The simplicity that is in Christ stands here contrasted with the subtilty of the serpent: and the instance given of the serpent’s subtilty in his beguiling Eve illustrates what is meant by the simplicity which is opposed to it. In that first temptation, all on the part of God was abundantly simple; the command, not to eat of the tree, with the warning, “In the day that thou eatest thereof thou shalt surely die,” was, in fact, simplicity itself. On the other hand, the subtilty of the tempter is apparent in the complex and manifold pleading which he holds with Eve. God has but one argument against eating; Satan has many for it; and there is no surer sign of subtilty than the giving of many reasons for what a single good one would better justify and explain.
Improve the comforts of religion for promoting holiness. The religion of Jesus is highly comfortable—it exhibits to a sinful creature a redeeming God—as the God of all consolation—the Saviour, as the consolation of Israel—the Spirit, as the spirit of gladness—the blessings of grace, as wells of salvation, from which we may draw water with joy. Realizing these truths by that divine principle which makes future things present, and unseen things visible, and taking them home to ourselves, we are filled with joy and peace, and the joy of the Lord is our strength.
The subject of the text is a remedy prescribed by Christ for certain fears which had sprung up in the mind of his Apostle. The occasion of these fears was (as we find by the context) a sight of the glory of Christ in his state of exaltation. This is a sight which all believers behold on earth.
We are to consider largely then in Philippians, chapter 1, and particularly, verse 21; the epistle to the Philippians, chapter 1, and verse 21. “For to me to live is Christ, and to die is gain.” The Apostle Paul was in prison in Rome, because of his faithfulness in his testimony to Christ, and he’s writing this letter to the Philippians from prison. And you’ll notice that there is very little about his physical conditions in the prison. What he is more concerned about are the spiritual implications of his imprisonment, and the effect of his imprisonment upon the cause of Christ, and upon the church of Christ.
There are two extremes into which professing Christians of the present day are very apt to fall. While one class adopt a system of doctrinal sentiments without any practical regard to their influence on the heart and on the life, another satisfy themselves with the simple performance of social duties. Into the religious scheme of the former, there enter few, if any, of those holy affections, and little of that sublime practical virtue which the gospel requires. Into the scheme of the latter, there enter few of the leading principles of the Christian revelation, and a very small portion of that spirituality of sentiment and of feeling, which constitutes the very essence of vital godliness.
This is the expression, you observe, not only of sincere love to the law, but of ardent love to the law. It is an appeal to God about an ardent love to the law: “O how love I thy law.” I would, entreating the presence and guidance of the Holy Spirit, think for a little with you on the grounds why the psalmist and why the saints do love God’s law, do love God’s law so ardently. Why do they love? Now, all that is rightly moral is founded on the fitness of things; therefore this love, as moral—as indeed it is the sum of all morality—is founded on the amiableness of the law. Love to the law is proper, and right, and fitting, just because the law is amiable. But let us inquire a little deeper into those circumstances about the law on which the amiableness of the law is grounded.
1. That such as will live godly in the world must and will suffer persecution, for the trial and exercise of their faith and patience, purging away of their dross, and for weaning their hearts from a present world, and for confirmation of the truth, 2 Tim. 3:12; 1 Pet. 4:12; John 15:3.
What has befallen the Jews, since they rejected Jesus of Nazareth, is that which will happen to all despisers of the gospel. What is to happen to Israel in the latter days, when they shall repent of their unbelief and embrace the true Messiah, is the same which every repenting sinner will experience at the hands of a merciful God. Here is the description of that grace which God will show to such sincere penitents—“They shall serve the LORD their God, and David their king, whom I will raise up unto them.”
I am now far from you in bodily presence; but I can with truth say, that my heart is nearer to you than before, as my eye turns joyfully, from the awful contemplation of sin and ungodliness around me, in this poor town, to those favoured spots of my dear native land, on which the Holy Ghost has lately been pouring out his quickening grace. I lately sent you, in print, a letter on the all-important subject of “THE KNOWLEDGE OF SIN;” and as I have many duties pressing on me here, I must fulfill my promise of writing to you in a very hurried way, hoping that you will read the letter I have alluded to, as if sent to you in writing, and addressed to you alone. I shall, then, say a word to the following classes among you.
The meek and quiet spirit, which is in the sight of the Lord of great price, is the product of the desert, where no man is, and where Jesus with his name as ointment outpoured meets the soul in its desolation. Close beside it grows the plant of strong faith, of ‘precious faith’ like Abraham’s – which can hope against hope, and retain its savour though plunged in many waters. Prayer fills its golden vials full of odours faster in the desert than elsewhere, for in the day of trouble men call on the name of the Lord.
