II. TO DO. Some are charitable in intention, not in action. Fruit trees are sometimes destitute of fruit, but to those thus symbolized there is but little encouragement in the fate of that barren tree which confronted Christ as he walked from Bethany to Jerusalem. Charity must be spiritual, but it must be practical also. Our love will never feed' the hungry nor clothe the naked; and if our love does not prompt us to do, it is of less value than a mote in the sunbeam. Faith without works is dead, and charity without works is dead, buried, and rotting in its grave.
III. TO GIVE ACCORDING TO OUR ABILITY. (2 Corinthians 8:12.) Not according to what others give. We are apt to give according to the ability of somebody else. Perhaps when we judge of our own ability we had better ask God to help us. There are two occasions when a man's possessions are apt to dwindle—the one when he makes out his income tax return, and the other when he is asked for a subscription. We need much grace rightly to estimate our own resources. Charitable appeals are apt to derange the laws of arithmetic and to lead to astonishing results.
IV. TO GIVE JUDICIOUSLY.
1. The needs of any case should be carefully considered. Not to make them less than they are, but to know them as they are. To give to undeserving cases is not only to waste our substance, but to do a vast amount of mischief.
2. We are not required to impoverish ourselves that others may be enriched. (2 Corinthians 8:13.) Though, if we had tendencies in this direction, perhaps we should not be travelling away from our Master's example (2 Corinthians 8:9). Our danger probably lies in being content with the impoverished condition of others. But the object of charity is not that the poor should be made rich and the rich poor.
3. An equality is to be aimed at. (2 Corinthians 8:14.) As to believers especially we should remember that they are members of the same faith, and should seek to make their condition equally healthy with our own. But our charity should not be restricted by the limits of "the household of faith." One has well said, "Our luxuries should yield to our neighbour's comforts, and our comforts to his necessities." This seems Paul's conception, who explains what he means by "equality" in the expression following: "Your abundance being a supply at this present time for their want, that their abundance also may become a supply for your want" (2 Corinthians 8:14); and he illustrates it by reference to the manna given to Israel in the wilderness (Exodus 16:18). How far from approach to this equality is the giving of many!
4. We must not so give as to check the exertions of those whom we help. Paul does not apprehend that so undesirable a result will follow the charity which he recommends; he anticipates that the poor may become so rich as to help those now helping them. Unwise charity hinders, not helps, the recipient, Pauperism is a poor harvest to reap. Still we must see that this argument is not unduly pressed. It is to be a protector, it is not to be a murderer, of charity.—H.
2 Corinthians 8:18 - An enviable reputation.
I. A GREAT CHARACTER IS BETTER THAN A GREAT NAME. The brother referred to here is unnamed; a better mark than a name is put upon him. A great name may be inherited; may be won by a merely fortunate conjunction of circumstances; may be unmerited; may have no moral excellence associated with it. A great character must be earned. A great name blesses one's self; a great character, others.
II. THE APPROBATION OF HOLY MEN IS VERY PRECIOUS. The applause of a fallen world may be reckoned at a cheap rate. Mere popularity is quite in contrast with the praise of all the Churches. That men who love Christ, and who thus have corrected tastes, can see in us what is lovely should cause us to be deeply thankful to God, who has wrought this good thing in us. When the approval is widespread and general among such, it becomes correspondingly precious. The praise of God, indeed, is what we should strive after; but this may be expressed by the lips of his children.
III. REPUTATION "IN THE GOSPEL" IS MOST TO BE DESIRED. This was the reputation of the brother alluded to by Paul. It was in the sphere of the gospel that he had obtained his renown. And this is the very highest sphere. How can we make known the gospel? How can we exalt it in the estimation of men? How can we show forth its excellences in our lives? These should be supreme questions with us. Reputation in arms, art, science,—what are these compared with reputation in the gospel? What can arms do for men, or art, or science, compared with the gospel? The gospel presents the most magnificent arena for human life and achievement.
IV. OPINION IS TESTED BY TRUST. Here is a test of men's words. Will those who praise us put confidence in us? It was so with the brother in question (2 Corinthians 8:19). The friends who praised him trusted him with money, and this is an extreme form of trust with most men. They praised him for a piety which extended to the secularities of life. His gospel ruled the money bag. We want more pounds-shillings-and-pence religion. If our piety does not make us uncorrupt in practical life, we had better cast it to the dogs, for it is only fit for them.—H.
2 Corinthians 8:20, 2 Corinthians 8:21 - Ministerial carefulness in money matters.
I. STRICTEST HONESTY IS, OF COURSE, ESSENTIAL. How can a man preach this common Christian virtue if he lacks it himself? How can his ministry in spiritual things be blessed if he is tainted with the slightest dishonesty in things carnal? What peace of conscience can he possess if he knows that herein he is faulty; and without peace in his own conscience how can he minister in the gospel of all peace? Those who bear the vessels of the Lord must be clean. What a fearful condemnation will be theirs who, whilst expatiating upon the preciousness of heavenly treasure, are all the while dishonestly grasping the treasure which perishes!
II. STRICTEST HONESTY IS NOT SUFFICIENT. A servant of God may be perfectly innocent, and yet by carelessness may give occasion to some to denounce him as guilty. It is not only needful to do right, it is needful to appear to do right as well. Whilst no man should be content with satisfying men apart from God, a wise man will not rest content with satisfying God and his own conscience, but will recognize the importance of not giving a handle for reproach to those amongst whom he lives. Prudent, indeed, was the apostle when he resolved to "take thought for things honourable, not only in the sight of the Lord, but also in the sight of men" (2 Corinthians 8:21). Through lack of such wisdom on the part of ministers:
1. Many a ministerial reputation has been wrecked. The lie has been believed, and has been believed because it has been corroborated by unwise conduct. A lie thus strengthened is very attractive to many minds. Lies need no help on our part. It is often easier to make a man believe the barest lie than to make him believe the barest truth. It has been quaintly said, "A lie will travel round the world before truth has finished putting on its boots."
2. Powerful ministers have been rendered impotent.
3. Churches have been greatly injured. The shadow falling upon the minister has spread its darkness over the Church.
4. Many have become prejudiced against the gospel.
5. Much dishonour has fallen upon the Name of Christ. Christians dare not be careless; they carry with them the honour of their Master. It is not a question about being careless of our own name; the matter affects his Name. No man can afford to despise popular opinion in such a matter as this. If a false accusation has been brought without occasion given, that accusation will have the elements of weakness in it, and may generally be successfully repelled; but if occasion has been given, the honest man furnishes evidence of his own dishonesty, he forges the chain wherewith he is bound, he signs his own condemnation. Public men have many enemies. Ministers are the targets of the devil, and often of the devil's children. Great wisdom do they need to walk so that they shall not unwittingly furnish their adversaries with a weapon against themselves and their cause. This applies, of course, not only to money matters, but to all matters. 'Tis the utmost folly to present our own sword to the foe. If we fall, let it be by our enemy's weapon, not by our own.—H.
2 Corinthians 8:23 - What true Christian workers are.
I. THEY ARE THE GLORY OF CHRIST.
1. They are the monuments of the triumph of Christ. They are "saved" to some purpose. Many assert that they are "saved," but they cannot discover, neither can any one else, unto what they are saved. They seem to be saved unto nothingness, and in this sense to have experienced a singularly complete redemption. But the active, devoted Christian proves the reality of his faith by works following. Christ has not only triumphed over the judgment and heart, but over all powers, which are now willingly dedicated to his service.
2. They resemble Christ. Christ was pre-eminently a worker. He "went about doing good;" they seek to do so. He practised self-denial and endured suffering that others might be benefited; they strive to imitate him.
3. They exalt Christ. They desire that his kingdom may be extended over the earth. Whilst they labour for others, they do this out of their love for him. He is first, all else second. The exaltation of Christ is their supreme wish. Their mission is to speak well of his Name wherever they go.
4. Christ delights in them. They are the fruitful trees which he loves. He cursed the barren tree, but these he blesses. They are the faithful servants of the absent Lord. He loves not idlers who filch the name of "servant;" but those who are servants indeed his soul rejoices in. He glories in these, for they show forth his praise.
II. THEY SHOULD SEEK FULLY TO REALIZE THEIR HIGH CALLING.
1. The dignity of Christian work is not always perceived as fully as it should be. It is infinitely superior to all other work.
2. Nor its privilege. Were this adequately realized, what alacrity there would be in entering upon Christian service! As it is, alas! almost force has to be employed in some cases.
3. Nor its responsibility.
4. Nor how much the work done is affected by the life lived.
III. THEY SHOULD BE HIGHLY ESTEEMED. They are the instruments through which God works. They are the means employed by him for the building up of the kingdom of Christ. They are the special representatives of Christ upon earth. They should be
HOMILIES BY D. FRASER
2 Corinthians 8:5 - Praiseworthy Churches.
Praise from St. Paul was worth having. He was a serious man, who could not pay empty compliments, and having a high sense of the Christian calling, he would never think of praising a Church merely to please the people or ingratiate himself with them, if he had not judged it worthy of commendation. Here are two marks of a Church on which the grace of God has been bestowed.
I. CONSECRATION OF ITS MEMBERS TO THE LORD JESUS CHRIST. Before they made their contribution to the relief of the poor saints elsewhere, the Macedonian Christians "gave their own selves to the Lord." Though poor and afflicted, happy were they and generous, because their conversion was thorough, and their devotion to Christ hearty and unfeigned. By profession all Christians give themselves to the Lord; but alas! in some cases it is a mere profession. Not every one so believes and lives as to entitle him to say, "I am my Lord's, and he is mine." This, however, is the true ideal. "Thy people shall be freewill offerings in thy day of power." And without this spirit in its members no Church is strong or pleasing to Christ, no matter how venerable its history, how admirable its constitution, or how well conducted its services.
II. SUBJECTION TO APOSTOLIC GUIDANCE BY THE WILL OF GOD. Some of the Macedonian Christians gave themselves to St. Paul as his companions and assistants in missionary labour. Such were Sopater, Secundus, Aristarchus, and Epaphroditus; of whom the first was a Berean, the second and third were Thessalonians, and the fourth was a Philippian. But these choice men were only favourable specimens of the Churches to which they belonged, and which were pervaded by reverence for the apostle and gratitude for his labours. Every true Church of Christ must be apostolic. It must stand on the apostolic testimony and doctrine, follow apostolic direction and practice, and both inhale and exhale the spirit of apostolic devotion to Christ. Of the history and writings of the apostles enough is extant to guide and comfort every Church that is, like those of Macedonia, ready to learn of an apostle by the will of God. We are "built on the foundation of apostles and prophets." On the twelve foundations of the wall of the holy city are inscribed the names of the twelve apostles of the Lamb.
EXHORTATION. Follow those of Macedonia. Give yourselves to the Lord, and then to the apostolic word and fellowship. Present yourselves a living sacrifice.—F.
2 Corinthians 8:9 - Amazing love.
The insertion of this compact statement of our Saviour's love and self-devotion for our sakes into an exhortation to love and liberality in the Church, illustrates the habit of St. Paul's mind to revert often to central truths, and take his motives and arguments directly from Christ and the cross. "Ye know the grace of our Lord." But consider what you know, that it may influence your disposition and conduct; for nothing is more common than to hold known truth so loosely and carelessly in the mind that it is as though it had never been known or were quite forgotten.
I. THE SAVIOUR'S WEALTH. Of the riches of his pre-existent glory who can adequately speak? Who can tell the wealth of Divine power and dignity and love in the Word which was with God and was God—all the angels of God his servants, all the works of God full of his praise? But this is not a subject on which to dilate. It is above the reach of our comments and illustrations. Read John 1:1-51.; Colossians 1:1-29.; Hebrews 1:1-14.
II. THE SAVIOUR'S IMPOVERISHMENT. (Comp. Philippians 2:5-11.) Our Lord's participation of the Divine essence was not, could not, be surrendered. But the form of God could be and was laid aside. The form cannot be without the being and nature; but the being and nature may dispense with the form. So the Son of God in his grace toward us assumed the form of a man, and that in low estate—the form of a servant. He accepted a lowly human rank, with no attendants on his person but such as followed him in love, and no house of his own wherein to lay his head at night. In wisdom, indeed, and all that constitutes moral wealth and dignity, Jesus of Nazareth was rich; but in earthly station and treasure he was poor, and poor by choice. See him in youth in the carpenter's house, eating the bread of the working man with cheerfulness. In the little town there must have been many a piece of furniture, and on the farms and vineyards around many a tool, which had been under the human hands of the Son of God. See him on foot on the rough roads of Palestine, while others rode past on horses and mules. See him in the days of his ministry dependent on any who pleased to minister to his necessities; at last deserted by his friends and insulted by his foes—despised and rejected of men. Truly he became poor.
III. THE SAVIOUR'S GRACE. "For your sakes he became poor, that ye through his poverty might be enriched." In this short statement the whole work of substitution and redemption is implied. You are enriched through his poverty, blessed because of his suffering, accepted by reason of his rejection, reconciled through his death. It is evident that the riches thus secured to those that believe are not treasures of this world, but of the same order with the riches which the Saviour laid aside for a season. They receive the privilege of sonship with God, and therefore also the heirship of all things with Christ Jesus. The Son of God became man, and a poor man, that they, being men, and poor men, might be owned as sons of God. Dwell upon the riches in redemption, regeneration, forgiveness, justification, adoption, sanctification, comfort, patience, the earnest of the inheritance now, and the inheritance itself at his coming. And all because he became poor for your sakes. You get sweetness out of sorrow, glory out of shame, strength from weakness, wealth through poverty, and life through death.
IV. THE PRACTICAL INFLUENCE OF CONSIDERING THE SAVIOUR'S GRACE.
1. Not to raise a foolish admiration of poverty for its own sake. At one time this text was cited in support of lazy beggary. The mendicant friars quoted it, insisting that the Lord himself was a mendicant, and that this must be the most holy and Christ-like state. Great schoolmen debated this, and papal bulls dealt with this notion. Such questions we can no longer discuss with seriousness. Property is not to be abandoned by Christians, but wisely administered. The rich and the poor are to continue together in the Church, each condition having its own duties and its own attendant temptations.
2. To set our hearts on the true riches—faith and good works, a calm conscience, and affections set on things above. He is rich who has a patient spirit, a pure heart, a heavenly mind, and a hope of glory.
3. To live and give that others may be blessed. Be generous in service and gifts to the Church and the poor. Be willing to communicate, ready to distribute. Otherwise do not allege that you have the grace of our Lord Jesus Christ. You have not felt the constraint of his love or the beauty of his example.—F.
2 Corinthians 8:12 - Readiness accepted.
It is characteristic of St. Paul that, when dealing with specific questions of duty, he laid down principles of much wider application. Thus, while the immediate topic was a collection for the relief of poor saints, and he acknowledges the liberality of the Corinthians, the apostle takes occasion to explain the value of "readiness," i.e. a disposition stretching forward to serve God and the Church, and not needing to be dragged forward by importunity. This is acceptable to God, the supreme Lover and spontaneous Giver of every good and perfect gift. What he regards is not the amount of the gift laid on his altar, but the disposition which gives promptly and gladly according to the resources at its command. Now, this principle is of wide application. It will prove all kinds of service. God is pleased with those servants of his who have a ready mind. An apt but misleading phrase is sometimes heard—"taking the will for the deed." Too often it is used as an excuse for shirking duty or withholding gifts. Two things must be kept in mind—
I. GOD DOES NOT ACCEPT INTENTION OR GOOD WILL INSTEAD OF THE DEED WHEN IT IS WITHIN ONE'S POWER TO PERFORM. And God looks behind the excuses that a covetous or indolent heart puts forward, and knows the absolute fact regarding what each man has or has not, can or cannot do. In giving to the poor or for the propagation of the gospel, one may obtain praise of men by bestowing a large sum in answer to an urgent appeal; but he has no praise from God if his contribution has been reluctant, or if it does not bear a fair proportion to the resources at his disposal. Sometimes one cannot give as much as formerly or as much as his neighbours, and therefore prays to be excused from giving anything, expressing a hope that the will may be taken for the deed. But it will not be so taken. He is required to give according to what he has, not what he has not. And the willing offering is just as acceptable to God as a gift a thousand times as large from a man a thousand times as rich. So also in regard to personal service. How many who call Jesus "Lord," when any definite piece of Christian work is proposed to them, put it aside, alleging that they have no turn for it or no time for it! So they stand all the day idle. Because they cannot serve with great ability or in a conspicuous station, they do nothing, and simply wish well to the cause of God and of righteousness. But empty good wishes are cheap and little worth, and God will not in such cases take the will for the deed. He who employs two talents with a willing mind will be commended in exactly the same terms as his fellow servant who has had five. And let him who has only one beware of hiding it in the earth. Men are very apt to take gifts from Christ, but not the gift of his "yoke." They are also not unwilling to own their faults, but do not mend them—merely raise a sort of foolish protest against their own weakness. In like manner they hear with muck satisfaction of the efforts made to purify and reform society, but personally they take no trouble about it; devote no time or pains to such endeavours. The hard work of philanthropy they complacently leave to others. Many act in the same way in regard to the expense incurred in a good cause. They are quite proud of the large sums raised in their church, and of the free handedness of their country. But they do not give. They blandly wave their best wishes over the gifts of others. But where there is power to do something for the good cause, God will not accept a wish for the deed. Where there is power to give, he will not accept a smile for a gift.
II. WHERE GOOD WILL SHOWS ITSELF IN DEEDS OR GIFTS, GOD LOOKS NOT SO MUCH ON THE AMOUNT OF THE OFFERING AS ON THE HEART OF THE DOER OR GIVER. It is the prothumia, the readiness of disposition, which pleases him. He loves the earnest worker and the cheerful giver. He approves that doer of the Word who does not need to be coaxed and pressed to undertake some part of Christian service, and that giver who, instead of waiting to be solicited, seeks out the objects most worthy of help, and makes his offering with a simplicity and a spontaneousness which greatly enhance the gift. In fact, while God does not accept the will for the deed from those who are able to do, he always accepts the will in the deed, and is pleased with the evidence of a ready mind. King David was not permitted to build a temple to Jehovah; but it was well that it was in his heart to do so (1 Kings 8:18), and the preparations which he made for the work are recorded with honour (1 Chronicles 29:1-30.). The women who prepared spices and ointments for the dead body of Jesus Christ were not allowed to carry out their purpose, for before they reached the sepulchre he had risen; but their readiness of mind was pleasing to the Lord, and they got something better to do than anoint a corpse. They were made the first preachers of his resurrection (Luke 24:10). The men who had followed Jesus were more slow of heart. They brooded over the disappointment of their hopes about the Messiah's kingdom, and the dark storm of odium which had broken on their Master and on his cause. So they had no thought of an early visit to the sepulchre. But the women thought less of the cause and more of the Master. And so with their ready mind they got the highest honour. Learn that the secret of happiness and usefulness lies in having the same ready mind, fastened, not so much on this piece of work or that, as on the Lord himself, for or to whom all Christian work is to be done. You may not get outlet for your readiness in the way that you planned or expected, but you will get outlet and employment for it; and God will accept it according to what it is, not according to its apparent success. Man looks on the outward appearance, but the Lord looks upon the heart.—F.
HOMILIES BY R. TUCK
2 Corinthians 8:1 - The model Churches of Macedonia.
By these we are to understand the Churches at Thessalonica, Philippi, and Beroea. There is a sense in which we speak of the Church of Christ as one, and also a sense in which we speak of it as many. It is correct to say, "the Church," and it is also correct to say, "the Churches." All who love the Lord Jesus Christ, and have surrendered their will and life to his ruling, and have made open profession of their devotion to him, make together the one catholic and apostolic Church, and may properly be thought of as a whole, as the members of the one body of Christ; but as these are located in various places, as they unite for purposes of fellowship and worship indifferent spheres and different buildings, they may be spoken of as Churches. The answering terms, which help to explain those on which we are dwelling, were used by our Lord, who spoke of his many folds and his one flock. St. Paul might with equal truthfulness have spoken of the Church in Macedonia, but he probably desired to direct attention to the special circumstances of each individual community, in order to bring out forcibly the remarkable character of their generosity and self-denial, He sets before us for our consideration this fact, that, just as a Christian man's conduct and character may make him a model to others, and a gracious power upon them, touching and quickening into power that spirit of emulation which dwells in various strength in us all, so an individual Church, or a set of Churches, may act with a nobility, a generosity, and self-denial that should make them an inspiring model to other Churches. We consider in what ways the Macedonians became a model to the Corinthians.
I. A MODEL AS THE OBJECTS OF DIVINE GRACE. "We do you to wit of the grace of God bestowed on the Churches of Macedonia." By "grace" here we are to understand the special favour of God, and the precise "gifts" with which they were endowed. The disposition and the power to give is to be regarded as a divinely bestowed talent or trust, and as a special sign of the Divine favour. The gift of benevolence, charity, generosity, is as truly a Divine trust or bestowment as the gift of healing, of preaching, or of tongues. And, like all other Divine gifts, it is dependent on recipiency, preparedness to use such gifts aright. Divine bestowments on Churches are never made at haphazard, upon any kind of favouritism, or in the exercise of any so-called sovereignty. Neither Churches nor individuals can get free from the responsibility of being ready to receive. The loving and thoughtful spirit of the Philippians, and the studious openness of the Bereans, and the suffering experiences of the Thessalonians, prepared them to receive this special grace of God unto generosity and brotherly charity. Illustrate and impress this point, that nowadays Churches lack "grace" because they are not in attitudes and moods fitting them for its reception. We are not straitened in God, in God's provisions, or in God's willingness, but we are sadly straitened in ourselves, in our unreadiness and unfitness to receive. Of God it is said, "He giveth more grace;" but of us it must be said, "Ye have not because ye ask not, or because ye ask amiss." Illustrating how God delays his bestowments until there is the fitting attitude for their reception, the Prophet Hosea (Hosea 2:21, Hosea 2:22) represents God as saying, "It shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel." When all unite to cry for the refreshing rains, then, and only then, shall the windows be opened, and grace in copious showers descend.
II. A MODEL AS RESPONDING TO DIVINE GRACE. For the grace may come, and be neglected or misused. Compare the expression St. Paul uses concerning himself (1 Corinthians 15:10): "By the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me." It is a great and ever working law that all Divine gifts that are unused or undervalued will be taken away or lost. The one condition of the renewal and enlargement of grace is that we have faithfully responded to the grace we have had. We retain the gift of preaching only by preaching, and the gift of charity only by the exercise of generosity and self-denial. The remarkable thing about the Macedonian Churches, the thing which made them a model to other Churches, was that they so nobly responded to the grace that rested upon them, and acted in so earnest and self-sacrificing a manner. So often Churches have more grace than they follow out, and so they lose the grace. The grace abounds, but the response to the grace is set under unworthy limitations.
III. A MODEL AS SELF-DENYING. The apostle notices two things which might reasonably have excused the Macedonians from sharing in the contribution.
1. Their persecution, and the anxieties and distresses which it had brought them.
2. Their poverty, for the Church was not gathered from the rich; the poor of this world were made "rich in faith." So their large and generous gifts were a delightful surprise, and a testimony to the power of Christian principle upon them. Christian motive mastered worldly considerations; and their gifts became peculiarly acceptable to God, because upon them rested the Christly stamp of self-sacrifice. St. Paul commends, in these Macedonians, just what our Lord commended when he directed attention to the poor widow who cast two mites into the treasury—"all her living."
IV. A MODEL AS THOROUGHLY EARNEST IN GENEROUS SCHEMES. St. Paul dwells, in a very delighted way, upon their willingness and their earnestness. It was not merely that they gave, but that they gave in such a hearty way, so cheerfully, under the sway of such high motives, and with such evident warmth of affection for himself. If it is true that "what is worth doing is worth doing well," it is especially true of the Christian duty of brotherly kindness as finding expression in self-denying gifts. The great blessing of a gift is the spirit in which it is made. The value is taken away when it is given grudgingly. God loveth—and so do men—the cheerful, willing giver.—R.T.
2 Corinthians 8:5 - The religion of association must be made personal.
One of the words in this passage is evidently used in an unfamiliar sense. "Hoped" means "expected," "anticipated." The verse is connected with the collection for the saints at Jerusalem, and is part of the apostle's endeavour to inspire the Churches of Achaia to nobler endeavour by the example of the Churches of Macedonia. The text expresses the deeply religious character of the Macedonian gift. As St. Paul saw it, it was no mere gift, it was the expression of consecrated and devoted hearts. They gave themselves, and then their gifts. They gave themselves in their gifts. We dwell now, not on the charity, but on the expression, "gave their own selves to the Lord," which suggests for consideration the personal character of saving religion.
I. ALL OF US ARE, IN OUR MEASURE, RELIGIOUS. There may still be godless audiences, such as Whitefield gathered at the fairs, or Wesley and Hill at the mouths of colliery pits. But in the ordinary assemblies in our Churches there is not a man, woman, or child who is not, in some degree, religious. They are religious
But the question comes again and again before us—Is our kind and degree of religion satisfactory?
II. IN TOO MANY CASES OUR RELIGION IS WHOLLY MATTER OF ASSOCIATION.
1. We are members of a Christian home, and share in the religion of the home. And this is, for the children, an every way beautiful and hopeful beginning of religious life.
2. We are affected by the tone of the spheres we occupy. Illustrate by young people in situations, where they join in family worship and in attendance at the house of God; also by the influence of Christian friendships.
3. We are swayed by our near relationship with those who are godly, as in the case of the husband and wife. But the question comes—Is this all our religion? Is it enough? Is it saving? Can any reliance be placed upon it? Will it stand in the coming testing day? It is so far good. It is a favourable breeze catching the sails, but it is not safety in the harbour. It is the angel's voice in our ear crying, "Flee for thy life;" it is even the angel's hand on our arm, as on the arm of Lot; but it is not safety in Zoar. There is a familiar old saying that "Hell is paved with good intentions;" it might have been with "good associations." Such associations are good if they are used as helps, but not if they are relied on as sufficient. They are only evil if they are allowed to hinder personal anxiety. Religion is personal or it is nothing.
III. GOD, BY HIS PROVIDENCE AND BY HIS WORD, IS EVER URGING US TO MAKE RELIGION PERSONAL. Providence breaks up our associations. A time comes when the child passes into manhood or womanhood, and must learn to go alone. Then changes and testing times come, which show what the religion of association has been worth. Illustrate by the child going to boarding school; the youth to business; the assistant changing his situation; the man or woman going through times of sorrow. In each God is wanting to lead the soul to personal religion. God's preached Word, with its various persuasions, is ever bearing on the same point. It is a singling out of the individual; a two-edged sword to the individual; a pressure of the personal claims of God on the individual. Its voice is, "Thou art the man;" "To you is the word of this salvation sent." It labours to secure a personal decision for Christ, a giving of "our own selves to the Lord." Is, then, your religion yet no more than the religion of your home and associations? And is your manhood come, your womanhood come? Remember that you are not saved, only associated with salvation. This is the question which should set you upon anxious self-searchings, "Dost thou believe on the Son of God?" It is not enough to be close by salvation, to be even on its doorstep. Enter in. Strive to enter in. Strive to enter in now.—R.T.
2 Corinthians 8:9 - The poverty that made others rich.
The question is often asked—Which gives most pleasure to us—the faculty of memory, which vivifies the past, or anticipation, which brightens the future? The answers we make at once depend upon, and become revelations of, character. The apostle in this passage is using the faculty of memory; he is recalling what is known respecting the Lord Jesus Christ. He is treating of the grace of self-sacrificing liberality and generosity; and of this Christ is the most illustrious and glorious example. We hold the memory of a twofold exchange on the part of the Lord Jesus—
but here the apostle contrasts Christ's exchange from riches to poverty with our exchange, through Christ, from poverty to riches, and this is the double exchange on which we propose to dwell.
I. THE FIRST EXCHANGE. Christ—from riches to poverty. Christ's riches may be treated under the headings
Or we may say that he was rich