"Vcrs. 17, 18.-The law of sacrifice. St. Paul takes his metaphor from the methods of sacrificial worship in common use among ho~then nations. He sees "the soul of good in things evil," and even in the notions of corrupt human imaginations a dis- torted reflection of truth. He compares the faith an<l devotion of the Philippian Christians to a sacrifice presented on the altar, and he is ready to pour out his own life's blood as the libation which shall complete this offering and render it acceptable. L THE TRUE OmuBTIAN SACRIFICE. The offering of ourselves, our powers, and possessions. How can these be offered? Only through our Lord Jesus Christ, who offered himself for us, becanse we had nothing worthy of God's acceptance. His sacrifice becomes onre, in.a.smnch BB we are in him. By his being in us he now enables us to offer ourselves. IL THE TROE CHRISTIAN PRIESTHOOD. To offer ourselves for one another is the true privilege of priesthood. Christ is the one Priest, for he alone is worthy to offer any- thing acceptable to God. In as far as we are partakers of his spirit we share in his priesthood and are permitted to offer ourselves for each other.-V. W. H. Vers. 19-30.-Two chara,cters, representing two aspects of Christian work. I. TIMOTHY, A :r.:rAN OF BYMPaTHY. The secret of true sympathy is to be seeking for the things of Jesus Christ. H~ who seeks for these feels, as his Master feels, for all human sorrows. Such a one is thorou"hly "like-minded," and is delivered from the selfish- ness which cares for nothing but sell None can work for Christ except they are possessed of thls sympathy. IL EPAPHBODITCJB, A MAN OF ACTIVE MINlBTBY. He is the chosen messenger of the Church at Philippi to minister, in its name, to St. Paul's wants. The sickness from which be was recovering was probably caused by hie exertions in this work (ver. 30). III. &r. p AUL COJllllINEB IN HIMSELF BOTH THESE ASPECTS OF CHRISTIAN WORK. He is a man of intense sympathy. Notice his readiness to deny himself the society of tbese two men in order that the Philippians may be benefited. Hie reward will be 1mflicieut if he h<:ars a good report of them. At the same time, his whole life iii a life of active ministrv. IV. THE sEC1cET ov IJOTH SYMPA'l'IIY AJS"D AOTIVITY, His life is lived "ill the Lord" (vm. U1, ~. 2~).-V. W. H. CII. II. 1-30.] TIIE EPISTLE 'l'O 'J'Ilr~ PITII,IPPIANB. 107
Vere. 1, 2.-Brotlierly union. St. Pnnl had already much joy in contemplnting the epiritt11\l prosperity or tho Philippiane (eh. i. 4). One thing only was wanting to mi!kB thnt joy complete. 'l'here was some clanger lest a spirit of faction Bhoulcl creep in an<i mar the family unity of tho Church, especially among the women (eh. iv. 2). If thi~ <longer were averted ancl harmony established, the joy of the ap"stlc would be full. I. BROTHERLY UNION IS THE CROWNING GRACE OF THE CFJUl!CH. Many other grasc~ may bo attained before this is realized-knowledge as in the Corinthian Church, a faithful mnrtyr spirit as in the Philippian Church. But the chief grace is brotherly love. The idea of the Church is essential to Christianity. The gospel does not simply offer indiviclual salvation and call to isolated missions. It brings men into a family and unites them in close bonds. The ideal Christian is not the lonely hermit, but the large-hearted, sympathetic, social man. Close union, however, is only possible on conditions or deep sympathy. \Ve may differ and yet be at peace while we live apart, with sufficient "elbow-room" for our several crotchets. But Church fellowship necessitates internal harmony for the maintenance or peace. Intellectual unity, unity of thouuht, is impossible to thinking men. The essential unity is unity of purpose and of sympathy-the one mind and the one love. Christians above all men must realize the duties of a democracy-bow to subordinate private e.nds to the general good, how to yield individual opiuions in obedience to the general voice of the community. Party spirit, personal ambition, self-will, domineering self-assertfon in the leaders, ancl obstructive self-assertion in the rank-and-file, are the dangers that threaten such com- munities as were founded by the apostles. Only a spirit of love can conquer them. II. GREAT CHRISTIAN MOTIVES URGE us TO BROTHERLY UNION. 1. Our living union with Ghrist. "Any comfort "-i.e. practical experience, help, grace of fellowship-" in Christ." Christians are united together through a common union with Christ. Con- nection with the Head leads to harmonious co-operation of the members of the body. 2. The blessedness of love. It is fonnd to be a joy, a strength, and a. comfort. Iu trouble and persecution especially it is happy and helpful to nnite our individual feelings in love one to another. 3. The fellowship of the Spirit. The one Spirit of God that inhabits the whole Church is a. mystical bond of union and inspiration of love. 4. Natural affection. "Tender mercies and compassions,'' which are natural to humanity, are never so well employed as in Christian brotherhood.-W. F. A.