It is the fruit that increaseth to your account.' Fruit, which as it were is put to their credit in the account-book of heaven, but it is called by Paul by a sacreder name as being an odour of a sweet smell, a sacrifice acceptable, well pleasing to God, in which metaphor all the sacred ideas of yielding up precious things to God and of the sacred fire that consumed the offering or brought to bear on the prosaic material gift.
The principle which the Apostle here lays down in reference to a money gift has, of course, a much wider application, and is as true about all Christian acts. We need not be staggered at the emphasis with which Paul states the truths of their acceptableness and rewardableness, but in order fully to understand the ground of his assurance we must remember that in his view the root of all such fruit increasing to our account, and of everything which can claim to be an odour of a sweet smell well pleasing to God, is love to Christ, and the renewal of our nature by the spirit of God dwelling in us. In us there dwells no good thing. It is only as we abide in Him and His words abide in us that we bear much fruit. Separate from Him we can do nothing. If our works are ever to smell sweet to God, they must be done for Christ, and in a very profound and real sense, done by Him.
The essential character of all work which has the right to be called good, and which is acceptable to God, is sacrifice. The one exhortation which takes the place and more than fills the place of all other commandments, and is enforced by the motive which takes the place, and more than takes the place of all other motives, is, I beseech you by the mercies of God to present your bodies a living sacrifice.' It is works which in the intention of the doer are offered to Him, and in which therefore there is a surrender of our own wills, or tastes, or inclinations, or passions, or possessions, that yield to Him an odour of a sweet smell. The old condition which touched the chivalrous heart of David has to be repeated by us in regard to any work which we can ever hope to make well pleasing to God; I will not offer burnt offerings unto the Lord my God which cost me nothing.'
There is a spurious humility which treats all the works of good men as filthy rags, but such a false depreciation is contradicted by Christ's Well done, good and faithful servant.' It is true that all our deeds are stained and imperfect, but if they are offered on the altar which He provides, it will sanctify the giver and the gift. He is the great Aaron who makes atonement for the iniquity of our holy things. And whilst we are stricken silent with thankfulness for the wonderful mercy of His gracious allowance, we may humbly hope that His Well done' will be spoken of us, and may labour, not without a foretaste that we do not labour in vain, that whether present or absent we may be well pleasing to Him.'
The fruit is here supposed to be growing, that is, of course, in another life. We need not insist that the service and sacrifice and work of earth, if the motive be right, tell in a man's condition after death. It is not all the same how Christian men live; some gain ten talents, some five, and some two, and the difference between"them is not always as the parable represents it, a difference in the original endowment. An entrance may be given into the eternal kingdom, and yet it may not be an abundant entrance.
