Psalm 51:17), we read, “The sacrifices of God are a broken spirit: a broken and contrite heart, O God, Thou wilt not despise” (Psa. 51:1717The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. (Psalm 51:17)). It may be that from a broken spirit the sweetest odors go up to God: and it may be that some of the sorrows of the saints that puzzle us now, have this fragrance in view. A man may have great knowledge of the Word, and great eloquence expounding it; but if he has not ‘a broken spirit’, (won, probably, from sorrows), he is likely to leave his hearers cold and untouched. Mr. Heney used to tell us that `contrite’, (of ‘a contrite spirit’) comes from the same root as the word ‘to triturate’, which means ‘to grind to fine powder’, as with a pestle and mortar. The sorrows we pass through do this for us: they make us quiet and gentle (and the Word tells us to be ‘ambitious to be quiet’; 1 Thess. 4:1111And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; (1 Thessalonians 4:11); literal). We learn also from these sorrows what it means to be comforted by the Father of Mercies, the God of all Comfort, so that we may be able to comfort them which are in any trouble. (2 Cor. 1:3-43Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; 4Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. (2 Corinthians 1:3‑4)). Such a sacrifice (and it is a very costly sacrifice, perhaps one of the most costly of all) our God will not despise.
But there is another kind of sacrifice yet: and this sacrifice has kept ringing through my heart from the time I began these meditations: indeed it is this sacrifice that has given the name to this book. You will find it spoken of in Psa. 27:66And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord. (Psalm 27:6): “I will offer in His tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord.” Strange as it may seem, this sacrifice does not clash with the sacrifice we have just been pondering: for it is one of the lovely `contradictions’ of the Scriptures that we can be `sorrowful, yet alway rejoicing’. Yes, I think we can bring the sacrifice of a broken spirit, and sacrifices of joy, at the same time. And perhaps such are specially acceptable to God: the ‘joy and sorrow mingling’.
The gifts of the Macedonian saints in 2 Cor. 8, were ‘sacrifices of joy’. You will also remember that in Philippians 2:1717Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. (Philippians 2:17) Paul had written: “Yea, and if I be poured forth upon the sacrifice and service of your faith, I joy and rejoice with you all. For the same cause do ye joy and rejoice with me.” I think this looks at the Philippian saints presenting themselves as a sacrifice; and Paul himself poured forth as a drink offering on their sacrifice: as was done in the days of old in the sacrifices of Israel. And each offered the sacrifice with joy. We read in Num. 28:77And the drink offering thereof shall be the fourth part of an hin for the one lamb: in the holy place shalt thou cause the strong wine to be poured unto the Lord for a drink offering. (Numbers 28:7), “In the holy place shalt thou cause the strong wine to be poured unto the Lord for a drink offering.” And in Judg. 9:1313And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees? (Judges 9:13), the vine asks, “Should I leave my wine, which cheereth God and man?” (Judg. 9:1313And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees? (Judges 9:13)). And in Psa. 104:1515And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart. (Psalm 104:15) we read: “Wine that maketh glad the heart of man” (Psa. 104:1515And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart. (Psalm 104:15)). So we see the wine speaks of joy; and the sacrifices of Paul, and of his dear brethren in Philippi, both the sacrifice of themselves, and of what they sent to Paul in their deep poverty, all tell us of `sacrifices of joy’.
You have perhaps heard the story of the child who was keeping the best meat on his plate for his little dog. His mother asked him rather sharply, “Johnnie, why don’t you eat up your dinner?” “I’m keeping it for Fido, Mummie.” “Nonsense, eat your dinner at once, and you can collect the scraps on the plates after dinner for Fido.” The child did as he was told, and with tears running down his cheeks, he was heard to say, “Fido, dear, I wanted to give you a sacrifice, but it’s only a collection.” A sacrifice costs us something, often a collection costs next to nothing. Johnnie’s sacrifice to Fido would have been `a sacrifice of joy’. Love is the secret.
What a promise! “My God shall supply all your need according to His riches in glory by Christ Jesus” (vs. 19). The very arrangement of the words is precious. Our need and His riches are strung together, looped as if by two bands. Some have sought to limit the `need’ by temporal needs: but `all your need’ certainly precludes that: and there will be no temporal needs to supply ‘in glory’. No, Beloved, take it as it stands. Endorse the promise, and accept it with joy and thanksgiving. It surely includes temporal needs: and in no mean or niggardly way: but according to His wealth, in glory, in Christ Jesus. A millionaire might give a penny to a beggar, but he would not be giving according to his wealth. Our God is the ‘Giving God’, and the Lord Jesus said, ‘It is more blessed to give than to receive’: and He will ever have the more blessed place.
Years ago when horse-cabs were the custom in Canada, it was usual to give the cabman a tip of 25 cents. The story is told of one of Canada’s richest men who drove home one night in a cab. When he got out he handed the cabby the correct fare and a 25 cent tip. The cabby turned it over in his hand, and said, “You know, Sir, when I drive your son home, he always gives me half a dollar tip.” “Yes,” the wealthy man replied, “but he has a rich father.” The son was giving in some measure “according to his wealth.” I regret to say the father was not doing so: but our ‘rich Father’ will never treat us so: He gives “according to His wealth.” And we might bear in mind that our ‘rich Father’ has said, “Freely ye have received, freely give” (Matt. 10:88Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. (Matthew 10:8)).
“Love ever gives, forgives, outlives;
And ever stands with open hands,
And while it lives it gives.
For this is Love’s prerogative—
To give, and give, and give.”
But let us notice it is all our need that My God promises to supply; our need, as one has pointed out, not our greed. And I am so glad to think it does mean our spiritual needs as well as our temporal needs: needs for our soul and our spirit, for these are often greater than the needs of our bodies: need for more devotedness to Christ: need for more earnestness in finding time for prayer and the Word: need to ‘break the power of canceled sin’. And the heart that knoweth its own bitterness will know the other needs over which we so often yearn. And the promise is, “My God shall fill full every need of yours.” Whether we use every or all in this verse, both are in the singular, so we are meant to look at each individual need separately: we may spread them out before ‘my God’ one by one. And yet the word does mean all, and we may still use the lovely translation to which we are accustomed in the Authorized Version, but just remember that when God looks at your need, He sees each, single need individually: and we may do the same.
I have been linking together the ‘all’ of ‘all your need’ with the ‘all’ of ‘all your care’ in 1 Peter 5:77Casting all your care upon him; for he careth for you. (1 Peter 5:7); and I have found them very sweet. ‘My God’ gives to me that which meets all my need; and I cast upon Him— give to Him— all my care. What an exchange! And, as Canon Baskerville points out, just as it is quite impossible to catalog all for our needs: so it is equally impossible to catalog all for our cares. The biggest, as well as the smallest, are all included in that little word all, whether it be needs or cares. Thanks be to God!
And so closes this exquisite description of the Philippians’ gift. It reminds one rather of the water from the well of Bethlehem that the three mighty men brought to David, and he poured it out before the Lord, as if it were the lives of those three men, too precious for man’s use: though I am sure the Apostle used this gift from the Philippian church: but first he presents it, as it were, to the Lord; an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God.
And now, Paul, have you nothing to give in return for such a precious gift from those who love you so well? No, Paul must answer, I have nothing. A cloak, and a few books and parchments are all the possessions we ever hear Paul possessed. And yet he can say, though having nothing, yet he possesses all things: and so he can send them a promise, not of anything from himself, but from “my God.” “I have been filled full,” he had written to the Philippians, from what you sent me: now I can promise that “My God will fill full every need of yours, according to His wealth, in glory, in Christ Jesus.” He uses exactly the same word for what “my God” will do to them as he had used of what they had done for him. Canon Baskerville says that Moody once spoke of this verse as a blank check:
The firm—-“My God” This check
The promise—-“shall supply” must be
The amount—-“all your need” endorsed by
The capital—-“His riches” the person to
The bank address—-“in glory” whom it is
The signature—-“Christ Jesus” made payable.
And Canon Baskerville continues: “All your need.”
Spread it out before the Lord— needs for your body, for your soul, for yourselves, for your families, needs for the present and for the future— “all your need”— it is quite impossible to catalog all, but God promises “to fill up all your need.” Who shall do it? “My God.” That is grand! Paul says, “See how ‘my God’ has supplied me — my God shall supply you”. The same God is our God. Think of that. His arm is not waxed short, neither His heart grown hard towards any of His children (Isa. 50:2; 59:12Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst. (Isaiah 50:2)
1Behold, the Lord's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: (Isaiah 59:1)).
“Now unto our God and Father (be all the glory unto the ages of ages. Amen” (4:20).
Real true worship is the overflow of the heart to God: and this is exactly what we see in this lovely little verse. That overflow of heart cannot be taught, and cannot be learned: it is spontaneous: it bursts forth from a full heart, just as we see here. There are many such bursts of praise in the Scriptures and they are all different: they are not planned, they are not of men, but come from the Holy Spirit within us. What can we say to such a promise as the one we have just been considering? What could a penniless beggar say to a royal giver who freely gave him a blank check, good for an unlimited amount: a check that only needs endorsement— only needs to be appropriated— only needs to be taken as my own: and I have untold riches: what can I say to such an offer, when that offer is made by the Lord God Almighty, my Father? In Revelation, chapter 5, who dares to say where the burst of praise begins, and where it ends? “The elders fell down and worshipped!” is the last we see in that glorious scene (See New Translation); and shall we not say— as we fall down and worship—
“NOW UNTO OUR GOD AND FATHER BE ALL THE GLORY UNTO THE AGES OF THE AGES. AMEN.”
Now to our God and Father
May all the glory be:
To ages of the ages,
Through all eternity.
Eternity’s past ages—
Eternity to come—
Alike tell out Thy glory—
The glory of Thy Name.
But, Oh, a brighter glory
Shone when Thou gav’st Thy Son,
To tell Love’s wondrous story,
To save poor, ruined man.
Center of all this glory
Lies in a cross of shame:
For there Thy Son, our Savior,
Hath glorified Thy Name.
So, to our God, our Father,
Shall all the glory be:
To ages of the ages,
Through all Eternity!
Amen.