the Third Week after Easter
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Daily Devotionals
Mornings and Evenings with Jesus
Look not every man on his own things, but every man also on the things of others. - Philippians 2:4.
“EVERY one for himself, and God for us all.” Now, this is a pernicious maxim; and yet we are continually hearing it, and it contains the experience, it breathes the very soul of the philosophy, the morality, the religion, of thousands in this fallen, selfish world. But we are not to follow a multitude to do evil; we are to follow after righteousness, and things by which we may edify one another; to act from principle, and from Christian principle, too. And therefore our attention is directed to another maxim, and instead of saying, “Every one for himself, and God for us all,” we say, “Every one for another, and God for us all.”
This was the maxim of the inspired apostle; whence his address to the Corinthians:-“Let no man seek his own, but every man another’s wealth;” and also the words before us:- “Look not every man on his own things, but every man also on the things of others.” If a female were urged to be virtuous, or a man exhorted not to love money, or not to steal, it would probably be considered a charge, or, at least, an insinuation. But exhortation does not always imply censure or reflection; yea, it is not always an excitement to begin, but frequently an encouragement to persevere and to increase, in well-doing; for when a thing is lovely we always wish it to be more so, and we naturally desire that excellency of every kind may have “free course and be glorified.”
Hear the language of the apostle to the Thessalonians:-“But as touching brotherly love, ye need not that I write unto you, for ye yourselves are taught of God to love one another. And indeed ye do it towards all the brethren which are in Macedonia; but we beseech you, brethren, that ye increase more and more.” And to whom was the passage before us addressed? To the Philippians,-a church remarkably dear to the apostle, and whose members were preeminent for the qualifications here named. This is the only one of the apostle’s epistles that contains nothing of blame; and never was there a people more disinterested than these Philippians.
Let us observe this one particular instance in their liberality towards the apostle himself:-“Now, ye Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving but ye only.” “But I have all and abound; I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God. But my God shall supply all your need, according to his riches in glory in Christ Jesus.” These very people, these unselfish and generous souls, these are the people he admonishes in the words:-“Look not every man on his own things, but every man also on the things of others.”
How is this to be understood? Why, he explains himself; we are not to look upon them exclusively or only. “Look not every man on his own things, but every man also” (this is the interpretation) “on the things of others.” It is much therefore like the second commandment:-“Thou shalt love thy neighbour as thyself.” Our Lord, too, confirms the requisition:-“All things whatsoever ye would that men should do unto you, do ye even so unto them; for this is the law and the prophets.”
Self-preservation- including the promotion of our welfare, as well as the conservation of our being,-self-preservation has been called the first law of nature, and it is so; and if man were a solitary creature it would be the only law of nature. There would be no other for him to care for than his own dear self; but now, man is variously associated and related, and therefore he is made a social being, and consequently is required to be social. Therefore he is told that “no man liveth to himself,” and only a Cain will ask, “Am I my brother’s keeper?”
And they were all filled with the Holy Ghost. - Acts 4:31.
THIS is said to have been the effect resulting from the prayers of the Apostles, and the members of the Church assembled, when Peter and John were set at liberty after being examined by the chief priests and elders. The effect as here stated has two references.
First, It refers to the extraordinary agency of the Holy Ghost. This was now necessary in their circumstances, and they had already been enabled to speak suddenly many languages which they had never learned, and healed with a word a man who had been lame from his birth. Thus the grand seal of heaven was affixed to their commission. But though these extraordinary influences were then needful, they were not to be continued; indeed, if they had been continued, they would have been extraordinary no longer. The possession of them never was an evidence of the godliness of the possessor. Balaam prophesied as sublimely as ever Isaiah did, and Judas performed miracles as well as Peter and John. Many will be disowned by our Saviour in the last day, who will yet be able to plead, “Have we not prophesied in thy name? and in thy name done many wonderful works?” And, therefore, while we are not to look for these now, we should not envy those who were partakers of them. The Apostle says to the Corinthians, “Covet earnestly the best gifts; and yet show I unto you a more excellent way;” that is, as he adds, Seek after the possession of the graces of God’s Spirit, “faith, hope, and charity, these three;” and remember that “the greatest of these is charity.” Seek to be “filled with the Spirit,” as a Teacher, an Enlivener, a Renewer, a Comforter.
Secondly, The expression refers to the special influences of the Holy Ghost. They were now called to fresh deeds, fresh difficulties, fresh dangers; and therefore they required fresh supplies of the Spirit of Jesus Christ. And. thus we, like them, may also find strength equal to the day, and obtain accessions of illumination and confidence, and courage, peace, and joy, and be prepared to stand complete in all the will of God.
