If we would know by what discipline the Lord trained Paul to this mind, we may listen to what Paul himself says of it (1 Cor. iv. 9-13): "I think God hath set forth us the apostles last of all, as men doomed to death: for we are made a spectacle unto the world.... Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place; and we toil, working with our own hands: being reviled, we bless; being persecuted, we endure; being defamed, we entreat: we are made as the filth of the world, the offscouring of all things, unto this day" (see also 2 Cor. vi. 4, xi. 23). If, again, we would know the manner of his training in such experiences, take 2 Cor. xii. 8, 9: "Concerning this thing I besought thrice that it might depart from me. And He said unto me, My grace is sufficient for thee; for My strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities." Also how his faith wrought and gathered strength in all these, we may see from Rom. viii. 24-28: "We are saved by hope.... If we hope for that which we see not, then do we with patience wait for it. Also the Spirit helpeth our infirmity: for we know not how to pray as we ought; but the Spirit Himself maketh intercession for us.... And we know that all things work together for good to them that love God." So "being strengthened with all might, according to His glorious power, to all patience and longsuffering with joyfulness" (Col. i. 11), he was able to say, "I can do all things through Christ which strengtheneth me."
This was the course, and this the fruit, of Paul's biography. But each Christian has his own life, the tenor and the upshot of which should not be wholly estranged from Paul's.
Now what it was that did move him so to rejoice is explained when he speaks of the Philippians "holding fellowship with his affliction"; and, again, when he says, "I desire fruit that may abound to your account." He saw in their succour the blessed unity of Christ's living Church, the members having mutual interest, so that if one suffers all suffer. The Philippians claimed a right to take part as fellow-members in the Apostle's state and wants, and to communicate with his affliction. And this was only a continuation of their former practice in the beginning of the gospel. This, as a fruit of Christ's work and of the presence of His Spirit, refreshed the Apostle. It was a manifestation in the sphere of temporal things of the working of a high principle, communion with the common Lord. And it betokened the progress of the work of grace, in that the Philippians were not weary in well-doing. So it was fruit that abounded to their account.
It may be noticed that the directness and frankness of the Apostle's speech to the Philippians on these matters convey a testimony to the generous Christian feeling which prevailed among them. He speaks as one who feared no misconstruction. He does not fear that they will either mistake his meaning or do wrong to his motives; as he, on the other side, puts no other than a loving construction upon their action. He could not so trust all the Churches. In some there was so little of large Christian sympathy that a complaining tone in such matters was forced on him. But in the case of the Philippians he has no difficulty in interpreting their gift simply as embodying their earnest claim to be counted "partakers of the benefit," and therefore entitled to bear the burdens and alleviate the sufferings of Paul. Gladly he admits and welcomes this claim. It is worth observing that the way of giving vent to Christian feeling here exemplified was apparent at Philippi from the very first. Not only did it appear when Paul departed from Macedonia (ver. 15); but, before that, the earliest convert, Lydia, struck the keynote,--"If ye judge me faithful in the Lord, come into my house" (Acts xvi. 15). Both in individuals and in Churches, the style of feeling and action embraced at the outset of Christianity, under the first impressions, often continues to prevail long after.