A noble encomium.
It is not without significance that this, the most abstruse and difficult of all the Epistles, should have appended to it the longest list of friendly greetings. Doctrine and argument are not necessarily productive of coldness of heart. The apostle was a beautiful example of the blending of the philosopher and the gentleman. Deep thought and elevated diction were not joined to forgetfulness of the courtesies of life. The true refinements of society are worthy of attention; they lessen the friction and harsh grating of the wheels of the machinery. Lofty pillars and strong buttresses may be graceful as well as useful. Of course, reality is ever preferable to mere show, and a rough demeanour covering sincere affection is better than superficial politeness. The tribute of respect which is here paid to Andronicus and Junias suggests several considerations.
I. THE BOND OF NATURAL KINSHIP IS IMMENSELY STRENGTHENED BY A COMMON RELIGIOUS FAITH. A philosophical Utopia which annuls special forms of alliance overlooks a fundamental element of our human constitution. A man's regard for his own family is the first fulfilment of the law to love his neighbour. From this starting-point affection may branch out in all directions. The apostle noted as one of the signs of a corrupt condition that men were "without natural affection." And though our Lord would not permit family claims to interfere with discipleship, he yet rebuked the Pharisees for encouraging gifts to the temple from men who left their own parents in want. 'The Saviour made provision for his mother's comfort even amid the agony of the cross. Christianity may divide some households like a sword and fire, but where the members all receive the gospel, their earthly love is cemented, transfigured, eternalized by loyalty to the same Lord, and participation in the same heavenly hopes and aims. Like Andrew, who brought his own brother to Christ, should our efforts first be directed to the salvation of our own relatives and countrymen.
II. THE SINCERITY OF OUR RELIGION IS PROVED BY FELLOWSHIP IN SUFFERING. Andronicus and Junias had shown, by sharing the imprisonment of the apostle, that they were more than fair-weather Christians. Their fortitude increased the apostle's affection and esteem. They had flinched not when trial came, but underwent shame and loss for Jesus Christ. The Church has always need of stout-hearted disciples, ready to face obloquy, ridicule, poverty, rather than sacrifice principle. We could envy these Christians their imprisonment with the apostle. Who could not wish to be Silas to join Paul in his hymns and prayers in the stocks? One of the inmates of Bunyan's jail was permitted to take the manuscript of the immortal ' Pilgrim's Progress ' and peruse it quietly in his own cell. Fancy being the first reader, permitted to pass judgment upon the work and to urge its publication! To suffer together in a righteous cause has ever bound men to each other in mutual respect and sympathy. Even the Peuinsular and the Crimean veterans have liked to commemorate their common deeds of prowess by annual celebrations. If the apostle was not oblivious of the endurance of these Christians, we may be sure that One on high has never forgotten them. No act of heroism is unregistered in heaven. "Ye are they who have continued with me in my temptations."
III. IT WAS NO ORDINARY HONOUR TO BE OF HIGH REPUTE AMONG THE LEADERS OF THE CHURCH. From a passage in the Acts we learn that Paul had relatives at Jerusalem who were interested in him, and these mentioned in the text may have belonged to that family well known at the apostolic head-quarters. No true man is insensible to the good opinion of men of acknowledged worth. It was one of the qualifications of a bishop that he should "have a good report of them that are without." How easy is it to value the suffrages of worldly society more than the esteem of the followers of Jesus! Yet the applause of the world is an empty breath, the praise of the newspapers soon dies away, military glory is a "bubble reputation." The desire of fame is one of the strongest passions. Eratostratus burnt the temple at Ephesus to secure notoriety. The gospel does not scorn these natural forces, but utilizes them by refining and purifying our motives. It persuades us to approve ourselves to him who searches the heart and tries the reins, whose eyes are as a flame of fire. "I know thy works and thy charity, thy service, and faith, and patience." Voltaire lamented on his death-bed, "I have swallowed nothing but smoke; I have intoxicated myself with the incense that turned my head." "A good name is rather to be chosen than great riches."
IV. THEIR PROFESSION STOOD THE TEST OF YEARS. The apostle does not omit to notice their early conversion. They "were in Christ before" him. In any case disciple- stop signified a sharp struggle, and a wrench from old associations. One's real age is determined ethically, not physically. Seniority in Church-membership is not to take precedence of spiritual gifts, but demands courteous recognition. "Ye youngers submit yourselves unto the elder." Age is doubly venerable when like a mellow sunset it crowns a Christian day. We may well ask whether we have advanced in knowledge, spirituality, and usefulness, as others have who commenced with us the Christian race. Are we lagging behind, whilst they have marched to the front? That is a happy competition to be "first in Christ." There is room for all; there need be no disappointed competitors. To be "out of Christ" is to be hopeless and undone. Shall parents and friends press forward to the Master's feet while we remain irresolute, undecided? The law is, "He that asketh, receiveth." Paul outstripped many apostolic compeers.—S.R.A.
Fomenters of discord.
A bright galaxy of Christian stars has been enumerated in this chapter. In contrast with these "lights of the sky" are those wandering will-o'-the-wisps which lead men astray in the darkness; marshy exhalations conducting to quagmires of destruction. The only course to be pursued in relation to the latter is to avoid them as a plague, as moral lepers whose presence brings contagion.
I. PERSONS TO BE SHUNNED. Those "who cause divisions and offences." True Christianity ever makes for peace. There may be rending and outcries whilst the former evil spirit is undergoing expulsion; there are often searchings of heart and a forsaking of old companions and practices; but when Christ is acknowledged as King, tranquillity reigns in the breast, and peace and love spread their pinions over Christian fellowship. To break up "the unity of the Spirit in the bond of peace" is a sure method of placing stumbling-blocks in the path of the unwary. More harm has proceeded from this source to the body of Christ than has ever resulted from outside attacks. Safety lies in withdrawal from those who walk disorderly, rudely disturbing the peace of the Church.
IX. WANTON PROMOTERS OF STRIFE HAVE A PERSONAL END TO GAIN. They "serve their own belly" Thus ruthlessly does the apostle analyze their motives, and he hesitates not to impute their action to a base desire for self-gratification. Perhaps they aim at notoriety, or they are jealous of the accepted leaders of religious life. The pugnacious see little chance of distinguishing themselves in seasons of serenity. The arm rebels against the governing head, and instead of counting it an honour to minister according to its functions, would rather force the rest of the frame to pander to its single indulgence. The simple are easily imposed on by specious professions and plausible protestations of a regard for the common weal.
III. JUDGE THE CONDUCT OF MEN BY THE STANDARD OF TRUTH. We are not left to our intuitive discernment. What is "contrary to the doctrine" of the apostles can never be allowed as a basis of division. Heavy is the responsibility those incur who initiate strife among Christians. Let them be certain first that what they bring forward as a test is truth, important fundamental truth. If it opposes the ethical rules or the elementary teachings on which the gospel is established, it carries its own condemnation. A speculative theory is not a sufficient reason for throwing a firebrand amongst the articles of faith. Such behaviour differs radically from a religious reformation like that of Luther, where it is a return to gospel simplicity that is contended for, and not an overlaying of sound words with superstition and ceremony. The apostle's warning applies, not to genuine seekers after truth, but to those who delight in making breaches in the Christian fortress. Discriminate between schismatics and dissenters!
IV. THE MAIN SECURITY AGAINST EVIL INFLUENCE AND THE CHIEF PRESERVATIVE OF HARMONY IS AN EARNEST DESIRE FOR THE GLORY OF CHRIST. "Serve our Lord Christ." As a wire introduced into a solution promotes crystallization, so really Christian thoughts and purposes and acts group themselves around the Person of the Saviour. Petty longings are subordinated to the one grand idea of doing the will of the Lord. The foe cares little about the damage inflicted on the kingdom; the servant grieves over every disruption of its peace and power. Even necessary departures from a corrupt Christian society have been deplored as evil in themselves by the good men who have felt constrained thus to prove their loyalty to conviction.—S.R.A.
HOMILIES BY R.M. EDGAR