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THE K I N G ’ S BUS I NESS cumstances) that when they saw hiih again they might rejoice. How noble was Paul’s thought for them and sac rifice of personal interest in not retain ing Epaphroditus with himself at least a little longer. In the knowledge of their joy Paul himself would be “ the less sorrowful,” for the loss of the fel lowship of Epaphroditus would be a sorrow. THURSDAY, Oct. 10th. Phil. 2:29, 30. Paul here urges the Philippian saints to a proper reception of Epaphroditus. Why was such an exhortation neces sary? Perhaps here is another hint of the sad divisions among them. The proper way to receive him would be “In the Lord (i. e. in union with Him in His strength and guidance)” and “ with all joy.” Furthermore they should hold Epaphroditus and all “ such fn honor” (R. V.). How we need to be exhorted to render to men of the Epaphroditus type the honor that is their due! Remember that Epaphroditus was not a distinguished preacher or ecclesiastic, but simply a faithful and noble child of God. The reason why they were to hold him in honor was that “ for the work of Christ he came nigh unto death (lit erally drew near up to death) ”.. This shows how unscriptural is the position of those who teach that sickness is always the result of sin or failure in our lives. Sickness even up to death may be the result of loyalty to Christ afid faithfulness in his work. Epaphro ditus had hazarded (R. V.) his life to fill up the deficiency in the service of the Philippians toward Paul. The Phil- ippians were of course not to blame for this deficiency. It was beyond their power to supply it and Epaphroditus took it upon himself to supply it and hazarded his life in doing it. It was a noble example of devotion. FRIDAY, Oct. 11th. Phil. 8:1, 2. Paul now takes up the final theme of his epistle, joy in Christ (cf. v. 3; 4:4, etc.). He pursues this theme at con-, siderable length, probably greater length than he himself contemplated when he wrote “ finally.” But the Holy Spirit, under whose inspiration he wrote, bore Paul on and on in the exposition of this glorious theme. It is, in fact, really the theme of the entire book. He addresses them tenderly, “ My brethren,” and then gives the exhortation which is the heart of ail that follows, “ Rejoice in the Lord.” To rejoice “ in the Lord” is to rejoice in
,Christ as the object and source of our rejoicing. Paul had bidden them “ rejoice”\ only a few verses back (ch. 2:17, 18) . Indeed, all that he had said thus far was a call to rejoicing in Christ. So he adds, “ to write the same things (over and over again) to me indeed is not irksome, but for you it is safe.” Nothing would more surely save them from legalism and all error than to teach them to rejoice in Jesus Christ. He next proceeds to warn them of the error that stood in most direct opposi tion to rejoicing in Christ, the error of legalism, of trusting in circumcision or anything we ourselves do. He tells them to “ beware” of the Judaizers, and describes them by three expressive words or phrases: (1) “ The dogs.” The self-satisfied Jews constantly spoke of all Gentiles as dogs, i. e., outcasts, for the dog in the East is not a pet but an outcast. Paul says, by the simple application of their own term to them selves, that they are the real “ dogs,” real outcasts from grace (cf. Gal. 5: 2-4). (2) “ Evil workers.” They were always boasting of and trusting in their “ works.” Paul by a single phrase says, yes, they are workers, “ evil workers.” (cf. Gal. 2:16; 3:10; Heb. 9:14). (3) “ The concision” (or, “ gashing” ). Paul will not call them “ circumcision” for circumcision was of God’s appointment and the outward cutting of the flesh was a sign of the inward putting away of the uncleanness of the flesh (Col. 2:11), but all that the legalists had, who laid all the emphasis on the out ward sign, was the outward cutting or gashing. Paul will shortly tell who are not mere “ concision” but real “ cir cumcision.” SATURDAY, Oct. 12th. Phil. 3:3. “We,” says Paul, “ are the (real) circumcision (and not mere Concis ion ).” Then follows a terse but mag nificent description of true religion, There are three marks of true cir cumcision, real Judaism and real Chris tianity: (1) “ Who worship b y ' the Spirit of God.” “ God is a Spirit and they who (really) worship Him, m u s t worship in S p i r i t (o r, in the Spirit) and truth.” It is only possible by the guidance of the Holy Spirit to thus worship. All acceptable approach to God must be “ in the Spirit,” that is, under the Holy Spirit’s influence. It is the worship that God the Spirit inspires that God the Father accepts (cf. Eph. 2:18, R. V.). (2) “ Glory in Christ JeSus.” Thfe
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