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GROWTH IN GRACE
THE connexion subsisting between a pastor and his flock is set forth in the Scriptures under the most endearing images. While they are spoken of as his beloved children, he is represented as the father that begat them, and as the nursing mother who cherishes them in her bosom. Even these images seem to have been too faint to depict the tender regard which St. Paul bore towards those who had been converted by his ministry. He longed for their welfare with more than human affection. He could compare his feelings with nothing so justly as with the yearning of the Saviour’s bowels over a ruined world. Nor was he actuated by partial and personal attachments: his regards were universal: they extended to every member of Christ’s mystical body: yea, he could appeal to God himself, that he felt the deepest interest in the prosperity of “all,” whether more or less distinguished by worldly rank or spiritual attainments. Among the various ways in which he manifests his concern for them, he was especially mindful of prayer and intercession; and though in these benevolent exercises he was solicitous only to approve himself to God, yet he thought it proper on many accounts to inform them of the means he used for their benefit; and to declare to them the particular things which he sought for in their behalf.
From the prayer before us, we see that he desired,
I. Their intellectual improvement—
“Love” is absolutely essential to a Christian: without that, whatever else we may possess, we are only as sounding brass or tinkling cymbals. Love is the characteristic feature of the Deity: and in this all his children resemble him. By this mark we are made known to others as the disciples of Christ: by this we ourselves also are assured, that we have passed from death unto life. In this amiable quality the Philippians “abounded.” But the Apostle wished them to abound in it “yet more and more.” He was solicitous that it should display itself in a becoming manner. He prayed therefore that their “love might yet more and more abound,”
1. In knowledge—
[Knowledge is properly the foundation of love. Whatever we fix our affections upon, we love it for some real or supposed excellence that is in it. If we are unacquainted with the qualities of any person or thing, it is not possible that we should feel any real attachment to him or it. Our love to God therefore, and to his people, should be daily nurtured and strengthened by an increasing acquaintance with them. Our views of the Divine perfections are, at best, but very narrow and contracted. So little are we acqainted with his providence, that we can only faintly guess at either the reasons or issue of his dispensations. The mysteries of redemption are very superficially discovered by us. What we know of Christ, is extremely partial and defective. The nature, extent, and beauties of holiness are very dimly seen. The privileges and blessedness of the Lord’s people are but little understood. Wherever we turn our eyes, we are circumscribed by very narrow limits. On every side there are heights and depths, and length and breadth, that cannot be explored. To be searching into these things is our imperative duty, our exalted privilege. If “the angels desire to look into them,” much more should we. It is by more enlarged views of them, that our love to them must be confirmed and advanced. We should therefore labour incessantly to form a just estimate of heavenly thing’s, and to have our affections regulated by an enlightened understanding.]
2. In a spiritual perception of the things known—
[Merely speculative knowledge is of little avail: it is only like the light of the moon, which dissipates obscurity indeed, but communicates neither heat nor strength. The knowledge which alone will augment our love, is that which produces suitable impressions on the mind; it is that which, like the sun-beam, enlivens and invigorates our whole frame. Now there is a great difference, even amongst good men, with respect to their perception of divine truths. There is, if we may use the expression, a spiritual taste, which is acquired and heightened by exercise. As, in reference to the objects of sense, there is an exquisite “judgment” attained by some, so that their eye, their ear, and their palate can discern excellencies or defects, where others, with less discriminating organs, perceive nothing particular; so is there, in reference to spiritual things, an exquisite sensibility in some persons, whereby their enjoyment of divine truth is wonderfully enhanced [Note: Heb_5:14.]. Now this is the knowledge which we should aspire after, and in which our love should progressively abound. We should not be satisfied with that speculative knowledge which may be gained from men and books; but should seek that spiritual discernment, which nothing but the operation of the Spirit of God upon the soul can produce [Note: 1Co_2:9-10; 1Co_2:12; 1Co_2:14.]. Whatever be the particular objects of our regard, we should get a realizing sense of their excellency, and be duly impressed with their importance.]
These views and impressions the Apostle desired for them, in order to a further end [Note: å ὶ ò ô ὸ ä ï ê é ì Ü æ å é í ὑ ì ᾶ ò ô ὰ ä é á ö Ý ñ ï í ô á .]:
II. Their moral improvement—
Love, when duly exercised, is the main-spring of all acceptable obedience. When abounding in knowledge and in all judgment, so as to be suitably affected with every thing, it will improve the whole of our conduct and conversation. It will make us,
1. More judicious—
[We are very apt to be misled by what is specious. Hence many embrace erroneous principles, or rest in delusive experiences, or justify an unbecoming conduct. Even in the apostolic age, many were turned from the faith by the sophistry of false teachers: and every day presents some to our view, who are ready to admire and applaud themselves for those very things which more disinterested persons see to be their characteristic failings: yea, plain and palpable faults are not unfrequently committed by persons unconscious of acting wrong, in whose eyes the very faults they commit appear not only innocent, but praiseworthy. It is not the world only that put darkness for light; even the godly themselves are apt to confound good and evil; and it is no inconsiderable part of Christian wisdom to distinguish them from each other. The Apostle was anxious that his Philippian converts should form a correct judgment, and so try the things that differed from each other, as to be able to discern the more excellent; just as a refiner proves his metal in the furnace, and thus ascertains its real worth [Note: See note e This seems to be the precise idea contained in the Apostle’s words.].
But how shall this be done? We answer, By having our love to divine things more under the influence of an enlightened and spiritual mind. We shall then have within ourselves a faculty, as it were, whereby we may discern the things submitted to it. Our views being more comprehensive, and our judgment more spiritual, we shall be able to weigh every thing in a juster balance, and to discriminate with far greater exactness. As the different senses are fitted to give us a right estimate of the things on which they are exercised, so the mind, imbued with ardent love, extensive knowledge, and spiritual discernment, will rightly appreciate whatever presents itself to its notice, and calls for its decision.]
2. More steadfast—
[Though sincerity is ever an attendant on true religion, yet is there much hypocrisy still remaining in the renewed heart. We do not mean that there is any allowed guile; for that would at once determine a man to be no true Israelite: but every grace in man’s heart is imperfect, and admits of growth; and, consequently, sincerity amongst the rest. Moreover, as long as we continue in the body, we are liable to err; and not only to stumble ourselves, but even to become stumbling-blocks to others. Not the attainments of St. Peter himself could place him beyond the reach of sin. We may appeal to all who “know the plague of their own hearts,” whether they do not still feel within themselves a proneness to act with an undue reference to the good opinion of their fellow-creatures; and whether they have not still reason to lament the existence of manifold defects in their deportment towards God and man! Now it is of infinite importance, to the honour of religion and the comfort of our own souls, that these defects be remedied as much as possible; that we be more and more delivered from the influence of corrupt passions; and that we be kept sincere and upright until the day of Christ.
But how shall this steadfastness be attained? We can prescribe no better means than those referred to in the text. A loving spirit, abounding in clear, spiritual, and impressive views of divine truth, will assist us greatly in the whole of our conduct. A feeling sense of the love of Christ upon our hearts will fortify us against every temptation; it will make our walk circumspect, our conscience tender, our zeal ardent, our obedience uniform.]
3. More diligent—
[In estimating a fruit-tree, our principle inquiry respects its fruit: its foliage and blossoms are objects comparatively unimportant. Thus the principles and professions, the experiences and habits of a Christian, are no further valuable, than as they are connected with the substantial fruits of righteousness. His love, whether to God or man, must lead to active exertions, and must shew itself in the practice of universal holiness. He should be like a tree whose boughs are laden with fruit. Such a Christian adorns his profession, and recommends religion to all who behold him: and the fruit which he bears, by virtue derived from Christ, does, through the merits of Christ, ascend up with acceptance before God; and tends exceedingly to exalt the honour of God in the world. Such fruitfulness, I say, is the great end of all the mercies vouchsafed unto him, and of all the love which he professes to feel towards Christ and his people.
But how shall this be secured? We can recur to nothing more effectual than that already mentioned. If we increase in a spiritual perception of the excellency and importance of the Gospel, we cannot fail of being stirred up to activity and diligence in the ways of God: we shall not be satisfied with bringing forth thirty or sixty-fold, but shall labour to bring forth fruit an hundred-fold, and to be “filled with” it in all seasons, and under all circumstances. “Give me understanding,” says David, “and I shall keep thy law, yea, I shall observe it with my whole heart.”]
Application—
[While we admire the Apostle’s tender solicitude for the souls of men, let us cherish a just regard for our own souls; and, by mutual exhortations and fervent intercessions, endeavour to the utmost to advance the interests of religion, in each other, and in the world at large.]