Address and greeting (2 Corinthians 1:1, 2 Corinthians 1:2). Thanksgiving for the comfort sent to him by God, wherein, as in his affliction which rendered it necessary, they sympathetically shared (2 Corinthians 1:3-11). He has earned a right to their sympathy by his sincerity (2 Corinthians 1:12-14). His change of purpose with respect to a visit to Corinth, with digression on the unchangeableness of the gospel (2 Corinthians 1:15-22). Explanation of his Reasons (2 Cor. 1:22-2 Cor. 2:4). 2 Corinthians 1:1 By the will of God (see 1 Corinthians 1:1). In the face of Judaizing opponents, it was essential that he should vindicate his independent apostolate (Acts 26:15-18). And Timothy. Timothy had been absent from St. Paul when he wrote the First Epistle, and Sosthenes had taken his place, whether as amanuensis or merely as a sort of joint authenticator. Our brother; literally, the brother, as in 1 Corinthians 1:1. The brotherhood applies both to St. Paul and to the Corinthians; there was a special bond of brotherhood between all members of "the household of faith." The saints. Before the name "Christians" had come into general use, "saints" (Acts 9:13) and "brethren" were common designations or’ those who were "faithful in Christ Jesus" (Ephesians 1:1). In all Achaia. In its classical sense Achaia means only the northern strip of the Peloponnesus; as a Roman province the name included both Hellas and the Peloponnesus. Hero St. Paul probably uses it in its narrower sense. The only strictly Achaian Church of which we know is Cenchrea, but doubtless there were little Christian communities along the coasts of the Corinthian gulf. To the Church at Athens St. Paul never directly alludes. This letter was not in any sense an encyclical letter; but even if it were not read in other communities, the Corinthians would convey to them the apostle’s greeting. 2 Corinthians 1:2 Grace be to you and peace. On this pregnant synthesis of the Greek and Hebrew greetings, see 1 Corinthians 1:3; Romans 1:7. 2 Corinthians 1:3. Blessed be God (Ephesians 1:3). This outburst of thanksgiving was meant to repress the relief brought to the overcharged feelings of the apostle by the arrival of Titus, with news respecting the mixed, but on the whole good, effect produced at Corinth by the severe remarks of his first letter. It is characteristic of the intense and impetuous rush of emotion which we often notice in the letters of St. Paul, that he does not here state the special grounds for this impassioned thanksgiving; he only touches upon it for a moment in 2 Corinthians 2:13, and does not pause to state it fully until 2 Corinthians 7:5-16. It is further remarkable that in this Epistle almost alone he utters no thanksgiving for the moral growth and holiness of the Church to which he is writing. This may be due to the fact that there was still so much to blame; but it more probably arose from the tumult of feeling which throughout this letter disturbs the regular flow of his thoughts. The ordinary "thanksgiving" for his readers is practically, though indirectly, involved in the gratitude which he expresses to God for the sympathy and communion which exists between himself and the Church of Corinth. Even the Father of our Lord Jesus Christ. The Greek is the same as in Ephesians 1:3, where, literally rendered, it is, "Blessed be the God and Father." The same phrase is found also in 1 Peter 1:3; Co 1 Peter 1:3. The meaning is not, "Blessed be the God of our Lord Jesus Christ, and the Father of our Lord Jesus Christ" (although the expression, "the God of our Lord Jesus Christ," occurs in Ephesians 1:17: comp. John 20:17), but "Blessed be God, who is also the Father of our Lord Jesus Christ," and who is therefore "our Father" by adoption and redemption, as well as our God by creation. The Father of mercies. This corresponds to a Hebrew expression, and means that compassionateness is the most characteristic attribute of God, and emanation from him. He is the Source of all mercy; and mercy "Is an attribute of God himself." He is "full of compassion, and gracious, tong-suffering, and plenteous in mercy and truth" (Psalms 86:15). "The Law," says the Talmud, "begins and ends with an act of mercy. At its commencement God clothes the naked; at its close be buries the dead" (’Sotah,’ f. 14, 1). Thus every chapter but one of the Koran is headed, "In the name of God the Compassionate, the Merciful;" and it is an Eastern expression to say of one that has died that. "he is taken to the mercy of the Merciful." Comp. "Father of glory," Ephesians 1:17; 1 Corinthians 2:8 ("of spirits," Hebrews 12:9; "of lights," James 1:17). The plural, "compassions,’’ is perhaps a plural of excellence, "exceeding compassion" (Romans 12:1), and may be influenced by the Hebrew word rachamim, often literally rendered by St. Paul "bowels." The article in the Greek ("the Father of the compassions") specializes the mercy. The God of all comfort. So in 2 Corinthians 13:11 God is called "the God of love and peace;" Romans 15:5, "the God of patience and of comfort;" Romans 2:15, "the God of hope." This word "comfort" (unfortunately interchanged with "consolation" in the Authorized Version) and the word "affliction" (varyingly rendered by "trouble" and "tribulation" in the Authorized Version), are the keynotes of this passage; and to some extent of the whole Epistle. St. Paul is haunted as it were and possessed by them. "Comfort," as verb or substantive, occurs ten times in Romans 2:3-7; and "affliction" occurs four times in succession. It is characteristic of St. Paul’s style to be thus dominated, as it were, by a single word (comp. notes on 2 Corinthians 3:2, 2 Corinthians 3:13; 2 Corinthians 4:2; see note on 2 Corinthians 10:8). The needless variations of the Authorized Version were well intentioned, but arose from a false notion of style, a deficient sense of the precision of special words, and an inadequate conception of the duties of faithful translation, which requires that we should as exactly as possible reflect the peculiarities of the original, and not attempt to improve upon them. 2 Corinthians 1:4 Who comforteth us. The "us" implies here, not only St. Paul and Timothy, but also the Corinthians, who are one with them in a bond of Christian unity which was hitherto undreamed of, and was a new phenomenon in the world. St. Paul always uses the first person in passages where he is speaking directly of individual feelings and experiences. In other passages he likes to lose himself, as it were, in the Christian community. The delicate play of emotion is often shown by the rapid interchanges of singular and plural (see 2 Corinthians 1:13, 2 Corinthians 1:15, 2 Corinthians 1:17; 2 Corinthians 2:1, 2 Corinthians 2:11, 2 Corinthians 2:14, etc.). The present, "comforteth," expresses a continuous experience, with which the Christians of the first age were most happily familiar (John 14:16-18; 2 Thessalonians 2:16, 2 Thessalonians 2:17). In all our affliction. The collective experience of affliction is sustained by the collective experience of comfort. That we may be able to comfort. Thus St. Paul takes "a teleological view of sorrow." It is partly designed as a school of sympathy. It is a part of the training of an apostle, just as suffering is essential to one who is to be a sympathetic high priest (Hebrews 5:1, Hebrews 5:2). In any trouble. The original more forcibly repeats the words, "in all affliction." Wherewith we ourselves are comforted. By means of the comfort which God gives us, we can, by the aid of blessed experience, communicate comfort to others. 2 Corinthians 1:5 As the sufferings of Christ abound in us; rather, unto us. "The sufferings of Christ" are the sufferings which he endured in the days of his flesh, and they were not exhausted by him, but overflow to us who have to suffer as he suffered, bearing about with us his dying, that we may share his life (2 Corinthians 4:10). The idea is, not that he is suffering in us and with us, but that we have "a fellowship in his sufferings" (Philippians 3:17); Galatians 2:20, "I have been crucified with Christ;" Hebrews 13:13, "Bearing his reproach." Our sufferings are the sufferings of Christ because we suffer as he suffered (1 Peter 4:13) and in the same cause. Aboundeth by Christ. If his sufferings, as it were, overflow to us, so too is he the Source of our comfort, in that he sendeth us the Comforter (John 14:16-18). 2 Corinthians 1:6 And; rather, but. The verse expresses the additional thought that the comfort (i.e. encouragement and strengthening) of the apostle, as well as his affliction, was not only designed for his own spiritual training, but was the source of direct blessing to his converts, because it enabled him, both by example (Philippians 1:14) and by the lessons of experience, to strengthen others in affliction, and so to further their salvation by teaching them how to endure (Romans 5:1-21:34). The affliction brings encouragement, and so works endurance in us, and, by our example and teaching, in you. 2 Corinthians 1:7 And our hope of you is steadfast; literally, And our hope is steadfast on your behalf. The variations of text and punctuation in the verse do not materially affect the sense. The meaning is "And I have a sure hope that you will reap the benefits of our common fellowship with Christ in his affliction, and of the comfort which he sends, because I know that you have experienced the sufferings, and am therefore sure that he will send you the strength and the endurance. The close connection of tribulation and Divine encouragement are found also in Matthew 5:4; 2 Timothy 2:12; 1 Peter 5:10. The interchange of the two between teacher and taught is part of the true communion of saints (comp. Philippians 2:26). 2 Corinthians 1:8 For we would not, brethren, have you ignorant. This is a favourite phrase with St. Paul (Romans 1:13; Romans 11:25; 1 Corinthians 12:1; 1 Thessalonians 4:13). Of our trouble; rather, about our affliction. He assumes that they are aware what the trouble was, and he does not specially mention it. What he wants them to know is that, by the help of their prayers and sympathy, God had delivered him out of this affliction, crushing as it was. Which came to us in Asia. Most commentators refer this to the tumult at Ephesus (Acts 19:1-41.); and since St. Paul’s dangers, sicknesses, and troubles are clearly understated throughout the Acts, it is possible that the perils and personal maltreatment which were liable to occur during such a season of excitement may have brought on some violent illness; or, again, be may have suffered from some plots (1 Corinthians 16:9, 32; Acts 20:19) or shipwreck (2 Corinthians 11:25). In Romans 16:4 he alludes again to some extreme peril. But St. Paul seems systematically to have made light of external dangers and sufferings. All his strongest expressions (see Romans 9:1-3, etc.) are reserved for mental anguish and affliction. What he felt most keenly was the pang of lacerated affections. It is, therefore, possible that he is here alluding to the overpowering tumult of feelings which had been aroused by his anxiety as to the reception likely to be accorded to his first letter. To this and the accompanying circumstances he alludes again and again (2 Corinthians 2:4, 2 Corinthians 2:12; 2 Corinthians 7:5, etc.). The sense of "comfort’’ resulting from the tidings brought by Titus (2 Corinthians 7:6, 2 Corinthians 7:7, 2 Corinthians 7:13) is as strong as that expressed in these verses, and the allusion to this anguish of heart is specially appropriate here, because he is dwelling on the sympathetic communion between himself and his converts, both in their sorrows and their consolations. That we were pressed cut of measure, above strength; literally, that toe were weighed down exceedingly beyond our power. The trial seemed too heavy for him to bear. The phrase here rendered "out of measure" occurs in 2 Corinthians 4:17; Romans 7:13; 1 Corinthians 12:31; Galatians 1:13; but is only found in this particular group of letters. Insomuch that we despaired even of life. This rendering conveys the meaning. Literally it is, so that we were even in utter perplexity (2 Corinthians 4:8) even about life. "I fell into such agony of mind that I hardly hoped to survive." Generally, although he was often in perplexity, he succeeded in resisting despair (2 Corinthians 4:8). 2 Corinthians 1:9 But; perhaps rather, yea. The word strengthens the phrase, "were in utter perplexity." We had the sentence of death in ourselves. The original is more emphatic, "Ourselves in our own selves we have had." Not only did all the outer world look dark to me, but the answer which my own spirit returned to the question," What will be the end of it all?" was "Death!" and that doom still seems to echo in my spirit. The sentence; rather, the answer. The word is unique in the LXX. and the New Testament. In ourselves. Because I seemed to myself to be beyond all human possibility of deliverance. That we should not trust in ourselves. There was a divinely intended meaning in my despair. It was meant to teach me, not only submission, but absolute trust in God (see Jeremiah 17:5, Jeremiah 17:7). Which raiseth the dead. Being practically dead—utterly crushed with anguish and despairing of deliverance—I learnt by my deliverance to have faith in God as one who can raise men even from the dead. 2 Corinthians 1:10 From so great a death. From a state of dejection and despair, which seemed to show death in all its power (see 2 Corinthians 4:10-12). And doth deliver. Perhaps a pious marginal gloss which has crept into the text of some manuscripts. We trust; rather, we have set our hope. That. This word is omitted in some good manuscripts, as also are the words, "and doth deliver." He will yet deliver us. This implies either that the perils alluded to were not yet absolutely at an end, or St. Paul s consciousness that many a peril of equal intensity lay before him in the future. 2 Corinthians 1:11 Ye also helping together by prayer for us. St. Paul had a deep conviction of the efficacy of intercessory prayer (Romans 15:30, Romans 15:31; Philippians 1:19; Philemon 1:22). By the means of many persons; literally, from many faces. Probably the word prosopon here has its literal meaning. The verse, then, means "that from many faces the gift to us may be thankfully acknowledged by many on our behalf." God, he implies, will be well pleased when he sees the gratitude beaming from the many countenances of those who thank him for his answer to their prayers on his behalf. The word for "gift" is charisma, which means a gift of grace, a gift of the Spirit (1 Corinthians 12:4). 2 Corinthians 1:12-14 Vindication of his right to their sympathy. 2 Corinthians 1:12 For our rejoicing; rather, for our boasting is this. My expression of confidence in your sympathy with me may sound like a boast, but my boast merely accords with the testimony of my conscience that I have been sincere and honest to all, and most of all to you. The testimony of our conscience. To this St. Paul frequently appeals (Acts 23:1-35. 1; Acts 24:16; Romans 9:1; 1 Corinthians 4:4). In simplicity; rather, in holiness. The best reading is ἁγιότητι (à, A, B, C, K), not ἀπλότητι. "Holiness" seems to have been altered to "simplicity," both on dogmatic grounds and because it is a rare word, only occurring in Hebrews 12:10. And godly sincerity; literally, sincerity of God; i.e. sincerity which is a gift of Divine grace (comp. "peace of God," Philippians 4:7; "righteousness of God," Romans 1:17). For the word used for "sincerity," see note on 1 Corinthians 5:8. Not with fleshly wisdom, but by the grace of God. The preposition in both clauses is "in." The grace of God was the atmosphere which the apostle breathed, the sphere in which he worked. We have had our conversation. We lived and moved. The word "conversation" originally meant "mode of life," and is used to translate both anastrophe and politeuma, which means properly "citizenship." The exclusive modern sense of "conversation" is not earlier than the last century. In the world; i.e. in my general life as regards all men. More abundantly to you-ward. Sincerity, holiness, the signs of the grace of God, were specially shown by the apostle towards the Corinthians, because they were specially needed to guide his relations towards a Church which inspired him with deep affection, but which required special wisdom to guide and govern. The fact that, in spite of all his exceptional care, such bitter taunts could still be levelled at him, shows that he had not been mistaken in supposing that no Church required from him a more anxious watchfulness over all his conduct. 2 Corinthians 1:13 For we write none other things unto you, etc. Remarks like these obviously presuppose that the conduct and character of St. Paul had been misrepresented and calumniated. The perpetual recurrence to a strain of self-defence would have been needless if some one—probably Titus—had not told St. Paul that his opponents accused him of insincerity. Here, therefore, he tells them that he is opening out his very heart towards them. What he had to say to them and of them was here set forth without any subterfuges or arrieres pensees. He had nothing esoteric which differed from exoteric teaching. It is a melancholy thought that even such a one as Paul was reduced to the sad necessity of defending himself against such charges as that he intrigued with individual members of his Churches, wrote private letters or sent secret messages which differed in tone from those which were read in the public assembly. Or acknowledge; rather, or even fully know; i.e. from other sources. The paronomasia of the original cannot be preserved in English, but in Latin would be "Quae legitis aut etiam inteltigitis." And I trust… even to the end; rather, but I hope that, even unto the end, ye will fully know—even as ye fully knew us in part—that we are your subject of boast. After telling them that they have in this letter his genuine and inmost thoughts, he adds that "even as some of them (for this seem to be implied by the ’in part’) already knew well that the mutual relations between him and them were something wherein to glory, he hopes that they will appreciate this fact, even to the end." He knows that some honour him; he hopes that all will do so; but he can only express this as a hope, for he is aware that there are calumnies abroad respecting him, so that he cannot feel sure of their unbroken allegiance. Such seems to be the meaning; but the state of mind in which St. Paul wrote has evidently troubled his style, and his expressions are less lucid and more difficult to unravel in this Epistle than in any other. To the end. The expression is quite general, like our "to the last." He does not seem definitely to imply either to the end of his life or to the coming of Christ, which they regarded as the end of all things, as in 1 Corinthians 1:8; 1 Corinthians 15:24; Hebrews 3:6. 2 Corinthians 1:14 In part. Not as a whole Church. Some only of the Corinthians had been faithful to his teaching and to himself. (For the phrase, see Romans 11:25; Romans 15:15, Romans 15:24; 1 Corinthians 11:18; 1 Corinthians 12:27; 1 Corinthians 13:9) Rejoicing; rather, ground of boast, as in 2 Corinthians 9:3; Romans 4:2, "whereof to glory;" 1 Corinthians 5:6. In 1 Corinthians 5:12 the substantive means "the act of rejoicing." The word is characteristic of this group of Epistles, in which it occurs forty-six times, Even as ye also are ours. This clause takes away all semblance of self-glorification. In 1 Thessalonians 2:19, 1 Thessalonians 2:20 and Philippians 2:16 he expresses the natural thought that a teacher’s converts are, and will be in the last day, his "crown of exultation." Here alone he implies that they may glory in him as he in them. The thought, however, so far frond being egotistical, merely indicates the in. tense intercommunion of sympathy which existed between him and them. He does but place himself on a level with his converts, and imply that they mutually gloried in each other. In the day of the Lord Jesus (see on 1 Corinthians 3:13). 2 Corinthians 1:15-22 His change of purpose in visiting Corinth. 2 Corinthians 1:15 In this confidence. In reliance on the mutual respect and affection which exists between us. I was minded. The stress is partly on the tense: "my original desire was." When speaking of matters purely personal, St. Paul generally reverts to the first person. To come unto you before. I meant to visit you, first on my way to Macedonia, and again on my return from Macedonia, as explained in the next verse. A second benefit; rather, a second grace. There is another reading, χαρὰν, joy, and the word χάρις itself sometimes has this sense (as in Tobit 7:18), but not in the New Testament. Here, again, there is no boastfulness. St. Paul, filled as he was with the power of the Holy Spirit, was able to impart to his converts some spiritual gifts (Romans 1:11), and this was the chief reason why his visits were so eagerly desired, and why his change of plan had caused such bitter disappointment to the Corinthians. The importance of the Church of Corinth, its central position, and its unsettled state made it desirable that he should give them as much as possible of his personal supervision. 2 Corinthians 1:16 To be brought on my way (see note on 1 Corinthians 16:6) toward Judaea (1 Corinthians 16:4-6). 2 Corinthians 1:17 When I therefore was thus minded. Without saying in so many words that all this plan was now given up, he proceeds to defend himself against the charges which had been evidently brought against him by his opponents. The Corinthians were aware that he no longer meant to come to them direct from Ephesus. They had certainly been informed of this by Titus, and he had indeed briefly stated it in 1 Corinthians 16:5. Their disappointment had led some of them into angry criticisms upon the "indecision" of the apostle, the more so because he had (out of kindness, as he here shows) spared them the pain of expressing his reasons. Did I use lightness? Was this change of plan a sign of "the levity" with which some of you charge me? Or the things that I purpose, do I purpose according to the flesh, etc.? Every phrase in this clause is of ambiguous meaning. For instance, the "or" may imply another charge, namely, that his purposes are carnal, and therefore capricious; or it may be the alternative view of his conduct, stated by way of self-defence—namely, "Does my change of plan imply that I am frivolous? or, on the contrary, are not my plans of necessity mere human plans, and therefore liable to be overruled by God’s will?" Thus the meaning of the "or" is doubtful, and also the meaning of" according to the flesh." Generally this phrase is used in a bad sense, as in 2 Corinthians 10:2 and Romans 8:1; but it may also be used to mean "in a human way," as in 2 Corinthians 5:16. That with me there should be yea yea, and nay nay. There is probably no clause in the New Testament of which the certain sense must be left so indeterminate as this. (1) The Authorized Version gives one way of taking the clause. The grammar equally admits of the rendering. (2) That with me the yea should be yea, and the nay nay. Whichever rendering we adept, it may be explained in accordance with the view indicated in the last note. "I was not showing the levity which my opponents speak of, but my purposes are necessarily mere human purposes, and therefore my ’yes’ and ’no’ can be only ’yes’ and ’no’ when I make a plan. My ’yes’ or ’no’ may be overruled by the Spirit (Acts 16:7) or even hindered by Satan, and that more than once (1 Thessalonians 2:18)." "With me," i.e. as far as I am concerned, I can only say "yes" or" no;" but l’homme propose, Dieu dispose. His intended double visit to them was prevented, not by any frivolity of his, but, as he afterwards shows, by their own unfaithfulness and his desire to spare them. There is yet a third way of taking it which involves a different meaning—"In order that with me the ’yea yea ’ may be also ’ nay nay,’" Am I inconsistent? or, are my purposes merely carnal purposes, in order that my "yes yes" may be, as far as I am concerned, no better than "no no"—like the mere shifting feebleness of an aimless man? A fourth way of taking the clause, adopted by St. Chrysostom and many others, is, "Do I plan after the flesh, i.e. with carnal obstinacy, so that my ’ yea’ and ’nay’ must be carried out at all costs?’ This suggestion can hardly be right; for St. Paul was charged, not with obstinacy, but with indecision. The phrases, "yea" and "nay," as mentioned in Matthew 5:37 and James 5:12, throw no light on the passage, unless indeed some one had misquoted against St. Paul our Lord’s words as a reason for adhering inviolably to a plan once formed. Of these various methods I adopt the first, because it seems to be, on the whole, most in accordance with the context. For on that view of the passage he contents himself with the remark that it cannot be inconsistency or levity on his part to alter plans which are liable to all the chance and change of ordinary circumstances; and then tells them that there was one part of his teaching which has nothing to do with mere human weakness, but was God’s everlasting , "yes;" after which he explains to them the reason why he decided not to come to them until he had first visited Macedonia, and so to give them one visit, not two. 2 Corinthians 1:18 But as God is true; rather, but God is faithful, whatever man may be (1 Corinthians 1:9; 1 Corinthians 10:13; 1 Thessalonians 5:24; 2 Thessalonians 3:3; 1 John 1:9). Our word towards you, etc. The verse should be rendered, But God is faithful, because (faithful herein, that) our preaching to you proved itself to be not yea and may. Whatever you may say of my plans and my conduct, there was one thing which involved an indubitable "yea," namely, my preaching to you. In that, at any rate, there was nothing capricious, nothing variable, nothing vacillating. St. Paul, in a manner characteristic to his moods of deepest emotion, "goes off at a word." The Corinthians talked of his "yea" and "nay" as though one was little better than the other, and neither could be depended on; well, at any rate, one thing, and that the most essential, was as sure as the faithfulness of God. 2 Corinthians 1:19 For. This is a proof of what he has just said. His preaching was as firm as a rock; for, tried by time, it had proved itself a changeless" yea," being a preaching of Christ, the same yesterday, today, and forever. By me and Silvanus and Timotheus. They are mentioned because they had been his companions in the first visit to Corinth (Acts 18:5), and he wishes to show that his preaching of Christ had never wavered. "Silvanus" (1 Thessalonians 1:1; 2 Thessalonians 1:1) is the "Silas" of Acts 15:22. He disappears from the New Testament in this verse, unless he be the "Silvanus" of 1 Peter 5:12. Was not yea and nay, but in him was yea. "Became not (proved not to be) yes and no (in one breath, as it were, and therefore utterly untrustworthy), but in him there has been a yea." The perfect, "has become," means that in him the everlasting" yes" has proved itself valid, and still continues to be a changeless affirmation (Hebrews 13:8). 2 Corinthians 1:20 For all the promises of God in him are yea; rather, For so many as be the promises of God, in him is the yea. All the promises of God find in him their unchangeable fulfilment. He was "a minister to confirm the promises" alike to the Jews and the Gentiles (Romans 15:8, Romans 15:9); and "the premise of the eternal inheritance" can only be fulfilled in him (Hebrews 9:15). And in him Amen. The true reading is," Wherefore by him also is the Amen to God, uttered by us to his glory" (à, A, B, C, F, G, etc.). In Christ is the "yea" of immutable promise and absolute fulfilment; the Church utters the "Amen" of perfect faith and grateful adoration. Here, as in 1 Corinthians 14:16, we have a proof of the ancientness of the custom by which the congregation utters the "Amen" at the end of praise and prayer. But as the "yea" is in Christ, so it is only through him that we can receive the grace to utter aright the "Amen" to the glory of God. 2 Corinthians 1:21 Now he that stablisheth us. They will have seen, then, that steadfastness not levity, immutability not vacillation, has been the subject of their teaching. Who is the Source of that steadfastness? God, who anointed us and confirmed us, and you with us, into unity with his Anointed. With you. We partake alike of this Christian steadfastness; to impugn mine is to nullify your own. In Christ; rather, into Christ, so as to be one with him. They are already "in Christo;" they would aim more and more to be established "in Christurn." Who anointed us. Every Christian is a king and priest to God, and has received an unction from the Holy One (1 John 2:20, 1 John 2:27). 2 Corinthians 1:22 Who hath also sealed us. We cannot be deconsecrated, disanointed. Still less can the confirming seal be broken. He continues to dwell on the conception of the unchangeableness of God and of the gospel into which he had been incidentally led by the charge of "lightness." The earnest of the Spirit. The promises which we have received are not mere promises, they are already so far fulfilled to us and in us as to guarantee hereafter their plenary fruition. Just as in money bargains "earnest money," "money on account," is given, in pledge that the whole will be ultimately discharged, so we have "the earnest of the Spirit" (2 Corinthians 5:5), "the firstfruits of the Spirit" (Romans 8:23), which are to us "the earnest" or pledge money that we shall hereafter enter upon the purchased possession (Ephesians 1:13, Ephesians 1:14). We now see the meaning of the "and." It involves a climax—the promise is much; the unction more; the seal a still further security (Ephesians 4:30; 2 Timothy 2:19); but beyond all this we have already a part payment in the indwelling of the Present of God (Romans 5:5; Romans 8:9; Galatians 4:6). The word arrabon, rendered "earnest," has an interesting history. It is very ancient, for it is found (נוֹברָעַ) in Genesis 38:17, Genesis 38:18, and comes from a root meaning "to pledge." It seems to be a Phoenician word, which had been introduced into various languages by the universality of Phoenician commerce. In classical Latin it is shortened into arrha, and it still exists in Italian as aura, in French as arrhes. The equivalent Hebrew figure is "firstfruits" (Romans 8:23). 2 Corinthians 1:23 Moreover I call God for a record; rather, But I call God for a witness. At this point, to 2 Corinthians 2:4, he enters for the first time on the kindly reasons which had led him to forego his intended earlier visit. He uses a similar adjuration in 2 Corinthians 11:31; and although these appeals may be due in part to the emotional fervour of his temperament, yet he would hardly have resorted to them in this self defence, if the calumnies of his enemies had not gained much credence. The French proverb, Qui s’excuse s’accuse, is often grossly abused. The refutation of lies and slanders is often a duty, not because they injure us, but because, by diminishing our usefulness, they may injure others. Upon my soul. Not "to take vengeance on my soul if I lie," but to confirm the appeal of its honesty and integrity. By the use of such "oaths for confirmation," St. Paul, no less than other apostles, shows that he understood our Lord’s rule, "Let your communication be, Yea, yea; Nay, nay," as applying to the principle of simple and unvarnished truthfulness of intercourse, which requires no further confirmation; but not as a rigid exclusion of the right to appeal to God in solemn cases and for good reasons. To spare you. This postponement of the intended visit was a sign of forbearance, for which they should have been grateful. After all that he had heard of them, if he had come at all, it could only have been "with a rod" (1 Corinthians 4:21). I came not as yet. The rendering is erroneous. It literally means "I no longer came," i.e. I forbore to come as I had intended. 2 Corinthians 1:24 Not for that we have dominion over your faith. The expression, "to spare you," might have been resented as involving a claim "to lord it over their faith." He had, indeed, authority (1 Corinthians 4:21; 2 Corinthians 10:6; 2 Corinthians 13:2, 2 Corinthians 13:10), but it was a purely spiritual authority; it was valid only over those who recognized in him an apostolic commission. St. Peter, no less than St. Paul, discourages the spirit of ecclesiastical tyranny (1 Peter 5:3). But are helpers of your joy. We are fellow-helpers of your Christian joy, and therefore I would not come to cause your grief. That was how I desired to spare you. The object of my visits is always "for your furtherance and joy of faith" (Philippians 1:25). For by faith ye stand. The expression is not a mere general principle, but explains his disclaimer of any desire "to lord it over their faith." As far as their "faith" was concerned, they were not to blame; that remained unshaken, and was independent of any visit or authority of St. Paul. But while "in respect of faith ye stand" (Ephesians 6:13), there are other points in which you are being shaken, and in dealing with these I should have been obliged to take severe measures, which, if I postponed my visit, would (I hoped) become unnecessary. 2 Corinthians 1:1, 2 Corinthians 1:2 The will of God. "Paul, an apostle of Jesus Christ," etc. Here are three subjects of thought. I. THE SUPREME LAW. "By the will of God." 1. God has a will. He is, therefore, personality, free and intelligent. His will explains the origin, sustenance, and order of the universe. His will is the force of all forces, the law of all laws. 2. God has a will in relation to individual men. He has a purpose in relation to every man, every man’s existence, mission, and conduct. His will in relation to moral beings is the standard of all conduct and the rule of all destiny. Love is its primal fount or mainspring. II. THE SPIRIT. Judging from what Paul says here, we observe: 1. The apostolic spirit involves subjection to Christ. "An apostle of Jesus Christ." Christ is the moral Master; he the loving, loyal servant. 2. The apostolic spirit is that of special love for the good. He calls Timothy his "brother," and towards "the Church of God which is at Corinth, with all the saints which are in all Achaia," he glows with loving sympathy. Love for souls, deep, tender, overflowing, is the essential qualification for the gospel apostolate or ministry. III. THE CHIEF GOOD. 1. Here is the highest good. "Grace and peace." He who has these has the summum bonum. 2. Here is the highest good from the highest Source: "From our Father, and from the Lord Jesus Christ." 2 Corinthians 1:3-5 The God of Christianity. "Blessed he God, even the Father," etc. The God of nature is revealed in nature as the Almighty and the All-wise. "The invisible things of the world are clearly seen, being made visible by the things that are seen, even his eternal power and Godhead." But God in Christianity appears in three aspects. I. AS THE FATHER OF THE WORLD’S . "Blessed be God, even the Father of our Lord Jesus Christ." Jesus Christ is the world’s Redeemer, and the world’s Redeemer is the Son of God. "This is my beloved Son, in whom I am well pleased." II. AS THE SOURCE OF MAN’S MERCIES. "The Father of mercies, and the God of all comfort," or the merciful Father. Mercy implies something more than mere benevolence; it is a modification of goodness; it implies sorrow and suffering. God is good to all, but he is merciful to the afflicted—he compassionates and comforts them. God in nature does not appear as the God of mercy and comfort for the fallen and the lost. III. AS THE OF SAINTS. "Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble," etc. The best of men have their tribulations here. Most, if not all, the men who have entered heaven have passed through much tribulation. 1. He comforts his afflicted people "in all their tribulations." Whatever the nature and variety of affliction, he has suitable and adequate comfort to bestow. Moral remorses, worldly losses, social bereavements,—he has a healing balm for all. 2. He comforts his afflicted people, that they may be able to administer comfort to others. "That we may be able to comfort them which are in any trouble." Affliction is necessary to qualify us to sympathize with and administer comfort to others. "They comfort others who themselves have borne," says Sophocles. By affliction Christ qualified himself to comfort others. "We have not a High Priest that cannot be touched with the feeling of our infirmities," etc. 2 Corinthians 1:6-11 Personal sufferings. "And whether we be afflicted, it is for your consolation," etc. The words suggest a few remarks concerning personal sufferings. I. THEY ARE OFTEN IN THE BEST OF . What a glorious enterprise Paul and his fellow apostles were engaged in!—nothing less than the restoration of mankind to the knowledge, image, and friendship of the great God. Yet how great their sufferings! "We were pressed out of measure, above strength, insomuch that we despaired even of life."£ II. THEY ARE EVER FOR THE OF THE HIGHEST SERVICE TO MANKIND. "Whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer." The apostle here teaches that his sufferings and those of his colleagues were vicarious. He and his colabourers incurred them in their endeavours to extend the gospel, and they had the "consolations" which came to him, qualified him to sympathize with and administer comfort to all who were in the same trying condition. Paul could say to the sufferers at Corinth—We were in sufferings and were comforted; you are in sufferings and may participate in the same comfort. If you are partakers of the same kind of suffering, that is, suffering on account of your religion, you shall also be partakers of the same comfort. Suppose a man who had been restored from a certain disease by a certain specific were to meet another suffering under a complaint in all respects identical, and were to say to the man—I can not only sympathize with you, but I can assure you of that which will cure you, for it has cured me;—this, perhaps, may serve as an illustration of the apostle’s meaning here; and this every true Christian man who has suffered can say to all—I was in your condition, I was restored; I can sympathize with you, and I urge the same means of restoration, III. THEIR PURELY FOR THE GOOD OF OTHERS IS . Paul says, "We would not, brethren, have you ignorant of our trouble." There is a wonderful tendency in men to parade their sufferings and their trials, to spread them out before men, in order to enlist their sympathy and excite commiseration. This is selfish, is not justifiable. Christ—perhaps the greatest of all sufferers—never did this: in rids respect, "he opened not his mouth." But to declare sufferings in order to benefit others, to give them courage and comfort, and to establish between you and them a holy unity in the Divine cause, this is right, this is what Paul does here. He does it that they may believe in his sympathy and seek the comfort which he himself experienced. IV. THEIR OFTEN PROVES A TO THE . They seem to have done two things for Paul. 1. To have transferred his trust in himself to trust in God. "We had the sentence of death in ourselves, that we should not trust in ourselves, but in God." Paul no doubt felt that he was brought near unto death, to the very extreme of suffering, and that led him to look away from self, to put his trust in God. When affliction does this it is indeed a blessing in disguise. When it detaches us from the material and links us to the spiritual, takes us away from self and centres us on God, then, indeed, it worketh out for us a "far more exceeding and eternal weight of glory." 2. To have awakened prayers by others on his behalf. "Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our own behalf." Conscience and the inner life of man. "For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward." Three remarks are suggested. I. WHAT IS GOING ON IN THE SOUL . This is implied in its "testimony." The eye of conscience pierces into the deepest secrets of motives, and is cognizant of all our hidden impulses, thoughts, and aims. We may appear sincere to others, but hypocrites to conscience; hypocrites to others, but true to conscience. Conscience is the best judge. II. IS GOOD IN THE SOUL . 1. Paul’s conscience approved of his inner principles—his "simplicity" or holiness, and "sincerity." On these elements it has ever smiled and will ever smile, but not on "fleshly wisdom," carnal policy, and worldly expediency. 2. Paul’s conscience approved of his external demeanour. "We have had our conversation in the world, and more abundantly to you-ward." His outward conduct was the effect and expression of his inner life. Conscience smiles on every holy deed, however mean in the sight of men. III. IS JOYOUS IN THE SOUL . "Our rejoicing is this," or, "our glorying is this." Where there is not an approving conscience there is no real, moral joy. Its "well done" sets the soul to music; with its approval we can stand, not only calm and serene, but even triumphant, under the denunciations of the whole world. Dr. South says, "Conscience is undoubtedly the grand repository of all those pleasures which can afford any solid refreshment to the soul; when this is calm and serene, then properly a man enjoys all things, and, what is more, himself; for that he must do before he can enjoy anything else. It will not drop but pour in oil upon the wounded heart; it will not whisper but proclaim a jubilee to the mind." Possessions of a genuine Christian. "And in this confidence," etc. These verses may he regarded as indicating what every genuine disciple of Christ—that is, every Christly man—possesses now and here. I. HE MORAL . Paul is here writing on the defensive; indeed, the whole tone of his letter is apologetic. Because he did not visit the Corinthians according to his first promise, they perhaps pronounced him fickle, vacillating, untrue to his word. Against this he protests. "And in this confidence I was minded to come unto you before, that ye might have a second benefit; and to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea." Here he admits his intention and his promise, but in reply says emphatically, "When I therefore was thus minded, did I use lightness?" etc. He claims stability, and the stability which he claims is possessed by all true Christians. 1. A stability of purpose. "As God is true, our word toward you was not yea and nay." What we said we meant; there was no equivocation, no "yea" and "nay" in the same breath. In defending his veracity: (1) He makes an asseveration. "As God is true," or as God is faithful, we meant to perform what we promised. (2) He indicates an incongruity. "For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. For all the promises of God in him are yea," etc. He means to say that the gospel which he had preached to them necessarily bound him to faithfulness. Christ, in whom he lived and for whom he laboured, was the grand Reality, the "Amen," the Truth. The idea of a man in Christ being unveracious, untruthful, was preposterous. An untruthful man cannot be a Christian. This the apostle means and declares. 2. A stability of character. "Now he which stablisheth us with you in Christ, and hath anointed us, is God." The stability he claims for himself he accedes to all the Christians at Corinth. How blessed to have the heart fixed, their character "in Christ" established, "rooted and grounded in love"! II. HE DIVINE . He that "hath anointed us is God." Among the Jews in olden times, kings, priests, and prophets were set apart to their offices by anointing them with oil; hence here the word "anointed" means they were consecrated by God to a Christly life and labour. A truly Christian man is divinely consecrated, not to a mere office, but to the noblest character and the sublimest mission. As such he has God’s seal on him, "who hath also sealed us." III. HE A PLEDGE OF THE HIGHEST . "Given the earnest of the Spirit in our hearts." "Let us," says F.W. Robertson, "distinguish between an earnest and a pledge. A pledge is something different in kind given in assurance of something else, as when Judah gave his staff and ring in pledge for a lamb which he promised should be given afterwards. But an earnest is part of that thing which is eventually to be given, as when the grapes were brought from Canaan, or as when a purchase is made and part of the money is paid down at once." There is no finality in the life of goodness; it passes on from "strength to strength," from "glory to glory." In every step, after the first, up the celestial mountains, the scenes widen and brighten, and the breezes become more balmy and invigorating as we advance. He who has the Christly life within has already Paradise in germ. 2 Corinthians 1:23, 2 Corinthians 1:24 A threefold theme. "Moreover I call God for a record," etc. In these verses we have three things worthy of note. I. THE OF A PROMISE . "Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth." Paul here, in the most solemn way, assigns the reason why he had adjourned his promised visit to Corinth. It was not for his personal convenience, or from a change of purpose, or from any indifference towards them, but on the contrary, out of tender regard to their feelings—"to spare you I came not." Knowing the prevalence of the spirit of schism and disorder which had crept into the Church, he shrank from the exercise of that discipline which of necessity would inflict great pain. Hence, hoping that the admonishing letter which he bad addressed to them would have the effect he desired upon them, he delayed. Surely a love so generous, so pure, and exquisitely sympathetic, would justify, if not the breaking of a promise, the postponement of its fulfilment, Regard for the feelings of others, it has been said, is the grand characteristic of the "gentleman." Anyhow, it is an essential element in personal Christianity. II. OVER THE FAITH OF OTHERS . "Not for that we have dominion over your faith." Had we desired to set up a lordship over you, we might have hastened to you at once, but we respected your feelings, and sought your happiness. The authority which Paul here disclaims has been assumed by priestly ecclesiastics in all times. It is the very spirit of priestism. The minister, whoever he may be, to whatever Church he belongs, who endeavours to make men believe that his own personal ministry, or the ministry of his denomination, is the special ministry of heaven, and essential to the salvation of mankind, has in him the intolerant spirit of the priest, he seeks dominion over the faith of men, he would restrain liberty of thought, and subject the minds of men to his credenda. These men, whether Papists or Protestants, Churchmen or Nonconformists, outrage the spirit of the mission they have received, and inflict untold mischief on the minds of men. III. THE TRUE WORK OF A GOSPEL . "But are helpers of your joy." He is a helper, not a lord; a helper, not a substitute. A true minister is: 1. To help men to think aright. To think aright is to think on the right subject, in the right way. 2. To help men to feel aright. Feel aright in relation to self, mankind, the universe, and God. 3. To help men to believe aright. "By faith ye stand." Spiritually men can only "stand" by faith, and the work of a true minister is to help people to "stand" by "faith" on the right foundation. When will ministers come to feel that they are the spiritual "helpers" of the people; to help them, not by doing their work for them, but to assist them in working for themselves? BY C. Salutation. It is a greeting from Paul, an apostle of Christ Jesus, and from "’Timothy our brother," instead of Sosthenes, as in the First Epistle. It is to the Church of God at Corinth, with all the saints in the whole of Achaia, all connected in the province with the central Church at Corinth. "Beginning at Jerusalem"—the holy city was to be the starting point. Antioch, Caesarea, Thessalonica, Corinth, Ephesus, Rome, were to be early reached by the gospel. Community centres were to become Church centres, so that the social idea of Christianity should have prompt and impressive development. As usual with St. Paul, "Grace be to you and peace," opening and closing with the word so comprehensive, so precious, "grace."—L. 2 Corinthians 1:3-11 Thanksgiving in the midst of tribulation; uses of sorrow; comforting others; personal references. The ascription begins with "blessed," the strongest term the apostle could employ as representing the highest and strongest emotions, the head-word in the vocabulary of gratitude and praise, found in the Old and New Scriptures, and common to Jews and Gentile Christians. "Blessed;" the best in us acknowledging the God of grace, an anthem in a single utterance, and embodying the whole nature of man in reverence and adoration. "Blessed be God, even the Father of our Lord Jesus Christ;" not only God, but the Father of our Lord Jesus Christ, and a Father to us in him. What significance Christ gave to the word "father" we all know. It is the root-word of the Lord’s Prayer, every ascription and every petition being but an offshoot from "Our Father which art in heaven." So of the entire Sermon on the Mount; it is the motive to trust Providence, the reason to be like God, the ground of brotherhood, the inducement to forgive those who offend us, the inspiration of each duty, each sacrifice, and the joy and strength of each beatitude. So of the last conversations and discourse—all of the Father and of the Son in him, and the disciples in the Son. So after the Resurrection, "My Father and your Father." St. Paul rejoiced in the word. Nor did he hesitate to use on Mars’ Hill the quotation," We are also his offspring," and from this point of view expose the error and sin of idolatry. And wherever he comes to give it the fulness of its import, as in Romans 8:1-39., his heart overflows with feeling. Here (Romans 8:3) he is also the "Father of mercies, and the God of all comfort," and no matter how the mercies reach us and what their nature and connections, they are from the Father as the God of all comfort. Physical and spiritual blessings, a visit from Stephanas, the return of Titus, good news from Corinth,—all alike are mercies from the Father, the God of all comfort. One may lose himself in the omnipresence of Jehovah and be overwhelmed by its sublimity, but it is a very practical doctrine with the apostle, a constant reality, and he feels it deeply because he feels it always. "Not far from every one of us." How can he be, when "we live and move and have our being" in]aim? We say these great words, but with what little consciousness of their massive import! Reason tries in vain to comprehend omnipresence; imagination labours and sinks under its images; while the humble and docile heart accepts the grandeur of God’s presence in immensity as the grandeur of his nearness in all the affairs of life. "God of all comfort" because "Father of mercies;" the mercies very welcome to him just then in that sore emergency, and the fatherhood of God in Christ unspeakably dear. it enlivened the sense of special providence in his soul; it was the Comforter whom Christ had promised as more than a compensation for his absence, and. while this Comforter was never taken from him, yet, as occasion demanded, his Divine manifestations were augmented. Just as we need human sympathy, assurances of human friendship and love, more at some times than at others, so need we the Consoler, and to this varying want he adapts himself in the infinitude of his power and tenderness. No soul is saved, we may suppose, on an unvarying plan; no soul is cheered and strengthened by a rigid monotony of spiritual influence. "The wind bloweth where it listeth," a zephyr, a breeze, a gate, but in all the wind. "So is every one that is born of the Spirit." "Blessed be God," not only for "mercies" and "comfort," but for them in particular adaptations to seasons and experiences that doubly endear the gracious offices of the Paraclete. Now, these words of praise naturally lead us to expect a justification of their special utterance, and we have it immediately. "Who comforteth us in all our tribulation," and for what purpose? Titus and Timothy had brought him much cheer and consolation, and why? Was it just to revive his drooping spirit? Just to assuage his personal pain, soothe his unquiet nerves, invigorate his tone of mind? Nay; consolation was not selfish. Happiness is not exclusively or even mainly for its possessor. "Doth God take care for oxen?" Yea; for the owner of oxen too in his providence over the beast. The tribulation had not fallen on St. Paul because of anything peculiar to him; it was vicarious; and the comfort had been granted, not in his behalf alone, but that he might know how to console others. This is his statement: "That we may be able to comfort them which are in any trouble." If the Holy Ghost is the Comforter, we are his agents, and, just as the gospel of doctrine reaches you from him through us, so too the gospel of consolation comes to your hearts through our hearts. Look at what the apostolic office meant. Far more than preacher, organizer, administrator, leader, champion, was included in its high duties and arduous responsibilities. To console was one of its greatest tasks. Everywhere the dejected were to be lifted up, the discouraged animated, the afflicted taught to hope. To be a physician to suffering souls was a cease- less requisition on St. Paul. Think of what it entailed on such a man as he. Think of but one aspect of the matter—tension of sensibility. The exhaustion consequent on the unceasing strain upon sensibility is the hardest of all things to bear. It opens the door to all manner of temptations. It is the crucial test of manly fortitude, Now, the quality of emotion has much more to do with the exhaustion of the nervous system than the quantity. Every preacher knows that a funeral occasion on which he has to officiate is a severer tax on his nerves than half a dozen ordinary pulpit services. The more solemn, and especially the more pathetic, the circumstances, the more rapid and complete the subsequent exhaustion. Think now of what St. Paul had to endure in this kind of apostolic experience, and that too without a respite; how many thorns rankled besides "the thorn in the flesh;" and how many hearts bled in that one bleeding heart of his. Just now, moreover, he was suffering greatly on account of the Corinthians. This will appear hereafter. The main point before us is—How was he qualified to be a consoler? What Ms discipline, what his education, for this beautiful and holy service? Ah, Tarsus and Jerusalem, Gamaliel, all other teachers, pass out of view in this deepest and most personal of all culture, and the Holy Ghost and the man are the only parties to the work. "By the comfort wherewith we ourselves are comforted of God." Talking from the intellect is in such a case of no avail. A man must have been a sufferer, must have felt Christ in his sufferings, must have abounded in these "sufferings of Christ," as St. Paul designates his afflictions, before he can be fitted to minister unto others. Only sorrow can speak to sorrow. Notice the correspondence in the degree; if the sufferings of Christ abounded, so "our consolation also aboundeth by Christ." "By the sufferings of Christ abound in us" ("unto us," Revised Version), we understand the apostle to mean his fellowship with Christ in suffering the ills and sorrows that came ,.Ton him as an apostle and as a man because of his spiritual union with Christ. Mediation in all its offices, in the peculiar and exclusive work of Christ as the one Reconciler and Healer, in the subordinate and imperfect operations of human sympathy, is essentially painful. And allowing for the infinite distinction between the Divine Sufferer and. human sufferers, there is vet a unity in suffering predicable of Christ and the members of his mystical body. For it is the capacity to suffer which is the dignity and glory of our nature. We are God-like in this quality. It is the basis of all grand excellence, nor can our innate love of happiness nor any other ideal of our being have its fulfilment except through that kind of sorrow which Christians undergo in the Man of sorrows. Ver, 6 emphasizes this fact. If we are afflicted, argues he, it is for your good, that we may be instrumental in your salvation, and that grace may abound to yon because of what we endure. And, furthermore, it was for their present consolation; it was "effectual;" the example of their distressed apostle operated to strengthen and establish them, and the consolation wherewith he was sustained availed to animate their souls For this reason, his hope of them was "steadfast Corruptions were among these Corinthians God’s judgments had overtaken them because of their free-thinking and laxity of morals: they were punished, they were chastened but in the midst of all, St. Paul was encouraged to hope for their stability and growth in grace, seeing that they were not only sympathizers but participants both in the sugaring and in the consolation he himself experienced for their sakes. Two points here come into view: first, the apostle was in great distress on their account, and they shared with him this peculiar burden of grief; and, secondly, the supporting grace which God had given him was not confined to his soul, but overflowed (abounded) in their souls. What a great truth is this! There are times in our history as believers when, if left without the support of Church relations, we should be overcome by temptation. In such hours God shows us the worth of membership in the Church; grace comes to us through their affections, and brethren in Christ are our best friends in the flesh. The human, or rather the Divine in the human, saves us when all else would be ineffectual, and thus it is that associates and companions in the faith cooperate with other "ministering spirits sent forth to minister for them who shall be heirs of salvation." And what a meaning this imparts to the Holy Communion, wherein we express, not only our remembrance of Christ’s suffering and death, but our fellowship with his sufferings in others! Keep in mind how sorrow ennobles us. Is it the silence and loneliness, the self-examination, the penitence, the amendment, in which the divinest fruits of chastening appear? These are not ultimate results. It is not alone what the discipline of pain makes us in ourselves; it is not the individual man, but the social man, that is under God’s plastic hand, and who, while learning to "bear his own burden," is also learning a lesson far more difficult, to bear another’s burden and "so fulfil the law of Christ." Who are they that practise the "so"? Who are the burden bearers—those that carry the ignorance, perverseness, folly, misfortune, troubles, of other people on their hearts? Only such as have known Christ as he suffered from taking "our infirmities" and bearing "our sicknesses," and who have been taught by the Holy Spirit that the mediating life to which we are called as the highest sphere of life is possible only by means of personal affliction. Was Bunyan immured in Bedford jail on his own account or for the world’s benefit? Was Milton blind for his own sake or for England’s? How could ’Pilgrim’s Progress’ or ’Paradise Lost’ have been produced except in obedience to the law—partakers in suffering, partakers in consolation? St. Paul proceeds to the illustration. Of his general sufferings we have a definite idea. How he was misrepresented by his enemies, how he was charged with meanness and cowardice, how he was vilified for his self-denial, how the Judaizers pursued him with merciless zeal, we all know. We know, too, how his heart was moved by the deplorable state of things at Corinth. Now, it is quite true that the endurance of trouble prepares us to bear a new trouble; but it is true also that trouble increases the sensitiveness to pain, and hence, in a succession of sorrows, the last, though not in itself the heaviest, is virtually such because of the sensibility involved. This was St. Paul’s condition. At this very conjuncture, when a phalanx of evils threatened, he had one particular trouble, of which he says, "We would not, brethren, have you ignorant of our trouble which came to us in Asia." What it specifically was, we know not. He tells us, however, that it was exceptional even in his sad life; for he was "pressed [borne down] out of measure," and again, "above strength" (human resistance inadequate to bear the load), so much so that he saw no way of escape, life hung in peril, "we despaired even of life." In that dreadful hour all seemed over. Such hours do come to the best and noblest of God’s servants. Body gives way, heroism is weakened, faith is half shorn of its strength. It is the eclipse of all light, the hour of darkness and of the Prince of darkness; the very soul seems to put off its better attributes, and life to its core appears an unreality. St. Paul "had the sentence of death" in himself. Was there any "lower deep"? Yet in this season of terrible experience a Divine lesson was being taught him, and it was "that we should not trust in ourselves." Had he not learned it long ago? Yes; in part, but not in this precise shape nor in this degree. The capacity to suffer is peculiar in this, that its development requires a manifold experience. One trouble is not another trouble; one grief is not another grief. Affliction that reaches a certain sentiment or a particular section of our nature may leave other sentiments and sections altogether untouched. Every quality within must go through this ordeal. The loss of money is not the loss of position and influence, the loss of friend is not the loss of a child, the loss of a child is not the loss of a wife. Each affection must pass through the refiner’s fire. Nay, the very instincts must share the purification ordained for such as are to be made "perfect through suffering." Every link must be tested, must be thoroughly known, before the chain can be formed. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Continuation of his reasons for not coming to them direct from Ephesus (2 Corinthians 2:1-4). Their treatment of the incestuous offender (2 Corinthians 2:5-11). His thankfulness at the news which Titus had brought from Corinth (verses 12-17). 2 Corinthians 2:1 But I determined this. The division of chapters is here unfortunate, since this and the next three verses belong to the paragraph which began at 2 Corinthians 1:23. The verb means, literally, "I judged," but is rightly rendered "determined," as in 1 Corinthians 2:2; 1 Corinthians 7:37. He is contrasting his final decision with his original desire, mentioned in 2 Corinthians 1:15. With myself; rather, for myself; as the best course which I could take. That I would net come again to you in heaviness. The "again" in the true reading is not placed immediately before the verb, but it seems (as Theodoret says) to belong to it, so that the meaning is not "that I would not pay you a second sad visit," but "that my second visit to you should not be a sad one." There have been interminable discussions, founded on this expression and on 2 Corinthians 13:1, as to whether St. Paul had up to the time of writing this letter visited Corinth twice or only once. There is no question that only one visit is recorded in the Acts (Acts 18:1-18) previous to the one which he paid to this Church after this Epistle had been sent (Acts 20:2, Acts 20:3). If he paid them a second brief, sad, and unrecorded visit, it can only have been during his long stay in Ephesus (Acts 19:8, Acts 19:10). But the possibility of this does not seem to be recognized in Acts 20:31, where he speaks of his work at Ephesus "night and day" during this period. The assumption of such a visit, as we shall see, is not necessitated by 2 Corinthians 13:1, but in any case we know nothing whatever about the details of the visit, even if there was one, and the question, being supremely unimportant, is hardly worth the time which has been spent upon it. If he had paid such a visit, it would be almost unaccountable that there should be no reference to it in the First Epistle, and here in 2 Corinthians 1:19 he refers only to one occasion on which he had preached Christ in Corinth. Each fresh review of the circumstances convinces me more strongly that the notion of three visits to Corinth, of which one is unrecorded, is a needless and mistaken inference, due to unimaginative literalism in interpreting one or two phrases, and encumbered with difficulties on every side. In heaviness. The expression applies as much to the Corinthians as to himself, he did not wish his second visit to Corinth to be a painful one. 2 Corinthians 2:2 For if I make you sorry. The verse may be rendered. "For if I pain you, who then is it that gladdens me except he who is being pained by me?" The "I" being expressed in the original, is emphatic, and the verse has none of the strange selfish meaning which has been assigned to it, namely, that St. Paul thought "the grief which he had caused to be amply compensated for by the pleasure he received from that grief." It has the much simpler meaning that he was unwilling to pain those who gladdened him, and therefore would not pay them a visit which could only be painful on both sides, when the normal relation between them should be one of joy on both sides, as he has already said (2 Corinthians 1:24). The singular, "he who is being pained by me," does not refer to the offender, but to the Corinthians collectively. Who is he then, etc.? The "then" in the original is classically and elegantly expressed by καὶ, and (comp. James 2:4). 2 Corinthians 2:3 And I wrote this same unto you. And I wrote. He meets the tacit objection. If you shrink from causing us pain, why then did you write to us in terms so severe? The "I wrote" may be what is called the epistolary aorist, and will then be equivalent to our "I write:" "What I write to you now has the very object of sparing you a painful visit." If the aorist has its more ordinary sense, it refers to the First, and not to the present Epistle; and this seems the better view, for the "I wrote" in 2 Corinthians 2:9 certainly refers to the First Epistle. This same thing; namely, exactly what I have written (whether in this or in the former Epistle). The words, "this very thing," may also, in the original, menu "for this very reason," as in 2 Peter 1:5, and like the εἰςτοῦτο in 2 Peter 1:9. Unto you. These words should be omitted, with à, A, B, C. When I came. The emphasis lies in these words. He preferred that his letter, rather than his personal visit, should cause pain. In you all. It is true that in the Corinthian Church St. Paul had bitter and unscrupulous opponents, but he will not believe even that they desired his personal unhappiness. At any rate, if there were any such, he will net believe that they exist, since "love believeth all things, hopeth all things" (1 Corinthians 13:7). 2 Corinthians 2:4 For. He proceeds to assign the anguish which his First Epistle had caused him as a proof of his confidence that, as a body, they loved him as he loved them. If they had regarded each other with indifference, his letter would not have been written to them, as it were. in his heart’s blood. Out of much affliction and anguish of heart. The word for "anguish" means "contraction," "pressure," "spasm" (Luke 21:25). The expression may seem far too strong to be accounted for by the tone of the first letter. Hence some have supposed that he is referring to some other letter now last; and others that ch. 10-13. of this letter, where the whole tone of affection and tenderness suddenly changes into one of impassioned irony and indignation, really belonged to this intermediate letter. There is no need, however, for these hypotheses. In 1 Corinthians 5:1-6:11 he had spoken of the errors of the Church with strong reprobation, and the anguish with which he wrote the letter may have been all the more deeply felt because, in expressing it, he put on his feelings a strong restraint. With many tears. I wrote "out of" anguish, and that anguish showed itself through the tears which bathed my cheeks as I wrote. Such tears, says Calvin, "show weakness, but a weakness more heroic than would have been the iron apathy of a Stoic." It must, however, be remembered that, in ancient times, and in Southern and Eastern lands, men yielded to tears more readily than among Northern nations, who take pride in suppressing as far as possible all outward signs of emotion. In Homer the bravest heroes do not blush to weep in public, and the nervous, afflicted temperament of St. Paul seems to have been often overwhelmed with weeping (Acts 20:19, Acts 20:31; 2 Timothy 1:4). Not that ye should be grieved. The "not," by a common Hebrew idiom, means "not only," "not exclusively." His object in inflicting pain was not the pain itself, but the results of godly repentance which it produced (2 Corinthians 7:11). The love. In the Greek this word is placed very emphatically at the beginning of the clause. More abundantly. I loved you more than I loved other converts, and the abundance of my love will give you a measure of the pain I felt. The Philippians were St. Paul’s best-beloved converts; but next to them he seems to have felt more personal tenderness for the members of this inflated, wayward, erring Church than for any other community, just as a father sometimes loves best his least-deserving son. There was something in the brightness and keenness of the Greek nature which won over St. Paul, in spite of its many faults. 2 Corinthians 2:5-11 The results of his letter in their treatment of the incestuous offender. 2 Corinthians 2:5 But if any have caused grief. The word "pain" or "grief" which has been so prominent in the last verses, naturally reminds St. Paul of the person whose misdoings had caused all this trouble. The "any" is in the singular. He hath not grieved me, but in part, etc. Of the various ways of taking this verse, the most tenable seems to be this: "If any one has caused pain, he has not pained me but partly (not to weigh down too heavily) all of you. St. Paul is denying that the feelings with which he hat community (2 Corinthians 7:11). The phrase, "that I press not too heavily," refers then to the offender: "I will not say outright that he has grieved not me, but all of you, because I do not wish to bear too hard on him", "but I will say that he has grieved you and me alike to some extent." The phrase, "in part," occurs also in Romans 11:25. 2 Corinthians 2:6 Sufficient to such a man is this punishment. What the punishment was we do not know, but of course the Corinthians knew that what St. Paul had directed them to do was to summon the Church together, and there,by excommunicating the man, "to hand him over to Satan." But this handing over to Satan was, as we have seen, designed solely for a merciful purpose, and to awaken his repentance, so as to secure his ultimate salvation (1 Corinthians 5:4. 5). Whether the Corinthians had done exactly as St. Paul bade them is uncertain; but whatever they had done is here acquiesced in by St. Paul, and even if they had dealt more leniently with the offender than he originally intended, he here not only refrains from urging them to use greater severity, but even exhorts them to a still more absolute condonation. St. Paul’s object had not been that they should take a particular course of action, but that they should bring about a desired result. The result had been achieved, and now the matter might rest. To such a man. St. Paul mercifully abstains from recording his name or from thrusting him into unnecessary prominence before the assembly in which the letter would be read. The apostle evidently entered into the Jewish feeling that there is a criminal cruelty in needlessly calling a blush of shame into a brother’s face. This punishment. The word epitimia, which occurs here only in the New Testament, but is also found in Wis. 3:10, means "punishment," as in later Greek, and is not used in its classical sense of "rebuke" (Vulgate, objurgatio); but the mildness of the word, perhaps, implies that the Corinthians had not resorted to the severest measures. Which was inflicted of many; rather, by the majority. The verb is expressed in the original, and St. Paul seems to allude to the steps taken, whatever they were, with a certain dignified reticence. It is obvious that there were still some opponents of St. Paul in the Church, who retained in this matter their "inflated" sentiments of spurious independence; and this may, perhaps, have driven others into too rigid an attitude of severity. 2 Corinthians 2:7 Contrariwise; i.e. contrary to the line taken or to the view expressed by the severer portion of the community. Rather. The word is omitted in A and B. To forgive him. The word is used of the mutual attitude of gracious forbearance which ought to exist among Christians(Forgiving one another," Ephesians 4:32; Colossians 3:13), so that they might be not only Christians, but as Gentiles ignorantly called them, Chrestians (" kind-hearted," Ephesians 4:1-32:82). And comfort; i.e. "strengthen," "encourage." The "him" is emitted in the Greek, with the same delicate, compassionate reticence which leads St. Paul to speak of this person "a man of such of a kind." In Galatians 6:11 St. Paul suddenly breaks off the course of his remarks to give similar advice in a tone of peculiar solemnity; and in 2 Thessalonians 3:15 he warns against any excess in the severity which he enjoins in the previous verse. Such a one. Like the indefinite "one" in 1 Corinthians 5:5. In the Greek it is compassionately placed last in the clause. Should be swallowed up. The same metaphor, of being swallowed in an abyss, occurs in 1 Corinthians 15:54. In 1 Peter 5:8 it is said that Satan is ever striving to "swallow up" men. With overmuch sorrow; rather, with the, or his, excessive grief. Despair might drive the man to suicide, or apostasy, or the wretchlessness of unclean living. 2 Corinthians 2:8 To confirm your love toward him; literally, to ratify towards him, love. 2 Corinthians 2:9 For to this end also did I write. This is another reason which he gives for the severe tone of his First Epistle. It was written (1) to avoid the necessity for a painful visit (2 Corinthians 2:3); (2) to show his special love for them (2 Corinthians 2:4); and (3) to test their obedience. The proof of you. Your proved faithfulness (2 Corinthians 8:2; 2 Corinthians 9:13; 2 Corinthians 13:3; Romans 5:4); your capacity to stand a test. 2 Corinthians 2:10 To whom ye forgive any thing. In the original there is a conjunction, "but." It would, perhaps, be pressing it too much to imply that their "forgiveness" showed that they had not accurately stood the test of perfect obedience; yet it is difficult to read the whole passage without suspecting that St. Paul, while by temperament he leaned to the side of mercy, is here showing a spirit of generous self-suppression m accepting the course which the Corinthians had followed, although it had, in some way or other, diverged from his exact directions. To whom, Obviously, again, a purposely indefinite reference to the incestuous person. I forgive also. The power of "binding" and "loosing," of "forgiving" and "retaining," had only been given to the apostles representatively and collectively, and therefore to the Christian Church (John 20:23) in its corporate capacity. The Corinthian Church had in this case decided to forgive, and St. Paul ratifies their decision. For if I forgave any thing, to whom I forgave it. The reading here varies between ὅ, what, and ὦ, to whom, which in dictation might be easily confused. The order of the words also varies. The best reading seems to be expressed by the version, "For what I also have pardoned, if I have pardoned anything (I have pardoned it) for your sakes." This represents the reading of à, A, B, C, F, G, etc., and is followed by the Revised Version. There seems to be here an intentional vagueness, and reference to circumstances of which we are not informed, which might, perhaps, have given room for wounded feelings in any one less magnanimous than St. Paul. The line he took in this matter was taken for their sakes—that is all he says, he adopted it as the best relatively, whether it was absolutely the best or not. In the person of Christ; literally, in the face of Christ; which seems to mean "in the presence of Christ," as though he were looking on at what I did. It may be doubted whether the word prosopon ever means "person" in the New Testament, except in a secondary sense. 2 Corinthians 2:11 Lest Satan should get an advantage over us; literally, lest we should be overreached by Satan, which would have been the case if our severity had resulted in the desperation of the offender, and not in his deliverance. We are not ignorant of his devices. So too in Ephesians 6:11 we are told of the "crafty wiles of the devil." 2 Corinthians 2:12-17 Outburst of thanksgiving for the news brought by Titus.’ 2 Corinthians 2:12 Furthermore, when I came to Troas. "Furthermore" is too strong for the "but" of the original. There is an apparently abrupt transition, but the apostle is only resuming the narrative which he broke off at 2 Corinthians 2:4 in order that he might finish the topic of the painful circumstance in which his First Epistle had originated. To Troas. Not "the Troas." St. Paul had to do with the city, not with the district. The city (now Eski Stamboul), of which the name had been changed from Antigonia Troas to Alexandria Troas, was at this time a flourishing colony (Colonia Juris Italici), highly favoured by the Romans as representing ancient Troy, and therefore as being the mythological cradle of their race. He visited it on his being driven from Ephesus after the tumult, a little earlier than he would naturally have left it. He had visited Troas in his second missionary journey (Acts 16:8-11), but had left it in consequence of the vision which called him to Macedonia. He now stopped there on his journey through Macedonia to Corinth, which he had announced in 1 Corinthians 16:5. And a door was opened unto me of the Lord; literally, and a door had been opened to me in the Lord; i.e. and I found there a marked opportunity (1 Corinthians 16:9) for work in Christ. Some commentators, in that spirit of superfluous disquisition and idle letter-worship which is the bane of exegesis, here venture to discuss whether St. Paul was justified in neglecting this opportunity or not. Such discussions are only originated by not observing characteristic modes of expression. St. Paul merely means" circumstances would otherwise have been very favourable for my preaching of Christ; but I was in such a state of miserable anxiety that I lacked the strength to avail myself of them." He was no more responsible for this state of mind, which belonged to his natural temperament, than he would have been responsible for a serious illness. To say that he ought to have had strength of mind enough to get the mastery over his feelings is only to say that Paul ought not to have been Paul. The neglect to use the opportunity was a "hindrance" which might in one sense be assigned to God, and in another to Satan. Moreover, that the opportunity was not wholly lost appears from the fact that St. Paul found a flourishing Christian community at Troas when he visit, d it on his return from this very journey (Acts 20:6, Acts 20:7), and that he stayed there at least once again, shortly before his martyrdom (2 Timothy 4:13). Indeed, it was probably at Troas that his final arrest took place. Of the Lord; rather, in the Lord; i.e. in the sphere of Christian work. 2 Corinthians 2:13 I had; literally, I have had. The perfect vividly realizes the scene through which he had passed. I had no rest. St. Paul had evidently told Titus to come from his mission to Corinth and meet him at Troas. But either St. Paul reached the town earlier than he intended, or Titus had been delayed. Now, the apostle was so intensely eager to know how his rebukes had been received—the name of "Corinth" was so deeply engraven on his heart—he could so ill endure the thought of being on angry terms with converts which he so deeply loved, that the non-appearance of Titus filled him with devouring anxiety and rendered him incapable of any other work. In my spirit; rather, to my spirit. It was the loftiest part of St. Paul’s nature—his spirit—which was utterly incapacitated from effort by the restlessness of his miserable uncertainty about the Corinthian Church. The disclosure of such feelings ought to have had a powerful influence on the Corinthians. We see from 1 Thessalonians 3:5, 1 Thessalonians 3:9 that St. Paul yearned for tidings of his converts with an intensity which can hardly be realized by less fervent and self-devoted natures. I found not Titus my brother. Not only "the brother," but "my brother;" the man whom in matters of this kind I most trusted as an affectionate and able fellow worker (2 Corinthians 7:6; 2 Corinthians 8:6; 2 Corinthians 12:18). Titus, though not mentioned in the Acts, is the most prominent person in this Epistle, and it is evident that St. Paul felt for him a warm affection and respect (2 Corinthians 7:13, 2 Corinthians 7:15; 2 Corinthians 8:16, 2 Corinthians 8:17; 2 Timothy 4:10). Taking my leave of them; i.e. of the Christians in Troas. The word for "taking leave" is also found in Mark 6:46. Into Macedonia. As he had intended to do (1 Corinthians 16:5; Acts 20:1). He had doubtless told Titus to look out for him at Philippi, and expected to meet him there on his way to Troas. 2 Corinthians 2:14 Now thanks be unto God. The whole of this Epistle is the apostle’s Apologia pro vita sua, and is more full of personal details and emotional expressions than any other Epistle. But nothing in it is more characteristic than this sudden outburst of thanksgiving into which he breaks so eagerly that he has quite omitted to say what it was for which he so earnestly thanked God. It is only when we come to 2 Corinthians 7:5, 2 Corinthians 7:6 that we learn the circumstance which gave him such intense relief, namely, the arrival of Titus with good news from Corinth about the treatment of the offender and the manner in which the first letter had been received. It is true that this good news seems to have been dashed by other remarks of Titus which, perhaps, he withheld at first, and which may only have been drawn from him, almost against his will, by subsequent conversations. But, however checkered, the main and immediate intelligence was good, and the apostle so vividly recalls his sudden uplifting out of an abyss of anxiety and trouble (2 Corinthians 7:5) that the mere remembrance of it awakens a thankfulness to God which can only find vent by immediate utterance. Now thanks be unto God. The order of the original is more forcible, "But to God be thanks." The remembrance of his own prostration calls into his mind the power and love of God. Which always causeth us to triumph; rather, who leadeth us in triumph. The verb thriambeuo may undoubtedly have this meaning, on the analogy of choreuo, I cause to dance, basileuo, I cause to reign, etc.; and other neuter verbs which sometimes have a factitive scribe. But in Colossians 2:15 St. Paul uses this word in the only sense in which it is actually found, "to lead in triumph;" and this sense seems both to suit the context better, and to be more in accordance with the habitual feelings of St. Paul (Galatians 6:17; Colossians 1:24), and especially those with which these Epistles were written (1 Corinthians 4:9-13; 2 Corinthians 4:10; 2 Corinthians 11:23). St. Paul’s feeling is, therefore, the exact opposite of that of the haughty Cleopatra who said, Οὑθριαμβευθήσομαι, "I will not be led in triumph." He rejoiced to be exhibited by God as a trophy in the triumphal procession of Christ. God, indeed, gave him the victory over the lower part of his nature (Romans 8:37), but this was no public triumph. The only victory of which he could boast was to have been utterly vanquished by God and taken prisoner "in Christ." The savour of his knowledge. The mental vision of a Roman triumph summons up various images before the mind of St. Paul. He thinks of the streets breathing with the fragrance of incense offered upon many a wayside altar; of the tumult and rejoicing of the people; of the fame and glory of the conqueror; of the miserable captives led aside from the funeral procession to die, like Vercingetorix, in the Tullianum at the foot of the Capitoline hill. He touches on each of these incidents as they crowd upon him. The triumph of L. Mummius over the conquest of Corinth had been one of the most splendid which the Roman world had ever seen, and in A.D. 51, shortly before this Epistle was written (A.D. 57), Claudius had celebrated his triumph over the Britons and their king Caractacus, who had been led in the procession, but whose life had been spared (Tacitus, ’Ann.,’ 13:36). The savour of his knowledge; i.e. the fragrance of the knowledge of Christ. By us. The details of the metaphor are commingled, as is often the case in writers of quick feeling and imagination. Here the apostles are no longer the vanquished who are led in procession, but the spectators who burn and diffuse the fragrance of the incense. In every place. Even at that early period, not twenty-five years after the Crucifixion, the gospel had been very widely preached in Asia and Europe (Romans 15:18, Romans 15:19). 2 Corinthians 2:15 We are unto God a sweet savour of Christ. The undeveloped metaphor involved in these words is that "we and our preaching diffuse to God’s glory the knowledge of Christ which is as a sweet savour." The apostles are identified with their work; they were as the incense, crushed and burned, but diffusing everywhere a waft of perfume. St. Paul is still thinking of the incense burnt in the streets of Rome during a triumph—"Dabimusque Divis Tura benignis" (Horace, ’Od.,’ 2 Corinthians 4:2.51)—though his expression recalls the "odour of a sweet smell," of Leviticus 2 Corinthians 1:9, 2 Corinthians 1:13, 2 Corinthians 1:17 (comp. Ephesians 5:2); see on this passage the excellent note of Bishop Wordsworth. In them that are saved, and in them that perish; rather, among those who are perishing and those who are being saved (comp. Acts 2:47). The odour is fragrant to God, though those who breathe it may be variously affected by it. 2 Corinthians 2:16 The savour of death unto death; rather, a savour from death to death. To those who are perishing, the incense of the Name of Christ which our work enables them to breathe, seems to rise from death, and to lead to death. They (for here again the outlines of the metaphor shift) are like the doomed captives, who, as they breathed the incense on the day of triumph, knew where that triumph would lead them before the victors can climb the Capitol. To them it would seem to bring with it not "airs from heaven," but wafts from the abyss. So Christ was alike for the fall and for the rising again of many (Luke 2:34). To some he was a Stone of stumbling (Acts 4:11; Romans 9:33; 1 Peter 2:8), which grinds to powder those on whom it falls (Matthew 21:44). This contrast between the intended effect of the gospel as the power and wisdom of God, and its accidental effect, through man’s sin and blindness which converts it into a source of judgment, is often alluded to in the New Testament (1 Corinthians 1:18, 1 Corinthians 1:23, 1 Corinthians 1:24; John 3:19; John 9:39; John 15:22, etc.). St. Paul is fond of intensified expressions, like "from death unto death," as in Romans 1:17; "from faith to faith," etc. (2 Corinthians 4:17). Savour of life unto life; rather, a savour from life, as before. It came from the Source of life; it is issued in the sole reality of life. Similarly the rabbis spoke of the Law as "an aroma" alike of death and of life. "Why are the words of the Law likened to princes (Proverbs 8:6)? Because, like princes, they have the power to kill and to give life. Rays said to those that walk on its right, the Law is a medicine of life; to those that walk on the left side, a medicine of death" (’Shabbath,’ f. 88, 2; ’Yoma,’ f. 72, 2) Everything is as a two-edged sword. All Christian privileges are, as they are used, either blessings or banes (Wordsworth). And who is sufficient for these things? St. Paul always implies that nothing but the grace of God could enable him to discharge the great duty laid upon him (2 Corinthians 3:5, 2 Corinthians 3:6; 1 Corinthians 15:10). 2 Corinthians 2:17 For we are not as many; rather, as the many. This clause is introduced to show how much courage and effort the work requires. "The many" might, by Greek idiom, mean "the majority." The apparent harshness of the assertion that the majority of teachers in the apostolic age dealt untruly with the Word of God, led to the substitution of οἱλοιποὶ, the rest, in some manuscripts (D, E, F, G, L). But "the many" here means "the many antagonists of mine," who preach a different gospel (Galatians 1:6). It must be remembered that conceit, Pharisaism, moral laxity, and factions were all at work in the Corinthian Church. Which corrupt. The Word means who are merely" trafficking with," "adulterating,’’ "huckstering," the Word of life. The word occurs in the LXX. of Isaiah 1:22; Ecclesiastes 26:29; and Plato applies the same metaphor to the sophists, who peddle their wisdom about. The substantive kapelos means "a retail dealer," and especially a vintner, and the verb kapeleuo is always used in a bad sense, like the English "to huckster." Such deceitful dealers with the gospel are described in 2 Peter 2:3, and in one of the Ignatian letters they are called Christemporoi, Christ-traffickers. Such were those who altered the perspective of the gospel, lowered its standard, and adulterated it with strange admixtures. Their methods and their teaching are constantly alluded to in these Epistles (1 Corinthians 1:17, 1 Corinthians 1:31; 1 Corinthians 2:1-4; and 2 Corinthians 10:12, 2 Corinthians 10:15; 2 Corinthians 11:13-15, etc.), But as of sincerity, but as of God. lake one who speaks from the sincerity of his heart (2 Corinthians 1:12; 2 Corinthians 4:2) and by the inspiration of God (1 Corinthians 14:25). Before God speak we in Christ. The sphere of our teaching as of our life is Christ; and our work is done "As ever in our great Taskmaster’s eye." 2 Corinthians 2:1-11 The uniting force of Christian love. "But I determined this with myself," etc. The subject which these words suggest is the uniting force of Christian love. We see it here uniting all its subjects in a common sympathy, a common punishment, and a common forgiveness. Here is Christian love— I. UNITING ALL ITS IN A COMMON . "But I determined this with myself, that I would not come again to you in heaviness. For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me?" The language of Paul in the first four verses implies that the "heaviness" of one would be the heaviness of all, the sorrow of one the sorrow of all, the grief of one the grief of all, the joy of one the joy of all. And this is what Christian love does in all its subjects, wherever it exists. To whatever Church they belong, it gathers them together in one, it binds them together as attraction binds the material universe into one magnificent and harmonious system. What one feels all feel, all affections are drawn to a common centre, all hearts point to a common home. The pulsations of all throb in harmony and make music in the ear of God. II. UNITING ALL ITS IN A COMMON . "But if any have caused grief, he hath not grieved me, but in part; that I may not overcharge you all. Sufficient to such a man is this punishment, which was inflicted of many." In the whole passage from 2 Corinthians 2:5-10 Paul’s reference is to that incestuous person of whom he wrote in his First Epistle (see 1 Corinthians 5:1-5), and whose excommunication or "punishment" he secured. The retribution which that man received was not the work of any one of them, but all joined in it. They all sympathetically concurred in it, and thus it was inflicted on many. They all loathed the same wrong and all endured the same punishment. True punishment for wrong is the work of love, not vengeance. Therefore punishment is not for destruction, but for restoration. The punishment that destroys the criminal is Satanic, not saintly; devilish, not Divine. Restoration is the work of love, the work of God. This is here distinctly stated. "So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow." It would seem from the language of the apostle that the punishment they had inflicted on this guilty person had produced a deep penitential sorrow—lest he "should be swallowed up with overmuch sorrow." His punishment had answered its purpose, therefore restore him and "confirm your love toward him." III. UNITING ALL ITS IN A COMMON . "To whom ye forgive anything, I forgive also," As if Paul had said, "You and I are so united in loving sympathy that those whom you forgive I forgive." Observe here three things. 1. That forgiveness is the prerogative of Christian love. There is no love that has the true spirit of forgiveness but Christian. It is the highest form of love; higher than gratitude, esteem, adoration. It is the "new commandment." 2. That in the exercise of forgiveness there is a consciousness of Christ. "For your sakes forgive I it in the person of Christ." He who has Christly love in him has the very consciousness of Christ, feels as he feels, "one in the presence of Christ." How often does Christ urge his genuine disciples to proclaim forgiveness where there is genuine repentance! "Whatsoever is loosed on earth shall be loosed in heaven." 3. That the forgiving spirit thwarts the purposes of the devil. "Lest Satan should get an advantage of us; for we are not ignorant of his devices." Forgiveness is not, then, the prerogative of priests, but the prerogative of Christian love. A truly Christly man represents Christ—stands, so to say, in his stead; and "Christ hath power on earth to forgive sins." 2 Corinthians 2:12-16 The preaching of the gospel. "Furthermore, when I came to Troas," etc. The subject of these verses is the preaching of the gospel. Notice— I. THE WITH IT. "Furthermore, when I came to Troas to preach Christ’s gospel, and a door was opened unto me of the Lord, I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia." Just at the time when the apostle was about opening his mission at Troas, and the prospect of usefulness seemed most suitable, he encountered a serious difficulty, and that difficulty was the absence of Titus, whom he fully expected. The disappointment cost him such great anxiety that he resigned his purpose, retired from the scene, and wended his way in another direction. Strange that an inspired man should have met with such a disappointment, and stranger still that a disappointment should have so disheartened him that he relinquishes for a time the grand message with which Heaven had especially entrusted him. Antecedently we might have supposed that a man going forth in a true spirit to preach the gospel would encounter no difficulties, that Heaven would sweep away all obstructions from his path; but not so. Perhaps no class of men encounter more difficulties in their mission than ministers. Many become so baffled, confounded, and depressed that, like Jeremiah, they exclaim, "I will speak no more in thy Name." II. THE BY IT. "Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place? The grandest of all victories is the victory over sin. He who conquers the moral foes of one soul achieves a far grander triumph than he who lays a whole army dead upon the battle plain. There is no grandeur, but infamy, in the latter conquest. It is here taught that these victories were achieved whenever they preached. "Always causeth us to triumph." Wherever they preached, "in every place," and always through God, "thanks be to God." He is the Author of their victory; he constructed the weapon, he instructed the soldiers, he inspired and gave effect to the strokes. III. THE FROM IT. "For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish." Observe: 1. The manward aspect of gospel preaching. (1) It quickens some. "To the other the savour of life unto life." (2) It destroys others. "To the one we are the savour of death unto death." These effects occur wherever the gospel is preached. 2. The Godward aspect of gospel preaching. "We are unto God a sweet savour of Christ." Whatever the results of preaching, baneful or beneficial, it is acceptable to God if rightly discharged. Ay, the preaching of the gospel is the cause of immense good and the occasion of great evil. Like the waters of the sea, the light of the firmament, the breeze of the atmosphere, it is the Divine cause of good; but man, through the perversity of his nature, may make it the occasion of his ruin. IV. THE WITH IT. Paul felt its solemnity and exclaims, "Who is sufficient for these things?" Who, of himself, is "sufficient" to expound the meaning of the gospel, to exemplify the spirit of the gospel, to inwork into human souls the eternal principles of the gospel? Paul adds in another place, Our sufficiency is of God." The way in which the gospel should be preached. "For we are not as many, which corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ." The words suggests the way in which the gospel should be preached. I. WITH HONESTY. "As of sincerity." This is a state of mind in direct antagonism to all +duplicity. No man who is not true to his convictions and to himself can preach the gospel. He must be a true man who would preach truth, a loving man who would inculcate love. To have conscious honesty he must preach his own personal convictions of the gospel, not the opinions of others. II. WITH . "As of God, in the sight of God." 1. He must be conscious that God sent him. From God, not from schools, sects, Churches, or ecclesiastics, but direct from God himself. 2. He must be conscious that God sees him. "In the sight of God." This consciousness will make him humble, earnest, fearless, caring nothing for the frowns or smiles of his audience. III. WITH . "Speak we in Christ." To be "in Christ" is to be in his character, in his Spirit. "The love of Christ constraineth me," etc. He who is conscious of the Spirit of Christ within him will be free from all self-seeking, all sordid motives, all cravings for popularity and fame. BY C. Further explanations and directions touching matters lust discussed. The most copious writer in the New Testament is the man whose inward constitution and life are most fully brought into view. If the fact itself is noteworthy, the art of its management is even more significant. Didactic treatises would have excluded this method of blending the abstract and the concrete, and therefore the epistolary form which St. Paul adopted. What do we mean by this form? Much more, indeed, than a facile and graceful way of communicating facts and truths. In the Epistle we have the personality of the writer interblended with doctrine, duty, experience; so that in St. Paul’s case we have not merely the gospel as a body of facts and truths, but the gospel in the consciousness of a leading exponent, and, in some respects, the most prominent representative of certain phases of that gospel. Gentile Christianity, as distinguished from the earlier Judaic Christianity, could never have been understood except for this intermingling of Christianity as a system and Christianity as a life in the history of our apostle. Both the conditions met in him as they met in no other apostle. The two things must not be confounded. Many in our day fall into this error and speak of Christianity as if it were only "a life." It is a life, but it is something else besides and something antecedent to life. Now, the epistolary style, and still more its method of thought, allow full play to the wholeness of Christianity. Its dogmas are preserved. Its experimental and practical forces are maintained. Its individuation is provided for. And thus, while seeing the system, we see also its life in the soul. If the psalmist, King David, is the signal representative of formal and spiritual Judaism in the Old Testament, St. Paul is the corresponding figure in the New Testament. At this point we are able to estimate the very great and specific value of the Second Epistle to the Corinthians. Beyond any of his writings, this unfolds the author, and does it with such masterly skill and on so comprehensive a scale as to give a twofold insight into his system and life. What an extension of the "Acts"! No St. Luke could have done this. It was the "Acts" in their secret headsprings in the man, and the man only could record what they were. The account of his personal feelings is resumed in this chapter. Not only for their sakes, but for his own, the visit had been postponed, since he was unwilling to come in sorrow. The "rod" would have been painful to him; they were to exercise discipline under the directions of his letter and thus forestall an occasion of grief to him. If he had made them sorry, who but they could give him joy? This was the reason for his writing, the reason too of deferring his visit; and thus the two things had been designed to cooperate in one result. A controversy is like a disease; the mode of treatment must be varied to suit its stages. No doubt personal presence, conversations, direct appeals, are best at some times for adjusting difficulties; at other times, letters are preferable. The discernment of the apostle prompted him to write and then to await the effect; and it was all in the interest of peace and for his and their consolation. Inspired by this confidence, he had written them a severe rebuke. It was a most painful duty; it was a duty, however, of love; and because of this coincidence, conscience and affection being at work in his soul, he had suffered most keenly. "Out of much affliction and anguish of heart I wrote unto you with many tears." The great soul was not afraid of words nor of the critics of words. He had a rare kind of courage. It was the boldness to say how much he thought and how much he felt, and to send forth his words laden with the meanings they had for him, that they might convey exactly those meanings to others. The love was not overstated, for it was a father’s love towards the children of his heart: "More abundantly unto you." Evidently his paramount aim is to assure the Corinthians of his warm affection for them. Other feelings are held in abeyance; no mention now of suspicions, jealousies, backbitings, and other wrongs, by which he had been tortured; only the love, the impassioned love, he cherished for those whose sorrow and joy were his sorrow and joy. How naturally the way is prepared for what follows! "If any have caused grief [referring to the incestuous person], he hath not grieved me, but in part, that I may not overcharge you all." The Revised Version," If any hath caused sorrow, he hath caused sorrow, not to me, but in part (that I press not too heavily) to you all." Conybeare and Howson, "As concerns him who has caused the pain, it is not me that he has pained, but some of you (some, I say), that I may not press too harshly upon all." Many commentators read it thus: "If any have caused grief, he hath grieved not me, but more or less (that I be not too heavy on him) all of you." What is the point of interest is the light in which St. Paul now regarded the offender and the punishment inflicted upon him. Punishment had been punishment; it had expressed righteous indignation, upheld official order, vindicated the holy authority of law. It had been effectual in bringing the flagrant sinner to repentance and had proved a warning to others. But were the effects to stop here? A great work had been done and yet other results were possible—were most desirable. Precisely here the farsighted wisdom of St. Paul attracts our admiration. Discipline of a mechanical or of a military kind is cheap enough. True reformatory and saving discipline is a costly thing, requiring forethought and afterthought, the looking "before and after," which has won its place among the aphorisms of statesmanship. Much fruit falls and rots just as the ripening season approaches, Special care was needed, so the apostle argued, lest Satan should spoil the wholesome act in the sequel. "Sufficient to such a man is this punishment, which was inflicted of many." "Sufficient" leads the sentence. And the "many" has its weight, since in nothing is the power of the many so much felt as in condemnation. "There is no creature loves me, And if I die, no soul shall pity me." This is Gloster perfected in King Richard. St. Paul urges the forgiveness of this gross offender. On the contrary, "Ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow." Make evident your love to him; so he beseeches them. If he is restored to their affection, this would prove that the Church was "obedient in all things." All through he keeps the dignity and authority of the Church in commanding view, and, as he had laid a most solemn duty on its conscience, so now he recognizes its high relationship in the matter of reconciliation. Would the brethren forgive him? So would be, and that too in the most impressive manner—"in the sight of Christ." The reasoning of the apostle at this point ought to make a most profound and lasting impression on Christian thinkers. Sincere motives and upright intentions do not always preserve good men from terrible blunders in administering Church discipline. All unawares, the imagination exaggerates, right feeling becomes jealous of itself, motives are looked at askance, a spurious consistency sets up its tyrannical claims, and, in no long time, law parts company with authority, and equity is crushed by justice. No attitude in which St. Paul appears before us is so finely characteristic of high manhood as when he pleads for extreme thoughtfulness and tender consideration in the use of legitimate power. Who ever suffered from the numberless forms of injustice as he did? Who died daily as he did? The "beasts" at Ephesus were not merely such as do physical violence, but in their utter want of all moral sensibility to truth and right. Yet this was not the worst. Ask a man who has had a large experience in public life what has occasioned him the greatest amount of vexation, and he will tell you that it was the misrepresentation and carping criticism and wilful littleness of spirit pursuing him continually which had most embittered his career. St. Paul was subjected to these annoyances through all the middle period of his apostolic life. And what did he learn from them? To be distrustful of his own heart, to keep an open and vigilant eye on his infirmities, to be specially guarded as to the ambitious uses of power, and to foreclose every avenue to his soul through which an entrance might be effected of a fanatical temper in rebuke, in the management of Church troubles, and in the relation sustained to the other apostles. In the case of the Corinthian offender we see his lofty bearing. Ready to forgive, glad to forgive, yet he waits till he can say to the Church, "If ye forgive anything, I forgive also." And hear his reason, "Lest Satan should get an advantage of us: for we are not ignorant of his devices." Never could he have been St. Paul, apostle of the Gentiles, without this intense conception intensely realized of Satan as an infernal agent of prodigious power and unceasing activity. In his theology, in his way of looking at men and things, in his calculation of the forces to be met in the great conflict, it would have been inexplicably strange had he ignored or depreciated this gigantic spirit of evil. Elsewhere we have his allusions to Satan in other aspects of his character. Here he is the schemer, the wily plotter, the adroit strategist, observant of every movement, and on the alert forevery opportunity. St. Paul was not afraid to acknowledge that in this matter at Corinth Satan might even yet turn things to his advantage. Recall the words (1 Corinthians 5:5), "To deliver such a one unto Satan, for the destruction of the flesh;" and yet they were to labour and intercede "that the spirit may be saved in the day of the Lord Jesus." And now, this repentant and forgiven man, should they not save him from the snares of Satan?—save themselves, too, from being overreached by the arch-enemy of Christ and all goodness?—L. Coming to Troas (disquietude; defence of his apostleship) Quite abruptly St. Paul mentions that he came to Troas. Why he left Ephesus he does not say, but we infer it was because of his anxiety to see Titus, and hear from him how his letter to the Corinthians had been received. There was a fine opening at Troas to preach the gospel, and yet he was greatly disquieted as Titus did not meet him. "Taking my leave of them, I went from thence into Macedonia." Here he met Titus, though, in the excitement of joy, he fails to state it. The sudden outburst of gratitude, "Thanks be unto God," expresses his exultation over the good tidings Titus had brought from Corinth, so that here, as is frequently the case, we get the outward history of events from the biography of the apostle’s heart. All he had expected, and even more, had been realized, and he breaks forth in thanksgiving. "Ye that in waters glide, and ye that walk The earth, and stately tread or lowly creep, Witness if I be silent, morn or ev’n, To hill or valley, fountain or fresh shade, Made vocal by my song, and taught his praise." St. Paul was not a silent man in his happiness. No depth of emotion satisfied him unless it could be imparted to others. On this occasion his soul found utterance in thanking God, "which always causeth us to triumph in Christ." A military triumph rises before him; the victorious general is returning to the capital; the long procession moves before his eye; and, in the train, the captives brought home are conspicuous. Such a captive is the apostle following the chariot of his Lord. "Yet (at the same time, by a characteristic change of metaphor) an incense bearer, scattering incense (which was always done on these occasions), as the procession moves on" (Conybeare and Howson). Christ is the fragrance; "we are unto God a sweet savour of Christ." Whether men are saved or lost, Christ is Christ, and the fragrance cannot perish. There will be a "savour of death unto death" and a "savour of life unto life;" but, in either issue, the glory of God’s government is maintained. For, so far as we can see into the relations of Christ to man and of man to Christ, the fundamental fact in each aspect of the subject is human freedom. Of his own freewill Christ took upon himself our flesh and blood, suffered, and died; and of our own free will, made such by him and acted on as such by the Holy Spirit, we accept his atonement. If we reject the offered mercy, the act of our rejection testifies to the infinitude of the mercy, and the "savour of Christ" is none the less "sweet" in itself, "And who is sufficient for these things?" Here is no one-sided gospel, that accommodates conscience to taste, and allows a compromise between duty and inclination. Here is a gospel that is the "savour of death unto death" and of "life unto life." Who is competent to maintain its stern truthfulness by preaching both these doctrines? The test of a faithful minister lies in the wise and earnest use of each class of facts. Is anything so difficult? Take the natural intellect; take the natural affections; take language as the vehicle of expression; and by what power of culture can a preacher be found who can set forth the gospel in its twofoldness of "death unto death" and "life unto life"? St. Paul, in the seventeenth verse, answers the question as to sufficiency. Now, as always, it is not simply the gospel which is the power and wisdom of God, but his way of preaching it. He declares that "many corrupt the Word of God;" not of this number is he. And where does the danger of corruption exist? In not holding with a balanced mind the "death" and the "life," so as to shun overstatements and understatements in each instance. To preach after St. Paul’s manner, one must have sincerity—the truth unmixed with human speculations; he must preach what God has revealed as to his Law and its righteousness, no more, no less; and he must preach it in Christ, himself in Christ, his gospel in Christ, and so preach as to spirit and temper and manner that the fragrance shall breathe in all his words.—L. BY J.R. THOMSON 2 Corinthians 2:3, 2 Corinthians 2:4 Sympathy in grief and joy. How far from a formal or mechanical ministry was that of the apostle! He entered into the circumstances and the feelings of those for whom he had laboured. Nothing which affected their interests was indifferent to him. Some in his position would have said, "We have done our duty; it is no affair of ours how they act; why should we trouble ourselves regarding them?" Not so St. Paul. When the Corinthians acted unworthily, his sensitive heart was distressed; when they repented, that heart bounded with joy. This was not altogether the effect of natural temperament; it was the fruit of true fellowship of spirit with his Lord. I. THE SPIRIT OF IS THE SPIRIT OF CHRIST AND OF . In the earthly life of our Saviour we behold evidences of this spirit. He rejoiced in men’s joys; he wept by the grave of his friend; he sighed and groaned when he met with instances of unspirituality and unbelief. It was pity which brought him first to earth and then to the cross of Calvary. Similarly with the precepts of the New Testament. The lesson is often virtually repeated, "Rejoice with those who do rejoice, and weep with those who weep." II. THE SPIRIT OF IS THE OF SORROW. 1. The spectacle of a professing Christian falling into sin awakens commiseration and distress in the mind of every true follower of Christ. 2. The spectacle of a Christian conniving at sin, or regarding it with comparative unconcern, is painful in the extreme to one solicitous for Christian purity. 3. Sorrow, from whatever cause, awakens sorrow in a mind sensitive as was that of Paul. III. THE SPIRIT OF IS THE OF JOY. Even amidst personal difficulties and opposition encountered in his ministry Paul was not indifferent to the joys of his converts. And when those whose conduct had pained him came to a better mind and afforded him satisfaction, he rejoiced with them in their happiness. If there is joy in the presence of the angels of God over one sinner that repenteth, surely he most resembles the Father of spirits and his immediate attendants whose heart is lifted up with exhilaration and delight by anything that manifests the growth and victory of the Divine kingdom upon earth.—T. The devices of Satan. The course of St. Paul with regard to the Christian Church at Corinth was one of great difficulty. A flagrant case of immorality demanded his decided interference. Yet he wished to deal, both with the offender and with those who made too light of his offence, in such a way as not to endanger his personal influence over the Corinthian Christians generally. If he were too lax or too severe, in either case he would give his enemies an opportunity to malign him. And he knew that there were Judaizing teachers who were ready to attribute the immorality to Paul’s doctrines of grace. So that the apostle trod a very difficult path, which Satan had set with snares on either hand. He needed to be on his guard against the insidious machinations of the enemy, and he gave the Corinthians to understand that such was his attitude. I. SATAN’S DEVICES ARE MANY AND VARIED. The resources of an earthly foe ought not to be underestimated by a general who would gain the victory; and if the tactics vary with circumstances, vigilance and self-possession, courage and care, are all needed. Satan besets Christians with many temptations; if he cannot tempt them into conscious sin, he will endeavour to entrap them into some error of judgment and conduct which may give him an advantage over them. II. SATAN’S DEVICES ARE SKILFUL AND CRAFTY. In the temptation of our Lord this was abundantly manifest, and the Saviour gave his disciples to understand that they would be called upon to endure the assaults of the same unsleeping foe. Against his ever varying tactics, against his all but inexhaustible resources, it becomes, therefore, every Christian soldier to be upon his guard. III. SATAN’S DEVICES ARE THE MEANS OF SNARING MANY OF THE UNWARY. Some who once ran well have been hindered. Some who have resisted one enemy have fallen beneath the attack of another. The annals of every Church, however pure, tell of those against whom the adversary has directed his blows only too successfully. "Let him that thinketh he standeth take heed lest he fall." IV. SATAN’S DEVICES NEED TO BE WITH AND PRAYER. It is something not to be ignorant of them. The unwary and unthinking are entrapped through very ignorance. Yet knowledge is no sufficient protection. A distrust of our own ability and a reliance upon superior power and wisdom are indispensably necessary in order to safety and deliverance. Well may the inspired counsel be received with gratitude and acted upon with diligence, "Put on the whole armour of God, that ye may be able to stand against the wiles of the devil."—T. An open door. Men are prone to think what doors are open to them to enter, through which they may pass to their own profit, or advancement, or pleasure. Paul’s was an unselfish and benevolent nature. He was a true follower of Christ, who came, not to do his own will, and not to be ministered unto, but to minister. Again and again, in the course of his life, his heart was gladdened by the spectacle of a door of holy service set open before him by God’s providence, inviting him to enter in and in the name of the Lord to take possession. I. THE OPEN DOOR LEADS TO OF WORK FOR CHRIST. To the true Christian this is more desirable than aught beside. Paul went nowhere but some door opened before him. A synagogue was open; he entered it, and reasoned out of the Law or the prophets. A marketplace thronged with citizens afforded him opportunity for preaching the true God and the eternal life. Even a prison door, when it closed upon him, did not shut him off from human souls. It is well that Christians should think, not so much of their own interests, as of the service of their Master. II. THE OPEN DOOR IS SET OPEN BY DIVINE . "Opened of the Lord" is the apostle’s expression. We may not see the hand, but we should not ignore it. When God himself makes a way, his doing so is a command to his people to adopt and to follow it. When he opens, "no man can shut." III. THE OPEN DOOR IS A DOOR OF PROMISE TO THOSE WHO WILL ENTER IN. Why is the door set open? Is there no purpose in this? Surely it is a want of faith to hold back when the Lord himself so manifestly encourages his servants to "go in and possess the land." IV. THE OPEN DOOR WILL BE SHUT AGAINST THOSE WHOSE OR HINDERS THEM FROM IT. As the door of salvation will be closed against those who fail to enter in, so the door of service will be shut to exclude those who turn aside when the hand of God has opened it and has beckoned them to enter, but has beckoned them in vain.—T. 2 Corinthians 2:14-16 The solemnity of the ministry. A Roman triumph, to which the apostle refers in this passage, was the most magnificent of earthly pageants. The conqueror, in whose honour it was given, was an illustrious commander, who had defeated an enemy or gained a province. The route traversed by the triumphal procession lay through Rome to the Capitol itself. The spectators who feasted their eyes upon the sight were the vast population of the city. Before, the victor passed onwards the captives taken in the campaign, and the spoil which had been wrested from the foe. Behind, followed the army, flushed with victory and rejoicing in the insolence and pride of military might. The conqueror himself, mounted aloft upon his car, was the centre of observation and attraction. Every mark of honour was paid to him. Sacrifices were offered by the priests to the gods to whose favour victory was ascribed. Incense bearers marched in the procession, and fragrant clouds ascended, floating in the air and mingling with the shouts and with the strains of martial music. And in the temples sacrificial offerings were accompanied by the presentation of the odorous incense. I. THE OF THE GOSPEL. The warfare of the Word is against the sins of the rebels who have defied the authority of the Most High. In apostolic times the progress of the gospel, though often opposed and often checked, appealed to the view of Paul as a triumphal progress. God, who had triumphed over the enemies whom he converted into his friends and companions, made them, as his representatives, triumph in their turn, and admitted them to share his triumph over the enemies of truth and righteousness. II. THE INCENSE BEARERS IN THE TRAIN. There is a prodigality of wealth in the imagery here employed. Paul and his fellow ministers were themselves both captives and also incense bearers—"unto God a sweet savour of Christ." As the Son of the Eternal is infinitely acceptable to his Father, so those who share his mission and purpose, and faithfully publish his gospel, are well pleasing to him, as the odour of the fragrant incense to the nostril. III. THE AND RESULTS OF THE GOSPEL TRIUMPH. These are twofold and opposed. 1. To the perishing the ministry is a sentence of death. Some captives were taken aside and put to death in cold blood as the procession approached the Capitoline hill. The incense to such was deadly—an odour premonitory of a violent and miserable death. Thus the proclamation of the gospel, in itself an unspeakable blessing, is actually the occasion of the condemnation of unbelievers, who reject and despise it. 2. To those in course of salvation the ministry is a message of life. Welcome and pleasant alike to God and man, the glad tidings of redemption tell of life to those whose desert is death. A welcome and delightful fragrance to the saved, it promises participation in the glorious victory and the eternal reign of the Divine Redeemer.—T. The triumph. The emotional and susceptible nature of the Apostle Paul was quick to recognize either opposition or success. And when it occurred to him, in the providence of God, to meet with instances in which his message was gratefully welcomed and he himself was cordially appreciated, his heart was filled with joy, and he was eager to utter forth gratitude and praise. When elated with prosperity in his evangelistic work, he felt that God was always making him to triumph. His spiritual successes were to him more glorious than the triumph which the victorious general enjoyed upon his return to Rome, when he ascended the Capitoline hill, with his fellow-warriors in the procession and his captives in his train. What an inspiration do these words of the apostle afford to those who are engaged in the service of the Saviour, and are experiencing the vicissitudes of earthly ministry! I. IF THERE IS WARFARE, THERE WILL BE VICTORY. The Christian life is a warfare, involving effort, danger, and resistance. Much more manifestly does this figure apply to those who preach the gospel, especially as evangelists among the heathen, the degraded, the unbelieving. Such stand in need both of spiritual courage and el spiritual weapons. And in the stress of the conflict, in the noise and tumult of warfare, it is well for them to remember that the issue is not uncertain, that conquest is close at hand. II. IF THERE ARE ENEMIES, THEY WILL BECOME EITHER OR, BETTER STILL, ALLIES AND FELLOW . When spiritual opponents are many and daring, and when their onset is sore and perhaps alarming, the heart of the soldier of Christ may sometimes sink within him. But he is required to estimate the fortunes of the war, not by human probabilities, but by Divine predictions. Of those who oppose themselves none shall prevail. Some shall be vanquished and put to shame. Others shall confess the justice and the grace of Christ, shall lay down the arms of rebellion, shall enlist in the spiritual host, shall take to them the armour of God. III. IF THERE IS , THERE WILL BE . Paul knew often enough what it is to be cast down. The higher the hope, the bitterer the sorrow when that hope is frustrated. It sometimes happens that, where the Christian warrior spends all his strength, and attacks the enemy with courage and perseverance, there he experiences the most humiliating rebuff. Then let him be assured that different experience is in store for him. Foes shall yield, whose stubbornness, it seemed to him, no power could subdue. Victory shall be to the faithful and to the brave. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Defence against the charge of self-recommendation, which St. Paul does not need (2 Corinthians 3:1-3). His sufficiency comes from God (2 Corinthians 3:4-6), who has made him minister of a covenant far more glorious than that given to Hosea (verses 7-11). This ministry needs no veil upon the face (verses 12, 13), such as to this day darkens the hearts of the Jews (verses 14, 15), though it shall one day be removed (verses 16-18). 2 Corinthians 3:1-11 St. Paul’s ministry is his sufficient letter of commendation. 2 Corinthians 3:1 Do we begin again to commend ourselves? The last verse of the last chapter might be seized upon by St. Paul’s opponents to renew their charge—that he was always praising himself. He anticipates the malignant and meaning smiles with which they would hear such words. The word "again" implies that this charge had already been brought against him, perhaps in consequence of such passages as 1 Corinthians 2:16; 1 Corinthians 3:10; 1 Corinthians 4:11-14; 1 Corinthians 9:15-23; 1 Corinthians 14:18, etc. Such passages might be called self-laudatory and egotistical, were it not that (as St. Paul here explains) they arose only from a sense of the grandeur of his office, of which he was the almost involuntary agent, used by God as it seemed best to him. Hence he says later on (2 Corinthians 7:1-16:18) that self-praise is no commendation, and that the true test of a man is God’s commendation. The verb "I commend," technically used in the same sense as our "commendatory letters," occurs also in Romans 16:1. Or need we, etc.? The reading, ἢμὴ, thus translated, is better supported than εἰμὴ, unless, which would have a somewhat ironical force. The μὴ in the reading ἢμὴ implies, "Can you possibly think that we need," etc.? Generally, when a stranger came to some Church to which he was not personally known, he carried with him some credentials in the form of letters from accredited authorities. St. Paul treats it as absurd to suppose that he or Timothy should need such letters, either from the Corinthians or to them. As some. He will not name them, but he refers to the Judaists, who vaunted of their credentials in order to disparage St. Paul, who was too great to need and too independent to use them. We can hardly, perhaps, realize the depth and bitterness of antagonism concealed under that word "some" in 1 Corinthians 4:18 Galatians 1:7; Galatians 2:12. It is not meant that there was anything discreditable in using such letters (for Apollos had used them, Acts 18:27), but the disgraceful thing was that St. Paul should be disparaged for not bringing them. Epistles of commendation. The phrase, ἐπιστολαὶσυστατικαί—"introductory letters"—was familiar in later Greek. In days when there were few public hostels, and when it was both a duty and a necessity for small and persecuted communities like those of the Jews and Christians to practise hospitality (Romans 12:13; Hebrews 13:2. etc.), it was customary both for synagogues and Churches to provide their friends and emissaries with authentic testimonials. Otherwise they might have been deceived by wandering impostors, as, in fact, the Christians were deceived by the vagabond quack Peregrinus. We can easily see how the custom of using such letters might be abused by idle, restless, and intriguing persons, who have never found it very difficult to procure them. We find traces of their honest use by Phoebe, by Silas and Jude, by Apollos, by Mark, and by Zenas, in Romans 16:1; Acts 18:27; Acts 15:25; Colossians 4:10; Titus 3:13; and of their unfair use by certain Judaists, in Galatians 1:7 and Galatians 2:12. Nothing can more forcibly illustrate the necessity for St. Paul’s protest against the idle vaunt of possessing such letters, than the fact that, more than a century afterwards, we find malignant innuendoes aimed at St. Paul in the pseudo-Clementines, under the name of" the enemy" and "Simon Magus" and "a deceiver." He is there spoken of as using letters from the high priest (which, indeed, St. Paul had done as Saul of Tarsus, Acts 9:1, Acts 9:2); and the Churches are warned never to receive any one who cannot bring credentials from James; so deep-rooted among the Judaists was the antagonism to the independent apostolate and daring originality of the apostle of the Gentiles! Dr. Plumptre quotes Sozomen (’H.E.’, James 5:16) for the curious fact that the Emperor Julian tried to introduce the system of "commendatory letters" into his revived paganism. Or letters of commendation from you. The substitution of "letters" for "epistles" is an instance of the almost childish fondness for unnecessary synonyms, which is one of the defects of the Authorized Version. The true reading probably is "to you or from you" (à, A, B, C). The word "commendatory" (sustatikon) is omitted in A, B, C. Or from you. It was worse than absurd to suppose that St. Paul should need those literae formatae to a Church of which he was the thunder; and nothing but the boundless "inflation" which characterized the Corinthians could have led them to imagine that he needed letters from them to other Churches, as though, forsooth, they were the primary Church or the only church (1 Corinthians 14:36). 2 Corinthians 3:2 Ye are our epistle. Their very existence as a Church was the most absolute "commendatory letter" of St. Paul, both from them and to them. Written in our hearts. The expression has no connection with the fact that the high priest bore the names of Israel graven on the jewelled Urim, which he wore upon his breast. St. Paul means that others may bring their "letters of commendation’’ in their hands. His letter of commendation is the very name and existence of the Church of Corinth written on his heart. Known and read of all men. The metaphor is subordinated to the fact. All men may recognize the autograph, and in it were read the history of the Corinthian converts, which was written on the apostle’s heart, and which therefore rendered the notion of any other letter of commendation to or from them superfluous and even absurd. The play on words (epigignosko and anagignosko) is similar to that in 2 Corinthians 1:13. 2 Corinthians 3:3 Manifestly declared. The fame and centrality of Corinth gave peculiar prominence to the fact of their conversion. The epistle of Christ ministered by us. The Corinthians are the epistle; it is written on the hearts of St. Paul and his companions; Christ was its Composer; they were its amanuenses and its conveyers. The development of the metaphor as a metaphor would be somewhat clumsy and intricate, but St. Paul only cares to shadow forth the essential fact which he wishes them to recognize. Not with ink, but with the Spirit of the living God; i.e. not with visible or perishable materials, but spiritual in its origin and character. The notion of "the finger of God" naturally recalled the notion of "the Spirit of God" (comp. Matthew 12:28 with Luke 11:20). Not in tables of stone. God’s writing by means of the Spirit on the heart reminds him of another writing of God on the stone tablets of the Law, which he therefore introduces with no special regard to the congruity of the metaphor about "an epistle." But in fleshy tables of the heart. The overwhelming preponderance of manuscript authority supports the reading "but in fleshen tablets—hearts." St. Paul is thinking of Jer 31:33, "I will put my Law in their inward parts, and write it in their hearts;" and Ezekiel 11:22, "I will take the stony heart out of their flesh, and will give them a heart of flesh." The tablets were not hard and fragile, but susceptible and receptive. Our letters of introduction are inward not outward, spiritual not material, permanent not perishable, legible to all not only by a few, written by Christ not by man. 2 Corinthians 3:4 Such trust. The confidence, namely, that we need no other recommendation to or from you. Through Christ. Who alone can inspire such confidence in myself and my mission (1 Corinthians 15:10). To God-ward; i.e. in relation to God; towards whom the whole Being of Christ is directed (John 1:1), and therefore all the work of his servants (Romans 5:1). 2 Corinthians 3:5 Not that we are sufficient of ourselves. He here reverts to the question asked in 2 Corinthians 2:16. He cannot bear the implication that any "confidence" on his part rests on anything short of the overwhelming sense that he is but an agent, or rather nothing but an instrument, in the hands of God. To think anything as of ourselves. He has, indeed, the capacity to form adequate judgments about his work, but it does not come from his own resources (ἀφ̓ἑαυτῶν) or his own independent origination (ἐξἑαυτῶν); comp. 1 Corinthians 15:10. But our sufficiency. Namely, to form any true or right judgment, and therefore to express the confidence which I have expressed. Is of God. We are but fellow workers with him (1 Corinthians 3:19). 2 Corinthians 3:6 Who also. Either, "And he it is who;" or, "Who besides this power, has made us adequate ministers." Hath made us able ministers; rather, made us sufficient ministers. Of the new testament; rather, of a fresh covenant (Jeremiah 31:31). The "new testament" has not the remotest connection with what we call "The New Testament," meaning thereby the book—which, indeed, had at this time no existence. The word "testament" means a will, and in this sense implies neither the Hebrew berith nor the Greek diatheke, both of which mean "covenant." In one passage only of the New Testament (Hebrews 9:16, Hebrews 9:17) does diatheke mean a "testament" or "will." For the thought, see Ephesians 3:7; Colossians 1:25; 1 Timothy 1:11, 1 Timothy 1:12. Not of the letter, but of the spirit. In other words, "not of the Law, but of the gospel;" not of that which is dead, but of that which is living; not of that which is deathful, but of that which is life-giving; not of bondage, but of freedom; not of mutilation, but of self-control; not of the outward, but of the inward; not of works, but of grace; not of menace, but of promise; not of curse, but of blessing; not of wrath, but of love; not of Moses, but of Christ. This is the theme which St. Paul develops especially in the Epistles to the Romans and the Galatians (see Romans 2:29; Romans 3:20; Romans 7:6, Romans 7:10, Romans 7:11; Romans 8:2; Galatians 3:10; Galatians 5:4, etc.). Not of the letter. Not, that is, of the Mosaic Law regarded as a yoke of externalism; a hard and unhelpful "thou shalt" and "thou shalt not;" a system that possessed no life of its own and inspired no life into others; a "categoric imperative," majestic, indeed, but unsympathetic and pitiless. Both the Law and the gospel were committed to writing; each covenant had its own book; but in the case of the Mosaic Law there was the book and nothing more; in the case of the gospel the book was nothing compared to the spirit, and nothing without the spirit. Out of the spirit. That is, of the gospel which found its pledge and consummation in the gift of the Spirit. The Law, too, was in one sense "spiritual" (Romans 7:14), for it was given by God, who is a Spirit, and it was a holy Law; but though such in itself (in se) it was relatively (per aceidens) a cause of sin and death, because it was addressed to a fallen nature, and inspired no spirit by which that nature could be delivered (see Romans 7:7-25). But in the gospel the spirit is everything; the mere letter is as nothing (John 6:63). For the letter killeth, but the spirit giveth life. This is one of the very numerous "texts" which have been first misinterpreted and have then been made, for whole centuries, the bases of erroneous systems. On this text more than any other, Origen, followed by the exegetes of a thousand years, built his dogma that the Scripture must be interpreted allegorically, not literally, because "the letter" of the Bible kills. The misinterpretation is extravagantly inexcusable, and, like many others, arose solely from rending words away from their context and so reading new senses into them. The contrast is not between "the outward" and the inward sense of Scripture at all. "The letter" refers exclusively to "the Law," and therefore has so little reference to "the Bible" that it was written before most of the New Testament existed, and only touches on a small portion of the Old Testament. Killeth. Two questions arise. (1) What and whom does it kill? And (2) how does it kill? The answers seem to be that (1) the letter—the Law regarded as an outward letter—passes the sentence of death on those who disobey it. It says, "He who doeth these things shall live in them;" and therefore implies, as well as often says, that he who disobeys them shall be cut off. It is, therefore, a deathful menace. For none can obey this Law with perfect obedience. And (2) the sting of death being sin, the Law kills by directly leading to sin, in that it stirs into existence the principle of concupiscence (Romans 7:7-11; 1 Corinthians 15:56; Galatians 3:10, Galatians 3:21). But the spirit giveth life. This contrast between a dead and a living covenant is fundamental, and especially in the writings of St. Paul (Romans 2:27-29; Romans 7:6; Romans 8:11; Galatians 5:8; 1 Corinthians 15:45). The Law stones the adulteress; the gospel says to her, "Go, and sin no more." 2 Corinthians 3:7 The ministration of death. The ministration, that is, of the Law, of "the letter which killeth." St. Paul here begins one of the arguments a minori ad majus which are the very basis of the Epistle to the Hebrews. Written and engraven in stones; literally, engraved in letters on stones (Exodus 31:18). The reference shows that, in speaking of "the letter," St. Paul was only thinking of the Mosaic Law, and indeed specifically of the Decalogue. Was glorious; literally, occurred in glory, or, proved itself glorious. In itself the Law was "holy, just, and good" (Romans 7:12), and given "at the disposition of angels" (Acts 7:53); and its transitory glory was illustrated by the lustre which the face of Moses caught by reflection from his intercourse with God (Exodus 24:16). Could not steadfastly behold the face of Moses (Exodus 34:29, Exodus 34:30). St. Paul has been led quite incidentally into this digression in the course of defending himself by describing the nature of his ministry; but it bore very definitely on his general purpose, because his chief opponents were Judaists, whose one aim it was to bind upon the Church the yoke of Mosaism. That they could not "behold" the face of Moses is the hagadah, or traditional legend, derived from Exodus 34:30, which says that "they were afraid to draw nigh to him. The reader may recall the beautiful lines of Cardinal Newman- "Lord I grant me this abiding grace— Thy words and saints to know; To pierce the veil on Moses’ face, Although his words be slow." Because of the glory of his countenance. This circumstance is so often alluded to as to have become identified with the conception of Moses. The Hebrew words for "a ray of light" and "a horn" are identical; hence, instead of saying that his face was "irradiated," the Vulgate says, Cornnta erat ejus facies; and even in our version of Hab 3:4 we find "And he had horns [i.e. ’rays of light’] coming out of his hand." To this is due the mediaeval symbol of Moses with horns, as in the matchless statue by Michael Angelo. Which glory was to be done away. The Greek might be expressed by "the glory—the evanescing glory—of his countenance." It was not "to be done away," but from the first moment they saw it it began to vanish. The verb "to do away," implying annulment, and the being abrogated as invalid, is a characteristic word in this group cf Epistles, in which it occurs twenty-two times. This illustrates the prominence in St. Paul’s thoughts of the fact that the Law was now "antiquated" and "near its obliteration" (comp. Hebrews 8:13). But in dwelling on the brief and transient character of this radiance, St. Paul seizes on a point which (naturally) is not dwelt upon in Exodus 34:1-35. 2 Corinthians 3:8 The ministration of the spirit. That is, "the apostolate and service of the gospel." Be rather glorious. A contrast may be intended between the ministration of the letter, which "became glorious," which had, as it were, a glory lent to it (ἐγενήθηἐνδόξῃ), and that of the spirit, which is, of its own nature, in glory. 2 Corinthians 3:9 The ministration of condemnation. The same antithesis between the Law as involving "condemnation" and the gospel as bestowing "righteousness" is found in Romans 5:18, Romans 5:19. The glory; perhaps, rather, a glory; a stronger way of describing it as "glorious." Of righteousness. Involving the further conception of "justification," as in Romans 5:21; Romans 1:16, Romans 1:17; Romans 4:25; Romans 5:21. 2 Corinthians 3:10 For. He proceeds to show that the latter ministration was far more superabundant in glory. That which was made glorious, etc. Many various interpretations have been offered of this text. The meaning almost undoubtedly is, "For even that which has been glorified [namely, the Mosaic ministry, as typified by the splendour of his face] has not been glorified in this respect [i.e. in the respect of its relation to another ministry], because of the surpassing glory [of the latter]." In other words, the glory of Mosaism is so completely outdazzled by the splendour of the gospel, that, relatively speaking, it has no glory left; the moon and the stars cease to shine, they "pale their ineffectual fires" when the sun is in the zenith. The phrase, "in this respect," occurs again in 2 Corinthians 9:3 and 1 Peter 4:16. 2 Corinthians 3:11 For. An explanation of the "surpassing" glory of the later covenant founded on its eternity. That which is done away; rather, that which is evanescing; "which is being done away," as in 2 Corinthians 3:7. Was glorious… is glorious. The expression is varied in the Greek. The brief, the evanescent covenant was "through glory," i.e. it was a transitory gleam; the abiding covenant is "in glory;" i.e. it is an eternal splendour. It is, however, a disputed point whether St. Paul intended such rigid meanings to be attached to his varying prepositions (Romans 3:30, ἐκπίστες … διὰτῆςπίστεως: Romans 5:10, διὰτοῦθανάτουἐντῇζωῇ: Galatians 2:16, ἐξἔργων … διὰπίστεως: Philemon 1:5, πρόςτὸνΚύριον … εἰςτοὺςἁγιους). That which remaineth. The final, eternal, unshakable gospel (Hebrews 12:27). Is glorious; literally, is in glory. Christ is eternally the Light of the world (John 1:9; John 9:5); and Moses and Elias derived all their permanence of glory by reflection from this transfiguring light. 2 Corinthians 3:12-18 The confidence inspired by this ministry and the veil on the hearts of those who will not recognize it. 2 Corinthians 3:12 Such hope. A hope based upon the abiding glory of this gospel covenant. Plainness of speech. The frankness and unreserved fearlessness of our language is justified by the glory of our ministry. It was impossible for Moses to speak with the same bold plainness. 2 Corinthians 3:13 And not as Moses. We need not act, as Moses was obliged to do, by putting any veil upon our faces while we speak. And here the image of "the veil" as completely seizes St. Paul’s imagination as the image of the letter does in the first verses. Put a veil; literally, was putting, or, used to put, a veil on his face when he had finished speaking to the people. That the children of Israel could not steadfastly look to the end of that which is abolished; rather, that the children of Israel might not gaze on the end of what was passing away. The object of the veil, according to St. Paul, was to prevent the Israelites from gazing on the last gleam of the covenant. In other words, he did not wish them to be witnesses of a fading glory. It is preposterous to imagine that St. Paul is here casting any blame on the conduct of Moses, as though he acted fraudulently or delusively. Moses was aware, and even told the people, float his legislation was not final (Deuteronomy 18:15 -19), but it would be quite natural that he should not wish the people to witness the gradual dimming of the lustre which, in St. Paul’s view, was typical of that transitoriness. It seems, however, that St. Paul is here either (1) following a different reading or rendering of Exo 34:33; or (2) is adopting some Jewish hagadah; or (3) is giving his own turn to the narrative, as the rabbis habitually did, by way of midrash, or exposition. For from the narrative of Exodus we should not gather that it was the object of Moses to hide the disappearance of the splendour, but rather to render the light endurable. In our Authorized Version the verse runs, "till Moses had done speaking with them he put a veil on his face;" but the meaning of the original may be, "after he had done speaking with them," as the LXX. takes it and the Vulgate. The end. To interpret this of Christ, because of Rom 10:4, is an instance of the superstitious and unintelligent way in which systems are made out of a mosaic of broken texts. The foolish character of the interpretation is shown when we consider that it involves the inference that Moses put a veil on his face in order to prevent the Israelites from seeing Christi But this attempt to illustrate Scripture by catching at a similar, expression applied in a wholly different way in another part of Scripture, is one of the normal follies of scriptural interpretation. 2 Corinthians 3:14 Their minds. This word is rendered" devices" in 2 Corinthians 2:11; "minds" in 2 Corinthians 3:14 and 2 Corinthians 4:4; and "thought" in 2 Corinthians 10:5. It means that their powers of reason were, so to speak, petrified. Were blinded; rather, were hardened. The verb cannot mean" to blind." By whom were their minds hardened? It would be equally correct to say by themselves (Hebrews 3:8), or by Satan (2 Corinthians 4:4), or by God (Romans 11:7, Romans 11:8). The same veil. Of course the meaning is "a veil of which the veil of Moses is an exact type." The veil which prevented them from seeing the evanescence of the light which shone on the face of Moses was symbolically identical with that which prevented them also from seeing the transitory character of his Law. It had been as it were taken from his face and laid on their hearts (see Acts 13:27-29; Romans 11:1-36.). Many commentators have seen in this verse a reference to the Jewish custom of covering the head with the tallith, a four-cornered veil, when they were in the synagogues. But this is doubtful, since the tallith did not cover the eyes. More probably his metaphor may have been suggested by Isaiah 25:7, "And he will destroy in this mountain the face of the covering cast ever all people, and the veil that is spread over all nations." Untaken away. There are two other ways of rendering this verse: (1) "For until this very day at the reading of the old covenant the same veil remaineth unlifted; which veil is done away in Christ," as in the Revised Version; or (2) "The same veil remaineth, it not being revealed that it is done away in Christ," as it is taken by Chrysostom and many others, and in the margin of the Revised Version. The latter seems to be the better view. It is not the veil, but the old covenant, which is being done away in Christ. To the Jews that truth still remained under a veil. The present tense, "is in course of annulment," might naturally be used until the utter abrogation of even the possible fulfilment of the Mosaic Law at the fall of Jerusalem. In the reading of the old testament; rather, the old covenant. There is no allusion to the Old Testament as a book, but the phrase is equivalent to "Moses is read" in the next verse. (On this obduracy of the Jews, see Romans 11:7, Romans 11:8, Romans 11:25.) 2 Corinthians 3:15 When Moses is read (Acts 15:21). The veil; rather, a veil; a veil of moral obstinacy, which prevents them from seeing the disappearance of the old covenant, as effectually as the veil on the face of Moses prevented them from seeing (as St. Paul viewed the matter) the disappearance of the transitory lustre on the face of Moses. 2 Corinthians 3:16 When it shall turn to the Lord. The nominative of the verb is not expressed. Obviously the most natural word to supply is the one last alluded to, namely, "the heart of Israel." The verb may have been suggested by Exodus 34:31. Shall be taken away; literally, is in course of removal. The tenses imply that "the moment the heart of Israel shall have turned to the Lord, the removal of the veil begins." Then "they shall look on him whom they pierced" (Zechariah 12:10); "He will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations" (Isaiah 25:7). 2 Corinthians 3:17 Now the Lord is that Spirit. The "but" (Authorized Version, "now") introduces an explanation. To whom shall they turn? To the Lord. "But the Lord is the Spirit." The word "spirit" could not be introduced thus abruptly and vaguely; it must refer to something already said, and therefore to the last mention of the word "spirit" in 2 Corinthians 3:3. The Lord is the Spirit, who giveth life and freedom, in antithesis to the spirit of death and legal bondage. The best comment on the verse is Romans 8:2, "For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death." All life and all religion had become to St. Paul a vision of all things in Christ. He has just said that the spirit giveth life, and, after the digression about the moral blindness which prevented the Jews from being emancipated from the bondage of the letter, it was quite natural for him to add, "Now the Lord is the Spirit to which I alluded." The connection in which the verse stands excludes a host of untenable meanings which have been attached to it. There is liberty. The liberty of confidence (Romans 8:4), and of frank speech (Romans 8:12), and of sonship (Galatians 4:6, Galatians 4:7), and of freedom from guilt (John 8:36); so that the Law itself, obeyed no longer in the mere letter but also in the spirit, becomes a royal law of liberty, and not a yoke which gendereth to bondage (James 1:25; James 2:12)—a service, indeed, but one which is perfect freedom (Romans 5:1-21; 1 Peter 2:16). 2 Corinthians 3:18 But we all. An appeal to personal experience in evidence of the freedom. With open face; rather, with unveiled face; as Moses himself spoke with God, whereas the Jews could not see even the reflected splendour on the face of Moses till he had shrouded it with a veil. Beholding as in a glass. This is at least as likely to be the true meaning as "reflecting as a mirror," which the Revised Version (following Chrysostom and others) has substituted for it. No other instance occurs in which the verb in the middle voice has the meaning of "reflecting,’’ and the words, "With unveiled face," imply the image of "beholding." They are, in fact, a description of "the beatific vision." An additional reason for retaining the translation of our Authorized Version is that the verb is used in this sense by Philo (’Leg. Alleg.,’ 3:33). The glory of the Lord. Namely, him who is "the Effulgence of God’s glory" (Hebrews 1:2), the true Shechinah, "the Image of the invisible God" (Colossians 1:15). Are changed into the same image. The present tense implies a gradual transfiguration, a mystical and spiritual change which is produced in us while we contemplate Christ. From glory to glory. Our spiritual assimilation to Christ comes from his glory and issues in a glory like his (1 Corinthians 15:51; comp." from strength to strength," Psalms 84:7). As by the Spirit of the Lord. This rendering (which is that of the Vulgate also) can hardly be correct. The natural meaning of the Greek is "as by the [or, from] the Lord the Spirit." Our change into glory comes from the Lord, who, as St. Paul has already explained, is the Spirit of which he has been speaking. No such abstract theological thought is here in his mind as that of the "hypostatic union," of the Son and the Holy Spirit. He is still referring to the contrast between the letter and the spirit, and his identification of this "spirit" in its highest sense with the quickening life which, by the gift of the Holy Spirit, we receive from Christ, and which is indeed identical with "the Spirit of Christ." 2 Corinthians 3:1-5 Soul-literature. "Do we begin again to commend ourselves?" etc. In the early Church it was customary for the member who was travelling into another locality to take with him a letter of commendation from the Church to which he or she belonged. The apostle says he did not require such a document from the Corinthian Church, as some others did, for they themselves were letters written on his own heart; and his ministry was a letter written on their hearts also. They were the living "epistles of Christ,... written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart." Our subject is soul-literature, or Christianity written on the heart; and I offer five remarks. I. Christianity written on the soul is IN THE MOST LEGIBLE FORM. There are some whose caligraphy is difficult to decipher and whose thoughts are difficult to understand; their ideas are misty and their style involved; but what is written on the soul is written so clearly that a child can make it out. II. Christianity written on the soul is IN THE MOST FORM. Books have been written on the evidences of Christianity; not a few by the ablest men of their times, such as Paley, Lardner, Butler. But one life permeated and fashioned by the Christian spirit is a far more convincing power than any or all of their most magnificent productions. He who has been transformed by Christianity from the selfish, the sensual, and corrupt, into the spiritual, the benevolent, and the holy, furnishes an argument that baffles all controversy and penetrates the heart. III. Christianity written on the soul is IN THE MOST FORM. There are many books "persuasive to piety," and many of them very powerful; but the most powerful of them are weak indeed compared to the mighty force of a Christly life. There is a magnetism in gospel truth embodied, which you seek for in vain in any written work. When the "Word is made flesh" it becomes "mighty through God." IV. Christianity written on the soul is IN THE MOST FORM. The tablet is imperishable. You may put truth on paper, but the paper will moulder; put it into institutions, but the institutions will dissolve as a cloud; put it on marble or brass, but these are corruptible. V. Christianity written on the soul is IN THE FORM. The human hand can inscribe it on parchment or engrave it on stone, but God only can write it on the heart. "The Spirit of the living God." Paul was but the amanuensis, God is the Author. The ministry of the letter and the ministry of the spirit. "The letter killeth, but the spirit giveth life." Notice— I. The twofold . "Ministers... not of the letter, but of the spirit." What does this mean? Not the two dispensations, the Mosaic and the Christian; for both alike had "letter" and "spirit." Nor does it mean a double interpretation of the Scripture, the literal and the spiritual It means, I think, the word and the thought, the sentence and the sentiment. Christianity has both "letter" and "spirit." If it had no "letter," it would be unrevealed, a thought shut up in the mind of God; if it had no "spirit," it would be but a hollow sound. The words point to two distinct methods of teaching Christianity. 1. The technical method. Who are the technical teachers? (1) The verbalist. There were men in the Corinthian Church who thought much of words. "The words of man’s wisdom," high-sounding sentences, oratoric periods, they scrupulously studied. The spirit of thought is so subtle that it goes off in the attempt to give it grand verbal costume. (2) The theorist. Those who throw into a logical system the ideas they have derived from the gospel; he who exalts his system of thought or creed and makes it a standard of truth is a minister of the "letter." The grandest system of theology can no more contain the whole truth than a nutshell can the Atlantic. (3) The ritualist. Men must have ritualism of some kind. What is logic but the ritualism of thought? art but the ritualism of beauty? rhetoric but the ritualism of ideas? civilization but the ritualism of the thoughts of ages? But those who represent those symbols as supernatural powers and mystic media of saving grace are ministers of the "letter" rather than of the "spirit." 2. The spiritual. What is it to be a minister of the "spirit"? He is a man more alive to the grace than the grammar, to the substance than the symbols of revelation. He is a man who has a comprehensive knowledge of those eternal principles that underlie all Scriptures, and has a living sympathy with those eternal elements. II. The twofold RESULTS. "The letter killeth, but the spirit giveth life." 1. The result of the technical ministry. It "killeth." (1) The verbalist kills. It was said by Burke "that no man understands less of the majesty of the English constitution than the nisi prius lawyer, who is always dealing with the technicalities of precedence." And truly no man understands less of the gospel than he who is constantly dealing with its verbalities. Words in religion, when taken for realities, "kill," kill inquiry, freedom, sensibility, moral manhood. (2) The theorist kills. He who preaches his own little creed instead of the gospel of God kills souls. The Jews formulated a theory concerning the Messiah from their Scriptures. In their theory he was to appear in such a form, do such a work, reach such a destiny. He came, but did not answer to their theory, and they rejected him and were damned. Man’s theory of the gospel is not the gospel, any more than pneumatical science is the life-breathing atmosphere. (3) The ritualist kills. He who exalts even the authorized ritualism of the gospel, such as baptism and the Lord’s Supper, to say nothing of the unauthorized rites, kills souls. The ceremonial Church has ever been a dead Church. The ministry of the "letter" then "killeth;" it reduced the Jewish people to the valley of dead bones, entombed the souls of Europe for many a long century. 2. The result of the spiritual ministry. "The spirit giveth life." "It is the spirit that quickeneth; the flesh profiteth nothing; the words that I speak unto you, they are spirit, and they are life." "The spirit giveth life"—life to the intellect, conscience, sympathies, the whole soul. . How little of this soul-life we have in congregations! Creed-life, sect-life, Church-life, we have in abundance; hut where is soul-life, the life of holy love, earnest inquiry, independent action, spiritual freedom in relation to all that is Christlike and Divine? 2 Corinthians 3:7-11 Divine revelation more glorious in Christ than in Moses. "But if the ministration," etc. At the outset three facts are noteworthy. 1. The infinite Father has made a special revelation of himself to his human offspring. 2. This special revelation of himself has mainly come through two great general sources—Moses and Christ. 3. The special revelation of himself, as it came through Christ, far transcends in glory the form it assumed as it came through Moses. The essence of the revelation is the same, but the forms differ, and the form it assumes in Christianity are the most glorious. There are two facts here. I. That the special revelation as it came through MOSES WAS . It was so glorious that "the children of Israel could not steadfastly behold the face of Moses." Four things impress us with its glory as revealed in Moses. 1. The wonderful display of divinity attending its manifestation on Mount Sinai. The expression, "the face of Moses," refers to this (Exodus 34:1). What wonderful things Moses saw and heard during the forty days he was on the mount! "The Lord rose up and came from Seir with ten thousand of his saints," etc. 2. the magnificence of its religious scenes and celebrations. The temple, hew splendid! the priesthood, how imposing! the psalmody, how inspiring! "Glorious things are spoken of thee, O thou city of God." 3. The stupendous miracles that stand in connection with it. The wilderness was the theatre of magnificent manifestations—the pillar, the manna, the flowing rock, the riven sea, etc. 4. The splendid intellects which were employed in connection with it. Solomon, Elijah, Daniel, David, Ezekiel. For these reasons Divine revelation as it came through Moses was truly glorious. II. That although this special revelation was glorious as it came in connection with Moses, it was MORE as it came in connection with CHRIST. "How shall not the ministration of the spirit be rather glorious?" etc. Confining our illustrations on this point to the passage before us, we observe: 1. The Christian form of revelation is more likely to give life than the Mosaic. In Moses it was the "ministration of death." The Jews exalted the "letter" that "killeth" above the "spirit that giveth life," and they got buried in forms. In Christ the revelation is the gospel in life. 2. The Christian form of Divine revelation is more emphatically spiritual than the Mosaic. It is here called the "ministration of the spirit." In Moses it was associated with numerous forms and ceremonies; in Christ there are only two simple rites, and the spirit throbs in every sentence. 3. The Christian form of Divine revelation is more restorative than the Mosaic. The apostle speaks of the one as the "ministration of condemnation," of the other as the "ministration of righteousness." Maledictions thunder in the former, beatitudes in the latter. 4. The Christian form of Divine revelation is more enduring than the Mosaic. "For if that which is done away [which passeth away] was glorious, much more that which remaineth is glorious." Judaism is gone; Christianity is the "Word of God, which abideth foreverse" It is the final revelation of Heaven to our world. Such, then, is a brief illustration of the apostle’s position; and the subject, in conclusion, serves several important purposes. 1. It serves to expose the absurdity of making Moses the interpreter of Christ. It has been common with professing Christians to look at the New Testament through the spectacles of Moses, and thus to Judaize Christianity. Much in popery, much, alas! in old puritanism, much even in modern theology, is but Christianity Judaized, a going back to the "beggarly elements." 2. It serves to show the wrongness of going to Moses to support opinions which you cannot get from Christ. You can support war, slavery, capital punishment, by going to Moses; but you cannot find the shadow of a foundation for these in Christ. 3. It serves to reveal the glorious position of a true gospel minister. To show this was the object of the apostle in the text. The position of Moses, David, Isaiah, and all the great teachers under the old administration was glorious, but it is scarcely to be compared with the position of him who preaches that Christ of "whom Moses and the prophets did write." The gospel as a transcendent benefactor. "Seeing then that we have such hope," etc. Amongst the invaluable services which the gospel confers on man, there are four suggested by the text. It gives him moral courage, spiritual vision, true liberty, and Christ-like glory. It gives him— I. MORAL COURAGE. "Seeing then that we have such hope, we use great plainness [boldness] of speech: and not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished," etc. This means that, seeing the revelation we have of God in Christ is not so terrible as his revelation in Moses, we have "great boldness." We need have no superstitious fear or dread. Unlike the Jews, who were afraid to look at the Divine radiance on the face of Moses, who trembled at the manifestation of God on Sinai, and who lacked the courage to look at the fact that their system was a temporary one, passing away; we have courage to look calmly at the manifestations of God and the facts of destiny. We use "great boldness." He who has the spirit of Christianity in him has courage enough to look all questions in the face, and to speak out his convictions with the dauntless force of true manhood. II. VISION. "But their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the Old Testament; which veil is done away in Christ." The "veil" of Moses was on his face, some material used for the moment and then withdrawn, but the "veil" referred to here was that "veil" of prejudice and traditional notions which prevented them from seeing when Paul wrote that the old dispensation has passed away before the brightness of the new. The souls of unrenewed men are so veiled by depravity that they fail to see anything in the great universe of spiritual realities. The spiritual is no more to them than nature is to men born blind. Now, the gospel is the only power under God that can take the "veil" from the soul, and enable us to see things as they are. Its grand mission is to open the eyes of the blind, etc. III. TRUE LIBERTY. "Where the Spirit of the Lord is, there is liberty." By the "Spirit of the Lord" here is meant the Spirit of Christ, his moral temper; and wherever this is, there is freedom. 1. Freedom from the bondage of ceremonial sin. 2. Freedom from the trammels of legality. 3. Freedom from the dominion of sin. 4. Freedom from the fear of death. The Spirit of Christ is at once the guarantee and the inspiration of that liberty which no despot can take away, no time destroy—the "glorious liberty of the children of God." IV. CHRIST-LIKE GLORY. "But we all, with open face, beholding as in a glass the glory of the Lord," etc. 1. The glory of Christ was the glory of moral excellence. He was the "brightness of his Father’s glory." 2. The glory of Christ is communicable. It comes to man through transformation "changed into the same image." 3. The glory of Christ which comes to man is progressive: "from glory to glory." The gopel alone can make men glorious. BY C. 2 Corinthians 3:1-6. - No letters of commendation needed; his converts were epistles. In the close of the last chapter St. Paul had spoken of men who corrupted the Word of God (retailed it as a commodity for their own profit), and he had put himself and his ministry in contrast to them. Likely enough, this would provoke criticism. The quick interrogation comes - Was he commending himself, or did he need letters of commendation to them and from them? "Ye are our epistle written on his heart, known and read of all men—an epistle coming from Christ, and produced instrumentally by him as Christ’s agent; not written with ink, but by the Spirit; "not in tables of stone, but in fleshy tables of the heart." With regard to the figure, it is probable that there was not another occasion in his life when it would have occurred to his imagination. Circumstances conspired with his state of mind. to produce it, and one can almost trace the sequence of associations out of which it came. What solicitude the former Epistle had given him! What would be the effect? Amid his thanksgiving to God (2 Corinthians 11:14) it was a matter of joy that he had written this letter, and he could now see God’s hand very clearly in its production. Was not that Epistle a new and additional proof that he was Christ’s apostle? Yet what was that Epistle, written with ink, to this "epistle of Christ," recorded on the soul, a part of itself, a part of its immortality? It was manifestly declared" that they were Christ’s epistle, and it was equally clear that this epistle was due to his ministration. "Ministered by us." Had. they not given a new and striking evidence of the two facts, viz. Christ the Author of the epistle written on their hearts, and he the apostle, the ministerial agent of the work? It was a fresh motive to confidence: "Such trust have we through Christ to God-ward." Are we boasting of the late success of our Epistle—of our former successes? Nay; how can we be "sufficient of ourselves," or rely on our own wisdom and strength, when we have just confessed that we wrote to you "out of much affliction and anguish of heart, with many tears," and while the period of suspense lasted we were unfitted for our work, and at last, to rest in our spirit, we left Troas for Macedonia so as to see Titus the sooner? Nay; "our sufficiency is of God." It is he who also "hath made us able ministers of the New Testament." And wherein differs this new covenant from the old? Already he had spoken of "tables of stone" as contrasted with "fleshy tables of the heart," and the antithesis is resumed and further elaborated. The covenant is new, it is of the spirit, it is of the spirit that giveth life. Opposite in these particulars was the old covenant, the Mosaic Law, its ministers being cheifly engaged in executing a system of rules and ceremonials, adhering in all things to the exact language, and concerning themselves in no wise beyond the outward form. The external man with his interests and fortunes occupied attention. A nation was to exemplify the system, and therefore, by necessity, it largely addressed the senses, borrowing its motives and enforcing its penalties from a consideration of objects near and palpable. If we read Romans 7:1-25. we see what St. Paul meant by "the letter killeth." On the other hand, the dispensation of the spirit "giveth life." The antithesis is stated in the strongest possible form—death and life. This, accordingly, was the apostle’s "sufficiency," a spiritual wisdom for enlightenment, a spiritual power for carrying out his apostolic plans, and an attained spiritual result seen in the recovery of Gentiles from the degradation of idolatry, and in the freedom of Jews from the bondage of the Mosaic Law.—L. Ministry of the Old Testament compared with that of the New, and the superiority of the latter shown. He speaks now of the "ministration of death," not of it as the ministry of the letter; and yet it was "glorious." Compared with the revelation made to Enoch, Abraham, Jacob, it was "glorious." Whether witnessing to the unity of God or to his providence over an elect race, it was an illumination, or splendour, unequalled in the centuries before Christ. Tribes were organized as a nation, bondmen transformed into free men; and, despite their proclivity to heathenish idolatry, they came finally to hold and defend the doctrine of one God, their Jehovah, their Lord of hosts, their Benefactor and Friend, as the doctrine underlying all their hopes and aspirations. The sanctity of human life which the great lawgiver made the foundation of his system, the rights of persons and property, the obligations of brotherhood among themselves, duties to the poor and the stranger, duties to their nation, reverence for the sabbath and its worship, obedience to God in the minutest things, were taught them with a precision and a force that largely succeeded in producing the only phenomenon of its kind in history—a nation educated in the sense of God, of his presence in their midst, and of his providence as an unceasing and omnipotent agency in their homes and business. What a "glory" there was in their literature we all know. No psalmody is given in the New Testament; none was wanted; inspired poetry reached its full measure of excellence in King David and his poetic successors; and the Christian heart, whether in prayer or praise, finds much of its deepest and most devout utterance in these ancient Judaean hymns. Reproduction is the test of enduring greatness. In this respect the genius and piety of David stand unrivalled. Whenever men worship God, he is the "chief singer" yet; nor have we any better standard by which to try the merit of our religious poetry and music than the similarity of their effect upon us to that produced by the Psalms of David. Last of all in the order of time, first in its importance, what a "glory" in him born of the Virgin Mary! On this system St. Paul made no war. What he antagonized was the misunderstanding and abuse of the system in the hands of Pharisees and Sadducees, and, especially in the shape it assumed among the Judaizers at Corinth and in Galatia. He calls the old covenant "glorious," a word he never uses but in his exalted moods of thought, True, it was "written and engraven in stones," but by whose hand? Even "the face of Moses’ was more than the Israelites could bear, "for the glory of his countenance." The splendour irradiating Moses was transient—"which glory was to be done away;" but it did what it was intended to do by demonstrating where he had been and on what mission. Yet—the glory acknowledged—it was "the ministration of death." All the sublimity was that of terror, none that of beauty, when Sinai became the shrouded pavilion of Jehovah. "Whosoever toucheth the mount shall be surely put to death." This external characterization was a symbol of its condemning power. "When the commandment came, sin revived, and I died." It was not in the language of the Law that David prayed, "Cast me not away from thy presence, and take not thy Holy Spirit from me;" nor in sympathy with the Law that Isaiah spoke of the Anointed One, "The Spirit of the Lord God is upon me;" bat in contemplation of grace beyond Law, and therefore extra to the ordinary workings of the Mosaic economy. A provision existed for these spiritual anticipations, and it was a part of its excellence, the highest part, that it had on a few minds this prevenient influence. Still, the distinctive feature stands, "a ministration of death;" and to the hour when Jerusalem and her temple fell, Sinai was the mount that could not be touched without death. It had a glory, a derived and subordinate glory, and the glory itself was to die. Certain qualities of Hebrew mind under the system, methods of thought, poetic modes of looking at nature, cultivated instincts of providence, yearnings for spirituality, were to survive and attain their completeness; but the system was to end by the law of limitation organic in its structure. Now, on this basis, the glorious economy of which Moses was the minister, and the transientness of its duration, St. Paul builds an argument for the superior glory of the gospel. It is the "ministration" of the Holy Ghost. It is "the ministration of righteousness." Under the economy of grace the righteousness of God was first secured. That done, the justice of God appeared in the sinner’s justification. And in this justification the converted man realizes that sense of demerit and guilt which arises in his personal instinct of justice, is met and satisfied; while, at the same time, gratitude and love are awakened by the unmerited goodness of God in Christ. The two stand together. They are inseparable in the constitution of the universe. They are inseparable by the laws of the human mind. The joy of the one is vitally blended with the gladness of the other; so that if the renewed heart feels its indebtedness to the mercy of God in Christ, it feels also that its salvation rests on the vindicated righteousness of God in Christ. It is what Christ is to the Father that makes him precious as the Christ of his faith, hope, and love. Most fitly, then, St. Paul presents the antithetic emphasis on condemnation and righteousness. Condemnation and righteousness are legal terms. The element of similarity in their common relation to Law is clearly recognized. Without this common element the antithesis could have no meaning. The dissimilarity is thus made vivid. "Much more doth the ministration of righteousness exceed in glory." Each is a "ministration," each a "ministration" of "glory," but the "ministration of righteousness doth exceed in glory." The idea is explained and strengthened yet further. A favourite thought of the Jews, and particularly of the Pharisees, was the perpetuity of the Law. After the Exile, this was the stronghold of patriotism, sentiment, and religion. On no other ground could Pharisaism have acquired its popular ascendency. This was the battle it was ever fighting for the nation—the dignity of the Law as seen in its permanent utility, since only thereby could Israel attain her true destiny and far surpass her ancient renown. Of course the anti-Pauline party at Corinth had much to say on St. Paul’s view of the Law. Here, then, is an opportunity for him to defend his ministry. The point now is that the Mosaic ministration had no glory "in this respect," that is, in respect to the succeeding dispensation, which had entirely obscured its lustre. The once stately figure was not erect, but prostrated; it was disrobed of its gorgeous vestments; it wore no longer the breast, plate with its precious stones; its glory had departed; and all this "by reason of the glory that excelleth." If so, then how transcendent the splendour of the Spirit’s dispensation? "If that which is done away was glorious, much more that which remaineth is glorious." In the former Epistle he had written of various glories—one of the sun, another of the moon, still another of the stars, the radiance distributed over immeasurable spaces and among orbs widely different, each preserving from age to age its own distinctive splendour, every ray of light imaging the world whence it issued. A firmament was before his eye in its circles of magnificence. But now the glory, on which in other days he had looked with so much pride as a Pharisee, had passed forever from his sight. Yet, so far from feeling that there was loss, he exulted in the infinite gain, because "of the glory that excelleth."—L. Boldness of speech; the two ministries; from glory to glory. Dwelling on the superior excellence of the gospel, it was natural for the apostle to speak of his hopefulness (such hope) and of the effect thereof on his ministry. He had spoken of his trust (2 Corinthians 3:4), and now he expresses the hope which filled his soul from "the intervening vision of the glory of his work" (Stanley) and its future results. He uses "great plainness of speech"—unreservedness, without disguise, boldness (the last conveying his meaning most fully). The "able ministers of the new covenant" were also bold, having no reason for concealment, but every reason for openness and candour. From the beginning of the Spirit’s dispensation this boldness had characterized apostolic preaching. St. Peter, who had shown such cowardice in the high priest’s palace, evinced the utmost fearlessness at Pentecost. It was a spectacle of wonder to the Sanhedrim. "When they saw the boldness of Peter and John… they marvelled;" and what was the explanation of their courage? "They took knowledge of them that they had been with Jesus." Immediately thereafter we hear of prayer offered by the Church that "with all boldness" they may speak God’s Word. Boldness, at that time, was a virtue in request, and not one of the apostles failed to meet its requisitions. At this point the contrast between the Law and the gospel presents a new aspect. Moses had veiled his face, "that the children of Israel could not steadfastly look to the end of that which is abolished." The veil concealed the evanescence of the brightness and was symbolic of that judicial blindness which fell upon Israel. "Their minds were blinded," or hardened, so that their perceptions were not in accordance with facts; impressibility was lost, feeling was callous. "Until this day remaineth the same veil untaken away in the reading of the Old Testament." The punishment continued. What were the old Scriptures but a sealed book to most of the Jews in the apostle’s day? and now, after eighteen centuries, how palpable to us the confirmation of his words in the ignorance and the delusions of the Jews touching the spiritual import of their sacred books! "Until this day" has a meaning for us it could not have had to St. Paul’s contemporaries. Time has done nothing or next to nothing to remove the darkness enveloping Jewish mind. Shrewd, intelligent, sagacious, in everything else; distinguished on nearly every arena of commercial and professional life; often foremost among men in matters as widely separated as music and statesmanship;—they yet present the strangest of contrarieties in adhesion to prejudices almost two thousand years old, and that too while evincing an adaptiveness to every form of civilization and to all the modifications going on in the current activities of the age. Find them where you may, they are pliant to circumstances, Not a national mould can be mentioned in which their external character cannot be cast, and yet, while this plasticity is such that we have Russian, Italian, German, Spanish, French, English, American, Jews, and withal the individual nationality apparent, there is the same religious blindness of which St. Paul wrote long ago. Their land, homes, institutions, the objects that come before us when we think of Judaea and Galilee, have passed from their grasp; but they hold fast to the shreds of their ancient beliefs, nor can any power relax their hold. Now, surely, this is inexplicable on the ordinary grounds of human experience. No law of the mind, no law of society, can explain the phenomenon. Such a spectacle as the Jews present of retaining their attachment and devotion to a skeleton religion, from which the soul has departed, is unique in the world’s history. St. Paul solves the enigma; it is providential, it is punitive; "until this day the veil is untaken away." Two statements follow: (1) the "veil is done away in Christ;" (2) but, though done away in Christ, "even unto this day, when Moses [his writings] is read, the veil is upon their heart." Only in and through Christ have we the power to see Christ in the Old Testament. Only in Christ risen and glorified, only in him as sending the Holy Ghost, can we understand the relations of Moses to the gospel. "Then opened he their understanding, that they might understand the Scriptures"—a post-resurrection matter altogether and coincident with the preliminary gift of the Holy Ghost during the forty days. Yet, while asserting that Moses has been unveiled, and that his testimony to Christ, as the end of the Law to every believer, has been made clear and simple, nevertheless, the veil remains. The idea would seem to be, "The veil remains not taken away in the reading of the old covenant, it not being unveiled to them that it (the old covenant) is done away in Christ" (note in Lange’s ’Commentary’). But was there not room for hope? Already, in thousands of cases, the veil had been removed. A blinder and more rabid Pharisee than St. Paul lived not in Jerusalem, and he had had the veil taken away. The work was going on. One day it would be completed and Israel would know her Messiah. "When it shall turn to the Lord, the veil shall be taken away." We, in the present day, read this third chapter of the Second Corinthians in a fuller light than even our immediate ancestors. The events of the nineteenth century have shown us how near the Jews are to the heart of Providence. Taken as a body of people, they are advancing in wealth, in culture, in certain elements of social power, at a rate beyond the average progress of races. Christian thinkers cannot look at these facts without seeing much more than material prosperity. Providence is the historic antecedent of the Spirit. The prophets of God in our age are not Elijahs and Elishas, but events that revolutionize thought and silently change the hearts of nations. But this turning to the Lord (verse 16) must be explained as to its Divine Agent, and the nature, thoroughness, and growing excellence of the work be set forth. Its Divine Agent. He is the Holy Ghost. Not only did Christ teach that he depended on the Holy Spirit for his anointing as the Messiah, and that the unction proceeding thence was the strength and inspiration of his earthly work ("The Spirit of the Lord is upon me"); not only did he refer everything to the fulness of the Spirit in him ("I do nothing of myself"); not only did he wait for its baptismal descent upon him before entering on his ministry, and’ acknowledge his presence in his miracles and teaching ("If I cast out devils by the Spirit of God," etc.; "The words I speak unto you, I speak not of myself"); but, in the most solemn hours of his existence, death just at hand, he taught the disciples to expect the Spirit as his gift, stating what would be his offices as Remembrancer, Convincer, Witness, Glorifier, and in all the Comforter. This was to be their outfit for discipling all nations, for victory over themselves as to all self-seeking and self-furthering emotions, for triumph over all opposing forces. This was to be the means of realizing him as their glorified Lord, so that they should know him no more after the flesh, but after the Spirit. Now, we must not fail to notice that we are indebted to St. Paul for a very full portrayal of the actual work of the Spirit in the Church. One may call him the historian of the Spirit, the thinker who, under God, discerned his blessed operations in their variety and compass, the writer who put them on record for the illumination of the Church in all ages, the man who laid bare his own soul in extremities of sorrow and in moments of supreme happiness so that we might have his theology of the Holy Ghost in its experimental results. From him, then, we have not only the completest doctrinal instruction on this most vital subject, but likewise the flesh-and-blood view superinduced upon the anatomy of theological truth; witness this third chapter: yet this is only one among his many-sided presentations el this topic. Observe, however, this chapter fills a special place in his system of teaching. Step by step he had been approaching a point at which he could demonstrate the pre-eminent excellence of the gospel. Charity had been delineated once and forever; the resurrection had been argued on a method and in a manner unusual with him; so too the economy of the Church as a society divinely planned. In this third chapter all his prominent ideas coalesce in one great master truth, viz. the dispensation of the gospel as the ministry of the Spirit. The phrase, "ministry of the Spirit," is itself remarkable. It includes, in a certain sense, the ministry of Moses, while differentiating the old covenant from the new. It takes in all ministries, apostolic, ordinary, and the numerous kinds of the ordinary. If we have lost some of these as they existed in St. Paul’s day, how many have we gained as original to later times and generic to circumstances called into existence by England and America in the eighteenth century—the century of a constellation of epochs in the firmament of history? "Now the Lord is that Spirit." Everywhere, in everything, the Lord Jesus Christ is the Dispenser of its manifold influence. "Being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear." It is the doctrine of Pentecost. It is the miracle and grandeur of Pentecost. Yet St. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ The glory of the gospel ministry (2 Corinthians 4:1-6), which sustains the hearts of Christ’s ministers among all weaknesses and trials (2 Corinthians 4:7-15), especially by the faith in things unseen (2 Corinthians 4:16-18). 2 Corinthians 4:1 Therefore. Because of the freedom and open vision of the gospel. As we have received mercy. Gratitude for a mercy so undeserved (1 Timothy 1:13) makes us fearless and vigorous in a ministry so glorious (Acts 20:23, Acts 20:24). We faint not. The word implies the maintenance of a holy courage (1 Corinthians 16:13) and perseverance (2 Thessalonians 3:13). It occurs again in 2 Corinthians 4:16, and in Luke 18:1; Galatians 6:9; Ephesians 3:13. 2 Corinthians 4:2 But have renounced; rather, but we renounced. We renounced them once and forever at our baptism. The hidden things of dishonesty; literally, of shame; meaning, of course, of all that causes shame. Disgraceful as may be calunmies of my Jewish opponents, I have said farewell forever to everything for which a good man would blush. "Honest" was originally like the Greek word καλὸς, a general expression for moral excellence, as in Pope’s line— "An honest man’s the noblest work of God." Fletcher’s— "Man is his own star, and the soul that can Be honest is the only perfect man." In craftiness. The word implies all subtle, cunning, underhand dealing (2 Corinthians 11:3), and it is clear from 2 Corinthians 12:16 that St. Paul had been charged with such conduct. The word is both used and illustrated in Luke 20:23. Handling the word of God deceitfully. He has already repudiated this charge by implication in 2 Corinthians 2:17, and he was always anxious to maintain an attitude of transparent sincerity (2 Corinthians 1:12) by uttering the truth and the whole truth (2 Corinthians 2:17; Acts 20:27), and not adulterating it. He had to meet such insinuations even in his first extant letter (1 Thessalonians 2:3). By manifestation of the truth. The constant recurrence to this thought shows the apostle’s anxiety to remove the suspicion, created by the attacks of his opponents, that he had an esoteric teaching for some (2 Corinthians 1:13), kept some of his doctrines "The truth" cannot be preached by the aid of lies. The prominence of the word "manifest" in this Epistle is remarkable. St. Paul seems to be haunted by it (2 Corinthians 2:16; 2 Corinthians 3:3; 2 Corinthians 4:10; 2 Corinthians 5:10, 2 Corinthians 5:11; 2 Corinthians 7:12; 2 Corinthians 11:6). Commending ourselves. This is the only form of self-commendation or of "commendatory letter" for which I care. There is evidently a reference to the same verb used in 2 Corinthians 3:1. Before God (see 2 Corinthians 2:17; 2 Corinthians 7:12; Galatians 1:20). These solemn appeals are meant to show that it would be morally impossible for him to act as he was charged with acting. If he can assert his own integrity he will do so only as consciously in the presence of God. 2 Corinthians 4:3 But if our gospel be hid. This is added to avoid the semblance of a contradiction. He has spoken of "manifestation of the truth," and yet has spoken of all Jews as unable to see it because they will not remove from their hearts the veil which hides it from them. How can "a veiled gospel" be a "manifested truth"? The answer is that the gospel is bright, but the eyes that should gaze on it are wilfully closed. Similarly in 2 Corinthians 2:16, he has compared the gospel to a fragrance of life, yet to the doomed captives—"to the perishing"—it comes "like a waft from the charnel house." A better rendering would be, But even if our gospel (1 Corinthians 15:1; Romans 2:16) is a veiled one. it is veiled only among the perishing. Be hid; rather, has been veiled. To them that are lost; rather, to the perishing (see note on 2 Corinthians 2:15). 2 Corinthians 4:4 The god of this world; rather, the god of this age. It is, as Bengel says, "a great and horrible description of the devil." He is not, however, here called a god of the kosmos, but only of the olam hazzeh, the present dispensation of things as it exists among those who refuse to enter that kingdom in which the power of Satan is brought to nought. The melancholy attempt to get rid of Manichean arguments by rendering the verse "in whom God blinded the thoughts of the unbelievers of this world" is set aside by the fact that the terrible description of Satan as "another god" (El acheer) was common among the rabbis. They knew that his power was indeed a derivative power, trot still that it was permitted to be great (Ephesians 2:2; Ephesians 6:12). In John 12:31 (John 14:30) our Lord speaks of him as "the ruler of the kosmos." Hath blinded; rather, blinded. The verb here has no other meaning than "to blind," and is quite different from the verb "to harden," rendered by "to blind" in 2 Corinthians 3:14 with the same substantive. They are blind from lack of faith, and so being "unbelieving’’ they are" perishing" (Ephesians 5:6), seeing that they "walk in darkness" (John 8:12) and are in Satan’s power (Acts 26:18). Blindness of heart," says St. Augustine, "is both a sin and a punishment of sin and a cause of sin." The light of the glorious gospel of Christ; rather, the illumination of the gospel of the glory of the Christ. The word photismos in later ecclesiastical Greek was used for "baptism." Who is the image of God (2 Corinthians 3:18; Colossians 1:15; Hebrews 1:3). Should shine unto them; or, as in the Revised Version, should dawn upon them. The other rendering, "that they should not see the illumination," gives to the verb augazo, a rarer sense, only found in poetry, and not known to the LXX. 2 Corinthians 4:5 For we preach not ourselves. There is no glory or illumination on our faces, and we have no personal ends to gain, nor are we "lords" over your faith. This is, perhaps, meant as an answer to some charge of egotism. The Lord; rather, as Lord (Philippians 2:11; 1 Corinthians 12:3). Your servants; literally, your slaves (1 Corinthians 9:19). For Jesus’ sake. So Christ had himself desired (Matthew 20:27). 2 Corinthians 4:6 Who commanded the light to shine out of darkness. The argument of the verse is that God, who created the material light (Genesis 1:3) and who is the Father of lights (James 1:1) and sent his Son to be the Light of the world (John 8:12), did not shine in our hearts for our sakes only, or that we might hide the light under a bushel for ourselves, but that we might transmit and reflect it. There is an implied comparison between the creation of light and the dawn of the gospel light, and each of these was meant for the good of all the world. The verse should be rendered, if we follow the best manuscripts, "Because it is God, who said, Light shall shine out of darkness, who shone in our hearts for the illumination of the knowledge of the glory of God." In the face of Jesus Christ (see 2 Corinthians 2:10; 2 Corinthians 3:7). Probably, however, there is a reference to the glory of God, not as reflected from the face of Christ, but as concentrated in and beaming from it (Hebrews 1:2). 2 Corinthians 4:7-15 Glory of the ministry in the midst of its weakness and suffering. 2 Corinthians 4:7 In earthen vessels. The glorious light which we have to show to the world is, like Gideon’s torches, carried in earthen pitchers. The word skenos, vessel, is used in Mark 11:16, and "vessels of earthenware" in Revelation 2:27. St. Paul, in Acts 9:15, is called "a vessel of election," whence Dante calls him lo vas d’ elezione. Man can never be more than an earthen vessel, being frail and humble, and the metaphor specially suits an apostle of Christ (see 1 Corinthians 2:3-5; 2 Timothy 2:20). But when he takes the Word of life from the earthen pitcher and waves it in the air, it illuminates all on whom the light shines. No commentator seems to have seen the probable allusion to Gideon’s pitchers. It is the "light," of which he has been speaking exclusively in the last verses, which constitutes the "treasure." Those who suppose that the "treasure" is gold or silver or something else of value, refer to Jeremiah 32:14, and Herod., 3:103; Pers., ’Sat.,’ Jeremiah 2:10. The excellency; literally, the excess or abundance. Of God, and not of us; rather, of God, and not from us. 2 Corinthians 4:8 Troubled; afflicted, as in 2 Corinthians 1:4. On every side; in everything. Distressed; rather, driven to straits. Perplexed, but not in despair. In the original is a beautiful paronomasia, which might, perhaps, be represented in English by "pressed, but not oppressed." Literally the words mean, being at a loss, but not utterly at a loss. In the special anguish of trial of which he spoke in 2 Corinthians 1:8, he was indeed for a time "utterly at a loss," reduced to utter despair; but in the normal conditions which he here describes he always, as it were, saw some outlet out of his worst perplexities. 2 Corinthians 4:9 Not forsaken. St. Paul, like the author of the Epistle to the Hebrews, knew by blessed experience the truth of the promise, "I will never leave thee nor forsake thee" (Hebrews 13:5, Hebrews 13:6). Cast down. Flung to the ground, as in some lost battle; yet not doomed, not "perishing." "Though he fall, he shall not be utterly cast down, for the Lord upholdeth him with his hand" (Psalms 37:24). 2 Corinthians 4:10 The dying of the Lord Jesus; literally, the putting to death (Vulgate, mortificatio). This is even stronger than 2 Corinthians 1:5. It is not only "the sufferings," but even "the dying," of Christ of which his true followers partake (Romans 8:36, "For thy sake are we killed all the day long"). St. Paul, who was "in deaths oft" (2 Corinthians 11:23), was thus being made conformable unto Christ’s death (Philippians 3:10). Philo, too, compares life to "the daily carrying about of a corpse," and the Cure d’Ars used to speak of his body as "ce cadavre." That the life also of Jesus, etc. The thought is exactly the same as in 2 Timothy 2:11, "If we be dead with him, we shall also live with him." 2 Corinthians 4:11 For Jesus’ sake. St. Paul, as Bengel says, constantly thus repeats the name of Jesus, as one who felt its sweetness. The verse contains a reassertion and amplification of what he has just said. In our mortal flesh. This is added almost by way of climax. The life of Jesus is manifested, not only "in our body," but even by way of triumph in its lowest and poorest element. God manifests life in our dying, and death in our living (Alford). 2 Corinthians 4:12 So then. In accordance with what he has just said. Death worketh in us, but life in you. The life of us apostles is a constant death (Romans 8:36); but of this daily dying you reap the benefits; our dying is your living; our afflictions become to you a source of consolation and joy (2 Corinthians 1:6; Philippians 2:17). 2 Corinthians 4:13 We; rather, But we. The same spirit of faith. The spirit manifested by the psalmist in the quotation which follows. It is from Psalms 116:10, a psalm which corresponded with St. Paul’s mood because it was written in trouble sustained by faith. And this faith inspires him with the conviction that, after "the body of this death," and after this death in life, there should begin for him also the life in death. St. Paul says nothing as to the authorship of the psalm, which probably belongs to a period far later than that of David. The words are from the LXX., and seem fairly to represent the disputed sense of the original. 2 Corinthians 4:14 Which raised up the Lord Jesus (see 1 Corinthians 6:14). Shall raise up us also. The thought is again expressed in Romans 8:11. As he is here alluding mainly to the resurrection from the dead, it is clear that he contemplated the possibility of dying before Christ’s second coming. By Jesus. The reading supported by nearly all the best manuscripts is "with Jesus" (à, B, C, D, E, F, G), which perhaps appeared unsuitable to the copyists. But Christians are "risen with Christ" here (Colossians 2:12; Colossians 3:1); and in another sense also we rise with him, because the Church is "the body of Christ" (1 Corinthians 15:23). Shall present us with you. So St. Jude speaks of "God our Saviour" as able "to present us" before the presence of his glory (Jud Jude 1:24, Jude 1:25). 2 Corinthians 4:15 All things are for your sakes. St. Paul has already implied that his life is not his own, and he recurs to the same thought in Colossians 1:24, and repeats once again towards the close of his life: "I endure all things for the elect’s sakes" (2 Timothy 2:10). Might .. redound. The verb perisseuo may mean either "I abound" or "I make to abound" as in 2 Corinthians 9:8 and Ephesians 1:8. Here there is a similar thought to that expressed in 2 Corinthians 1:11, and the best rendering is, In order that the Divine favour, being multiplied through the greater number (of those who share in it), may make the thanksgiving (which it excites) abound to the honour of God. 2 Corinthians 4:16-18 The Christian minister is upheld by hope. 2 Corinthians 4:16 Therefore. Knowing that our daily death is the pathway to eternal life (2 Corinthians 4:14). We faint not (see 2 Corinthians 4:1). Though; rather, even if. Our outward man. Our life in its human and corporeal conditions. The inward man. Namely, our moral and spiritual being, that "new man which is renewed in knowledge after the image of him that created him" (Colossians 3:10). Is renewed; literally, is being renewed; i.e. by faith and hope. Day by day. The Greek phrase is not classical, but is a reminiscence of the Hebrew. 2 Corinthians 4:17 For our light affliction, which is but for a moment; literally, for the immediate lightness of our affliction. Worketh for us. Is bringing about for us, with all the immeasurable force of a natural and progressive law. A far more exceeding and eternal weight of glory; literally, in excess unto excess. For the phrase, "to excess—characteristic, like other emotional expressions, of this group of Epistles—see 2 Corinthians 1:8; Galatians 1:13. The word "eternal" is in antithesis to the "for a moment." The "weight" is suggested by the "lightness," and possibly also by the fact that in Hebrew the word for "glory" also means "weight." The general contrast is found also in Matthew 5:12; 1 Peter 5:10; Hebrews 12:10; Romans 8:18. The frequent resemblances between this Epistle and that to the Romans are natural when we remember that they were written within a few months of each other. 2 Corinthians 4:18 While we look not at the things which are seen. The Greek suggests more of a reason, "Since we are not gazing at things visible" (see 2 Corinthians 5:7). Things which are not seen. The negative is the subjective negative. It expresses not only the fact that now these things are not seen, but that it is their nature to be unseen by the bodily eyes. Temporal. That is, temporary, transitory, phantasmal, a passing world; for which reason we do not fix our gaze or our aim upon it. But the things which are not seen are eternal The clause is important, as showing that eternity is not a mere extension of time, but a condition qualitatively different from time. The "things eternal" exist as much now as they will ever do. We are as much living in eternity now as we ever shall be. The only difference will be that we shall then see him who is now unseen, and realize the things which now are only visible to the eye of faith. This is one of the passages of St. Paul which finds a close parallel in Seneca (’Ep.,’ 59). "Invisibilia non decipiunt" was, as Bishop Wordsworth tells us, the inscription put at the end of his garden arcade by Dr. Young, the poet. 2 Corinthians 4:1, 2 Corinthians 4:2 - The character and work of a true minister of Christ. "Therefore seeing we have this ministry," etc. These words present to us a true minister of Christ as he is in himself and in his labours, that is, his character and work. I. HIS . It is here suggested that his character is marked by three things. 1. Its strength. "Therefore seeing we have this ministry, as we have received mercy, we faint not." Having in mercy such a gospel as this to preach, we are not disheartened. "We faint not;" on the contrary, we are courageous. The character of every minister of Christ should be marked by strength—strength of conviction, strength of principle. 2. Its purity. "But have renounced the hidden things of dishonesty," or rather, of "shame." Every element and form of sin is a thing of "shame," a thing which makes the conscience blush. Falsehood, inchastity, meanness, selfishness, dishonesty, are all things for shame and disgust. A true minister has renounced all these things, he is thoroughly cleansed of them. 3. Its straightforwardness. "Not walking in craftiness." No attribute of character is more common, at the same time more morally ignoble and anti-Christian, than artfulness or stratagem. Ministers of religion are frequently charged with this "craftiness," and the charge is, alas! too often true. The craft of priests is notorious. Now, a true minister is free from this; he is a man of frankness, candour, transparent honesty. II. HIS WORK. How does he fulfil his mission? The answer is given here: 1. Negatively. "Not handling the Word of God deceitfully." It is thus handled when it is used to support a system, to advance a sect, to exhibit self, to gain a living and to win popularity. He is not a true minister who does this. 2. Positively. "By manifestation of the truth commending ourselves to every man’s conscience in the sight of God." (1) He appeals to the conscience of humanity. "Every man’s conscience." Elsewhere Paul calls conscience the "inner man;" it is in truth the man of the man, his moral self. It is thus he addresses himself, not merely to the passion, or to the imagination, or to the intellect, but to that which underlies and permeates every spiritual faculty of man. (2) He appeals to the conscience of humanity through the truth. "By manifestation of the truth." What is the "truth"? "The Word of God." And that word, not as literature, but as life, the life of Christ. He is "the Truth." It is "truth as it is in Jesus," not in creeds or Churches that he addresses to the conscience. (3) He appeals to the consciences of humanity, through the troth under the felt inspection of Almighty God. "In the sight of God." The man who preaches the truth under a consciousness of the Divine eye wilt be free from (a) fear, (b) affectation, and from (c) dulness. 2 Corinthians 4:3, 2 Corinthians 4:4 The condition of unregenerated men. "But if our gospel be hid," etc. These words give an appalling view of ungodly men. I. They are BLIND TO THE GOSPEL. "If our gospel be hid [or, ’veiled’]." Men have different organs of vision. There is the bodily eye: the gospel is not "hid" from that—they can see the volume that contains it, they can see the print, and perhaps read its chapters. There is the intellectual eye to discover its sense and discern its meaning. There is the spiritual eye, the conscience which discerns the moral significance of things; this is the eye which alone can see the gospel, its real essence. And this is the veiled eye, the eye of conscience is closed, so that the gospel is no more discerned than the bright heavens are observed by the man who is horn blind. II. They are IN SIN. "It is hid to them that are lost," or veiled from them that are perishing. Soul ruin is a gradual process. Souls are neither ruined nor saved at once. The wicked are "going into everlasting punishment;" they are not hurled there at once; step by step they proceed. With every sin their sensibility of conscience is perishing, their power of will is perishing, all the better tendencies of their nature are perishing. It matters not how strong in body, how prosperous in wealth, how elevated in society, they are perishing. Startlingly solemn this! III. They are BY SATAN. "In whom the god of this world hath blinded the minds of them which believe not." Observe: 1. Satan is not a principle, but a personality. 2. Satan has immense dominions. "The god of this world." Satan is a personality that has access to human souls. He enters men, acts on their springs of thought and fountains of feeling. 3. Satan is a personality whose action on the soul is essentially pernicious. "The god of this world hath blinded the minds of them which believe not." He closes the moral eye of the soul, "lest the light of the glorious gospel of Christ, who is the Image of God, should shine unto them." 2 Corinthians 4:5 - Preaching. "For we preach not ourselves," etc. Here is— I. A SAD in preaching. What is that? To "preach ourselves." To preach ourselves is to propound our own notions, to exhibit our own talents, genius, and learning, to parade our own productions. It is to put self, not Christ, in the front. In these days the egotism of the pulpit has become all but intolerable. II. A THEME for preaching. "Christ Jesus the Lord." 1. Preach him as the Mediator between God and man. He whose grand mission it is to reconcile man to his Maker. 2. Preach him as the great Example for man’s imitation. He who embodies the ideal of human perfection and blessedness. III. The RIGHT SERVICE in preaching. "Ourselves your servants for Jesus’ sake." The true preacher is: 1. The servant of souls. 2. The servant of souls inspired by love for Christ. "Servants for Jesus’ sake." 2 Corinthians 4:6 - True soul light. "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." There are two lights in the soul. There is the light of nature. This light consists of those moral intuitions which Heaven implanted within us at first. These intuitions are good enough for angels, did for Adam before he fell; but now, through sin, they are so blunt and dim that the soul is in moral darkness: "The light that is in thee is darkness." The other light is that of the light of the gospel. This comes because the light of nature is all but gone out, and comes as essential to our spiritual well being. This is the light to which the passage refers, the new soul light. The words call attention to three facts concerning it. I. IT FROM THE HIGHEST SOURCE. "God, who commanded the light to shine out of darkness, hath shined in our hearts." The reference is here to the creation (Genesis 1:3). It reminds us: 1. Of antecedent darkness. The state of the soul before this light enters it is analogous to the state of the earth before God kindled the lights of the firmament. It was cold, chaotic, dead. In what a sad condition is the unregenerate soul! 2. Of almighty sovereignty. "Let there be light"—"Let light be, and light was." The luminaries of the firmament were kindled by the free, uncontrolled, almighty power of God. So it is with real spiritual light. It comes because God wills it. Everywhere he "worketh according to the counsel of his own will." II. IT REVEALS THE SUBJECT. Light is a revealer. All the hues and forms, beauties and sublimities of the earth would be hid from us without the light. What does this soul light reveal? "The light of the knowledge of the glory of God." Gospel light entering the soul makes God visible as the eternal Reality, the Fountain of being, and the Source of all blessedness. Where this gospel light is not, the soul either ignores or denies him; or, at most, speculates about him, and at best has now and then flitting visions. But under the radiance of the gospel, God is the Reality of all realities, the Fountain of all existences, the Root of all the sciences. In this light they see God, and through him they see and interpret his universe. III. IT STREAMS THROUGH THE MEDIUM. "In the face of Jesus Christ." There is undoubted allusion here to what is said of Moses (2 Corinthians 3:13) when the Divine glory was reflected on his face, and produced such a splendour and magnificence that the children of Israel could not steadfastly look upon it. The sense here is that, in the face or the person of Jesus Christ, the glory of God shone clearly, and the Divinity appeared without a veil. This light coming through Christ, "who is the image of the invisible God," is: 1. True light. He is the Truth. 2. Softened light. The soul could not stand the light coming directly from the infinite Source; it is too dazzling. Through the medium of Christ it comes so softened as to suit our weakness. 3. Quickening light. It falls on the soul like the sunbeam on the seed quickening into life. 2 Corinthians 4:7 - The true gospel ministry. "But we have this treasure," etc. The words lead us to consider the true gospel ministry in various aspects. I. AS AN . The gospel is a system of incalculable worth. The most valuable things in nature are employed to represent it—water, light, life, etc. There are four criteria that determine the worth of a thing—rarity, utility, duration, the appreciation of the highest authorities. All these applied to the gospel demonstrate its surpassing value. II. AS THE SERVICE OF FRAGILE MEN. "In earthen vessels." To whom have the inestimable truths of the gospel been entrusted for exposition, enforcement, and distribution? Not to angels, but to frail and dying men. 1. They have frail bodies. They are subject to infirmity, exhaustion, decay, etc. 2. They have frail minds. The most vigorous in intellect is weak, the most lofty in genius is feeble, the most enlightened is ignorant. III. AS A DIVINE PURPOSE. "That the excellency of the power may be of God, and not of us." The grand reason why frail men are employed to preach the gospel is that the glorious renovating and soul-saving effects may evidently appear as the work of God, and not of man. When sermons prove effective in converting souls, it is not because of the originality of their thought, the force of their logic, the splendour of their rhetoric, or the majesty of their eloquence, but because of the Divine power that accompanies them. "Not by might, nor by power," etc. 2 Corinthians 4:8-12 - Trials in the cause of Christ. "We are troubled on every side," etc. Three remarks are suggested. I. That THE TRIALS IS THE CAUSE OF CHRIST ARE VERY GREAT. Hear what Paul says about his trials: "We are troubled on every side." He speaks of himself as hemmed in by enemies, pursued by enemies, stricken down by enemies, and dragging about with him, as it were, a living corpse. It may be laid down as a principle, that the man who is earnestly engaged in any righteous cause in this world will have to encounter trials. The old prophets bad their trials, some of them were insulted, some incarcerated, some martyred. So with John the Baptist, and so with the apostles, so with the confessors, reformers, and genuine revivalists. II. That, HOWEVER GREAT THE TRIALS , THEY ARE NOT BEYOND BEARING. The apostle says that although "troubled on every side, yet not distressed," or straitened; though "perplexed," or bewildered, yet not benighted; though "persecuted," or pursued, yet not "forsaken," or abandoned; though "cast down," or stricken down with a blow, yet not perishing. The idea is that he had support under his trials; they did not entirely crush him. The true labourer in the cause of Christ, however great his trials, is always supported: 1. By the approbation of his own conscience. 2. By the encouraging results of his own labours. 3. By the sustaining strength of God. "As thy days, so thy strength shall be." III. THAT THE RIGHT BEARING OF THESE TRIALS THE GOOD OF SOULS. 1. In the right bearing of these sufferings the sufferer reveals the life of Christ to others. "Always bearing about in the body the dying of the Lord Jesus." Rightly endured sufferings bring the sufferer so near to the sufferings of Christ that he is in a sense a sharer of those sufferings, and hence in them the life of Jesus is made manifest. Who that has witnessed the true Christian languishing on the bed of suffering and death has not seen the spirit of the life of Christ revealed? 2. In the right hearing of these sufferings the sufferer promotes in himself and others the Christian life. "For we which live are always delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh. So then death worketh in us, but life in you." "God," says Dean Alford, "exhibits death in the living, that he may also exhibit life in the dying." 2 Corinthians 4:13 - The speech of true faith. "We having the same spirit of faith," etc. The world is full of speech. Human words load the atmosphere. All the speeches may be divided into three classes. 1. Speech without faith. Vapid and volatile talk. 2. Speech with wrong faith. Wrong faith is of two descriptions. (1) Faith in wrong subjects. Men believe errors. (2) Improper faith in right subjects. Weak wavering, etc. 3. Speech with true faith. Take the true faith as faith in Christ. In him, not in propositions concerning him, propositions either including doctrines or facts. I offer three remarks concerning the speech of this faith. I. IT IS . The man who truly believes in Christ feels that "necessity is laid upon him," that he "cannot but speak the things seen and heard." Such is the influence of faith on man’s social sympathies that his emotions become irrepressible. II. IT IS . How much speech there is in connection even with the religion of Christ that clashes with the dictates of human reason, and is an insult to common sense! But he who really has faith in Christ can give reasons for his convictions in language clear as the day. It is the lack of true faith that makes our sermons hazy. III. IT IS STRONG. True faith in Christ is the strongest of all convictions, and a strong conviction will always have a strong utterance. The words will be free and full. 2 Corinthians 4:14, 2 Corinthians 4:15 - Soul-inspiring facts. "Knowing that he which raised up the Lord Jesus," etc. There are four glorious facts here. I. THAT CHRIST WAS RAISED FROM THE DEAD. "Knowing that he which raised up the Lord Jesus." "No fact in history," says Dr. Arnold, "is more firmly established by argument than this." II. THAT THE GENUINE OF CHRIST WILL ALSO BE RAISED. "Shall raise up us also by [with] Jesus, and shall present us with you." Raised as he was raised, and all be presented together. III. THAT ALL THINGS ARE FOR GOOD TO THE GOOD. "All things are for your sakes." "We know that all things shall work together for good," etc. "All things are yours." IV. THAT ALL THINGS IN LIFE SHOULD RESULT IN THE TRUE WORSHIP OF GOD. "That the abundant grace might through the thanksgiving of many redound to the glory of God." It is only in Worship that the soul can find the free and harmonious development of all its spiritual powers. Worship is heaven. It is not the means to an end; it is the sublimest end of being. 2 Corinthians 4:16 - Soul-growth. "For which cause we faint not," etc. Observe at the outset: 1. Man has a duality of nature—the outward and the inward; the latter the man of the man. 2. The decayableness of one of the natures. "Our outward man perisheth." This is constantly going on. 3. The constant growth of the tuner nature. "The reward man is renewed day by day. "Soul growth implies three things. I. SOUL LIFE. Dead plants and dead animals can no more grow than stones. The inner man uurenewed is morally dead; its life consists in supreme sympathy with the supremely good. II. SOUL . No life can live upon itself. The appropriation of outward elements is essential to sustentation and growth. Moral and spiritual truths are the nutriment of souls. III. SOUL . All life seems to require exercise. Even the productions of the vegetable world cannot grow without it; though they cannot move themselves, they are moved by the breezes of heaven. Animal life requires it, and the soul must have it in order to grow. It must "exercise itself unto godliness." "They that wait upon the Lord shall renew their strength." 2 Corinthians 4:17, 2 Corinthians 4:18 - The afflictions of Christly men. "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal." These words suggest a few thoughts concerning the afflictions of Christly men. I. They are "light" and "momentary." They are "light:" 1. Compared with what they deserve. 2. Compared with what others have endured. 3. Compared, with the blessedness that is to follow. They are momentary, "but for a moment. Momentary compared (1) with the enjoyments of this life; compared (2) with the interminable blessedness of the future. II. That, though light and momentary, they WORK OUT RESULTS. They issue in what? "A far more exceeding and eternal weight of glory." What is the affliction to the glory? 1. The one is "light;" the other is weighty. Put all the afflictions of the whole Church against the everlasting glory of one Christly soul, and how light! 2. The one is momentary; the other is eternal. "Eternal weight of glory." But the result is not only an eternal weight of glory, but "far more exceeding." No expression could be stronger than this. The apostle here seems to struggle after the strongest language to express his idea of the transcendent blessedness that awaits the Christly man. III. That they work out these glorious results BY THE OF AND ETERNAL . "While we look not at the things which are seen… for the things which are seen are temporal." Observe: 1. That there are things invisible to the bodily eye that can be seen by the soul. There are two classes of invisible things: (1) those that are essentially invisible, such as thoughts, spirits, God; and (2) those that are contingently invisible, such as those things that are visible in their nature, but, through minuteness, distance, or some other cause, are at present invisible. It is to the first of these that the apostle refers—things that are essentially invisible to the bodily eye. The soul can see thoughts, moral intelligences, and the great God. 2. That the things that can be seen only by the soul are not temporal, but eternal. We talk about the everlasting mountains, eternal sun, etc.; but there is nothing that is seen is lasting—all is passing away. Moral truths are imperishable; spiritual existences are immortal; God is eternal; these are things belonging to a kingdom that cannot be moved. 3. That the things that are seen only by the soul are the things that, if realized, will make this mortal life issue in transcendent good. BY C. 2 Corinthians 4:1-6 - Glory of the apostolic ministry; how its duties were discharged. It is still "this ministry." The question, "Who is sufficient for these things?" has been answered in part by a statement of his "sincerity" and "plainness of speech," and he now proceeds to Speak of his courage and steady zeal. "We faint not," allowing no difficulties or dangers to dishearten us. But what was the nature or spirit of this resolute energy? Energetic men, brave men, who are bent on their purpose, are not always choice or chary of the means employed to gain their ends. "Hidden things of dishonesty," plots, schemes concocted in secret, were renounced, nor did he in any way adulterate the gospel. Not only did he preach the Word, but he delivered it as received from the Lord Jesus. The mirror was kept clean and bright, so as to reflect the image. Of course, he contrasted himself with his opponents, who used intrigues to acquire influence. If certain men handled the Word of God deceitfully, he was not one of that number, for his single aim was; "by manifestation of the truth," to commend himself "to every man’s conscience in the sight of God." Divine truth, such as the gospel contained, was a manifestation, a showing of its real and intrinsic character, to the only faculty competent to receive it as a self-evidencing system; and that faculty was the conscience. Reason lies back of all our reasoning, and is greater and truer than our formal logic. Instinct antedates experience, and is the condition precedent to experience. And these instincts with their intuitions constitute their own evidence and form the basis of all knowledge. St. Paul argued that the spiritual doctrines of the gospel, if faithfully presented to the conscience, would be recognized and accepted by conscience as the truth of God. History is history; testimony is testimony; judgment is judgment; conscience is conscience; and he will not disparage any one of these to exalt another, but will keep each in its place according to the constitution of our nature. Yet the human mind, made in God’s image, must be master of its impressions, sovereign over its motives, lord of itself when most obedient to God; and, accordingly, it must have a conscience to witness "magisterially," as Bishop Butler puts it, for the authority of God. It was not to worldly taste and selfish intellect St. Paul appealed in preaching the gospel, nor to low and mercenary feelings of any kind, but to the conscience as the supreme sense of right in man. And was this all? Nay; they commended themselves, their persons, their private and public lives, their experience and conduct, to the consciences of others. Witness what we are, what we do, how we live, as well as what we preach, was St. Paul’s argument. No man enjoyed true appreciation and love more than he; but, most of all, he sought the testimony of their conscience that he was their servant for Christ’s sake, and was in no respect crafty and dishonest in his relations to the brethren. Private character and public character are, alas! too often disjoined, and not seldom are opposites; but St. Paul thought that gifts and graces should go together. What he professed as an apostle be would practise as a man, and in each respect he would commend himself to conscience. On no account would he have the confidence and regard of the Church except so far as he impressed this purest and safest kind of human judgment. And he did this most solemnly, "in the sight of God." Observe, then, it was not to their consciousness but conscience, to which his ministry, character, and life appealed. Nor was this limited to the Church. It was exhibited before all, believers and unbelievers, a savour of life, a savour of death. The manifestation of the truth would commend itself to every man’s conscience; and yet the general verdict of conscience would be accepted and acted on by some, while it would be opposed and disobeyed by many. But who were the rejecters? "If our gospel be hid, it is hid to them that are lost" (who are now perishing), not finally lost, but at present unsaved, their day of grace not over, salvation yet possible. The state spoken of is one of mental blindness, which includes the want of spiritual perceptions and the darkness of the understanding. Conscience is instructed, but the intellect overpowers conscience. Conscience is on the side of truth; intellect on the side of the senses. Conscience entreats, warns, condemns, in the name of God; intellect is sophistical and imperious in behalf of the carnal man. And the intellect is thus alienated from its rational subordination to a ruling conscience by a usurper who is Satan, "the god of this world." Men have allowed him to assert sovereignty over them, have made him "a god," and have yielded to his wicked agency what belongs to the one God. They hays robbed God to give him power over their bodies and souls. Without this clear and vivid recognition of the personality, the activity, the prodigious energy of Satan, the theology of St. Paul would have no consistency, no logical coherence, no adaptiveness to the convicting and renewing work with which he associates it. With him, human depravity is not an abstract thing, an isolated thing, but part and parcel of a vast system of evil, an immense empire of untruth, deception, fraud, cruelty, of which Satan is head and front. Is unbelief powerful? Satan is behind it. Are the lusts and appetites of the flesh tyrannic? Satan is the tyrant. Are men blinded to their interest and well being? By him, "god of this world," are they blinded. One who estimates human depravity solely by what it is in itself will have a very different view of its actual character in experience and outworking from one who looks at it as an instrumentality in such hands as Satan’s. In the former case it is the man indulging in depravity for his own gratification—he personally and individually and directly is its motive, impulse, and end; in the latter there is a kingdom and a despotic ruler, whose objects are furthered by widening his dominion and enhancing his sway. St. Paul is explicit. Satan is the blinder, and he is the blinder as "the god of this world." And he blinds the minds of men, "lest the light of the glorious gospel of Christ, who is the Image of God, should shine unto them." Turn to the close of the previous chapter and read of the "open face," of the reflected "glory of the Lord," of the assimilating power of the "image," of its transforming wonder in changing "from glory to glory." And now take this awful contrast—a fallen angel, a dethroned principality and power the "god" among his hierarchies, the "god" of a world where men are on probation for an immortality of good or evil, and thin "god" of darkness busy everywhere to hide the only light that reveals Christ as the Image of God. Here is this light in the history of Christ’s life, death, resurrection, exaltation. It is glorious. It is preached as a "glorious gospel;" it is preached by men. who have "renounced the hidden things of dishonesty," and who themselves, by their candour, integrity, purity, commend themselves to every man’s conscience under the eye of God, But Satan exerts all his skill and influence, controls myriad agencies, works continually and works so successfully that the minds of many are blinded by unbelief. Destroy belief and you destroy the soul. And this is the Satanic might of evil, the climax of all his influence, that the blindness with which he shrouds the soul is the blindness of unbelief. Can he think of "the glorious gospel of Christ" and not be humbled? "We preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake." And now the idea which has occupied so much of his attention—the veiled face of Moses, the open vision of Christ, the image of the Father in him, the glory that excelleth, the ministry as a manifestation of glory, Christian growth as an expansion from one degree of resplendency to another till it reaches "the perfect day," and the contrasted blindness of unbelievers who are under Satan’s power,—this idea, so suggestive, attains its final expression in the sixth verse. God had once said, "Let there be light, and there was light." It was the opening grandeur of creation; but was this all? This was to be the permanent symbol of God, the source and centre of more associations and suggestions than any other object in the material universe, a creative force to the imagination of metaphor, image, and illustration that cannot be measured. And, as such, St. Paul uses it when he says that "God, who commanded the light to shine out of darkness, hath shined in our hearts." What fuller embodiment could the thought take than "the light of the knowledge of the glory of God in the face of Jesus Christ"? "Light," "knowledge," "glory of God," "face of Jesus Christ,"—what a collocation of sublime ideas!—L. 2 Corinthians 4:7-18 - Ministers in their weakness and strength; present affliction and future issues. There is the ever-recurring contrast. It is now the ministry as a "treasure," and this treasure is "in earthen vessels." We understand the apostle to refer to the body when speaking of the "clay vessel," the contrasted elements being the glory of the ministry as a Divine illumination and the fragile human form in which it was contained. It was thus that "the excellency of the power" was seen to be "of God, and not of us." Not only was it the power of God, but of "exceeding greatness" (Kling), and while the "surpassing might" demonstrated itself in the gracious and widespread effects of the ministry, it was also obvious in the physical support given in the midst of such unprecedented labours and trials. To illustrate this "surpassing might" (Conybeare and Howson), St. Paul adduces his own experience. As it respects the "earthen vessel:" 1. Troubled on every side. 2. Perplexed. 3. Persecuted. 4. Cast down. 5. Always dying; bearing about in the body the dying of the Lord Jesus. As it respects the "excellency of the power:" 1. Not stressed. 2. Not in despair. 3. Not forsaken. 4. Not destroyed. 5. Life of Jesus made manifest in our mortal body. These ideas of suffering are taken from the body. 1. Pressed or hemmed in on every side. 2. Benighted on our path. 3. Pursued in a conflict. 4. Thrown down and expecting to be killed. 5. The dying of the Lord Jesus never absent as a bodily impression. This is the second of those vivid pictures St. Paul has given of his personal life, the first being found in 1 Corinthians 4:9-13. There is a marked difference between the two representations, the former referring to the contrast between himself and the self-sufficient Corinthians, while the latter sets forth the contrast between "the glorious gospel" and the weakness of its ministration by means of men. Here the prominence is given to the similarity of his own life to that of Christ," that the life also of Jesus might be made manifest in our mortal flesh." Had he spoken in the previous Epistle of self-denials and voluntary sufferings over and above "other apostles," going on a warfare "at his own charges," planting a vineyard and eating not "of the fruit thereof," a shepherd who "eateth not of the milk of the flock"? No such allusions (except in the reference made in the twelfth verse) are found in this chapter. Before him, in full view, is the career of Jesus of Nazareth, his resignation of the comforts of earth, the homelessness and other privations he endured, and he, the apostle of the Gentiles, is conformed in outward or physical aspects to the sufferings of Christ. Still more, the life of Christ’s resurrection and exalted glory appears in him, and this life, so manifested in "our mortal flesh" and the more signally exhibited because of infirmities and afflictions, is for their benefit. "Death worketh in us, but life in you." But is death a shadow, a discouragement, a paralyzing terror? Nay; the life imparted to the Corinthians through him returned from them to his own soul. He believed and spoke; they heard and believed. Furthermore, he had another consolation, the hope of a resurrection, when he and they should be presented by Christ to the Father for final acceptance. Yes; the fellowship would be immortal as well as glorious. "All things are for your sakes," whatever had befallen him, and this "abundant grace," extended to an ever-enlarging number, would swell the volume of thanksgiving to God. In his mind "the glory of God" is never associated with narrow bounds, never with a few, always with the "many"—"through the thanksgiving of many redound to the glory of God." This is his manhood; largeness in everything; breadth of thought and sentiment for this world and the future! a manhood that could breathe in nothing smaller than a universe. How much he is worth to us in this particular! On this account "we faint not." Nothing had power to dishearten his spirit or depress his efforts. The burden rallied the strength; the heavier the weight the more energetic the resistance. Another contrast—outward man, inward man: man in each. St. Paul, who is the theologian of the Bible on the subject of the body no less than of the soul, is here in one of his favourite moods, and, as usual, his philosophy (if we choose so to regard his discernment) is as profound as his piety. "Though our outward man perish." It cannot but perish. "Dust thou art, and unto dust shall thou return." The body exists for no independent purpose, it is for the soul, and the ideal of the soul determines the ideal of the body’s history. It eats, sleeps, works, for the soul. It decays for the sake of the soul. Now, this decay which the apostle is considering, we may look at in the light of modern physiology. St. Paul is no teacher of physiology or of science in any form, but he mentions facts, which we can interpret by aid of recent science. What, then, do we know of decay as a bodily law? We know it is a law coexistent and cooperative with our physical life. It sets in early, goes on continuously, and ends only when the body dies. It is a succession of decays. Viewed in this light, decay is a function of activity or a sequel to activity, and, accordingly, a condition of renewal. Exercise the arm like a blacksmith, and it rapidly wastes matter. Exercise the brain as a student, and certain constituents are constantly thrown off and expelled from the system. Yet, in all this, there is reproduction and even growth. The decay has an order; it proceeds from the less serviceable to the more useful functions. Early in life, animal sensations are in excess. The outer world floods the young senses, and no image is painted on the brain that is not a copy of something external. But this abates. It lessens by providential law. The spirits decline in boisterousness; perceptions are not so vivid; reflectiveness increases; and the pulse is more of a pulse of thought, will, emotion. What we can spare best is the first to decay. Long before eye and ear show signs of failing other organs begin to advertise their decline. And hence the decay proceeds as to time and method in such a form as to answer the ends of the body in its relation to the soul. Seldom are there violent changes, No great revolutions occur. Little by little the alterations go on, so that the mind is insensibly accommodated to them. Agreeably to this law, decay contributes till late in life to the development of the mind. Not until decay has accomplished higher ends does it tend towards dissolution. Gently, indeed, the hand of the Father touches the frail tenement, here a nerve and there a muscle, so as to make it less a body for the earth and more a body for the soul. Physiologically, therefore, there is a basis for St. Paul’s theology of the body. Now, physiologists may say, as some of them have said, that their science has nothing to do with religion, and, forsooth, this in one sense may be true. But it is certain that Christianity has a good deal to do with their science. Nor, indeed, have we to look further than the text for proof of the fact that, while St. Paul was doing nothing more than unfolding the glory of the gospel, one or more of the rays of that splendour shone on facts which science is only just now beginning to understand. But the inner man, what of him? "Renewed day by day." We have seen that Providence uses decay for restoration and even enhancement of power, and moreover, not until physical development has attained its maximum in respect to mind, does it happen that decay operates towards dissolution. Outward and inward—both the man, as we have said—and yet the differencing adjectives are very expressive. Look at the outside of a tree, the rough bark adapted to the hard usages of wind and weather, and fitted to enclose and protect the fibre and circulating sap. So of the body. It is a sheath to the soul, preserving its freedom from being overpowered by the outward world and guaranteeing self-direction to its activity. More than this, body is a developing instrumentality of mind, and, in this respect, fulfils the special purpose of Providence. Nevertheless, the soul has its own prerogatives. It is God’s image, and, as such, witnesses to its own nature as infinitely different from matter. We call it soul because it is perfectly unlike body. We call it spirit because "God is a Spirit." Such words as body, soul, spirit, stand alone and contain the truth of all truths. Now, the apostle urges this contrast; body decays and dies, spirit under the influence of the Holy Ghost is renewed daily. Spirit has a capacity for interminable growth. Day by day, a clearer knowledge of itself, a keener penetration of consciousness, a deeper sense of sinfulness in its nature, and, anomalously enough, while gaining a victory more and more over particular sins, having an acuter conviction of inbred sin. Day by day, the world falling away from its senses, and yet, amid the decay of sensuousness, a continual ascension of delight and gladness as the spirit loses its hold on merely aesthetic beauty and enters more fully into moral beauty, so that, while the body becomes more and more the "temple of the Holy Ghost," the earth grows into a sanctuary of God, where the hours fail not to observe their ritual of worship and the air is never so hushed as not to breathe praise to God. Day by day? Ah! are there not idle days, apparently useless days, even days when prayer and holy service seem a burden? Doubtless; but we must not conclude that these seasons are altogether unprofitable. If we are learning nothing else, we are learning how weak and impotent we are, and how unreliable are our constitution and habits except we have daily renewing grace. God leaves us to ourselves sometimes, that we may find out what company we keep when he is absent. Day by day, the most precious of all is a growing nearness to the Lord Jesus Christ. We can recall the time when he was mainly to our young souls a traditional Christ. We knew him by the hearing of the ear and by the sight of the eye. Voices there were that spoke of him and commanded our listening. Faces there were that shone with unearthly light and touched our eyes to a reverent gaze. They are gone now. Sorrow has done its work, and, if that be done, all other work is made effective for spiritual progress. How real he becomes when we suffer as Christians! In the loneliness that comes with all profound grief, what a personal Christ is he to our hearts! Hearts, we say, for the revelations of sorrow, the fullest and grandest ever made to the soul, are all revelations of the blessed Jesus to the affections. Once we could not have thought it possible, but, in later years, the secret of the Lord is with us, and we commune with him as friend with friend. The wonder now is, how we could ever live an hour without this sense of sonship possessing the soul. "Out of the depths" we have learned to say, "Abba, Father," and then we can rejoice with "joy unspeakable and full of glory." The outward man perishing, the inward man renewed day by day, how would such a man as St. Paul look upon trial and adversity? We know more of the nature, variety, and depth of his sufferings than of any one among the saints of the New Testament, and yet he calls his affliction light. It is also "but for a moment? Why he spoke in this way is made clear at once, for the light and momentary affliction is working for his benefit, fulfilling a purpose, executing a design, and this is a "far more exceeding and eternal weight of glory." These words are best left to private meditation. "Glory" in contrast with "affliction," "weight" with "light," "eternal" with "moment," and then the "exceeding," the "more exceeding,’’ the "far more exceeding;" we honour the sublimity most by thoughtful silence. And this winking, which is now going on by means of Christ’s presence in affliction and derives no merit from him, is so far realized by the apostle that he cannot look upon the things about him other than as transient. It is not the mere decay of the outward man nor the evanescence of the world’s glory that produces in him this exalted state of mind. The point of view is altogether different. From the height of spiritual life as essentially eternal life, he glances at the panorama of the world as it passes by, but his look—the fixed eye, the earnest gaze—is on the things which are eternal. For him this eternity has already begun; and while every new grief and every repetition of an old sorrow "worketh" a deeper feeling of the spiritual and eternal life within, he is equally well assured that each one adds something to the accumulated glory of the heaven awaiting him as an apostle of the Lord Jesus.—L. BY J.R. THOMSON 2 Corinthians 4:2 - Truth and conscience. In these comprehensive words of the apostle is revealed the true power of the Christian minister. This is represented as consisting of three several elements. I. THE WHICH IS TO THE TO WIELD. 1. In itself it is the truth. All truth is precious and powerful. But the truth, as it is in Jesus, is supreme in moral, spiritual power. The truth of God’s righteousness and love, as they are united and harmonious in the gospel of Christ, is the greatest moral force which has entered and wrought in our humanity. It has rower to convince the judgment, to convert the heart, to control the will, to constrain the life. 2. This truth exercises its power by simple manifestation. It does not need our apologies or defence, our ornaments or recommendations. It does its work best when it is simply allowed to shine by its own light, to take its own course. II. THE UPON WHICH THE HAS TO WORK; i.e. "every man’s conscience." Some religious teachers appeal to men’s interests, others to their fears, some to their superstition, others to their vanity. But the true appeal is to the conscience. "Why even of yourselves judge ye not what is right?" "I speak as unto wise men, judge ye what I say." Other principles of action address themselves to inferior parts of human nature, and produce proportionate results. But Christian truth aims high, calls forth into action the noblest faculties of the soul. Literally translated, the phrase is, "to every conscience of men," which seems to suggest that, whether the conscience be enlightened or crude, sluggish or active, it is evermore, when aroused, a witness to God’s Word, The truth and the conscience are alike of Divine origin, and they are adapted the one to the other. What the truth utters the conscience echoes. The preacher of righteousness may be assured that to his words there is always a response in human hearts. III. THE SPIRIT IN WHICH THE USES THE WHICH UPON THE NATURE. It is "in the sight of God." He who works thus will work honestly, faithfully, earnestly. And his work will be profitable to men and acceptable to God.—T. 2 Corinthians 4:3, 2 Corinthians 4:4 - The gospel veiled. Those things which are intended for man’s welfare are often so perverted by sin that they become the occasion of the greatest evils. So that it is proverbial that the best things, when abused, prove to be the worst. The gospel of Jesus Christ, when it is received aright, is a power to enlighten, bless, and save. But to those who reject and despise it the gospel becomes the occasion of condemnation and destruction. I. THE AND POWER THAT VEILS THE GOSPEL FROM THE EYES OF MEN. The expression used by the apostle is very strong; he attributes this mischievous act to "the god of this world," apparently a personal principle of evil working in human society and in human hearts. Elsewhere we are reminded of the might of the evil one, who is designated "the ruler of this world," "the prince of the power of the air." II. THE MEANS BY WHICH THE EYES OF MEN ARE VEILED, These are many, and are craftily adapted to the varying characters and habits of men. 1. Sensuality often incapacitates for spiritual vision; for the more it makes a man sensitive to the attractions of carnal pleasure the mere it hinders his spiritual apprehensions and dulls his spiritual vision. 2. Worldliness fills the whole horizon of vision with the things of earth and time, and thus shuts out the shining of the true light which is from heaven. 3. The pride of human reason, which fancies itself to be independent and all-powerful, obscures in the case of many the rays of Divine truth which often reach the lowliest and the least esteemed among men. III. THE EFFECTS WHICH THIS IN THE MINDS OF MEN. 1. The glad tidings are regarded with indifference. 2. Christ himself, the very "Image of God," is contemplated with aversion and repugnance. There is no spiritual sympathy to draw the soul to the holy and the gracious One; his very lectures are regarded through a distorted medium. 3. All spiritual execllences lose their charm, fail to awaken to admiration and emulation. 4. The true condition in which they lie is altogether ignored and denied by the spiritually blind. 5. For lack of light they perish; the spiritually and wilfully blind doom themselves to death.—T. 2 Corinthians 4:5 - The theme of preaching. Christianity was first diffused by the proclamation of the living voice, and the same method has always held the most prominent position in the history of the Church and especially of its missions. Yet the success of this method has been in proportion to the prominence which preachers give to their theme in comparison with their own individuality. I. THE THEME THE APOSTLE . "We preach not ourselves." 1. I.e. not about ourselves, as is the way with many. Not our own speculations, our own theories, our own fancies. Not even our own experiences in the religious life. 2. For it was felt by the modest and the wise that such preaching could only be to offer, in many cases, weakness, folly, and ignorance; in all cases human imperfection, and infirmity, to men who know quite enough of all this, and who stand in need of what is superhuman and Divine. II. THE THEME IN WHICH THE APOSTLE GLORIES. 1. Christ as an historical Person. It was and still is necessary, in the first place, to inform the hearers of the gospel of the actual facts of our Lord’s earthly manifestation—his incarnation, his ministry, his humiliation and obedience, his sufferings and death, his resurrection and exaltation. All good, sound doctrine is based upon fact. 2. Christ as a Divine Person; i.e. the Lord. He is to be preached as being what he declared himself to be—one with the Father, the King of angels and of men. It is such an all-sufficient Friend and Helper that mac needs. "If thou wert less than One Divine, My soul would be dismayed; But through thy human lips God says, "Tis I; be not afraid!’" 3. Christ as a Mediator, complete in all the qualifications needed to discharge the duties of all the orifices he sustains. 4. Christ as a living Person—One who has not ceased to interest himself in men because he is no longer among them in bodily form; but One who, as represented in the Apocalypse, is living with and for those whom he died to save. . There is danger lest those who accept this view of the apostle should be content with the mere reiteration of Christ’s name. Be it remembered that Christ should be preached as to the intelligence and to the heart of men.—T. 2 Corinthians 4:6 - The light of spiritual knowledge. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Continuation of the topic that hope is the chief support of the preacher of the gospel (2 Corinthians 5:1-10). Their self-sacrifice in preaching the gospel of reconciliation (2 Corinthians 5:11-21). 2 Corinthians 5:1-10 The hope of the future rife is the great support of our efforts. 2 Corinthians 5:1 For. A further explanation of the hope expressed in 2 Corinthians 4:17. We know. This accent of certainty is found only in the Christian writers. Our earthly house. Not the "house of clay" (Job 4:19), but the house which serves us as the home of our souls on earth; as in 1 Corinthians 15:40. Of this tabernacle; literally, the house of the tent; i.e. the tent of our mortality, the mortal body. In 2 Peter 1:13, 2 Peter 1:14 it is called skenoma, and the expression, "the Word became flesh and dwelt among us,"is literally, "he tabernacled among us"—he wore "a tent like ours and of the same material." The figure would be specially natural to one whose occupation was that of a tentmaker. Compare— "Here in the body pent, Afar from him I roam, But nightly pitch my wandering tent A day’s march nearer home." A very, similar expression occurs in Wis. 9:15, "The earthly tabernacle (γεῶδεςσκῆνος) weigheth down the mind." Be dissolved; rather, be taken to pieces. A building. Something more substantial than that moving tenement. Of God; literally, from God; namely, not one of the "many mansions" spoken of in John 14:2, but the resurrection body furnished to us by him. We have this building from God, for it exists now, and shall be ours at the same time that our tent home is done away with. Not made with hands. Not like those tent dwellings at which St. Paul was daily toiling with the hands which ministered to his own necessities. In the heavens. To be joined with "we have." Heaven is our general home and country (Hebrews 11:16), but the present allusion is to the glorified bodies in which our souls shall live in heaven. 2 Corinthians 5:2 In this we groan. Since we have the firstfruits of the Spirit, who assures us of that future building from God, we, in this earthly tent, "groan within ourselves, waiting for the adoption, to wit the redemption of our body" (Romans 8:23). To be clothed upon; rather, to further clothe ourselves with. Here the metaphors of a tent and a garment—the "wandering tent" and the "mortal vesture of decay"—are interfused in a manner on which only the greatest writers can venture The corruptible yearns to clothe itself with the incorruptible, the mortal with immortality (1 Corinthians 15:53). The glorified body is compared to an over garment, House; rather, habitation (oiketerion). 2 Corinthians 5:3 If so be that. The verse may be rendered, "If, that is, being clothed, we shall not be found naked." The word "naked" must then mean "bodiless," and the reference will be to those whom, at his coming, Christ shall find clothed in these mortal bodies, and not separated from them, i.e. quick and not dead (1 Thessalonians 4:17; 1 Corinthians 15:51). This seems to be the simplest and most natural of the multitude of strange interpretations with which the pages of commentators are filled. It is true that the aorist endusamenoi, means literally, "having clothed ourselves," and that, in taking this meaning, we should have expected the perfect participle endedumenoi, having been clothed. If this be thought an insuperable difficulty, we must suppose the verse to mean "If, that is, in reality we shall be found [at Christ’s coming] after having put on some intermediate body, and therefore not as mere disembodied spirits." But there is no allusion in Scripture to any intermediate body, nor is any gleam of light shed on the mode of life among the dead between death and resurrection, though the Church rejects the dream of Psychopannychia, or an interval of unconscious sleep. The uncertainty of the meaning is increased by two various readings, ei per instead of ei ge, which latter expresses greater doubt about the matter; and ekdusamenoi (D, F, G), which would mean "if in reality, after unclothing ourselves [i.e. after ’shuffling off this mortal coil’], we shall not be found naked." This seems to be the conjecture of some puzzled copyists, who did not see that a contrast, and not a coincidence, between the two expressions is intended. If this reading were correct, it would mean, as Chrysostom says, "Even if we would lay aside the body. we shall not there be presented without a body, but with the same body which has then become incorruptible." It is quite untenable to make "clothed" mean "clothed with righteousness," as Olshausen does. In the Talmud, ’Shabbath’, the righteous are compared to men who keep from stain the robes given them by a king (i.e. their bodies), which robes the king deposits in his treasury and sends the wearers away (bodiless) in peace; but foolish servants stain these robes, and the king sends the robes to the wash, and the wearers in prison. 2 Corinthians 5:4 For we that are, etc.; literally, for indeed we who are in the tent; i.e. in the transitory mortal body. Do groan. "Oh wretched man that I am I who shall deliver me from the body of this death?" (Romans 7:24). Being burdened. "The corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things" (Wis. 9:15). Not for that we would be unclothed, but clothed upon; more literally, since we do not wish to strip off (our bodily garment) but to put another garment over it. St. Paul here repudiates the Manichean notion that the body is a disgrace, or in itself the source of evil. He was not like Plotinus, who "blushed that he had a body;" or like St. Francis of Assist, who called his body "my brother the ass;" or like the Cure d’Ars, who (as we have said) spoke of his body as "ce cadavre." He does not, therefore, desire to get rid of his body, but to "clothe it over" with the garment of immortality. Incidentally this implies the wish that he may be alive and not dead when the Lord returns (1 Corinthians 15:35-54). Mortality; rather, the mortal; that which is mortal. Might be swallowed up of life. As in the ease of Enoch (Genesis 5:24) and Elijah (2 Kings 2:11), who entered into life otherwise than through "the grave and gate of death." St. Paul wishes to enter the "building from God" without having been first buried in the collapse of the "soul’s dark cottage battered and decayed." He desires to put on the robe of immortality without stripping off the rent garb of the body. 2 Corinthians 5:5 He who hath wrought us for the selfsame thing. God prepared and perfected us for this very result, namely, to put on the robe of immortality. The earnest (see 2 Corinthians 1:22) The quickening life imparted by the Spirit of life is a pledge and part payment of the incorruptible eternal life. The Spirit is "the Earnest of our inheritance" (Ephesians 1:14; Ephesians 4:30). 2 Corinthians 5:6 Therefore we are always confident; literally, being of good courage. The sentence in the Greek is unfinished (an anacoluthon), but is resumed after the parenthesis by the repetition, "we are of good courage." Always (2 Corinthians 4:8). We are at home in the body. The tent is pitched in the desert, and even the pillar of fire can only shine through its folds. Yet the tent may become brighter and brighter as life goes on. "To me the thought of death is terrible, Having such hold on life. To you it is not More than a step into the open air Out of a tent already luminous With light which shines through its transparent folds." (Longfellow.) Absent from the Lord (John 14:2, John 14:3). Christ is indeed with us here and always; but the nearness of presence and the clearness of vision in that future life will be so much closer and brighter, that here, by comparison, we are absent from him altogether. 2 Corinthians 5:7 For we walk by faith (2 Corinthians 4:18; Hebrews 11:1; Romans 8:25). Not by sight; rather, not by appearance; not by anything actually seen. We do not yet see "face to face" (1 Corinthians 13:12), but are guided by things which "eye hath not seen." 2 Corinthians 5:8 To be absent, etc.; literally, to be away from the home of the body, but to be at home with the Lord. To be present with the Lord. The hope expressed is exactly the same as in Philippians 1:23, except that here (as in Philippians 1:4) he expresses a desire not "to depart," but to be quit of the body without the necessity for death. 2 Corinthians 5:9 We labour; literally, we are emulous. This, says Bengel, is "the sole legitimate ambition." The same word occurs in Romans 15:20. Whether present or absent; literally, whether at home or away from home; i.e. whether with Christ or separated from him (as in Romans 15:8); or, "whether in the body or out of the body" (as in Romans 15:6). The latter would resemble 1 Thessalonians 5:10, "That whether we wake or sleep we may live with him." We may be accepted of him; literally, to be well pleasing to him. 2 Corinthians 5:10 We must all appear; rather, for it is necessary that we must all be made manifest; that we must be shown in our real nature and character. The verb is not the same as in Romans 14:10, which occurs in 2 Corinthians 4:14. Before the judgment seat of Christ. The special final judgment is represented as taking place before the bema of Christ, although in Romans 14:10 the best reading is "of God" (Matthew 25:31, Matthew 25:32). St. Paul might naturally use this Roman and Greek idea of the bema, being too familiar with it in his own experience (comp. Acts 12:21; Acts 18:12; Acts 25:6; Romans 14:10). The things done in the body; literally, the things (done) by the instrumentality of the body. Another reading (which only differs by a single letter from this) is, "the proper things of the body" (τὰἴδιατοῦσώματος); i.e. the things which belong to it, which it has made its own. St. Paul, always intent on one subject at a time, does not stop to coordinate this law of natural retribution and inexorable Nemesis with that of the "forgiveness of sins" (1 Corinthians 5:11; Romans 3:25), or with the apparently universal hopes which he seems sometimes to express (Romans 5:17, Romans 5:18; Romans 11:32). Omnia exeunt in mysterium. According to that he hath done; rather, with reference to the things he did. The aorist shows that all life will be as it were concentrated to one point. The Pelagians raised questions on this verse about the sinlessness of infants, etc., all of which may be left on one side, as probably nothing was more absolutely distant from the thoughts of St. Paul. Observe that each is to receive the natural issues of what he has done. There is to be an analogy between the sin and the retribution. The latter is but the ripe fruit of the former. We shall be punished by the action of natural laws, not of arbitrary inflictions. We shall reap what we have sown, not harvests of other grain (Romans 2:5-11; Revelation 22:12; Galatians 6:7). Whether it be good or bad. St. Paul, who always confines himself to one topic at a time, does not here enter on the question of the cutting off of the entailed curse by repentance and forgiveness. He leaves unsolved the antinomy between normal inevitable consequence and free remission. 2 Corinthians 5:11-19 Self-devotion of the ministry of reconciliation. 2 Corinthians 5:11 Knowing therefore the terror of the Lord, we persuade men. Multitudes of texts have been torn from their context and grossly abused and misinterpreted, but few more so than this. It is the text usually chosen by those who wish to excuse a setting forth of God under the attributes of Moloch. With any such views it has not the remotest connection. It simply means, "Knowing therefore the fear of the Lord, we persuade men," either "to keep in view the same fear of the Lord as ourselves," or (reverting to his last assertion of his own sincerity and integrity in 2 Corinthians 5:9), "that our sole ambition is to please God." The rendering, "the terror of the Lord," for the every day expression, "the fear of the Lord," was wantonly intruded into modem versions by Beza, and has not a single word to be said in its favour. The phrase means (as always) not the dread which God inspires, but the holy fear which mingles with our love of him. To teach men to regard God with terror is to undo the best teaching of all Scripture, which indeed has too often been the main end of human systems of theology. We persuade men. Not in a bad sense (Galatians 1:10). The attacks and calumnies of enemies make it necessary to vindicate our integrity is men; but we have no need to do so to God, because he already knows us (comp. "persuading Blastus," Acts 12:20). We are made manifest unto God; rather, but to God we have been (and are) manifested. He needs no self defence from us. Are made manifest in your consciences; but I hope that I have been, and am now, made manifest in your consciences. In other words, I trust that this apology into which you have driven me has achieved its ends; and that, whatever may be your prejudices and innuendoes, before the bar of the individual conscience of each of you we now stand clear. 2 Corinthians 5:12 For we commend not ourselves again unto you. Still reverting to the charge that he was guilty of self praise, he says that his object is not this, for it was needless (2 Corinthians 3:2, 2 Corinthians 3:3). But give you occasion to glory on our behalf. But we speak as we have done to give you a starling-point for something to boast of on our behalf. He has already said (2 Corinthians 1:4) that the teachers and the taught in their mutual affection ought to have some ground for "boasting" (i.e. for speaking with some praise and exultation) of each other. The Corinthians were being robbed of this by the interested lies of St. Paul’s opponents, who thought only about outward appearances. This is why no has set forth to them the aim and glory of his ministry. Nothing could be more gentle and forbearing than such a mode of stating his object. Yet for those who were sufficiently finely strung to understand it, there was an almost pathetic irony involved in it. Which glory in appearance, and not in heart; literally, in face. The grounds of their boasting, whatever they were, were superficial and external (2 Corinthians 10:7), not deep and sincere. But those who would judge of Paul aright must look into his very heart, and not on his face. 2 Corinthians 5:13 For whether we be beside ourselves; rather, for whether we were mad. Evidently some person or some faction had said of St. Paul, "He is beside himself," just as Festus said afterwards, "Paul, thou art mad," and as the Jews said of Paul’s Lord and Master (John 10:20). The fervour of the apostle, his absorption in his work, his visions and ecstasies, his "speaking with tongues more than they all," his indifference to externals, his bursts of emotion, might all have given colour to this charge, which he here ironically accepts. "Mad or self controlled -all was for your sakes." It is to God; rather for God. My "enthusiasm," "exaltation," or, if you will, my "madness," was but a phase of my work for him. We be sober. The word "sober" (sophron) is derived from two words which mean" to save the mind." It indicates wise self control, such as was represented also by the many-sided Latin word frugi. It is the exact antithesis to madness (Acts 26:25). What you call my "madness" belongs to the relation between my own soul and God; my practical sense and tact are for you. For your sakes; literally, for you. 2 Corinthians 5:14 The love of Christ. It matters little whether this be interpreted as a subjective genitive, "Christ’s love to man," or as an objective genitive, our love to Christ;" for the two suppose and interfuse each other. St. Paul’s usage, however, favours the former interpretation (2 Corinthians 13:14; 1 Corinthians 16:24). Constraineth. The word means that it compresses us, and therefore keeps us irresistibly to one object (Luke 12:50). That if one died for all, then were all dead. This is an unfortunate mistranslation and wrong reading for that one died for all, therefore all died. What compels Paul to sacrifice himself to the work of God for his converts is the conviction, which he formed once for all at his conversion, that One, even Christ, died on behalf of all men (Romans 5:15-19) a redeeming death (2 Corinthians 5:21); and that, consequently, in that death, all potentially died with him—died to their life of sin, and rose to the life of righteousness. The best comments on this bold and concentrated phrase are—"I died to the Law that I might live to Christ;" "I have been crucified with Christ" (Galatians 2:19, Galatians 2:20); and, "Ye died, and your life has been hidden with Christ in God" (Colossians 3:3). When Christ died, all humanity, of which he was the federal Head, died potentially with him to sin and selfishness, as he further shows in the next verse. 2 Corinthians 5:15 Unto themselves. That they should live no longer the psychic, i.e. the animal, selfish, egotistic life, but to their risen Saviour (Romans 14:7-9; 1 Corinthians 6:19). 2 Corinthians 5:16 Know no man after the flesh. It is a consequence of my death with Christ that I have done with carnal, superficial, earthly, external judgments according to the appearance, and not according to the heart. Yea, though we have known Christ after the flesh. The word for "know" is different from the one just used (οἷδα, scio; ἔγνωκα, cognovi), and may be rendered, "though we have taken note of." The whole phrase, which has been interpreted in multitudes of different ways, and has led to many different hypotheses, must be understood in accordance with the context. St. Paul is saying that he has now renounced all mere earthly and human judgments; and he here implies that the day has been when he knew Christ only in this fleshly way; but henceforth he will know him so no more. Probably this "knowing Christ after the flesh" is a rebuke to those members of the Christ party at Corinth who may have boasted that they were superior to all others because they had personally seen or known Christ—a spirit which Christ himself not only discouraged (John 16:7) but even rebuked (Matthew 12:50). To St. Paul Christ is now regarded as far above all local, national, personal, and Jewish limitations, and as the principle of spiritual life in the heart of every Christian. In the view which he took of his Lord St. Paul henceforth has banished all Jewish particularism for gospel catholicity. He regards Christ, not in the light of earthly relationships and conditions, but as the risen, glorified, eternal, universal Saviour. 2 Corinthians 5:17 Therefore. If even a human, personal, external knowledge of Christ is henceforth of no significance, it follows that there must have been a total change in all relations towards him. The historic fact of such a changed relationship is indicated clearly in John 20:17. Mary Magdalene was there lovingly taught that a "recognition of Christ after the flesh," i.e. as merely a human friend, was to be a thing of the past. In Christ; i.e. a Christian. For perfect faith attains to mystic union with Christ. A new creature; rather, a new creation (Galatians 6:15). The phrase is borrowed from the rabbis who used it to express the condition of a proselyte. But the meaning is not mere Jewish arrogance and exclusiveness, but the deep truth of spiritual regeneration and the new birth (John 3:3; Ephesians 2:10; Ephesians 4:23, Ephesians 4:24; Colossians 3:3, etc.). Old things; literally, the ancient things, all that belongs to the old Adam. Behold. The word expresses the writer’s vivid realization of the truth he is uttering. All things. The whole sphere of being, and therewith the whole aim and character of life. The clause illustrates the "new creation." 2 Corinthians 5:18 And all things are of God; literally, but all things (in this "new creation") are from God. Who hath reconciled us; rather, who (by Christ’s one offering of himself) reconciled us to himself. We were his enemies (Romans 5:10; Romans 11:28), but, because he was still our Friend and Father, he brought us back to himself by Christ. The ministry of reconciliation. The ministry which teaches the reconciliation which he has effected for us. 2 Corinthians 5:19 God was in Christ, reconciling the world unto himself. This and the many other passages of Scripture which always represent the atonement as the work of the blessed Trinity, and as being the result of the love, not of the wrath, of God, ought to have been a sufficient warning against the hideous extravagance of those forensic statements of the atonement which have disgraced almost a thousand years of theology (Romans 5:10; 1 John 4:10). That God’s purpose of mercy embraced all mankind, and not an elect few, is again and again stated in Scripture (see Colossians 1:20). Not imputing their trespasses unto them. See this developed in Romans 15:5-8. Hath entrusted unto us; literally, who also deposited in us, as though it were some sacred treasure. 2 Corinthians 5:20 Now then. It is, then, on Christ’s behalf that we are ambassadors. This excludes all secondary aims. St. Paul uses the same expression in Ephesians 6:20, adding with fine contrast that he is "an ambassador in fetters." As though God did beseech you by us; rather, as if God were exhorting you by our means. In Christ’s stead; rather, we, on Christ’s behalf, beseech you. Be ye reconciled to God. This is the sense of the embassy. The aorist implies an immediate acceptance of the offer of reconciliation. 2 Corinthians 5:21 He hath made him to be sin for us; rather, he made; he speaks with definite reference to the cross. The expression is closely analogous to that in Galatians 3:13, where it is said that Christ has been "made a curse for us." He was, as St. Augustine says, "delictorum susceptor, non commissor." He knew no sin; nay, he was the very righteousness, holiness itself (Jeremiah 23:6), and yet, for our benefit, God made him to be "sin" for us, in that he "sent him in the likeness of sinful flesh and for sin" (Romans 8:3). Many have understood the word "sin" in the sense of sin offering (Le Galatians 5:9, LXX.); but that is a precarious application of the word, which is not justified by any other passage in the New Testament. We cannot, as Dean Plumptre says, get beyond the simple statement, which St. Paul is content to leave in its unexplicable mystery, "Christ identified with man’s sin; man identified with Christ’s righteousness." And thus, in Christ, God becomes Jehovah-Tsidkenu, "the Lord our Righteousness" (Jeremiah 23:6). That we might be made the righteousness of God in him; rather, that we might become. The best comment on the pregnant significance of this verse is Romans 1:16, Romans 1:17, which is developed and explained in so large a section of that great Epistle (see Romans 3:22-25; Romans 4:5-8; Romans 5:19, etc.). In him In his blood is a means of propitiation by which the righteousness of God becomes the righteousness of man (1 Corinthians 1:30), so that man is justified. The truth which St. Paul thus develops and expresses is stated by St. Peter and St. John in a simpler and less theological form (1 Peter 2:22-24; 1 John 3:5). 2 Corinthians 5:1-7 - Christian knowledge concerning the future body of the good. "For we know that if our earthly house," etc. Two things are to be noticed at the outset. 1. Metaphorical representations of the body. The body is here spoken of under the figure of a "tabernacle" or a tent, and of a vestment or clothing. These two things would not be so distinct in the mind of the apostle as they are in ours, for both had the same qualities of movableness and protection. The "house" to which the apostle refers was not a building of bricks or stone, a superstructure that would be stationary, but a mere tent to be carried about. 2. The implied necessity of the body. Paul’s language implies that the body is a clothing or protection. As a clothing, or protection, for the soul it is necessary, both here and in the other world. The soul must have an organ wherever it is. Now what does the Christian know concerning the future body? I. He knows it will be BETTER THAN THE PRESENT. 1. It will be directly Divine. "A building of God." The present body is from God, but it comes from him through secondary instrumentalities. The future body will come direct, it will not be transmitted from sire to son. 2. It will be fitted for a higher sphere. "In the heavens." The present body is fitted for the earthly sphere, it is of the "earth, earthy." The future will be fitted for the more ethereal, and celestial. 3. It will be more enduring. "Eternal." This body is like the tent, temporary; it has no firm foundation; it is shaken by every gust. We "perish before the moth." The future body will be eternal, free from the elements of decay. 4. It will be more enjoyable. "For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven," etc. In this body we "groan, being burdened." To what pains and diseases is the present body subject! By implication the apostle states the future body will be free from all this, for all that is mortal will be "swallowed up of life." In that body there will be no groaning, no sighs or sorrows, no burden, no weight to depress the energies or to impede progress. The future body will be more fitted to receive the high things of God, and more fitted to communicate them also. II. He knows he is now BEING FITTED FOR THE BETTER BODY OF THE FUTURE. "Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit." Every seed has its own body; it is the seed that makes the body; the organization does not produce the life, but the life the organization. And this spiritual life in man God is now preparing to pass into a higher body. Just as the chrysalis is being fitted to struggle into an organization with higher appetencies, more exquisite in form, and with faculties that shall bear it into mid-heaven. When will you have this body? When your soul has the life energy to produce it. 2 Corinthians 5:8-10 - The philosophy of courage. "We are confident, I say," etc. Paul says we are courageous, or of good courage. Courage is often confounded with recklessness of life, a brutal insensibility to danger. True course always implies two things. 1. The existence of unavoidable dangers. He who rushes into danger is not courageous, but reckless. Paul had unavoidable dangers: "We are troubled on every side." 2. True convictions of being. Ignorance of existence may make men reckless, but never courageous. What was Paul’s view of life? (1) He regarded the body as the organ of himself. He speaks of it as a "house," a "tabernacle," etc. (2) The soul he regards as the personality of his being. "We that are in this tabernacle," etc. The soul, not the body, is the "I," or self. (3) He regarded death as a mere change in the mode of his being. Death changes the house and the garment; it is not the extinction of the tenant or the wearer. (4) He regarded heaven as the perfection of his being. "The house not made with hands, eternal in the heavens." The courage of which the apostle here speaks seems to have been based on three things. I. A consciousness that his death would not THE of his being. Notice: 1. His view of the interests of being. It was being "present with the Lord." 2. His view of the bearing of death upon the interests of being. He regarded it as the flight of the spirit into the presence of the Lord. "Absent from the body, present with the Lord." A view of death this antagonistic to the ideas of purgatory, annihilation, soul sleep. 3. His state of mind under the influence of these thoughts. "Willing rather to be absent from the body." II. A consciousness that death would not DESTROY THE GREAT of being. It is the characteristic of a rational being that he has some purpose in life—the purpose is that in which he lives, it makes life valuable to him. To a man who has no purpose in life or has lost his purpose, life is deemed of little worth. What was Paul’s purpose in life? "Wherefore we labour, that, whether present or absent, we may be accepted of him." Is not this purpose sublimely reasonable? If there be a God, does not reason teach that to please him should be the supreme purpose of all intelligent creatures? Now, Paul felt that death would not destroy this purpose. It destroys the purpose of the voluptuous, avaricious, etc.; and hence to them it is terrible. But it does not destroy the chief purpose of the Christian. In all worlds and times his chief purpose will be to be "accepted of him." III. A consciousness that death would not PREVENT THE REWARDS of being. "We must all appear [or, ’be made manifest’] before the judgment seat of Christ." Success, while it should never be regarded either as a rule of conduct or a test of character, must ever have an influence on the mind of man in every department of labour. Non-success discourages. Paul felt that his labour hero would appear and be recognized hereafter. "We must all appear," etc. 1. Every one shall receive the recompense of labour after death. "Must all appear." None absent. 2. Every one shall receive a reward forevery deed. "That every one may receive the things done in his body." No lost labour. With this consciousness we may well be courageous amidst all the dangers here and in view of the great hereafter. Dread of death is a disgrace to the Christian. "If," says Cicero, "I were now disengaged from my cumbrous body, and on my way to Elysium; and some superior being should meet me in my flight and make me the offer of returning and remaining in my body, I should, without hesitation, reject the offer; so much should I prefer going into Elysium to be with Socrates and Plato and all the ancient worthies, and to spend my time in converse with them." How much more should the Christian desire to be "absent from the body, and present with the Lord"! 2 Corinthians 5:11-18 - Man in Christ a new man. "For whether we be beside ourselves," etc. To be "in Christ" is to be in his Spirit, in his character, to live in his ideas, principles, etc. Such a man is "a new creature." I. The man in Christ has a new IMPULSE. "The love of Christ constraineth us," Whether the "love of Christ" here means his love to us or our love for him is of no practical import, The latter implies the former; his love is the flame that kindles ours. Now, this love was Paul’s dominant passion; it "constrained" him; it carried him on like a resistless torrent; it was the regnant impulse. Two thoughts in relation to this new imperial impulse. 1. It is incomprehensible to those who possess it not. "Whether we be beside ourselves, it is to God," etc. Probably Paul appeared as mad to his contemporaries. They saw him brave the greatest perils, oppose the greatest powers, make the greatest sacrifices. What was the principle that moved him to all? This they could not understand. Had it been ambition or avarice, they could have understood it. But "the love of Christ" they knew nothing of; it was a new thing in the world. Only the man who has it can understand it; love alone can interpret love. 2. It arises from reflection on the death of Christ. It is not an inbred passion, not a blind impulse, not something divinely transferred into the heart. No; it comes "because we thus judge, that if one died for all, then were all dead." Paul assumes as an undoubted fact that Christ died for all. Because of this fact he concludes: (1) That the whole world were in a ruined condition: "Then were all dead." (2) That this fact should inspire all to act with the same sacrificing spirit as Christ. "He died for all, that they which live should not henceforth live unto themselves, but unto him." II. The man in Christ has a new SOCIAL . "Henceforth we know no man after the flesh." The world has numerous standards by which it judges men, birth, wealth, office, etc. To a man filled and fired with love to Christ these are nothing. He estimates man by his rectitude, not by his rank; by his spirit, not by his station; by his principles, not by his property. Paul might have said—I once knew men after the flesh, Jew or Gentile, rich or poor, learned or ignorant; but now I know them so no more; I see them now in the light of the cross, sinners dead in trespasses and sins; "Yea, though we have known Christ after the flesh," etc., I think no more of his body, but of his mind, not of his station, but of his Spirit. The fact that this is the true standard serves: 1. As a test by which to try our own religion. 2. As a guide for us in the promotion of Christianity. 3. As a principle on which to form our friendships with men, 4. As a rule to regulate our social conduct. III. The man in Christ has a new HISTORY. "Therefore if any man be in Christ, he is a new creature." In what sense can this change be called a creation? 1. It is the production of a new thing. This passion for Christ is a new thing in the universe. 2. It is the production of a new thing by the agency of God. Creation is the work of God. 3. It is the production of a new thing according to a Divine plan. The almighty Maker works by plan in all. IV. The man in Christ has a sew . "All things are of God, who hath reconciled us," etc. That is, all things pertaining to this new creation. The great want of man is reconciliation to God. Man’s alienation or apostasy from his Maker is the sin of all his sins, and the source of all his miseries. His reconciliation is not the means to his salvation; it is his salvation. Friendship with him is heaven. On the other hand, alienation is hell. A river cut from the fountain dries up; a branch cut from the tree withers and dies; a planet cut from the sun rushes into ruin. Separate a soul from God its Fountain, its Root, its Centre, and it dies—dies to all that makes existence tolerable. Such, then, is what Christianity does for us. 2 Corinthians 5:19, 2 Corinthians 5:20 - God’s work in Christ. "To wit, that God was in Christ," etc. God is a great Worker. He is the eternal Fountain of life in unremitting flow. He is essentially active, the mainspring of all activity in the universe but that of sin. There are at least four organs through which he works—material laws, animal instincts, moral mind, and Jesus Christ. By the first he leads on the great revolutions of inanimate nature in all its departments; by the second he preserves, guides, and controls all the sentient tribes that populate the earth, the air, and the sea; by the third, through the laws of reason and the dictates of conscience, he governs the vast empire of mind; and by the fourth viz Christ, he works out the redemption of sinners in our world. There is no more difficulty in regarding him in the one Person, Christ, for a certain work than there is in regarding him as being in material nature, animal instinct, or moral mind, The words lead us to make three remarks concerning God’s work in Christ. I. It is a work of TO GOD. "God was in Christ reconciling the world unto himself," The work of reconciling implies two things—enmity on the side of one of the parties, and a change of mind in one of the parties. The enmity here is not on God’s part—he is love; but on man’s. The "carnal mind is enmity with God." Nor is the change on God’s part. He cannot change, he need not change. He could never become more loving and merciful. The change needed is on man’s part, and on man’s exclusively. Paul speaks of the world being reconciled to God, not of God to the world. The "world;" not a section of the race, but all mankind. II. It is a work involving the OF SINS. "Not imputing [reckoning] their trespasses unto them." The reconciled man is no longer reckoned guilty. Three facts will throw light on this. The state of enmity towards God is: 1. A state of sin. There is a virtue in disliking some characters, but it is evermore a sin to dislike God, for he is the All-good. 2. A state of sin liable to punishment. Indeed, sin is its own punishment. 3. In reconciliation, the enmity being removed, the punishment is obviated. What is pardon? A separating of man from his sins and their consequences. This God does in Christ. III. It is a work in which GENUINE ARE ENGAGED. "He hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God." Observe: 1. The position, of the true minister, he acts on behalf of Christ, and stands in "Christ’s stead." 2. The earnestness of the true minister. "We pray you." From the whole we observe concerning this work: 1. That it is a work of unbounded mercy. Whoever heard the offended party seeking the friendship of the offender? 2. It is a work essential to human happiness. In the nature of the case there is no happiness without this reconciliation. 3. It is a work exclusively of moral influence. No coercion on the one hand, no angry denunciations on the other, can do it; it can only be effected by the logic of love. 4. It is a work that must be gradual. Mind cannot be forced; there must be reflection, repentance, resolution. 2 Corinthians 5:21 - Christ made sin. "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." "Him who knew no sin he made to be sin on our behalf; that we might become the righteousness of God in him" (Revised Version). From this passage we gather three wonderful truths. I. That Christ was SINLESS. "Who knew no sin." Intellectually, of course, he knew all the sin in the world; but he never experienced it, he was absolutely free from it. 1. He was "without sin," although he lived in a sinful world. Of all the millions who have been here he alone moved amongst the world and received no taint of moral contamination. 2. He was "without sin," although he was powerfully tempted. Had he been untemptable there would have been no virtue in his freedom from sin, and had there been no tempter there would have been nothing praiseworthy in his sinlessness. "He was tempted like as we are, yet without sin." II. That, though sinless, Christ was in some sense MADE SIN BY GOD. "He hath made him to be sin for us." What meaneth this? 1. It cannot mean that God made the sinless One a sinner. This would be impossible. No one can create a moral character for another. 2. It cannot mean that God imputed to him the sin of the world, and punished him for the world’s sin. The idea of literal substitution is repugnant to reason and unsustained by any honest interpretation of God’s Holy Word. The atonement of Christ consists, not in what he said, did, or suffered, but in what he was. He himself is the Atonement, the Reconciler. What, then, does it mean? Two facts may throw some light. (1) That God sent Christ into a world of sinners to become closely identified with them. He was related to sinners, mingled with them, ate and drank with them, and was in the community, counted as one of them. "He was numbered with the transgressors." (2) That God permitted this world of sinners to treat Christ as a sinner. He was calumniated, persecuted, insulted, murdered. God permitted all this, and what he permits is, in Scripture language, often ascribed to him. III. That the sinless One was thus made sin in order that men MIGHT IN GOD’S . "That we might be made the righteousness of God in him." Never did Divine moral excellence or the righteousness of God shine out with such glory to man as in the sufferings which Christ endured in consequence of this connection with sinners. As the stars can only show themselves at night, and as aromatic plants can only emit their precious odour by pressure, so the highest moral virtues can only come out by suffering and battling with the wrong. What self-sacrificing love, what unconquerable attachment to truth, what loyalty to the infinite Father, what sublime heroism of love, was here exhibited in the incarnation, the beneficent deeds, and overwhelming sufferings of Jesus! BY C. 2 Corinthians 5:1-10 - Assurance of eternal life; faith and its effects. Death intervenes between the present state of affliction and the glory of heaven, but death is only the destruction of the body now existing. It is not an end to bodily form and life. This is no speculation of the apostle’s; it is an assurance, "for we know" that if this earthly tent be destroyed, it will be followed by an enduring habitation—a mansion, not a tabernacle. In the earthly body he groans, not because it is a body, but because it is flesh and blood suffering under the effects of sin, and hence he longs for the "house which is from heaven." It is a heaven for body as well as soul that he so ardently desires. To be bodiless even in glory is repulsive to his nature, since it would be nakedness. Death is repugnant. The separation of soul and body, however, is only temporary; it is not for unclothing, but for a better clothing, one suited to the capacities of spirit. If the fourth verse repeats the second verse, it enlarges the idea and qualifies it by stating the reason why he would be "clothed upon," viz. "that mortality might be swallowed up of life." And this longing is no mere instinct or natural desire, but a feeling inspired of God, who "hath wrought us for the selfsame thing." A Divine preparation was going on in this provisional tabernacle—a training of the spirit for the vision of Christ and a training of the body for the immortal companionship of the spirit. An "earnest" or pledge of this was already in possession. The sufferings sanctified by the Spirit, the longing, the animation of hope, were so many proofs and tokens of awaiting blessedness. How could he be otherwise than confident? Yea; he is "always confident." Though now confined to the body, yet it is a home that admits of affections and loving fellowships; and though it necessitates absence from the Lord and the house of "many mansions," nevertheless it is a home illumined by faith. "For we walk by faith, not by sight." The home is in the midst of visible objects that exercise our sense of sight, but our Christian walk, or movement from one world to another, is not directed by the eye, but by faith, the sense of the invisible. We know what are the functions of the eye. If we did not, the antithesis would convey no meaning. The eye receives impressions from external things, communicates them to the soul, is a main organ in developing thought and feeling, acts on the imagination and the will, and is continually adding something to the contents of the inward nature. Faith is like it as a medium of reception, unlike it in all else. Faith is not conversant with appearances. We do not see Christ in his glory; we see him (using the term figuratively) in his Word by means of the Spirit; and this seeing is faith. How do we know when we have faith? It attests itself in our capacity to see the path leading to eternal glory, and it enables us to walk therein. The path is from one home to another—from the home on the footstool to the home by the throne of Christ, and faith has the reality and vigour of a home sentiment. So strong and assuring is St. Paul’s confidence that he prefers to depart and be with Christ. "At home in the body;" yes, but it is a sad home at best, and trial and affliction had begun to make it dreary to him. To die is to be with the Lord, and he was "willing rather to be absent from the body, and to be present with the Lord." Whether absent or present, at home or away from home, we labour that we "may be accepted of him." To make himself and his life acceptable to Christ was paramount to every other desire; to labour was his absorbing thought. Such an energetic soul as his must have felt that its energies were immortal. There was no selfishness in his hope of heaven, no longing to be freed from work, no yearning for the luxury of mere rest. It was to be with Christ, for Christ was his heaven. If this was his confidence, if he was labouring untiringly to be acceptable to the Lord Jesus, was he understood and appreciated as Christ’s apostle and servant among men? The burden of life was not the work he did, but the obstacles thrown in his way—the slanders he had to bear, the persecutions open and secret that followed him everywhere. He thinks of the "judgment seat of Christ." It will be a judicial inquiry into works done and "every one" shall "receive [’receive back’] the things done in his body." Measure for measure, whatsoever has been done hero shall return to every one. The individuality of the judgment, the complete unveiling of personal character, the correspondence between the reward and the good done on earth and between the retribution and the evil done here, he brings out distinctly. This was with him a fixed habit of thought. "Whatsoever a man soweth that shall he also reap." How near the two worlds are—the growing field here, the harvest in another existence hereafter! But observe another idea. "We must all appear," we must be made manifest, every one shown in his true character. Not only will there be recompense as a judicial procedure, but a revelation "in the day when God shall judge the secrets of men by Jesus Christ." St. Paul had vindicated himself again and again from the charges made against him; but the battle was now going on, nor was there any sign of its speedy abatement. It was natural that he should have the idea of manifestation prominent in his mind, since we all think of the future world very much according to some peculiarity in our experience on earth. How engrossed, heart and soul, in his apostleship is beautifully indicated by the fact that heaven itself was the heaven of St. Paul as the apostle of Christ. The sufferings of the man are never mentioned. First and last, we have the autobiography of an apostle, and hence, looking forward to the glory to be revealed, the supreme felicity is that he will appear in his true character as the Lord’s servant.—L. 2 Corinthians 5:11-21 - Person and ministry of the apostle further considered; his work as an ambassador. How was he conducting this ministry, of which he had spoken so much and had yet more to say? It was in full view of accountability to the day of judgment. "Knowing therefore the terror of the Lord, we persuade men," adding motives to affect them, and not remaining content with arguments to convince their understandings. And in this work he now felt God’s approval; before he had declared, "we are confident," and he reaffirms it in the words, "we are made manifest unto God." Every hour he stood at the bar of his conscience an acquitted man, and this conscience was a manifestation of God. Honestly was he striving to please God, as honestly labouring to save them, and in this spirit he was ever seeking to manifest himself to their consciences. If he were a temporizer, a man pleaser, he might adopt worldly arts and captivate them. No; he would address their consciences; the best in them should come to his side or he must lose them. "Savour of life unto life" or "savour of death unto death;" no other alternative. But do not misunderstand us. Commendation is not our object. If we have, as we trust, manifested ourselves to your consciences, then let your consciences speak in our behalf, and let their voices boast in this—that we are truthful in the sight of God and man. This is the way to answer our enemies who "glory in appearance and not in heart." Suffer he would rather than be wrongly vindicated. Do it in the highest way or not at all. "Your cause" is the great interest. No doubt we seem "beside ourselves," or we may appear "sober," but you may boast of this—"it is for your cause." And in this devotion to your well being what motive presses with weight enough to make us endure all things for your sakes? "The love of Christ constraineth us." And wherein is this love so signally demonstrated as to embody and set forth all else that he did? It is love in death. Looking at this Divine death, we form this judgment or reach this conclusion, that he "died for all" because "all were dead—" dead under the Law of God, dead in trespasses and sins, dead legally, morally, spiritually. Nothing less than such an atoning death for all men—so it seems to us the apostle meant—could exert on him this constraining influence. And how should this influence operate? "They which live should not henceforth live unto themselves." The very self had been redeemed by Christ’s vicarious death; body, soul, and spirit had been bought with a price, and the price was Christ’s blood; and with such a constraining motive, the most potent that the Holy Ghost could bring to bear on the human mind, how could men live unto themselves? If, indeed, the constraining power had its legitimate effect, only one life could result, a life consecrated to "him which died for them and rose again." If, therefore, all being dead, one died for all, that all might live in freedom from selfishness and be the servants of him who had redeemed them from sin and death, we can know henceforth no man after the flesh. The very purpose of Christ’s death was that the fleshly life of sin might pass out of view (might be covered over and thus disappear from sight), and another life be entered on, a life in the redeeming Christ. Admitting that this passage presents the moral aspects of Christ’s death and the obligations consequent thereupon as they act on moral sentiment, yet the fundamental idea of the apostle is that Christ stood in the stead of sinners, took their guilt upon himself, and made an offering of his life for their rescue. To strengthen this doctrine, he says that, though he once knew Christ after the flesh (as a mere man), he knew him now in a very different way. We are not to suppose that he had seen him in his earthly life, but merely that he knew of him. St. Paul, after his conversion, had an experimental knowledge of Christ as his Redeemer through the sacrificial death of the cross; nor was there any room in his heart for moral sentiment, nor any spiritual force in Christ’s teaching and example, nor ground for any trust or hope, till he as "chief of sinners" had realized the righteousness of God in the atoning blood of Calvary. Such a change was a creation. He was "a new creature," and whoever experienced this power of the Lord’s death was a new creature. Old things had passed away—the old self in taste and habit, the old unbelief rooted in the fleshly mind, the old worldliness—and all things had become new. No wonder that "all things" had become "new;" for "all things" pertaining to this change in its cause, agency, instrumentalities, "are of God." Strong language this, which sounds even yet to many as the rhetoric of excited fancy; but not stronger than the blessed reality it represents. Nay; words cannot equal the fact. A man may overstate his own experience of Divine grace; never can he exaggerate the grace itself. "All things are of God;" and how is this fact manifested? In the method of reconciliation which is God’s act through Christ. "Who hath reconciled us to himself by Jesus Christ." To understand what is implied in reconciliation, we must remember that much more is involved in it than the moral state of a sinner’s mind toward God. The enmity of the carnal man has to be subdued, and in this sense he is "a new creature," but the possibility of this creation rests upon an antecedent fact, viz. a changed relation to the violated Law of God. What has been done for him must take precedence, as to time, of what is done in him. We must know how God as Sovereign stands to us, and by what means the sovereignty cooperates with the fatherhood of God, before we can accept the offered boon of mercy. There must be a reason why God should pardon in advance of a reason why we should seek pardon. A principle of righteousness must be established as preliminary and essential to the sentiment of Christianity, since it is impossible for us by the laws of the mind to appreciate the power of any great sentiment unless we have previously felt it as connected with a great principle. "Whom God set forth to be a Propitiation, through faith, by his blood, to show his righteousness, because of the passing over of the sins done aforetime, in the forbearance of God; for the showing, I say, of his righteousness at this present season: that he might himself be just, and the Justifier of him that hath faith in Jesus" (Romans 3:25, Romans 3:26, Revised Version). There is a "ministry of reconciliation" because "God was in Christ, reconciling the world unto himself, not imputing [reckoning] their trespasses unto them." Forgiveness through Christ, the Propitiation, is free to all who believe in him. Nor are we left in doubt as to the substance of our belief. It is faith in Christ, God in Christ, the Reconciler, who pardons our sins and makes us new creatures in him. To make this reconciliation known, to demonstrate its infinite excellence as the method of grace, to show its Divine results in the very men who proclaimed the gospel, Christ had instituted the ministry, and its title was, "ministry of reconciliation." Recall, O Corinthians, what I have said in defence of my apostleship. Recall my sufferings in your behalf. See the reason of it all. Whom are these factious Judaizers fighting? Whom did those beasts at Ephesus try to destroy? Who is this man, troubled on every side, perplexed, persecuted, cast down, dying everywhere, dying always? This is the character he sustains, the office he fills—an "ambassador for Christ." Has he manifested himself to your consciences? Does he look forward to the day of judgment as a day of revelation as well as a day of reward and punishment? Know we not a man, not even Christ, after the flesh! Behold your minister, your servant, as an "ambassador," commissioned to offer you the terms of reconciliation. "We pray you in Christ’s stead [on behalf of Christ], be ye reconciled to God." Nothing remains to be done but tot you to accept the offered reconciliation. And he enforces this idea by stating that he who "died for all," since "all were dead," had been made "sin for us, who knew no sin." "Holy, harmless, undefiled, separate from sinners, and made higher than the heavens;" yet he was "made to be sin for us," made a substitute or ransom, an offering, whereby the wrath of God was turned away. Reconciliation is accomplished not by our repentance and confession of sin, nor by any suffering on our part, nor by any merit of our work, but altogether by the death of the Lord Jesus Christ in our behalf. God’s righteousness is thus set forth. The plan of salvation changed nothing in the character of Almighty God. Neither his righteousness nor his love was modified integrally by Christ’s atonement. "God is righteous," "God is love," are no truer facts now than they eternally were. What the gospel teaches is that the righteousness and the love of God have assumed special forms of manifestation and operative activity through the Lord Jesus Christ. It is righteousness, not in the normal relation of Law to the original transgressor, but in an instituted relation of Law to one who took the place of the transgressor. It is love as grace, the form of love that provided for the righteousness on which St. Paul lays such an emphasis. It is not a change in the Law, but in the administration of Law, and the glory of it lies in the fact that the Divine government presents in this higher form the resplendent spectacle of that progression from the "natural" to the "spiritual," which St. Paul discusses in his argument on the resurrection. Whatever obstacles existed in the way of this sublime advance have been removed by Christ. "Mercy and truth" have their existence as attributes of the Divine nature; they have "met together." "Righteousness and peace" are not to be confounded, but they have "kissed each other."—L. BY J.R. THOMSON 2 Corinthians 5:6 - "Absent from the Lord." To those disciples and apostles who were with the Lord Jesus during his earthly ministry, the separation which commenced upon his ascension must have been painful indeed. In the case of Paul, however, the language employed in this passage scarcely seems so natural. But we learn from the record of his sentiments what ought to be to all Christians their first thought, their governing principle, viz. their relation to Jesus Christ. The earthly state of all such is a state of absence from the Lord—a fact not to be grieved over, but to be recognized and felt. I. THIS ABSENCE IS NOT , BUT BODILY. His own word is fulfilled, "A little while, and ye shall not see me." The exclamation of his people is verified, "Him, not having seen, we love." II. THIS ABSENCE IS BY DIVINE WISDOM AND LOVE. It cannot be regarded as a matter of chance or of fate. It. is the will of him who most loves us and who most cares for us, which is apparent in this provision. III. THERE IS A PURPOSE IN THIS ABSENCE. Such was the obvious intention of our Saviour himself. "It is good for you," he said, "that I go away." His aim was to lead his people into a life of faith, and to excite our confidence in himself who has gone to prepare a place for us. IV. THERE ARE CERTAIN DANGERS IN THIS ABSENCE, There is danger lest, separated from our Lord, we should grow worldly and carnal, lest our love to Jesus should wax cold, lest we should magnify ourselves, lest we should be ashamed of a religion whose Head is not visibly among us. V. YET THERE ARE IN THIS ABSENCE. It is intended to fortify and perfect the truly Christian character. It will make the meeting, when it takes place, more delightful and welcome. VI. WHAT ARE BY THIS ABSENCE? 1. Remembrance of Christ. 2. Faith in Christ. 3. Communion with Christ. 4. Fidelity to Christ in his absence. 5. Anticipation of his speedy return. VII. THE OF THIS PERIOD OF ABSENCE IS AT HAND. Those who live until the Lord’s return shall welcome him to his inheritance. Others must be absent from Christ until they are absent from the body, when they shall be "present" with the Lord."—T. 2 Corinthians 5:7 - The walk of faith. Life is a pilgrimage which men undertake and accomplish upon very different principles and to very different results and ends. In this parenthesis St. Paul very succinctly and very impressively describes the nature of that pilgrimage which he had adopted and with which he was satisfied. I. THE WALK WITH WHICH THAT OF THE IS . This, which is that of the unenlightened and unrenewed, is the walk by sight; i.e. by repressing the spiritual nature and walking by the light which earth offers, by the mere guidance of the senses, by the influence of society, the approval and esteem of men, by considerations drown from earth and limited to earth. This is a course of life in which there is no satisfaction, no safety, and no blessed prospect. II. THE OF THE WALK OF FAITH. Faith in itself is neutral; its excellence depends upon its object. The Christian regulates his course through this life of temptation, danger, and discipline by: 1. Faith in the existence of God, the God who possesses all. moral excellences as his attributes. 2. Faith in Providence; i.e. in the personal interest and care of him who is called Friend and Father. 3. Faith in God as a Saviour, which is faith in Christ, the salvation of the Lord revealed to man. 4. Faith in a righteous and authoritative taw. 5. Faith in ever-present spiritual aid—guidance, protection, bounty, etc. 6. Faith in Divine promises, by which the pilgrim is assured that he shall reach home at last. III. THE TO AND TO IN THE WALK OF FAITH. 1. It is the one principle enjoined throughout revelation, from the day of Abraham, the father of the faithful, down to the apostolic age. 2. The possibility of the walk by faith has been proved by the example of the great and the good who have gone before us (vide Hebrews 11:1-40.). 3. To those who live by faith life has a meaning and. dignity which otherwise cannot possibly attach to it. 4. Faith can sustain amidst the trials and sorrows of earth. 5. And faith is the blossom of which the vision of the glorified Saviour shall, be the heavenly and immortal fruit.—T. 2 Corinthians 5:14 - The love of Christ. Every quality met in the Lord Jesus which could adapt him to accomplish the work which he undertook on behalf of our human race. But if one attribute must be selected as peculiarly and pre-eminently characteristic of him, if one word rather than another rises to our lips when we speak of him, that attribute, that word, is love. I. THE OBJECTS OF CHRIST’S LOVE. Look at his earthly life and ministry, and the comprehensive range within which the love of Jesus operates becomes at once and gloriously obvious. 1. His friends. Of this fact—Christ’s love to his friends—we have abundant proof: "Greater love hath no man than this, that a man lay down his life for his friends." 2. His enemies. This is more wonderful, yet the truth of what the apostle says is undeniable: "While we were yet sinners, Christ died for us." And we cannot forget his prayer offered for his enemies as they nailed him to the cross: "Father, forgive them." 3. All mankind. During his ministry the Lord Jesus was gracious to all with whom he came into contact. His aim was by the bands of love to draw all men unto himself, that they might rest and live in his Divine and mighty heart. II. THE PROOFS OF CHRIST’S LOVE. The great facts of his ministry and mediation are evidences of his benevolence. 1. His advent. "Nothing brought him from above—Nothing but redeeming love." 2. His ministry. He went about doing good, animated by the mighty principle of love to man. Eyed sickness he healed, every demon he expelled, every sinner he pardoned, was a witness to the love of Christ. 3. His death. His was the love "stronger than death:" for not only could not death destroy it, death gave it a new life and power in the world and over men. 4. His prevailing intercession and brotherly care. III. THE OF CHRIST’S LOVE. 1. It is sympathizing and. tender, "passing the love of women." 2. It is thoughtful and wise, ever providing for the true welfare of those to whom it is revealed. 3. It is forbearing and patient, otherwise it might often have been checked and repressed. 4. It is self-sacrificing, counting nothing too great to be given up in order to secure its ends. 5. It is faithful "Having loved his own, he loveth them even unto the end." 6. It is unquenchable and everlasting: "Who can separate us from the love of Christ?"—T. 2 Corinthians 5:14 - The constraint of Christ’s love. The apostle represents the Savior’s love, not merely as something to be admired and enjoyed, but as something which is to act as a spiritual force. He experienced it as the supreme power over his own life, and he had confidence in it as the principle which should renew and bless the world. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ The methods and conditions of an apostolic ministry (2 Corinthians 6:1-10). Appeal to the Corinthians to reciprocate his affection and separate themselves from evil (2 Corinthians 6:11-18). 2 Corinthians 6:1 We then, as fellow workers. Continuing the entreaty of 2 Corinthians 5:20, he adds, "But as [his] fellow workers we also exhort you." The "also" shows that he does not rest content with merely entreating them (δεόμεθα), but adds to the entreaty an exhortation emphasized by a self-sacrificing ministry. "Fellow workers with God" (1 Corinthians 3:9). Beseech. The word is the same as that rendered "beseech" by the Authorized Version in 2 Corinthians 5:20, and it should be rendered "exhort:" "God exhorts you by our means; we therefore entreat you to be reconciled to God; yes, and as Christ’s fellow workers we exhort you." That ye receive not. The word means both passively to receive and actively to accept as a personal boon. The grace of God. To announce this is the chief aim of the gospel (Acts 13:43; Acts 20:24). In vain; that is, "without effect." You must not only accept the teaching of God’s Word, but must see that it produces adequate moral results. It must not, so to speak, fall "into a vacuum (εἰςκενόν)." "He," says Pelagius, "receives the grace of God in vain who, in the new covenant, is not himself new." If you really are in Christ you must show that you have thereby become "a new creation" (2 Corinthians 5:17). The branches of the true Vine must bear fruit. (For the phrase, "in vain," see Galatians 2:2; Philippians 2:16.) What the grace of God is meant to effect is sketched in Titus 2:11, Titus 2:12. 2 Corinthians 6:2 For he saith; that is, "God saith." The nominative is involved in the "fellow workers,"so that this is hardly to be classed with those rabbinic methods of citation found also in Philo, which deliberately omit the word "God" as the speaker, and use "He" by preference. I have heard thee, etc. The quotation is from the LXX. of Isaiah 49:8, and is meant to express the necessity for receiving the grace of God, not only efficaciously, but at once. The "thee" in Isaiah is the Servant of Jehovah, the type primarily of Christ, and then of all who are "in Christ." In a time accepted; literally, in the Hebrew, in a time of favour. It is the season of grace, before grace has been wilfully rejected, and the time for judgment begins (Proverbs 1:24-28). The accepted time; literally, the well-accepted opportunity. St. Paul in his earnestness strengthens the force of the adjective. The same word occurs in 2 Corinthians 8:12; Romans 15:16, Romans 15:31. "There is a deep nick in Time’s restless wheel For each man’s good." (Chapman.) Now. No doubt St. Paul meant that, as long as life lasts, the door of repentance is never absolutely closed; but it is probable that he had specially in view the nearness of the advent of Christ. Compare the stress laid upon the word "today" in Hebrews 3:7, Hebrews 3:8, and "at least in this thy day" (Luke 19:42). 2 Corinthians 6:3 Giving no offence in anything. An undercurrent of necessary self defence runs through St. Paul’s exhortation. The participle is, like "fellow workers," a nominative to "we exhort you" in 2 Corinthians 6:1. Offence. The word here is not skandalon, which is so often rendered "offence," but proskope, which occurs here alone in the New Testament, and is not found in the LXX. It means "a cause of stumbling." Proskomma, a stumbling block, is used in 1 Corinthians 8:9. Be not blamed. When any just blame can be attached to the minister, the force of the ministry of reconciliation is fatally weakened. (For the word, see 2 Corinthians 8:20.) 2 Corinthians 6:4 Approving ourselves; rather, commending ourselves, He is again referring to the insinuation, which had evidently caused him deep pain, that he was not authorized to preach, as his Judaic opponents were, by "letters of commendation" (2 Corinthians 3:1-3) from James or from the ciders at Jerusalem. His credentials came from God, who had enabled him to be so faithful. As the ministers of God (1 Corinthians 4:1). The article should be omitted. In much patience. Christ had forewarned his apostles that they would have much to endure, and had strengthened them by the promise that "he that endureth to the end shall be saved" (Matthew 10:22). In afflictions. This word, as we have seen, is one of the haunting words in 2 Corinthians 1:4-11. In necessities. St, Paul was poor, and was often in want (Acts 20:34). In distresses. The same word which occurs in 2 Corinthians 4:8. It means "extreme pressure" (literally, narrowness of space), and is a climax of the other words. 2 Corinthians 6:5 In stripes. The stripes were of two kinds—from Jewish whips and Roman rods. But of the five scourgings with Jewish whips not one is mentioned in the Acts, and only one of the three scourgings with Roman rods (Acts 16:23). Nothing, therefore, is more clear than that the Acts only furnishes us with a fragmentary and incomplete record, in which, as we gather from the Epistles, either the agonies of St. Paul’s lifelong martyrdom are for some reason intentionally minimized, or else (which is, perhaps, mere probable) St. Paul was, as his rule and habit, so reticent about his own sufferings in the cause of Christ that St. Luke was only vaguely, if at all, aware of many scenes of trial through which he had passed. In imprisonments. St. Paul was frequently in prison, but St. Luke only tells us of one of these occasions (Acts 16:24)—at Philippi; the Roman imprisonment and that at Caesarea were subsequent to this Epistle. In tumults. These were a normal incident of St. Paul’s life, both up to this time and for years afterwards (Acts 13:50; Acts 14:19; Acts 16:22; Acts 17:4, Acts 17:5; Acts 18:12; Acts 19:28, Acts 19:29; Acts 21:27-39; Acts 22:22, Acts 22:23; Acts 23:9, Acts 23:10; Acts 27:42, etc.) The word akatastasiai might also mean "insecurities," i.e. homelessness, wanderings, uncertainties; but New Testament usage seems decisive in favour of the frowner meaning (2 Corinthians 12:20; 1 Corinthians 14:33; James 3:15). In labours (2 Corinthians 11:28; 1 Corinthians 4:12; 1 Corinthians 15:10; Acts 20:34; 1 Thessalonians 2:9; 2 Thessalonians 3:8). In watchings. "Spells of sleeplessness" were a necessary incident of such a life; and an eminently nervous nature like that of St. Paul is rarely capable of the habitual relief of sound steep. Hence he again refers to this in 2 Corinthians 11:27. His "sleeplessness" was sometimes the necessary result of labours "night and day" (Acts 20:31; 1 Thessalonians 2:9, etc.). In fastings. St. Paul never inculcates the practice of voluntary fasting as a duty (for the reading in 1 Corinthians 7:5 is more than dubious); but it is probable that he found it personally useful at times (Acts 13:2, Acts 13:3; Acts 14:23; Acts 9:9). The nine forms of suffering hitherto mentioned—three general, three specific, and three voluntary—are all physical sufferings borne with "much endurance." 2 Corinthians 6:6 By pureness; rather, in pureness, as the preposition is the same. He now gives six instances of special gifts and virtues. The "pureness" is not only "chastity," but absolute sincerity (1 John 3:3; 2 Corinthians 4:2; 1 Thessalonians 2:10). By knowledge. The knowledge is the true knowledge of the gospel in its fulness (Ephesians 3:4). In his depth of insight into the truth St. Paul was specially gifted. The word gnosis had not yet acquired the fatal connotations which afterwards discredited it. By long suffering (2 Timothy 3:10; 2 Timothy 4:2). The patient endurance of insults, of which St. Paul shows a practical specimen in this Epistle, and still more in Philippians 1:15-18. By kindness. "Love suffereth long, and is kind" (1 Corinthians 13:4); "Long suffering, kindness" (Galatians 5:22). By the Holy Ghost. To the special gift of the Spirit St. Paul attributed all his success (1 Thessalonians 1:5; Romans 15:18, Romans 15:19). By love unfeigned; which is the surest fruit of the Spirit, and the best of all spiritual gifts (2 Corinthians 12:15; 1 Corinthians 8:1; 1 Corinthians 13:1-13.; Romans 12:9, etc.). 2 Corinthians 6:7 By the word of truth. St. Paul now passes to the more specific endowments of the true teacher. By the power of God; literally, in power of God (2 Corinthians 4:7; 1 Corinthians 2:4; 1 Corinthians 4:20). "For the kingdom of God is not [only] in word, but in power." By the armour of righteousness. Here first the preposition "in" (ἐν) is changed for "through," "by means of" (διὰ). Armour; rather, arms. On the right hand and on the left. That is, both by offensive weapons and a defensive panoply (2 Corinthians 10:4; Ephesians 6:11-17; 1 Thessalonians 5:8). 2 Corinthians 6:8 By honour and dishonour; rather, by glory and dishonour. There is no need to change here the meaning of διὰ, "by means of," to "through," i.e. "amid." The honour and dishonor are alike means which contribute to the commendation of the ministry. Of our Lord some said, "He is a deceiver," while others said, "He is a good man" (John 7:12); and the dispraise of some is the highest praise (Matthew 5:11). Compare with the whole passage 1 Corinthians 4:9-13, where we see that "abuse," "insult," and "slander," constituted no small part of the apostle’s daily trial. By evil report and good report. The beatitude of malediction (Luke 6:22; 1 Peter 4:14). St. Paul had deliberately abandoned the desire to win the suffrages of men at the cost of undesirable concessions (Galatians 1:10). As deceivers. The Jews called Christ "a deceiver" (mesith, i.e. a deliberate and misleading impostor), Matthew 27:63; John 7:12. This is an illustration of the "evil report," and in the Clementine homilies, a century later, St. Paul, under the disgraceful pseudonym of "Simon Magus," is still defamed as a deceiver. And yet true. There is no "yet" in the original, and its omission gives more force to these eloquent and impassioned contrasts. 2 Corinthians 6:9 As unknown; literally, as being ignored; as those whom no one cares to recognize. And yet well known. "And becoming fully recognized." "Recognized" by God (1 Corinthians 13:12), and ultimately by all good men (2 Corinthians 11:6), though they might be contemptuously ignored by men. As dying (2 Corinthians 1:9; 2 Corinthians 4:10, 2 Corinthians 4:11). Behold. The word calls attention to what seemed like a daily miracle. The paradox of the Greek tragedian— "Who knows if life be death, and death be life?" which seemed so supremely amusing to Aristophanes and the wits of Athens, became a familiar fact to the early Christians (Romans 8:36; 1 Corinthians 15:31; Ephesians 2:5, Ephesians 2:6; Colossians 2:13, etc.). As chastened. The daily Divine education of suffering (Psalms 118:18). 2 Corinthians 6:10 As sorrowful, yet alway rejoicing. The early Christians always insist on "joy" as one of the fruits of the Spirit (comp. Matthew 5:10-12), and especially joy in the midst of grief and anguish (Romans 5:3; Romans 14:17; 1 Thessalonians 5:16, "Rejoice always"). The best proof that this was no mere phraseology, but an amazing and new charism granted to the world, may be seen in the Epistle to the Philippians. It was written when St. Paul was old, poor, deserted, imprisoned, in danger of immediate death. and apparently in the lowest deeps of forsakes sorrow; vet the spontaneous keynote of the whole Epistle is, "I rejoice; rejoice ye" (Philippians 4:6, Philippians 4:12). As poor. The word means even "paupers," and describes a very literal fact. St. Paul, for Christ’s sake, had suffered "the loss of all things" (Philippians 3:8). Yet making many rich. Not by getting collections for them (which would be a most unworthy antithesis, though it is strangely accepted by Chrysostom and others); but "by imparting to them the true riches, in the form of spiritual gifts, and the teaching of the gospel" (comp. James 2:5). Possessing all things; rather, as having nothing, and fully having all things. The verb means "possessing all things to the full." For "all things are ours" (1 Corinthians 3:21, 1 Corinthians 3:22). 2 Corinthians 6:11-18 An appeal to the Corinthians to reciprocate his love for them, and separate themselves from evil. 2 Corinthians 6:11 Corinthians! A rare and very personal form of loving appeal, which occurs nowhere else in these Epistles (comp. Philippians 4:15). Our mouth is open to you. St. Paul has evidently been writing in a mood of inspired eloquence. The fervour of his feelings has found vent in an unusual flow of beautiful and forcible language. He appeals to the unreserved freedom with which he has written as a reason why they should treat him with the same frank love. Our heart is enlarged. After writing the foregoing majestic appeal, he felt that he had disburdened his heart, and as it were made room in it to receive the Corinthians unreservedly, in spite of all the wrongs which some of them had done him. On the antithesis of the mouth and the heart, see Matthew 12:34; Romans 10:10. 2 Corinthians 6:12 Ye are not straitened in us. Any narrowing of the sympathy or straining of the relations between us does not rise in any way from me. (For the verb, see 2 Corinthians 4:8.) Ye are straitened in your own bowels; rather, in your own hearts. Any tightening or pressure of the feelings which should exist between us rises solely from your own hearts. Enlarge and open them, as I have done, and we shall once more love each other aright. The verb has already occurred in 2 Corinthians 4:8 ("distressed"). Your own bowels. It is to be regretted that the Authorized Version adopted the meaningless and often rather incongruous word "bowels" for the Greek word σπλάγχνα used in its Hebraic sense of "feelings," "affections" (So 2 Corinthians 5:4; Isaiah 16:11). This literalism is always out of place, and especially in Philippians 7, 12, 20. 2 Corinthians 6:13 Now, for a recompense in the same. He begs them to give him "a reward in kind;" in other words, he wishes them to be as frank with him as he has been to them. As unto my children. And therefore, as a spiritual father, I may surely ask for sympathy. St. Paul uses the same metaphor in 1 Corinthians 4:14; 1 Thessalonians 2:11. Be ye also enlarged. Treat me as I have treated you (comp. "Be as I am," Galatians 4:12). 2 Corinthians 6:14 Be ye not unequally yoked together with unbelievers. Ewald, followed by Dean Stanley, Holsten, and others, thinks that here there is a sudden dislocation of the argument, and some have even supposed that the section, 2 Corinthians 6:14-7:1, is either an after thought written by the apostle on the margin of the Epistle after it was finished; or even an interpolation. The latter view has arisen from the unusual expressions of the section, and the use of the word "Belial," and the command of Greek shown by the varied expressions. There is no adequate ground for these conjectures. Every writer is conscious of moods in which words come to him more fluently than at other times, and all writers of deep feeling, like St. Paul, abound in sudden transitions which correspond to the lightning-like rapidity of their thoughts. It is doubtful whether the readers would not have seen at once the sequence of thought, which depends on circumstances which we can only conjecture. Probably the alienation from St. Paul had its root in some tampering with unbelievers. Such might at any rate have been the case among the Gentile members of the Church, some of whom were even willing to go to sacrificial feasts in heathen temples (1 Corinthians 8-10.). "Unequally yoked" is a metaphor derived from Leviticus 19:19 and Deuteronomy 22:10, and is the opposite of "true yoke fellow" (Philippians 4:3). What fellowship; literally, participation (Ephesians 5:6-11). Unrighteousness; literally, lawlessness (1 John 3:4). It was a special mark of heathen life (Romans 7:19). Light with darkness. This antithesis is specially prominent in Ephesians 5:9-11 and Colossians 1:12, Colossians 1:13, and in the writings of St. John (John 1:5; John 3:19; 1 John, passim). 2 Corinthians 6:15 Concord; literally, harmony or accord. The word does not occur elsewhere in the New Testament or in the LXX. The adjective sumphonos occurs in 1 Corinthians 7:5. Christ with Belial (see 1 Corinthians 10:21), Belial. Here used in the form Beliar, as a proper name, because no Greek word ends in the letter τ. In the Old Testament it does not stand for a person, but means "wickedness" or "worthlessness." Thus in Proverbs 6:12 "a naughty person" is adam belial. "A son of Belial" means "a child of wickedness" by a common Hebraism (Deuteronomy 13:13; Judges 19:22). And hence, since Belial only became a proper name in later days— "To him no temples rose, No altars smoked." Perhaps, as has been conjectured, this clause, which contains two such unusual words, may be a quotation. It is, however, no ground of objection that Belial does not occur elsewhere in St. Paul, for until the pastoral Epistles he only uses diabolos twice (Ephesians 4:27; Ephesians 6:11). What part, etc.? This is not, like the other clauses, an illustration, but the statement of the fact itself which "has come in amidst the lively, sweeping flow of the discourse." With an infidel; i.e. with an unconverted Gentile. 2 Corinthians 6:16 What agreement. The word means "unity of composition." This is the fifth synonym which St. Paul has used in this clause—μετοχὴκοινωνίασυμφώνησις, μερὶςσυγκατάθεσις. The verb συγκατάθημι occurs in Luke 23:51. St. Paul in this chapter shows an almost unwonted command over the Greek language. With idols (Matthew 6:24; 1 John 5:21). Ye. "We" is the reading of à, B, D, L. Ewald, without sufficient ground, makes it one of his arguments for regarding this section as interpolated. Are the temple of the living God. The indwelling of the Holy Spirit in every Christian heart, which is the distinguishing result of the new covenant, was very prominent in the thoughts of St. Paul. As God hath said. The quotation is altered slightly from the LXX. of Leviticus 26:12. But in this and the next verses we have "a mosaic of citations" from this passage and Exodus 29:45; Isaiah 53:11; Ezekiel 20:34; 2 Samuel 7:14; comp. Jeremiah 31:9; Isaiah 43:6. This mode of compressing the essence of various quotations into one passage was common among the rabbis. In them. In the original Hebrew this means "among them" (Exodus 29:45; Le Exodus 26:12). since the indwelling of God by his Holy Spirit belongs only to the new covenant. 2 Corinthians 6:17 From among them; i.e. from among the unbelievers. Touch not the unclean thing (Leviticus 2 Corinthians 11:8, etc.; Isaiah 52:11). I will receive you (comp. Ezekiel 20:34). These promises to Israel are naturally transferred to the ideal Israel, the Christian Church. 2 Corinthians 6:18 And will be a Father unto you. These reminiscences are sufficiently near to 2 Samuel 7:8-14; Isaiah 43:6; Jeremiah 31:9, to render needless the supposition that they come from any apocryphal book (Ewald) or Jewish hymn (Grotius). Saith the Lord Almighty. The phrase, not elsewhere used by St. Paul, is taken from 2 Samuel 7:8 (LXX.). The epithet indicates the certain fulfilment of the promises. Pantokrator, for "Almighty," is used in the LXX. for "Lord of sabaoth," and in the New Testament only occurs elsewhere in the Apocalypse. 2 Corinthians 6:1, 2 Corinthians 6:2 - The grace of God received in vain. "We then, as workers together," etc. There are three topics here for meditation. I. A SUBLIME MISSION. "Workers together with him." What is the grand work in which God is engaged and in which we can cooperate? He is engaged in numerous works—works of creation, government, conservation, in which we can have no hand. The work here is evidently the work spoken of in the preceding chapter—the work of reconciling man to himself, the work which he does in Christ. Now, all genuine ministers cooperate with him in this; their grand endeavour is to bring alienated souls into friendship with him. Blessed partnership this. II. A SOLEMN . "Receive not the grace of God in vain." The grace of God here evidently refers to the offer of this reconciliation. This may be looked upon objectively or subjectively. Objectively it is the gospel, which is called the "gospel of the grace of God;" subjectively it is personal Christianity. It may be received "in vain" in two forms. Many have the offer of reconciliation and reject it, and to them the offer has been received "in vain." It is possible for those who have personally experienced it to lose it. The free agency of man, the exhortations of the Scriptures, and the facts of apostasy—as in the case of David, Peter, etc.—show the possibility of losing this. No greater calamity can happen to a man than to receive this "grace in vain;" hence the earnestness of the apostle. III. A SUPREME . "For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation." To use the words of a modern writer, "There is, so to speak, a ’now’ running through the ages. For each Church and nation, for each individual soul, there is a golden present that may never again recur, and in which lie boundless possibilities for the future. The words of the apostle are, as it were, the transfigured expression of the generalization of a wide experience, which tells us that there is a tide in the affairs of men.’" 2 Corinthians 6:3-8 - The highest office injured by its officer. "Giving no offence in any thing," etc. Paul was engaged in the highest office—the office of reconciling men to God; in this he was a coworker with the Infinite, and here he refers to— I. AN EVIL TO WHICH OF THE GOSPEL ARE LIABLE. The evil referred to is bringing blame upon the ministry. "Giving no offence in anything, that the ministry be not blamed." So perverse is man that he often degrades some of the highest offices he is called to sustain. There are merchants that degrade commerce, doctors that degrade medicine, judges that degrade justice, statesmen that degrade legislation, kings that degrade the throne; but, what is worse far, there have been ministers who have degraded the ministry, and there are such still, ignorant men, intolerant men, worldly men, unspiritual men, blatant dogmatists. Ah me! how the pulpit is often degraded! II. AN EVIL WHICH MUST BE AVOIDED AT ANY COST. See what Paul did and suffered to avoid this stupendous evil. "But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses," etc. Mark: 1. How he suffered in order to maintain the honour of the ministry. "Afflictions," "necessities," "distresses," "stripes," "imprisonments," "tumults," "labours," "watchings," "fastings," etc. 2. How he wrought in order to maintain the honour of the ministry. By "pureness," "knowledge," "long suffering," "kindness," etc. He learned to labour and to wait. "Neither count I my life dear unto myself, that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God." The ministry in these days is too often degraded into a trade, a profession, a medium for the gratification of the vanity, ambition, and the greed of men. The millions have come to call churches and chapels "preaching shops." One of the greatest trades carried on in this commercial age is, perhaps, the trade in the gospel 2 Corinthians 6:9, 2 Corinthians 6:10 - "Things are not what they seem." "As unknown, and yet well known," etc. Against misrepresentations and slanders, Paul, in the context, vindicates his apostolic authority, and proclaims at the same time the unworldly principle which animated both him and his fellow workers. These words present to us the two opposite sides of a good man’s life—the secular and the spiritual The side revealed, as seen by man, and the side in the sight of God. I. TO THE SECULAR EYE HE WAS UNKNOWN; TO THE WELL KNOWN. "As unknown, and yet well known." The world has never yet rightly interpreted and understood the real life of a genuine disciple of Christ. To the world, Paul appeared an ignominious fanatic. John says, "The world knoweth us not." The world does not understand self-sacrificing love, the animating, shaping, directing principle of a godly man’s life. It understands ambition, greed, revenge, but not this. Hence men in every age, so far as they have come under the rule of this "new commandment," have been regarded as monsters unworthy of life. This explains martyrdom, ay, and the crucifixion of Christ. But, though thus unknown to men, they are well known to others. 1. Well known to Christ. "I know my sheep." Christ knows all his disciples. 2. Well known to heavenly spirits. They are famous in heaven. At their conversion heaven rejoiced, and over every step of their subsequent history heaven watches with a loving care. II. TO THE SECULAR EYE HE WAS DYING; TO THE HE WAS LIVING, "As dying, and, behold, we live." To worldly men Paul appeared as mortal as other men; with a frame scourged by persecution, shattered by perils, wasted by labour and want, he was nothing but a dying man. His contemporaries knew that he would soon run himself out, and mingle with the dust of all departed men. But spiritually he was living. "Behold, we live." The soul within that dying body of his was living a wonderful life—a life of Christly inspiration and aims, a life of communion with heaven; a life destined to become more sunny, vigorous, and beautiful with every aspiration and act. Living is not body breathing, but spirit acting, acting according to the Divine laws of our constitution. III. TO THE SECULAR EYE HE WAS MUCH TRIED; TO THE HE WAS NOT . "Chastened, and not killed." The word "chastened" here refers, I think, to his various scourgings, suffered in the synagogues and elsewhere. To worldly spectators he, with all his wounds, would appear a dead man; but he was spiritually alive. The hardships and the strifes did not touch his soul; his spiritual purposes, enjoyments, and hopes were not killed. Spiritual life is unkillable; like certain plants in the vegetable kingdom, which have their germs or roots so deep down in the soil, and so thoroughly mixed up with it, that, though you cut down the trunk, or pull up the roots from the earth, their life will break out again. IV. TO THE SECULAR EYE HE WAS VERY ; TO THE HE WAS ALWAYS . "As sorrowful, yet alway rejoicing." As if Paul had said, "Under our sufferings, we seem to be very cast down and sad; dreary, degraded, and wretched does our life seem to the worldly men around us." So it often is with the life of a Christian man. But, on the spiritual side, a truly godly man is "always rejoicing," rejoicing in a good conscience, rejoicing in a stream of pure and noble thoughts, rejoicing in a consciousness of Divine favour. V. TO THE SECULAR EYE HE WAS VERY POOR; TO THE HE WAS WEALTH GIVING. "As poor, yet making many rich." Paul and his colleagues were poor; they had suffered the loss of all things. Yet spiritually they were not only rich, but made others rich. 1. The highest work of man is to impart spiritual riches to his brother man. 2. Worldly poverty does not disqualify a man for the discharge of this sublime mission. VI. TO THE SECULAR EYE HE WAS ; TO THE HE WAS RICH. "Having nothing, and yet possessing all things." Nothing of this world’s good, yet "possessing all things," not legally, but morally. Christliness gives us an interest in all things. "All things are yours." Do not estimate life by appearances—things are not what they seem. Christliness with poverty, persecution, and suffering, is infinitely to be preferred to wickedness with the whole world at its command. 2 Corinthians 6:11-13 - Genuine Christian love. "O ye Corinthians," etc. Notice— I. ITS POWER. What does it do? It enlarges the heart. "Our heart is enlarged" The heart means the whole spiritual nature, and this spiritual nature is capable of indefinite expansion and Christian love, and nothing else can effect this. A man’s intellect may be expanded by ideas, but his heart, out of which are "the issues of life," only by love. What a difference between the heart of a miser or a bigot to the heart of a Paul, a Howard, or a Fenelon! Selfishness contracts the soul into a grub, love expands it into a seraph. Therefore "covet earnestly the best gift," that is, love. II. ITS . "Our mouth is open unto you." A large heart is so full of loving sympathies and aims that speech becomes a necessity. "Out of the abundance of the heart the mouth speaketh." The language of love is the language of nature, the language of eloquence, the language of inspiration. III. ITS HUNGER. What does it hunger for? "Ye are not straitened in us, but ye are straitened in your own bowels [’affections,’ or ’hearts’]," etc. Paul states that their hearts towards him were "straitened," or narrow, compared with his to them. He entreats them to be "enlarged," and thus "recompense" or return his affections. Love, by a necessity of its nature, hungers for a return of its affections from the object on which it is bestowed. Paul did not ask them for their money, or their patronage or praise, but simply for a return of the love which he had for them. 2 Corinthians 6:14-18 - Unequally yoked. "Be ye not unequally yoked," etc. Observe here three things. I. THERE IS AN BETWEEN THOSE WHO ARE TRULY TO AND THOSE WHO ARE NOT. The line of demarcation is broad and conspicuous. The difference is the difference: 1. Between "righteousness and unrighteousness." 2. Between "light and darkness." 3. Between Christ and Satan. "What concord hath Christ with Belial?" 4. Between faith and infidelity. "What part hath he that believeth with an infidel?" 5. Between the "temple of God" and the "temple of idols." II. THE , THE ARE IN DANGER OF BEING WITH THE . Hence the command, "Be ye not unequally yoked together with unbelievers." Also the command, "Come out from among them." Alas! we find such association in almost every department of life—in the matrimonial, the commercial, the political, etc. III. FROM SUCH AN IT IS THE DUTY OF THE TO . "Wherefore come out from among them," etc. Observe two things. 1. The nature of the separation. "Come out from among them." It must be: (1) Voluntary. Not to be driven out, but you must break away from all the ties that bind you. Agonize to enter the "strait gate." (2) Entire. "Touch not the unclean thing." Sin is an unclean thing—unclean in its essence, its phases, and its influences. 2. The encouragement to the separation. "I will receive you, and will be a Father unto you, and ye shall be my sons and daughters." As a Father, what does God do for his children? (1) He loves them. His love is the fountain of all the love in the universe. All the love that human parents have for their children is but one drop from the boundless ocean. (2) He educates them. Who teaches like God? He teaches the best lesson, in the best way, for the best end. He educates the whole soul, not for temporal purposes, but for ends spiritual and everlasting. (3) He guards them, Human parents can only guard the bodies of their children. This Father guards the soul—the conscience from guilt, the heart from impurity, the intellect from error, etc. (4) He provides for them. The best of human parents can only provide for their children a few supplies for their bodies, and that for a time only. This great Father provides for the soul, and provides forever. "He is able to do exceedingly abundantly above all that we ask or think." BY C. 2 Corinthians 6:1-10 - Appeal growing out of the foregoing argument. The grace of God had been manifested in the reconciliation of which he had been treating; and this reconciliation had its period, or season, special as to its character and advantages. Everything has relation to time. Life has infancy, childhood, youth—successive eras. Nature has her seasons. It was now God’s receiving time, a dispensation of mercy, an acceptable time, a day of salvation. So sensible was St. Paul of this fact that he, as a coworker with God, pressed the exhortation on the Corinthians not to neglect the grace of God freely vouchsafed in this auspicious time. Good influences were conspiring in their favour; "receive not the grace of God in vain." It was a coworking period. Out of the turmoil, the strife of tongues, the collisions within the Church and without, doctrines were emerging into clearer view, and, as doctrines were better understood, duties would be more faithfully discharged. Had not these Corinthians been revived and strengthened of late? Had they not heeded his affectionate warning and purified the Church? It was a season for continued and enlarging coworking, the Holy Spirit and the Church combining in an effort, peculiarly desirable then, to extend Christ’s kingdom. And what was he doing to this end? For his part he was studious to put no stumbling block in the way of others, lest the ministry be reproached. That was the prudence which wards off evil. It has grave duties. It is vigilant, able to see the approach of danger and measure the extent of the peril. It is prompt to set in a precautionary manner. Yet this was only one part of a coworker’s duty. On the other hand, then, he was intent on commending himself to their confidence and affection, and by what means? The portraiture of St. Paul as a coworker is now presented. Previously to this he had sketched himself (see 2 Corinthians 2:1-17., 3., 4.) in certain specific relations, such for instance as an "able minister," and as one who carried his treasure in an "earthen vessel;" but it was now his purpose to delineate himself and his experience with reference to a particular end. To be a cooperator, patience is the first virtue required. He speaks, therefore, at the outset, of "much patience," and assuredly he did not mistake the basic position of this great quality. He mentions nine forms of suffering which have been regarded by some commentators as constituting three classes, viz.: afflictions or general calamities, necessities, distresses, the leading idea being pressure, or "narrow straits;" then stripes, imprisonments, tumults, referrable to the popular excitement against him as a preacher; and lastly, labours, watchings, fastings, as indicative of ministerial experience: In all these things patience was exercised, keeping him steadfast, enabling him to endure, and preserving his mind in the peace of Christ. It is a description of one whose body was open on all sides the invasions of pain as the infliction of opposition and malice; and again, of one whose mind had anxieties and sorrows originating in its own sense of responsibility. Body wrought upon mind, mind upon body. Under these conditions the coworker had to proceed with his task—patience "much patience." being the cardinal excellence of his character. But, further, the coworker speaks of purity, knowledge, long- suffering, kindness, endowments of the Spirit, sincere love; and again, he speaks or the word of truth, how he worked with God’s power, and fought also with an armour of righteousness, right hand and left hand engaged in the conflict. Just here the mind of St. Paul reacts from its subjective state, the enumeration of his moral virtues is suspended, and the idea of conflict brings back the "afflictions" alluded to (2 Corinthians 6:4). Nearly all his transitions occur in one of two ways, either as the immediate product of a physical sensation or as the result of some exciting thought, having its source in his train of reflection. At the instant when the image of battle comes before him, the coworker has the doctrine and morality of the gospel to defend against fierce, vindictive, might assailants. The honor of his position and the glory of Christ as the Captain of his salvation are at stake. Sword and shield are in hand, and for what is he fighting and how? "Armor of righteousness is very expressive. The great truth was in his mind foremost as a restraint as well as an impulse, the truth so ably argued in the previous chapter that we are "made the righteousness of God in him." Give the ethical philosopher all the credit he deserves; honour the moralist who strives to protect society from immorality; and yet it is very obvious that a man who feels himself set for the defence of the "righteousness of God" as manifested in Christ stands on ground infinitely higher than the mere philosopher and moralist. This cannot be denied; such a man has a spirit, a motive, an end, far remote from the others, and peculiar to the sphere he fills. What the apostle fights for is righteousness. And how is he fighting? It is important that we should see his temper, his tactics, his whole method of conducting the campaign. Men who ostensibly fight for righteousness are not always righteous fighters. "I will not trust in my bow, neither shall my sword save me," said one of the psalmists. "Make haste to help me, O Lord my salvation," was David’s prayer. "Ye know not what manner of spirit ye are of," were the words of Jesus when the "sons of thunder" wished to call down fire from heaven on the Samaritan village. Michael the archangel, in contention with the devil, "durst not bring against him a railing accusation." A bad spirit is not allowable even towards Satan, nor can an archangel go beyond "The Lord rebuke thee." Now, the apostle speaks of himself as fully armed for offensive and defensive warfare. And the fight goes on amid honour and dishonour, praise and cheer from friends, hostility and contempt from enemies; by evil report and good report; vilified as a deceiver, but yet a true man; as unknown ("obscure nobodies") to men, but known to God; as dying, and behold, out of perils, life springs renewed and enlarged; chastened as a discipline needed for a spiritual warrior who was meantime in everything a coworker with Christ; a sorrowful man in the estimation of many, but in reality always rejoicing; poor, working with our own hands for a living, but making many rich in spiritual blessings; and, finally, having nothing, and yet—glorious paradox—possessing in Christ all things.—L. 2 Corinthians 6:11-18 - His warmth of affection; anxiety of the apostle lest the grace of God be received in vain. The ruling thought of the chapter is twofold. St. Paul, the ambassador, is a fellow worker with God in Christ, and as such he is deeply concerned that the Church at Corinth should not fail to use its means and opportunity for salvation then within reach. A critical period had come in its history, and he saw it very clearly. What so sagacious as love? what love so abounding as his? "O ye Corinthians," out of the depths of my heart, the heart just described—out of its purity, knowledge, long-suffering; "O ye Corinthians," by my kindness, by the Spirit of God in me, by love unfeigned; "O ye Corinthians," amid my chastenings from God and my afflictions from men;—whom I have besought not to receive the grace of God in vain, once more I pray you hearken. "Our mouth is open unto you, our heart is enlarged." Only a very large and roomy nature could have entertained the thoughts and feelings, could have suffered, could have passed through the experiences which had just been described; but various and multiplied as were that heart’s burdens and tribulations, it had ample space for his brethren at Corinth. "Ye are not straitened in us [no narrow place you occupy in our affection], but ye are straitened in your own bowels [narrowness in your love for us]," the word "bowels" being used to express the seat of the feelings. "For a recompense [return of love]… be ye also enlarged," and he asks this as a father seeking affection from his children. A sudden break occurs in the movement of thought. Did the use of the word "children" quicken a feeling akin to parental solicitude? Or did the sorrows he was undergoing in behalf of this Church at Corinth, a moment before so vividly pictured, give him a new insight into the dangers surrounding its members? Or was he recalling the supreme truth in his theology, the atoning death of Christ, and the righteousness that came to us and became a part of us? One in whose mind associations gathered so very rapidly and suggestions arose with such spontaneous vigour would probably feel the sudden return of the ideas and images on which he had been dwelling. A peculiarity with him is this partial development of a thought on its first appearance in his intellect. A similar law is traceable in his emotional nature. There is a second production, and this "aftermath" is very valuable. The subject under consideration (2 Corinthians 6:14-18) had engaged attention in the First Epistle, and he now reverts to it under the apprehension that these Corinthians, who were particularly exposed to the "evil communications" that "corrupt good manners," might receive the grace of God in vain. If there had been a strong reaction against the Judaizing party in the Corinthian Church, that may have introduced unusual hazards as to Gentilism. Reactions, no matter how wise and truthful in themselves, always involve more or less danger. Facts are distorted, truths are mixed with prejudices, and the victory is our victory. Generally, indeed, only when time has befriended our infirmities and given us an opportunity to recover from reactions are we put in an attitude to see and judge with entire fairness. But, whatever the impulse at the moment on St. Paul’s mind, his words are surcharged with energy. Question hastens after question. "Unequally yoked together with unbelievers" is the trumpet note of alarm. What the union was he does not specify. It may have been promiscuous intercourse with heathens, or participation in idol festivals, or mixed marriages. Whichever it was, it was unequal yoking, a very ill-devised union; and under how many aspects did it deserve condemnation? The heart of the evil is exposed; could righteousness have fellowship with unrighteousness, light commune with darkness, Christ have concord with Satan, believers have part with infidels, the temple of God agree with idols? Metaphors multiply, as they commonly do with him when excited. By their profession of Christ they were pledged to depart from all iniquity, especially all associations that might revive their former Gentile tastes and habits, most especially those social usages which identified them with idolatry. Quoting twice from the Old Testament (Leviticus and Isaiah), he shows what the true religion demanded of its subjects in its earlier stage under Moses and its later under the prophets, in both cases separation from a world given over to heathenism. Only by means of this line of demarcation between them and the corruptions of society would God acknowledge them as his people, walk in their midst, and be a Father unto them. "Touch not the unclean thing." It was the language of Judaism from her tabernacle in the wilderness, from her temple in Jerusalem, and now reaffirmed and emphasized anew and with most solemn intensity by Christianity. St. Paul saw that history repeats itself. Not otherwise were it history. The peril of the gospel was precisely that which had wrecked Judaism. From this point of view it is profitable to re-read this earnest chapter. Chrysostom and others have spoken of its lofty eloquence. Stanley, Robertson, Webster, and Wilkinson have taught us to appreciate the breadth of its ideas and the classical force of its diction. It is a chapter of warning from the memorials of the past, as that past demonstrates most signally the jealousy of God’s rule over men. On the one hand, we have the terrible fascinations of that spirit of idolatry which in some form or other is the besetting sin of the human race, the innate disposition to supplant Jehovah, the fatal surrender to "the god of this world," never so blinding as when he makes men as gods unto themselves. On the other hand, we have the visible symbols of God’s presence among his people in the temple and its institutions, and further, the proof of the Spirit’s power in their hearts, his actual indwelling and sanctifying agency. Yet this grace may be received in vain. The higher the gift, the more freedom in its use. No sooner has the apostle set forth the fact that God was in Christ recovering the world unto himself, than the magnitude of the risk presses on his attention. The risk was altogether in man. It was a risk, moreover, in the Christian man who had received grace and might lose its influence. Law had been violated, but Christ, as the eternal Son of God, had expiated the guilt, and by faith we accepted him as the Divine Reconciler. Man’s responsibility had utterly failed under Law; would it fail under grace? If it did, there was an end of hope, since there remaineth no other sacrifice for sin. St. Paul was aware of the local circumstances that enhanced the dangers of the Corinthians. The style of the appeal recognizes this fact. Let it not be forgotten, however, that, while men as men have these local surroundings, Christianity deals with man as man, and, accordingly, the warning is addressed to us not to receive the grace of God in vain. Our probation goes on in the midst of contingencies; temptation and trial are things most completely shut out from ordinary modes of calculation, and no prophetic eye reads our future. Yet this very sense of uncertainty is the most merciful of all providential arrangements. It is a source of great power. Except for its keen sensitiveness, our liability to evil would be far greater. Apprehension acts in two ways—it constantly reduces the amount of evil existing; and again, it fortifies us to resist the evil that remains. Now, Christianity operates in both these modes. With the latter only have we now to do. The problem forevery individual Christian is the efficiency of grace in his resistance to Satanic influence. So far as the Scriptures teach us on this subject, Jesus Christ had no temptations save those which Satan offered; and, while we have no warrant to say this of believers, we may safely affirm that it is the reconciled man in Christ, "made the righteousness of God in him," who is the object of Satan’s sharpest assaults. To destroy the power of grace in the child of God is his unceasing effort. Now, this grace is received through two great channels—the conscience and the affections. St. Paul is referring continually to these organs of spiritual activity, and hence, we infer, that he would have his converts most earnest at these points. Conscience must be enlightened by the gospel and directed by the Spirit. It must be a conscience of that righteousness we have in Christ and through Christ, external to us as the ground of justification, internal to us as the regenerating and sanctifying work of the Holy Ghost. "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." But this sense of righteousness in the conscience must act likewise in the affections, or it cannot be "the law of the Spirit of life." If, then, St. Paul commended the gospel "to every man’s conscience in the sight of God," was he content to rest here? "O ye Corinthians,… our heart is enlarged." Open your hearts, open them freely, open them as mine is opened unto you. If they would thus realize the righteousness of Christ, they could not receive the grace of God in vain. It is here, while speaking of the enlarged heart, that he appeals to them as his children. "Be ye also enlarged." Here we see how grace is lost; the heart, instead of expanding, is narrowed and cramped. Ministers must preach the gospel of love; and, to do this, they must be lovely in spirit and conduct. Christians must accept the grace of the gospel in hearts that enlarge, so that growth in loveliness may develop strength of character in its most enduring form. Just at this point backsliding sets in. No man’s conscience begins to be blinded till his heart begins to be narrowed. Sympathy is checked; openness of feeling arrested; giving to charitable objects abated; cordiality of intercourse with ministers and members of the Church supplanted by fault finding, prejudice, and censoriousness; and then conscience becomes careless, then inert, then callous, and grace dies in the soul. The enlarging heart is the secret of growth. Nor is there any growth so beautiful as this in itself and so inspiriting as an example to others. Its fellowship is with souls that are its kindred in Christ; its communion with that wisdom and purity symbolized by light; its concord with him who took upon himself our nature that we might bear his image; its part or share is in the possession of holiness; and its capacity is a temple, or habitation, of which "God hath said, I will dwell in them, and walk in them."—L. BY J.R. THOMSON 2 Corinthians 6:1 - "Workers together." One who is sent upon a mission, who fills the office of an ambassador, is evidently one who, however he works, does not work alone. He is the representative of the court from which he is sent, by which he is accredited. When the apostle thought of his life mission, especially when he thought of its difficulties, it was natural that he should recall to his own mind the fact that God, who had commissioned him, was working with him and giving efficacy to his labours. And, in writing to others, it was appropriate that he should remind them that they had to deal, not merely with a fellow man, but with a fellow man who was supported and authorized by Divine wisdom and grace. I. GOD WORKS. He not only wrought the earth and the heavens, which are "the work of his fingers:" he follows his work of creation by the unceasing work of providential care, government, and oversight. The laws of nature are the ways in which God works. And the spiritual realm is his highest and noblest sphere of operation, in which he is carrying out his holy purposes. II. MEN, WHEN THEY WORK , WORK WITH GOD. Take two illustrations. The husbandman toils through all the changing seasons of the year, and in his ploughing, sowing, and reaping depends upon the processes of nature, i.e. works along with God. The physician studies the human frame, and, when it is diseased, seeks its recovery to health through cooperation with the laws of the various organs and tissues of’ the body, and succeeds only by working with God. So is it in the spiritual sphere. The preacher of Christianity makes use of God’s truth and relies upon God’s Spirit; any other method must involve failure and discouragement. III. HUMAN WORK IN TO THE DIVINE LORD. There is no equality in this fellowship. God can dispense with any man’s services, however great, wise, and good he may be. No man can dispense with the counsel and the aid of Heaven. 1. In the recognition of this lies the labourer’s strength. 2. And the dignity attaching to his position and office, which is not personal, but ministerial. 3. And the responsibility of all for whose welfare the Christian labourer toils. Such are bound to consider, not the human minister merely, but the Divine Lord, whose servant and messenger he is.—T. 2 Corinthians 6:2 - The acceptable time. As an ambassador for Christ, Paul used both authority end persuasion in urging his readers and hearers to take advantage of the opportunity afforded them of reconciliation with God through Jesus Christ. And he very naturally and justly pressed upon them an immediate attention to the summons, the invitation of Divine grace. There are reasons why delay should be avoided, why acceptance should be unhesitating. I. THE . This is set before us in two lights. 1. On the Divine side, we observe that God is ready both to hear end to succour. To hear the cry of those in danger, the petition of those in want. To succour those who are in present distress and who are unable to deliver themselves from their afflictions. 2. On the human side, we observe that men may be accepted and reconciled, that they may be delivered and saved. The salvation here proffered is spiritual and eternal. II. THE . It is not for us to speculate as to God’s reasons, so to speak, for limiting the day of grace and of visitation. We have to deal with the fact that there is a period during which the blessings of salvation may be sought and secured. The first advent of our Saviour may be fixed as the terminus a quo of this period, the second advent as the terminus ad quem. During the Christian era, the dispensation of the Holy Spirit, the gospel is preached to all men, and the invitation is freely offered to those who need to apply, with the assurance that their request shall not be refused. III. THE APPEAL. The blessing is great and adapted to the.case of the sinner; the opportunity is precious and not to be despised without guilt and folly. What, then, follows? Surely the appeal is powerful and timely; it deserves the immediate attention of all to whom the gospel comes. 1. The conditions are such that they may be at once fulfilled. The call is to obey God, to believe in Christ, to repent of sin, to live anew. 2. Nothing can be advanced to justify delay. Delay is unreasonable, dangerous, and foolish. To neglect the appeal would be to defy and displease God. 3. Those of every age and condition are alike placed in this position of privilege and of responsibility.—T. 2 Corinthians 6:4 - "Ministers of God." Man is not meant to be a law or an end unto himself. He finds the true secret of his being, who lives, not unto himself, but unto his Lord. To take employment under a wise and holy Master, to engage in a spiritual service, to look up daily for direction and for blessing, to aim at the glory of the Eternal,—this is the true vocation and the true happiness of man. Paul found his strength for labour and his consolation in suffering, not in anything personal, but in losing and merging himself in his Lord and King. I. THE MASTER. Our Lord has bidden us call no man master, by which he directs our attention to the fact that we receive our instructions for duty and our revelations of truth, not from human, but from Divine authority. God is, to those who accept service under him, a wise, just, forbearing, considerate, and liberal Master. In him we find one free from all imperfections of knowledge, and all flaws of character, such as must be expected in all human governors. II. THE SERVICE. In its outward aspects this varies in different cases, so that the life work of no two men is quite the same. "How many serve! how many more May to the service come!— To tend the vines, the grapes to store, Thou dost appoint for some: Thou hast thy young men at the war, Thy little ones at home." III. THE OF . 1. Obedience. This is indispensable. The vow which Christians take is that they will be the Lord’s servants to obey him. 2. Fidelity. The allegiance due to the Divine Lord must, upon no consideration, be transferred to another; his cause must not be betrayed. 3. Readiness to suffer in the path of devotion. The context shows us that this was an element in Paul’s conception of true ministry. IV. THE . 1. This is entirely of grace; the purest and the best have no claim to it. 2. Success in ministry is the true servant’s best reward. 3. With this is conjoined approval on the Master’s part. 4. And the recompense is imperishable and immortal.—T. 2 Corinthians 6:7 - "The armour of righteousness." There was something soldierly both in the nature and in the life course of the Apostle Paul. His resolution, courage, fortitude, capacity for endurance, fidelity to his spiritual Commander, were all high military qualities. We do not wonder that he made in his writings use so frequent and so effective of the warrior’s life. The Christian’s career, and much more emphatically the apostolic career, appeared to him one large campaign. Hence his reliance upon "the armour of righteousness on the right hand and on the left." I. THE ’S NEED OF ARMOUR. 1. His foes are many, active, vigilant, formidable, untiring. 2. The warfare to which he is called is accordingly perilous and serious. 3. His own natural resources are utterly inadequate for his defence. II. THE NATURE OF THE ’S ARMOUR. 1. It is not physical, or carnal, but moral. 2. It is described in one word as "the armour of righteousness," as opposed to fraud and cunning and iniquity of every kind. 3. It is adapted to the several necessities of the welfare. Vide Ephesians 6:1-24., where the several weapons are enumerated and described. III. THE WHICH THE ’S ARMOUR EFFECTS. 1. The right hand of the warrior wields the sword; and this is the emblem of the weapon of attack which the Christian grasps—even "the sword of the Spirit," which is the Word of God. 2. The left hand of the warrior holds the shield, which is the symbol of that mighty principle of faith, which is the defensive weapon used by every soldier in the spiritual warfare, with which he quenches the fiery darts of the evil one. IV. THE RESULTS OF THE WARFARE WAGED BY THE THROUGH THE USE OF HIS ARMOUR. 1. To himself, security and honour. He is delivered from his foes, and he fights the good fight of faith. 2. To his cause, victory. Righteousness is destined to conquer; there is no uncertainty as to the issues of the holy war. 3. To his Commander, great and growing renown, as his foes are vanquished and his kingdom is consolidated and extended.—T. 2 Corinthians 6:16 - A temple of God. The temple at Jerusalem, built for the glory of Jehovah, and honoured by him as his dwelling place and shrine, was as edifice quite unique. No material structure can with justice be said to have replaced it; for, when the old dispensation passed away, all local and material sanctity vanished, and a spiritual dispensation surpassed as well as abolished the glory that had been. The body of Christ was the temple of God, and when that had been taken down, the only temple which remained was the spiritual edifice, built of living stones and inhabited by the Holy Spirit of God. I. THE IN WHICH THE CHURCH IS THE TEMPLE OF THE LIVING GOD. 1. Christians are separated from the world around. As the temple as Jerusalem was different from all other edifices, so the spiritual society designated the Church is distinct from the common and secular associations which men form for their own convenience, advantage, or pleasure. 2. In this spiritual temple the living God makes his chosen dwelling place. The Lord loved the gates of Zion: he revealed his glory in the Shechinah-cloud; he was sought and found in his sanctuary. In like manner the Eternal chooses the hearts of his people for his congenial abode, where he makes himself known, and especially reveals his holiness and his grace. 3. The Church is the scene of worship; there praise, prayer, and sacrifices of obedience are offered to God and accepted by him. II. THE OF THE CHURCH AS THE TEMPLE OF GOD. 1. It is holy. 2. It is universal, extending throughout the world; and including within it men of every race and of every condition. 3. It is enduring. For, whilst the individual members disappear from sight, those who quit the Church militant do so only to join the Church triumphant. And whilst human societies, organizations, and states pass away, this Divine society loses nothing of its glory, but lives from age to age. 4. It is growing, Every several stone built into it adds to its majestic proportions, and prepares for its final completeness; it "groweth an holy temple unto the Lord." III. THE LAID UPON ALL THE MEMBERS OF THE CHURCH IN RESPECT OF THEIR IN THE TEMPLE. 1. They are called upon to Uphold the dignity of their calling and position. 2. And to maintain that purity which is their distinctive quality—to be "separate, and to touch no unclean thing." 3. And to seek the consolidation and unity of the spiritual edifice. 4. And at the same time to strive after its enlargement and ultimate completeness.—T. 2 Corinthians 6:18 - Father and children. No human relation is close enough and no human language is strong enough to set forth the union which subsists between God and his people. They are the temple, he is the Deity inhabiting, inspiring, and glorifying the sacred and spiritual edifice. Nay, he is the Father, and they the sons and daughters whom he has adopted and whom he loves. I. THE NATURAL BASIS OF THIS BETWEEN GOD AND HIS PEOPLE. This has ever been recognized by the thoughtful and pious. Even heathen philosophers and poets could say of themselves and their fellow men, "We also are his offspring." Created by his power, sustained by his bounty, cared for by his wisdom and goodness, the children of men are also the children of God. II. THE OF THIS . The old covenant contained intimations of the Divine fatherhood, as is apparent from the language of the text. But it was in the gospel of our Lord and Saviour Jesus Christ that this truth was fully realized. "Ye are all the children of God through faith in Jesus Christ." The Spirit of adoption makes and seals the true believers in Christ as members of the Divine family, it is to his fellow Christians that the Apostle John exclaims, "Beloved, now are we the children of God." It is in the case of those who are born anew of water and of the Spirit that the relation in question is made unmistakably evident; the spiritual features of the Father are, so to speak, reproduced, and the subjection and obedience of the children evinces their sacred kindred. III. THE PROOFS OF GOD’S . God is not satisfied simply to be called our Father; he feels and acts like a Father. He provides for his children all that is necessary for their spiritual well being and happiness, supplies their wants, directs their steps, defends them from danger, comforts them in sorrow. And, above all, he assures them an abode in his own—in the Father’s—house, where they shall forever enjoy the blessedness, the fellowship, the glory of a sacred, secure, and everlasting home. Thus both in this world and in the world to come the gracious Parent justifies his Name and fulfils his promises. IV. THE OF FILIAL LOVE AND . Alas! how often is this withheld, or very partially and inadequately rendered! Yet in the hearts of God’s true children there resides a principle which impels to childlike love and service. God has a right to his children’s reverence and service, gratitude and love, devotion and consecration. "If I be a Father," he asks, "where is my honour?" Nothing that we can do can ever sufficiently express the sense we ought to cherish of the infinite love and pity, forbearance and generosity, of our heavenly Father. It is for his children to witness to his faithfulness, to hallow his Name, to cherish his revelation, and to do his will.—T. BY E. 2 Corinthians 6:2 - "Now...now." I. GOD HAS A FOR MEN. This salvation (1) is in Christ; (2) is to be obtained by repentance and faith; (3) embraces justification and sanctification; (4) results in present joy, holy and useful life; and (5) in these in far higher degree, and eternally, in heaven. II. THE FOR THIS IS LIMITED TO THE PRESENT. 1. The present age. 2. In an individual to his brief life on earth. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Conclusion of his appeal (2 Corinthians 7:1). The apostle’s feelings towards them (2 Corinthians 7:2-4). Explanation of the objects of his last letter, and expression of his joy at the good results it had brought about (2 Corinthians 7:2-16). 2 Corinthians 7:1 Having then these promises. The promises of God’s indwelling and fatherly love (2 Corinthians 6:16-18). Dearly beloved. Perhaps the word is added to soften the sternness of the preceding admonition. Let us cleanse ourselves. Every Christian, even the best, has need of daily cleansing from his daily assoilment (John 13:10), and this cleansing depends on the purifying activity of moral effort maintained by the help of God’s grace. Similarly St. John (1 John 3:1-3), after speaking of God’s fatherhood and the hopes which it inspires, adds, "And every man that hath this hope in him purifieth himself even as he is pure" (comp. James 4:8). From all filthiness; rather, from all defilement. Sin leaves on the soul the moral stain of guilt, which was typified by the ceremonial defilements of the Levitical Law (comp. Ezekiel 36:25, Ezekiel 36:26). The word used for "filth" in 1 Peter 3:21 is different. Of the flesh and spirit. From everything which outwardly pollutes the body and inwardly the soul; the two being closely connected together, so that what defiles the flesh inevitably also defiles the soul, and what defiles the spirit degrades also the body. Uncleanness, for instance, a sin of the flesh, is almost invariably connected with pride and hate and cruelty, which degrade the soul. Perfecting holiness. This is the goal and aim of the Christian, though in this life it cannot be finally attained (Philippians 3:12). In the fear of God. There is, indeed, one kind of fear, a base and servile fear, which is cast out by perfect love; but the fear of reverential awe always remains in the true and wisely instructed Christian, who will never be guilty of the profane familiarity adopted by some ignorant sectarians, or speak of God "as though he were some one in the next street" (Hebrews 12:28; 1 Peter 3:15). 2 Corinthians 7:2 Receive us; rather, open your hearts to us; make room for us. It is an appeal to them to get rid of the narrowness of heart, the constricted affections, of which he has complained in 2 Corinthians 6:12. We have wronged… corrupted… defrauded no man. The "no man" in the original is placed first, and this emphatic position, together with its triple repetition, marks St. Paul’s insistence on the fact that, whatever his enemies might insinuate, there was no single member of their Church who could complain of injury, moral harm, or unfair treatment from him. Clearly he is again thinking of definite slanders against himself. His sternness to the offender may have been denounced as a wrong; his generous sanction of broad views about clean and unclean meats, idol-offerings, etc., may have been represented as corrupting others by false teaching (2 Corinthians 2:17) or bad example (2 Corinthians 4:2; 1 Thessalonians 4:6); his urgency about the collection for the saints (2 Corinthians 12:16; Acts 20:33), or his assertion of legitimate authority, may have been specified as greed for power. The verb pleonektein is often used in connection with other verbs, implying sensuality. It is difficult for us even to imagine that St. Paul had ever been charged with gross immorality; but it may have been so, for in a corrupt atmosphere everything is corrupt. Men like Nero and Heliogabalus, being themselves the vilest of men, openly declared their belief that no man was pure, and many in the heathen world may have been inclined to similar suspicions. Of Whitefield, the poet says— "His sins were such as Sodom never knew, And calumny stood up to swear all true." We know too that the Christians were universally charged with Thyestean banquets and promiscuous licentiousness. It is, however, more natural to take pleonektein in its general sense, in which it means "to overreach," "to claim or seize more than one’s just rights" (see 2 Corinthians 2:11) In 1 Corinthians 9:1-6 he is defending himself against similar charges, as also in this Epistle (1 Corinthians 5:12; 1 Corinthians 6:3; 1 Corinthians 10:7-11; 1 Corinthians 11:1-34.; 12., passim). For similar strains of defence, see those of Moses and of Samuel. 2 Corinthians 7:3 I speak not this to condemn you. "Not by way of condemnation am I speaking." My object is to maintain the old love between us; what I say, therefore, is merely to defend myself, not to complain of you. I have said before. He has not said it in so many words, but has implied it in 2 Corinthians 3:2, 2 Corinthians 3:3; 2 Corinthians 6:11-14. Ye are in our hearts. So he says to his beloved Philippians, "I have you in my heart" (Philippians 1:7). To die and live with you. Similarly he tells the Thessalonians that he was ready to give them even his own life (1 Thessalonians 2:8). This is no mere conventional expression of deep affection, like Horace’s, "Tecum vivere amem, tecum obeam libens;" nor is it the description of some compact for life and death like that of the Theban Band. It has the deeper meaning which was involved by the words "life" and "death" on the lips of a Christian (2 Corinthians 4:11.; 2 Corinthians 6:9). And one whose life was, for Christ’s sake, a daily death, naturally mentions death first. 2 Corinthians 7:4 Boldness of speech. St. Paul feels that he may address them with perfect frankness and openness (2 Corinthians 3:12). My glorying of you. "My boasting on your account". I am filled with comfort. "I have been filled with the consolation." "Consolation" is the word which occurs so frequently in 2 Corinthians 1:3, 2 Corinthians 1:4. I am exceeding joyful. "I superabound in my joy" (2 Corinthians 2:2-14). In all our tribulation. The clause belongs to both the preceding clauses. Joy in the very midst of affliction was an essentially Christian blessing (Philippians 2:17). "Thou shalt have joy in sadness soon; The pure calm hope be thine Which brightens the Eastern moon, When day’s wild lights decline." (See 2 Corinthians 6:10; Galatians 5:22; Romans 14:17; John 15:11.) 2 Corinthians 7:5 For, when we were come into Macedonia. "For even when we came." The word "affliction" reminds St. Paul to resume the thread of the narrative which makes this letter almost like an itinerary. He has spoken of his trials in Ephesus (2 Corinthians 1:8) and in the Troad (2 Corinthians 2:12, 2 Corinthians 2:13), and now he tells them that even in Macedonia he was no less troubled and agitated. Our flesh had no rest. External troubles assailed him as well as inward anxiety. "Had" seems here to be the best reading (B, F, G, K); not "has had," which may be borrowed from 2 Corinthians 2:13. Rest; rather, remission, respite. But we were troubled on every side; literally, but in everything being afflicted. The style, in its picturesque irregularity, almost seems as though it were broken by sobs. Without were fightings, within were fears. "From without battles, from within fears." No light is thrown on these "battles." The Acts of the Apostles has no details to give us of this brief stay in Macedonia. The "fears" were doubtless still connected with anxiety as to the reception of Titus, and of his First Epistle (1 Corinthians 12:20). 2 Corinthians 7:6 Who comforteth those that are cast down. "The Comforter of the humble comforted us, even God." The word "humble" has in classical Greek the sense of "mean," "abject." Pride, not humility, was the virtue even of Stoic morality. Christ was the first to reveal the beatitude of lowliness (Matthew 11:29; Luke 1:52). Doubtless the word still retained some of its old associations, and had been used of St. Paul in a disparaging sense (2 Corinthians 10:1). But he whom his opponents accused of so much egotism, ambition, and arrogance, meekly accepts the term and applies it to himself. God (2 Corinthians 1:4). "The God… of consolation" (Romans 15:5). By the coming of Titus. This was the cause of that outburst of joy in 2 Corinthians 2:13, 2 Corinthians 2:14, which passage here finds its explanation. The absence of Titus from the Acts is another proof of the fragmentariness of that book. It is evident that he was an ardent, able, active fellow worker, and most beloved friend of the apostle (Galatians 2:1, Galatians 2:3; 2 Timothy 4:10; Titus 1:4; Titus 3:12). We learn most about him from this Epistle. 2 Corinthians 7:7 And not by his coming only. The mere fact of Titus’s arrival cheered St. Paul, because Titus seems to have been of a strong and cheery temperament. St. Paul, partly because of his infirmities, was peculiarly dependent on the support of human sympathy (1 Thessalonians 3:1-8; Philippians 2:20; 2 Timothy 4:4; Acts 17:15; Acts 28:15). It was not, however, the mere arrival of Titus which cheered him, but still more the good news which he brought, and which partially lightened his anxieties. In all probability this letter was written almost immediately after the arrival of Titus, and while the joy caused by his presence was still glowing in the apostle’s heart. It is characteristic of the seclusion of an austere life that St. Jerome supposes the cause of the apostle’s distress to have been that Titus was his interpreter, and that in his absence he could not preach! Your earnest desire. Your yearning to see me once more. Mourning; rather, lamentation (see 2 Corinthians 2:12). They were aroused to lament their past "inflation" (1 Corinthians 5:2) and remissness. Your fervent mind toward me. This rendering well expresses the kindling affection implied by the word zelos. So that I rejoiced the more. More than he had even anticipated could be possible; or, as the next verse may imply, all the more because of his past anguish (2 Corinthians 2:4). 2 Corinthians 7:8 With a letter; rather, with my Epistle. Probably the First Epistle, though some suppose that the allusion is to a lost intermediate letter. I do not repent, though I did repent; better, I do not regret it. Every one has experienced the anxiety which has followed the despatch of some painful letter. If it does good, well; but perhaps it may do harm. The severity was called for; it seemed a duty to write severely. But how will the rebuke be received? Might we not have done better if we had used language less uncompromisingly stern? As St. Paul thought with intense anxiety that perhaps in his zeal for truth he may have irrevocably alienated the feelings of the Corinthians, whom, with all their grave faults, he loved, a moment came when he actually regretted what he had written. He himself assures us that he had this feeling. Those who try all kinds of fantastic hypotheses and tortuous exegesis to explain away this phrase as though it were inconsistent with St. Paul’s inspiration, go to Scripture to find there their own a priori dogmas, not to seek what Scripture really says. The doctrine of inspiration is not the fetish into which it has been degraded by formal systems of scholastic theology. Inspiration was not a mechanical dictation of words, but the influence of the Holy Ghost in the hearts of men who retained all their own natural emotions. For I perceive, etc. There are various ways of taking this clause. Nothing, however, is simpler than to regard it as a parenthetic remark (for I see that that Epistle, though it were but for a time, saddened you). Though it were but for a season. (For the phrase, see Philemon 1:15; Galatians 2:5.) He means to say that their grief will at any rate cease when they receive this letter, and he can bear the thought of having pained them when he remembers the brevity of their grief and the good effects which resulted from it. 2 Corinthians 7:9 Not that ye were made sorry. They might have drawn this mistaken conclusion from his remark that he "rejoiced" when he heard of their "lamentation" (2 Corinthians 7:7). After a godly sort; literally, according to God; i.e. in a way which he would approve (Romans 8:27). In nothing. Not even when we rebuked you, and caused you pain. 2 Corinthians 7:10 For godly sorrow, etc. "For the sorrow Which is according to God worketh out a repentance unto salvation which bringeth no regret." Sin causes regret, remorse, that sort of repentance (metomeleia) which is merely an unavailing rebellion against the inevitable consequences of misdoing; but the sorrow of self-reproach which follows true repentance (metanoia, change of mind) is never followed by regret. Some take "not to be regretted" with "salvation," but it is a very unsuitable adjective to that substantive. The sorrow of the world. Here sorrow for the loss, or disappointment, or shame, or ruin, or sickness caused by sin; such as the false repentance of Cain, Saul, Ahithophel, Judas, etc. Death. Moral and spiritual death always, and sometimes physical death, and always—unless it is followed by true repentance—eternal death, which is the opposite of salvation (Romans 5:21). 2 Corinthians 7:11 For behold, etc. The effects produced by their repentance showed that it was "according to God;" for it brought forth in them "the fruits of good living to the honour and glory of God." Carefulness; rather, earnestness, active endeavour. Yea what. There is an untranslatable energy about the original Greek. The same use of ἀλλὰ (Latin, immo vero) in a climax is found in 1 Corinthians 6:11. Clearing of yourselves; literally, apology, self-defence, addressed to me through Titus. Indignation. Against themselves for their neglect. Fear. Of the measures which I might take, if I came to you "with a rod" (1 Corinthians 4:21). Vehement desire. Longing that I should return to you (see verse 7). Zeal. To make up for past remissness. Revenge. Judicial punishment of the incestuous offender. The "apology" and "indignation" referred to themselves; the "fear" and "yearning" to the apostle; the "zeal" and "judicial retribution" to the offender. In all things. His summing up is, "In every respect ye approved yourselves to be pure in the matter." Whatever may have been your previous carelessness and connivance, the steps you took on receiving my letter vindicated your character. In this matter; rather, in the matter. It is quite in accordance with St. Paul’s usual manner that "he speaks indefinitely of what was odious" (1 Thessalonians 4:6). 2 Corinthians 7:12 Wherefore, though I wrote unto you. "So then, even if I did write you," namely, about that matter. For his cause that had done the wrong, etc. My object in writing was not to mix myself up with the personal quarrel. I had in view neither the wronger nor the wronged, directly and primarily, but wrote for the sake of the whole Church (1 Corinthians 5:1, 1 Corinthians 5:2; 1 Corinthians 6:7). Nor for his cause that suffered wrong. Apparently the father of the offender (1 Corinthians 5:1). Our care for you, etc. Among the diversity of readings in this clause, which seem to be still further confused by mere mistakes of copyists, the best supported reading is "your care for us" (B, C, E, K, L, and various versions, etc.). The Sinaitic manuscript has "your care for yourselves." The variations have partly risen from the apparent strangeness of the remark that his letter had been written in order that their care for him might be manifested to themselves; in other words, that they might learn from their own conduct the reality of their earnest feelings for him. He has already spoken of this "earnest care" of theirs (2 Corinthians 7:11), but not in quite the same sense. Certainly, however, the reading followed by our Authorized Version, even if it be a correction, furnishes a more natural meaning, and the other may have arisen from a clerical error. 2 Corinthians 7:13 Therefore we were comforted, etc. Since my Epistle secured the result of manifesting your true feelings towards me, "we have been comforted." The Revised Version and many editions put the stop here, and continue (reading δὲ after ἐπὶ), and in addition to our consolation, abundantly the more did we rejoice at the joy of Titus, because his spirit has been refreshed by you all. Exceedingly the more. In the Greek this is expressed by double comparatives. Was refreshed; rather, has been (and is) refreshed. The same verb is used in 1 Corinthians 16:18; Philemon 1:7, Philemon 1:20. 2 Corinthians 7:14 I am not ashamed. The due rendering of the tenses brings out the sense much more accurately. "Because if I have boasted anything to him on your behalf, I was not put to the blush;" in other words, "One reason of my exceeding gladness was that you fully justified that very favorable picture of you which I had drawn for Titus when I was urging him to be the bearer of my letter." Is found a truth; literally, proved itself to be a truth. Here again there is a most delicate reference to the charge of levity and unveracity which had been brought against him (2 Corinthians 1:17). I always spoke the truth to you; but I might well have feared that, in speaking of you to Titus, my affection for you had led me to overstep the limits of perfect accuracy. But you yourselves, by proving yourselves worthy of all I said of you, have established my perfect truthfulness, even in the only point where I might have thought it doubtful. Nothing could exceed the tact and refinement, the subtle delicacy and beauty, of this gentle remark. 2 Corinthians 7:15 His inward affection. The same word which is so needlessly rendered "bowels" in 2 Corinthians 6:12. More abundant. His love for you has been increased by his recent visit. With fear and trembling. On this Pauline phrase, see 1 Corinthians 2:3. 2 Corinthians 7:16 I rejoice therefore. The "therefore" concludes the whole paragraph, but is omitted in many manuscripts. I have confidence in you; literally, I am bold in you; i.e. I feel courage about you. The phrase in 2 Thessalonians 3:4 expresses a calmer and less hazardous trust. 2 Corinthians 7:1-4 - A minister’s address to his people. "Having therefore these promises," etc. In these verses the apostle exhorts the Corinthians to two things. I. TO THE PURSUIT OF PURITY. "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." He seems to regard the attainment of spiritual purity as consisting in two things. 1. Getting rid of the wrong. "Let us cleanse ourselves from all filthiness of the flesh and spirit." Perhaps the reference to "filthiness" here referred especially to the idolatry and unchastity which was so prevalent in the Corinthian Church. All sin is "filthiness," and cleansable; it is not nature, it is a stain on nature; it is not something inwrought into the very texture of our being, otherwise it could not be cleansed away. It is no more ourselves than the soil on the white robe is the robe. It can, it should, it must, be washed out, that we may appear "without spot or wrinkle." 2. Attaining the right. "Perfecting holiness in the fear of God." Holiness implies the consecration of our entire nature, flesh and spirit, body and soul, to the Divine will, and this requires habitual, solemn effort in "the fear of God." Now, the grand end of Christ’s mission to the world is to produce this purity in man. "Having therefore these promises" (viz. the promises in the last verse of the preceding chapter, which are in substance the promises of the gospel), this spiritual purity should be struggled for. "The grace of God hath appeared to all men, teaching them that, denying ungodliness and worldly lusts," etc. The supreme desire of every true minister of the gospel is that his people shall become pure. II. TO REGARD HIM WITH . "Receive us [open your hearts to us]," etc. He grounds his claim on their affection: 1. On the fact that he had done harm to none. "We have wronged no man, we have corrupted no man, we have defrauded no man." This is said, no doubt, in answer to some of the charges which his enemies had brought against him—said in self-vindication. He had "wronged no man," done injustice to none; he had "corrupted no man" in doctrines or morals; he had "defrauded no man," he had availed himself of no circumstance in order to extort from them money or power. A grand thing this for a minister to be able to say to his people without any fear of contradiction, and in the sight of God. 2. On the fact that he loved them. "I speak not this to condemn you: for I have said before, that ye are in our hearts to live and to die with you." Although I might "condemn" you, I still love you; you are so strong in my affections that I will not only visit you, but would live and die with you, if my mission would allow. 3. On the fact that he rejoiced in the good that was in them. "Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort," etc. Thus he commends himself to their affection. It is self-commendation, it is true; but who else could commend him? There were none greater than he living. There is no egotism in his self-commendation. 2 Corinthians 7:5-7 - The good tried and comforted. "For when we were come into Macedonia," etc. Here we have— I. A GOOD MAN GREATLY TRIED. "For when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears." In 2 Corinthians 2:13 he refers to one circumstance that troubled him on his way to Macedonia. "I had no rest in my spirit, because I found not Titus my brother." He had come from Troas full of excitement and agitation, fully expecting to meet with Titus, who would convey to him some information concerning the Church at Corinth, which would allay his intense anxieties. But he was disappointed. What the other particular troubles were that he refers to here, the "fightings without" and "fears within," we know not; but well we know that everywhere in the prosecution of his apostolic mission he met with trials—great, varied, and most distressing. The best of men in this life are frequently "cast down." There are many things that "cast down" the spirits of good men. 1. The prosperity of the wicked. Asaph felt this. "My feet had almost gone, my steps were well nigh slipped," etc. 2. The triumphs of wrong. Fraud in trade, corruption in politics, errors in science, moral filth in popular literature, blasphemies, sectarianism and cant in religion. What noble souls are depressed here in England with these things! 3. The non-success of Christly labour. How many preachers of spiritual thought, disinterested love, inflexible loyalty to truth, are subject to depressing moods on account of the little success apparently resulting from their arduous and self-denying toils! Often, like Elijah, they feel inclined to retire into the caves of solitude; like Jeremiah, who resolved "to speak no more" in his Name, and like One greater than either or all, who wailed out the words, "I have laboured in vain, and spent my strength for nought." II. A GOOD MAN . "Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus." God is a Comforter. No one requires higher qualifications than a true comforter. He must have a thorough knowledge of the sufferer, know his constitution, and the causes of the complaint; his diagnosis must be perfect. He must possess the necessary remedial elements; he must have the antidote at command. He must also have the tenderest sympathy; an unsympathetic nature can never administer comfort, whatever the extent of his knowledge or the suitableness of his means. God has all these qualifications in an infinite degree. Hence he is the Comforter. God comforted Paul by sending him Titus. 1. The appearance of Titus was comforting. The advent of his young friend was as the rising of the morning sun in the dark heavens of his spirit. God comforts man by man. Moses was comforted in the wilderness by the unexpected visit of his father-in-law Jethro (Exodus 18:7). Hannah was cheered in spirit by the talk of old Eli (1 Samuel 1:18). David, dejected in the wood, had his heart strengthened by Jonathan (1 Samuel 23:16). 2. The communication of Titus was comforting. "And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more." Learn: 1. That Christianity in its highest form does not exempt from the trials of life. A more Christly man than Paul perhaps never lived. Yet how great his trials! 2. That the vicarious sufferings of love are amongst the most depressing. The more love a man has in him in this world of affliction and sorrow, the more, by the law of sympathy, will he endure. Paul now suffered for the Corinthians. 3. A genuine disciple of Christ carries comfort into the house of his distressed friend. Young Titus carried comfort into the saddened home of the Apostle Paul. "He who hath most of heart Knows most of sorrow; nor a thing he said Nor did but was to him at times a woe, At times indifferent, at times a joy. Folly and sin and memory make a curse Wherewith the future fires may vie in vain, The sorrows of the soul are graver still." (Festus.) 2 Corinthians 7:8-11 - Godly sorrow. "For though I made you sorry," etc. Three remarks here concerning the godly sorrow that was wrought on the minds of the members of the Corinthian Church. I. IT WAS BY A REPROOF OF WRONG. There were, as we have seen, certain evils more or less prevalent in the Church at Corinth, such as schism, idolatry, unchastity, and abuse of the Lord’s Supper. These so affected the mind of the apostle that his letter abounded with strong reproof. Concerning the reproofs he administered to them, two facts are noteworthy. 1. They caused him much pain. "For though I made you sorry with a letter, I do not repent, though I did repent." Men, more or less malign in their nature, take pleasure in dealing out reproaches and reproofs, but to those whose natures are of the genial and the generous type, few things are more painful than the administration of reproofs. Paul no doubt felt it so; still it had to be done. Loyalty to his conscience and his mission demanded it. A loving nature recoils at the idea of giving pain to any one. 2. They were administered with the tenderest affection. In almost every reproving sentence contained in his letter there beats the pulse of affection, and it is evermore this love that invests reproof with a heart penetrating and melting power. With the tenderest love ministers should always reprove, admonish, and exhort. II. IT WAS TO THE SORROW OF THE WORLD, "Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance," etc. Great is the difference between godly sorrow and worldly sorrow. 1. The one is selfish, the other is generous. In the former the man regrets having done the wrong thing simply on account of inconvenience to himself; in the latter the anguish is in the wrong itself. 2. The one results in future regret, the other in future joy. All the sorrow that an ungodly man has felt will lead to some deeper, darker, more terrible distress. 3. The one leads to ruin, the other to salvation. See the results of worldly sorrow in Cain (Genesis 4:12); in Saul (1 Samuel 31:3-6); in Ahithophel (2 Samuel 17:23); in Judas (Matthew 28:3 -25). See godly sorrow in the prodigal son (Luke 15:1-32.); in Peter (Matthew 26:1-75.); in the converts on the day of Pentecost (Acts 2:44-47). III. IT WROUGHT GREAT RESULTS IN THE SOUL. It wrought: 1. Solicitude. "What carefulness it wrought in you!" Careful to resist the wrong and pursue the right. 2. Deprecation. "What clearing of yourselves!" How anxious to show your disapproval of the evil of which you have been guilty! 3. Anger. "What indignation!" Indignation, not against the sinner, but against the sin. This is a holy anger. 4. Dread. "What fear!" Dread, not of suffering, but of sin; not of God, but of the devil. This fear is, indeed, the highest courage. He who shrinks from the morally wrong is the truest hero. 5. Longing. "What vehement desire!" What longing after a better life! All these expressions mean intense earnestness, and earnestness, not about temporal matters, which is common and worthless, but about spiritual matters, which is rare and praiseworthy. Genuine repentance is antagonistic to indifference; it generates earnestness in the soul, it leads to the most strenuous efforts, to the most vehement cries to Heaven. "Sorrow in itself," says F.W. Robertson, "is a thing neither good nor bad; its value depends on the spirit of the person on whom it falls. Fire will inflame straw, soften iron, or harden clay; its effects are determined by the object with which it comes in contact. Warmth develops the energies of life or helps the progress of decay. It is a great power in the hothouse, a great power also in the coffin: it expands the leaf, matures the fruit, adds precocious vigour to vegetable life; and warmth, too, develops with tenfold rapidity the weltering process of dissolution. So, too, with sorrow. There are spirits in which it develops the seminal principle of life; there are others in which it prematurely hastens the consummation of irreparable decay." 2 Corinthians 7:12-16 - Church discipline. "Wherefore, though I wrote unto you," etc. The subject of these words may be regarded as that of Church discipline, and two general remarks are suggested. I. CHURCH SHOULD BE FOR THE GOOD OF THE WHOLE CHURCH. "Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you." The particular individual referred to here, on whom Paul calls discipline to be exercised, was the incestuous person (1 Corinthians 5:1). The apostle here states that this was done, not merely for the offender’s sake, nor indeed for the sake of the person whom the offender had injured (viz. his father, whose wife he had taken as his own). His object in writing was, not merely to chastise the one and to obtain justice and redress for the other, but that "our care for you in the sight of God might appear unto you," He had a larger aim; it was to prove to them how much he cared for their spiritual purity and reputation. Punishment should not only be for the reformation of the wrong doer, but as an example to others. The unhealthy branch should be cut off for the sake of the tree’s health and growth. All true chastisement for wrong aims, not only at the good of the offender, but at the good of the community at large. II. WHEN THE GOOD OF THE CHURCH IS THEREBY IT IS A JUST MATTER FOR . "Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all." The Church was improved by Paul’s disciplinary letter. Of this Titus had assured him, for they had "refreshed" his "spirit" during his visit among them. Their improvement, too, justified the high testimony which he had given Titus concerning them. "For if I have boasted anything to him of you, I am not ashamed," etc. The love of Titus for them was increased by the discovery of it. "His inward affection is more abundant toward you." Thus the godly sorrow which they manifested on account of that which was wrong amongst them, was in every way satisfactory to him; it gave him comfort, it greatly refreshed the spirit of Titus, increased his affection for them, and inspired the apostle himself with confidence and with joy. BY C. 2 Corinthians 7:1 - An exhortation to perfection. "Having therefore these promises," which the apostle had just mentioned (2 Corinthians 6:16-18), what were the Corinthians expected to be? "Sons and daughters" of the Father, God in Christ. But the condition was, "Be ye separate, touch not the unclean thing, and I will receive you." There was a character involved ("sons and daughters"); there was something to be done; then "I will receive you." St. Paul is specific in his appeal: "Let us cleanse ourselves from all filthiness [defilement] of the flesh and spirit, perfecting holiness in the fear of God." The enlarged heart, of which he had been speaking and would soon speak again, has a tender voice, addressing them as "dearly beloved." Nothing magisterial appears; he is one of them—"Let us cleanse ourselves;" nor has he any doubt of their ability to do this thing. Separation from old associations, changes in customs and habits, call for firm resolution and self-denial; but he is well assured that God makes no promise without giving ample strength for the accepting party to comply with the terms offered. If the promises embraced every good connected with their relation to God as a Father, then they must be like God in Christ; they were to entertain no views of God, except as God in Christ, but were to reverence, love, serve him in this one single and complete relationship. The ground, motive, impulse of action, were to spring from this consideration—God in Christ as a Father. If so, the righteousness of Christ was not only to be the reason of their justification before the law of rectitude, but they were also to have that righteousness as a property of personal character. By nature they were far gone from righteousness; they were defiled, born in sin; grace had already been communicated to renew their evil character; he had written to them as "washed, sanctified, justified," in the "name" of Christ, and by "the Spirit of our God." As yet the work was only begun. Much was to be done. Sinful tendencies were in them which had never come under the eye of consciousness. Enemies lurked within and without, of whom they were unaware. Imperfect as they and he were, they must go on to perfection. Strength consisted in putting forth strength, to be stronger. First of all, this perfection was to be sought by purifying themselves from evil. What an amount of corruption still remained was seen in the fact of the filthiness in the flesh and spirit. Each part of our complex nature was vitiated, and each combined with the other in opposing the progress necessary to attain holiness. There were vices of the animal man. There were vices of the moral man. And there were vices resulting from the union of the two, so that a thorough and complete cleansing was required. "All filthiness;" no matter of what class or kind, hereditary or acquired, local as respected the wickedness of Corinth, or general as belonging to the human family, the wrong doing among you from the Judaizers, from the free thinkers, from all your ambitious partisanships,—"cleanse" yourselves from "all filthiness," whether of the "flesh" or the "spirit." This was the negative side of a great and imperative duty, not all, but much, and very much, since, until this were done, they could take no direct steps towards perfection. Observe now that gross bodily sins were not the only lusts. Tempers and dispositions were just as urgent as passions and appetites in seeking unlawful enjoyments. Reflect on this point. "The spirit in us lusteth to envy." Inordinate affections led to transgression. Nay, they often excited the body to wicked indulgences. Physical organs are frequently torpid; they are aroused by images in the intellect, and stimulated by an impure imagination; and, furthermore, after these organs, because of age or over gratification, have little or no originating force, and are well nigh worn out, the recollections of past pleasures kindle the expiring embers into a flame. Thus, indeed, depravity assumes its most licentious forms. For it is not the animal man that is the chief or the most dangerous factor in this sort of iniquity. The intellectual and moral man descends into corporeal abuses, and then it is these temptations are strongest. In many of these sins there is an element of sentiment supplied by an unholy imagination, which makes them far more tyrannical and debauching than they would be otherwise. And hence it is not the beastly possibility in man that is the greatest danger, but the Satanic agency brought to bear on the body by means of the spirit. It is the devil of the spirit that is the devil of the body. A terrible conjunction this, and yet it is not a common spectacle. Ordinarily the incipient stage of vice is a bodily evil merely. It is a matter of blood and nerves. Not such does it remain long. Satan knows his citadel, and hastens to its occupancy. While it does continue, a man may be reasoned with; he is open to shame, conscience may be reached, and concurrent motives made operative on his feelings, but when physical vice allies itself with spirit, men "glory in their shame," and are "taken captive by Satan at his will." In the final outcome there is but one will, and it is Satan’s will. Much more than this cleansing from the "filthiness of the flesh and spirit" is necessary, if "these promises" are to be fully realized. Therefore he adds, "perfecting holiness in the fear of God." Here we have the positive side of that experience which is demanded of those who are the "sons and daughters" of God in Christ. It is inward holiness. Under the Law, beasts were clean and unclean; things, vessels, places, were externally holy; emblems and symbols of purity abounded; manners, customs, domestic and national usages, were so ordered as to impress on the senses the difference between good and evil. Under the gospel, spiritual holiness is demanded. The circumcision is of the heart, not of the flesh; the sanitary idea of the human body, so frequently set forth in the Old Testament, is changed into that of the body as the temple of the Holy Ghost; and hence, no sooner does the Lord Jesus begin to unfold the constitution of the new kingdom in the sermon on the mount, than he speaks directly to the heart. Righteousness must exceed the righteousness of scribes and Pharisees. Impure thoughts are forbidden. Passions that have no outward voice utter their sinfulness in the ear of God; and feelings that escape not into visible acts are realities in the light of eternity. Inasmuch as the cleansing was a purification of body and spirit, St. Paul argues that the sanctification, begun in regeneration, was to continue, body and spirit sharing together the Spirit’s influence. Neither the one nor the other was to be lost sight of; neither part of the work was to be carried on in a way detrimental to perfect unity; neither was to be exaggerated at the expense of the other. But as body and spirit had been redeemed by Christ’s blood, so were both to be hallowed by the indwelling of the Holy Ghost. Throughout St. Paul’s Epistles there run these two leading ideas—the sanctification of body and of spirit and if, at times, the idea of the former is prominent, and then, at other times, the idea of the latter, we must recollect that this variation was necessary to the full presentation of his subject. Great truths are not to be vividly seen except in great moods, and great moods are not habitual, but occasional. Now, this mode of displaying his subject by a rotation of. its aspects exposes the apostle to misconception. The ascetic takes him in one mood of thought, dominant at the moment, because of the nature of his argument. The mystic takes him in another. And they both do him injustice, the ascetic by laying an undue stress on bodily mortifications, the mystic by extravagance in spiritual abstractions. St. Paul is always true to his theology. He never loses his balance, never exalts spirit at the expense of body, never forgets that body is mated with spirit under an economy of permanent neutrality. Hence the argument for inward holiness, that cleansing of spirit and flesh which proceeds from the Holy Ghost in the conscience and heart, and works from the centre and seat of vitality through all the organs of life. It is growing holiness. Growth is the law of existence. The body grows until it attains its physical development, say from twenty-one to twenty-five years of age in men, and then another and much higher growth sets in, that of intellectual and moral adaptiveness to the mind, whereby the nerves, the ganglia, the brains, are brought into closer union with thought, volition, sensibility, But it is in religious life that growth is most perceptible—a growth in the fear of God, a filial and tender fear, that is jealous of its sense of sonship, and ever watchful lest it grieve the witnessing Spirit. There is an increasing delight in the discharge of duty, in taking up the daily cross, in practising self-denial, and especially in a clearer view of the ground and reason of self-denial. How the Scriptures grow upon us, the exercises of the closet, the Holy Communion, the fellowship of Christians! And, as we advance, we feel more and more the evil of sin as it is in itself. "Against thee, thee only, have I sinned, and done this evil in thy sight." This psalm, the roost profoundly heart searching and personal of the psalms, is nevertheless most representative of that sense of sin which forgets all else in the thought of an offended God. In that bitterest hour of David’s life, his home, other homes, a nation’s homes, involved in his terrible transgression, there is the one overwhelming reflection, "Against thee!" The growing Christian sees the innate quality of sin, its deep-seated hold, its presence in the life blood of his old nature, and learns from thence to perfect holiness, by realizing, as far as may be, the holiness of God. "By studying the character of Christ and imitating his example, this Divine holiness defines itself to his mind and engages his affections. "Looking unto Jesus" is the secret of his growth. He looks to him as the "Author" of his faith; how long ago it was! How feeble then! What gracious forbearance! The bruised reed not broken, the smoking flax not quenched! And the "Author" is the "Finisher;" for he is "the same yesterday, and today, and forever." Law changes into love, and love advances from one degree of strength and beauty to another, from one relation of life to another, from one victory to a victory still greater, the holy ideal rising before him and assuming new glory, and yet, as it retreats to a loftier height, drawing him towards itself with a stronger charm. "Blessed are the pure in heart." It is far on in the Beatitudes; but it is there, thanks to God, it is there as an attainment. The pathway to it is very clearly marked out, the successive steps, the preparatory agencies, the gradual advances, the blessedness of poverty of spirit, of mourning, of meekness, of hungering and thirsting after righteousness, of mercifulness. One may know what progress he is making towards it, and this is the great thing to be known. Milestones along the road record the onward tread and assure the pilgrim of the certain goal. "Blessed are the pure in heart: for they shall see God."—L. 2 Corinthians 7:2-7 - Appeal for affectionate relations between himself and the Corinthians; sorrow and consolation. The rendering of 2 Corinthians 7:2, Revised Version, is full of vigour, "Open your hearts to us: we wronged no man, we corrupted no man, we took advantage of no man." Room in their hearts for whom? Room for him who had violated no rights, led no one astray, acted fraudulently in nothing towards any person, so that, he challenges their confidence to the full. But had he not done this before, and that very earnestly? Had he not done it again and again? Yes; but his enemies had their headquarters at Corinth; they were untiring, ever inventing new scandals, ever increasing in zealotry, for his overthrow. Now, it is a matter of interest to understand St. Paul’s motive in this frequent and vehement defence of himself. From the outset his position had been singular. Not one of the original twelve who had "companied" with the Lord Jesus, a converted persecutor and blasphemer, an apostle called to an exceptional apostleship, and placed in the forefront of that battle which was to liberate Christianity from Jewish thraldom, and preserve it from Gentile corruptions. It was inevitable that the man and the apostle should be subjected to a most critical and severe inquisition. Yet how wonderfully was this overruled! Only think of the spiritual biography that has grown out of this painful necessity of his attitude before the Church. Somewhat of this kind of writing we have in the Old Testament, particularly in the Book of Job, in the Psalms, and in Ecclesiastes, but nothing as to depth, variety, profundity, compass of experience, such as we have in St. Paul’s Epistles. In the latter we see the Christian consciousness in its early realizations, and that too in all its important aspects. For what is there in the struggles of the "new creature" with the "old Adam"? What is there in outward conflict we have not here in exactness of detail? No finer illustration of this could be given than the Second Epistle to the Corinthians. Was he simply giving his spiritual history? Nay, indeed, but writing a typical biography of the human heart under the training of the Holy Ghost. This is its distinctive merit—the portraiture of the human soul forming and shaping in the image of Christ for eternal glory. Such a mirror was needed. Of what avail a standard of doctrine without a standard of experience? Of what utility a knowledge of duties, and yet entire ignorance of the legitimate results of precepts carried into practice? From his pen we have Christianity as a system of truths; from the same pen, Christianity in personal consciousness; and the two are so wrought together and interblended, that we are no more at a loss to understand what Christianity is as an inspiration of life than a revelation of Divine wisdom. Follow the man in this chapter. Do you admire manly boldness? There it is in that second verse. Are you, touched by delicacy and tenderness? You have them in the third verse: "I say it not to condemn you: for I have said before, that ye are in our hearts to die together and live together." Is this commonplace sentiment? Is this the language, the air, the spirit of a persecuted hero of the world? Match it if you can. "To die together and live together"—this would be poetry, if it were not that rarer thing, the most impassioned and exalted prose. "In our hearts;" there they abide to die and live together. If he had written to them, it was not to condemn, but to save them, Inclined to find fault and harshly criminate? Far from him a censorious temper, "Great is my boldness of speech towards you;" and why bold? "Great is my glorying on your behalf;" and why glory? The glad spirit, free once more from its oppressive burden, cannot repress its exultation. "My boldness," "my glorying;" just before "we" and "us" and "our," the personal intensity bursting forth. "I am filled with comfort, I overflow with joy in all our affliction." Such a heart authenticates itself instantly to our confidence and love. To doubt its truthfulness would be treachery to our own instincts. We all love a fervent lover. However cold and constrained our temperament, there is something divinely contagious in a spirit like St. Paul’s; and, for the sake of humanity, "great" is our "glorying" on his "behalf." If, there, we find him in the next verses (5-7) referring to his individual solicitudes, we may be sure that this has its place in the development of Christian doctrine, going on in the history of the Church. Instead of being an insight into the private heart of the apostle only, it is likewise a most trustworthy record of religious experience, to which we may come for instruction and help when burdened by cares and anxieties. Unable to remain in Troas, because of his deep concern to hear from Corinth, he passed into Macedonia; but there was no relief from the pressure. "We were troubled on every side," His whole nature shared the suffering of the mind, his "flesh had no rest," and the sorrow reached such an extent that he sums it up in the condensed expressions, "without were fightings, within were fears." Things had put on their darkest look. Yet in that very hour consolation was near by. Titus came with good tidings from Corinth, and, in his opportune arrival, St. Paul sees the good hand of God. The statement is given in an emphatic form. At first it is he "who comforteth the lowly;" and then even God "comforteth us by the coming of Titus;" and how happy Titus himself was! The visit to the Corinthians had been a blessing to his young friend, and this added much to his joy, for he participated in "the consolation wherewith he was comforted in you." Grace to others is often grace, and the richest grace, to our own souls. And in this instance we can easily understand how a man with St. Paul’s quick sympathies entered into the experience of Titus. A delicate task had been assigned to his youthful companion, and it had been managed with success. Added to his intense pleasure growing out of the favourable change at Corinth was the gratification from the skill and efficiency of Titus’s mission. One pictures the scene of the meeting, the narration, the questions asked and answered, the frequent interruptions of the story by the sudden outbreaks of the listener’s emotion, the happy exclamations, and the surprise increasing as the detail of incidents progressed to the completion of the history. Had not St. Paul a valuable helper now? Was not God giving him a coworker precious to his heart? Could he not see the future Titus, the same who was afterwards to be associated so closely with him, and to whom he would write a pastoral letter? Those were gracious hours, and he might well say, "I rejoiced the more," since he was not only greatly cheered by the "earnest desire," the "mourning," the "fervent mind" of the Corinthian brethren towards him, but was confirmed in the impression that Titus was to be a valuable auxiliary in the work now enlarging on his hands, and daily getting to be more complicated.—L. 2 Corinthians 7:8-16 - True repentance and its effects; ministry of Titus. There are reactions from our highest moods. There are reactions from our wisest deeds. Nor can it be otherwise under the present constitution of our nature. That St. Paul should have had these reactions was perfectly natural, the more so as his temperament made him liable, in an unusual degree, to their occurrence. If they did not appear in his writings we should be surprised, nor could their absence be explained but on the supposition that he was an exception in this respect to the ordinary laws of mind, and particularly to those laws as seen in men of his class. Some persons think it very strange that he should say, "Though I made you sorry with a letter, I do not repent, though I did repent." What was his inspiration, they ask, if he could "repent" of writing his former Epistle to the Corinthians? Whatever he meant by "repent," he did not mean moral self-reproach, nor indeed any permanent state of mind, but simply a transient emotional condition, due probably to excess of nervous sensibility. His inspiration from the Holy Ghost was the inspiration of a man. It did not set aside his temperament. It was in perfect harmony with the characteristics of his intellect, and quite likely intensified those characteristics as related to his physical peculiarities. Who has not had these seasons of experience in which things that were very clear a few days before have been suddenly darkened? Judgments were then formed, committals made, promises given, that now seem unwise or even rash; and bow gladly would we undo what was done!—and that too in matters which were entered on after long and earnest deliberation, and which proved in the sequel to be eminently fortunate. Are the arguments that led us to certain conclusions less valid now than then? No; the arguments are the same, but nerves and brain are not in the same state, not in the same vigorous tension, and, consequently, we do not see the truth and the grounds of the truth as we did when we were in fuller possession of ourselves. The logic of nerves and brain is a very wayward and fitful thing, and a very different thing from the logic of the intellect. Pascal says, in the ’Pensees,’ "To have a series of proofs incessantly before the mind is beyond our power." Now, in the instance under review, St. Paul would have been more or less than man not to have undergone precisely this temporary reaction. Ill health, an unusual combination of exciting circumstances, dangers of an extraordinary sort threatening the Church, a new and most promising sphere of labour and by far the greatest that had opened in his ministry overcast with sudden gloom, Titus still absent, suspense wearing upon a fortitude taxed already to the uttermost; what a lack of the human and of the genuine manliness of the human, if he had felt no uneasiness, no misgivings, no rebound! It was not weakness, but weakness struggling into strength, that led him to say, "I did repent." Let us take comfort from the apostle’s human nature and the grace manifested in its infirmities. Companionship in weakness aspiring to get the victory is very precious to honest souls. Men are never wanting to teach us the ideals of life. What is needed far more is to have traced in a distinct manner the progress of the soul towards perfection. Who in this respect can compare with the Apostle Paul? Who has delineated the Christian consciousness in all its various moods, in all its alternations, in its baffled endeavours, in its victorious strength, and done it in such a natural way that the lowliest heart feels at home in his fellowship and finds no language of its own so much its own as the words in which he tells how he sorrowed and how he rejoiced? Lest they should misunderstand his joy by supposing that he had any pleasure in their pain, he explains (verse 9) why he was happy. They had "sorrowed to repentance." Instructed by the doctrinal truths he had unfolded in the First Epistle, moved by his entreaties, made conscious of their delinquencies, made ashamed of their gross inattention to discipline, they had repented of their backslidings and reformed their evil doings. A "godly sorrow" had they shown, and could anything "godly" be deplored? Least of all, could a "godly sorrow" over envy and jealousy, over strife and schismatic partisanships, over vices tolerated in the bosom of the Church—could such a sorrow be regretted? It was "godly," indeed, for it had wrought out its true nature and was known by its fruits. Of course he gave it a doctrinal form, and, for all time, thus reads one of the most vital and solemn of all Christian verities: "Godly sorrow worketh repentance to salvation not to be repented of." Well might he claim that they had received "damage in nothing." It was all gain, infinite gain. Notice the development of the thought. A true repentance is from God. Christ said that the Holy Spirit should come to rebuke "the world of sin, and of righteousness, and of judgment." It is not our idea of sin, but God’s idea, that enables us to realize what sin is, and this proceeds from the Spirit. Think of it as we may, study its consequences, feel its enormity as far as we can, look at the paradise it blighted, read its records on the earth, picture the hell it has created; this is not that sense of the guilt of sin which leads to repentance. Not what sin is in our sight, but what it is in God’s sight, determines the estimate of the penitent. And just in the degree that this initial process is from the illumination and under the guidance of the Holy Spirit, in that same degree is the work genuine and profound. Large allowance must be made for individuality of character. Modes of thinking, habits of feeling, education and circumstances, must be taken into consideration, since men are very thoroughly personal when God comes to dear with their souls. Nevertheless, the truth cannot be stated too strongly, that repentance is a "godly sorrow" only so far as the Holy Ghost is concerned in the work. And, further, it is salutary. It works no "damage." Now, at this point, the apostle confesses that he had been anxious, and certainly there was ground for anxiety. To rebuke men for their sins is the most difficult and the most hazardous of all the functions devolved on a minister of the gospel. Happy the minister who can say that he has not done "damage," some time in his career, in this particular. But in the present case all had turned out well. The censure, the exhortation, the personal lovingness, he had put into his letter, had blended in one gracious influence, so that conscience had witnessed to conscience, heart to heart, energy on their part to decision and resoluteness on his part, and a result most blessed to him, to Titus, to the Church, had been effected. It was not the sorrow of the world that "worketh death." Instead of that, it had wrought life, a renewed and most hopeful life, a change so glorious that it would never be repented of. But he would particularize. If the repentance had been "godly," and therefore without "damage," he would show them the full meaning of these worsts. "Behold this selfsame thing." He would arouse their attention and concentrate thought on this manifestation of God’s mercy. To see it they must look within. What a transformation! Lately so careless, so insensible, so puffed up, even the Holy Communion shockingly abused; what save a "godly sorrow" could bring about a radical change? It was a sorrow to humble them, not to "damage" them. It was not the sorrow of the world, mortifying to pride and vanity, intensifying to selfishness, driving to desperation, and arming the soul in deadlier hostility to goodness. The proof of all this was at hand. Carefulness; activity and diligence in ferreting out evils and extirpating them. Clearing of themselves; anxiety to get rid of the stain on their Church character, and stand fair with the apostle. Indignation; not only against the incestuous man, but that feeling of self-vexation which arises when we see the folly and evil of our conduct. Fear; lest a heavier punishment should come from God than that already experienced. Longing; fervent desire to do better. Zeal; industrious effort in discharging their duties, and especially such duties as concerned Church discipline. Avenging the wrong done by punishment so as to evince their sincerity of amendment. Yea; repeated in every item, specified that each element of the sentence might maintain its proper degree of force. Finally, his hearty commendation; in every respect, approving themselves to be right minded in this matter. A word of justification for himself follows. Not for the sake of him who had done the wrong, nor for his sake who had suffered the wrong, had he written, but that their earnest care in his behalf might be manifested And his apostleship honoured. In the name of God he had called them to repentance, and they had promptly hearkened to the Divine message. Once more the power of the gospel had been vindicated, and "therefore we have been comforted." Throughout the affair he had been intensely personal, but had he been actuated by selfishness, or had any element of selfishness mixed with his motives, this personal intensity could not have assumed the form presented in his conduct. Yet in that hour of gladness there was an uppermost joy. A beautiful touch of nature it is when he says that he "joyed the more exceedingly" on account of his young associate Titus, "because his spirit was refreshed by you all." The long-continued trouble seems over now. The unrest, the fightings without and the fears within, Ephesus and Troas and Macedonia, pass out of presence, and the only spectacle left in the horizon of vision is Paul the apostle standing firmly on the historic soil he has won for Christ, with Titus at his side, in whose blooming spring time his eye reads the harvest not far off. "O ye Corinthians, our heart is enlarged." Can he express his gratification too often, too freely? Once again, "I rejoice therefore that I have confidence in you in all things."—L. BY J.R. THOMSON 2 Corinthians 7:1 - Holiness. It is too customary for religions of human origin and authority to lay stress upon merely external and ceremonial purity. Many such religions pay not the slightest attention to the higher claims of morality. Now, Judaism used all its ceremonial cleansings as means for developing the idea of true morality. And Christianity is emphatically a religion of holiness. This appears from considering the unique and sinless character of Christ, the spirituality of his teaching; and further, from the atonement he has made for sin, and the provision for true purity made in the dispensation of the Holy Spirit. I. THE VIEW OF . The text assumes that man’s state is naturally impure, that his heart is defiled and polluted by sin, that his life is stained and dyed with its moral blackness. Hence the admonition to cleanse: 1. From all filthiness of the flesh. There was a special reason why this should be made prominent in addressing the Corinthians, inasmuch as not only was their city celebrated for its licentiousness, but the Church itself had tolerated a flagrant case of immorality. The sins of the flesh are indeed the especial fault of those who have lately been rescued from the corruptions of paganism; yet we shall mislead ourselves if we suppose that, in any state of civilization or Christian privilege, men are free from temptations to offences of this kind. 2. From all filthiness of the spirit. Our Lord himself has been careful and faithful to warn against these; the heart may sin as well as the body. In fact, it is the heart that needs to be the first and chief seat of purification. II. THE VIEW OF . The expression is noticeable, "perfecting holiness." Such language implies: 1. That there are degrees of moral purity, and that it is expected of the Christian that he should go forward, from one stage to another, conquering sin, achieving new degrees of virtue, and leaving infirmities behind. 2. It is implied also that this is to be the result of effort. No sanction can be found here for that quietism which represents holiness as acquired without effort, struggle, and conquest. 3. Yet it is to be understood that in this process we stand in need of the gracious influences of the Holy Spirit, whose distinctive work is a work of sanctification. III. THE MOTIVES TO . They are represented here as two. 1. The fear of God, by which we understand a reverence for his holy character, respect for his holy Law, and a proper dread lest we should by disobedience incur his displeasure and indignation. 2. The promises of God. The promises here adduced are indeed sufficient to animate us to the most ardent efforts. The favour and indwelling of the Eternal, his most tender representations of his fatherhood, and his assured consideration and treatment of us as his beloved children,—these surely are promises which should and will exercise a mighty influence over the heart and urge to a cheerful and consecrated obedience.—T. 2 Corinthians 7:3. - In our hearts. The strong personal feeling which breathes throughout this Epistle is at its strongest here. Paul claims to occupy a very close and tender relation to these Corinthians; however they may feel towards him—and he acknowledges that they have shown respect to his authority and have caused him joy—he holds them very dear. "Not merely are you," he seems to say, "on our lips, not merely are your names upon our pen, not merely do we keep you in memory; ’ye are in our hearts to die together and live together.’" This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Liberality shown by the Macedonian Churches (2 Corinthians 8:1-5). He is sending Titus to receive their contribution for the Church of Jerusalem, and he invites them to give according to their power (verses 6-15). Recommendation of Titus and the other delegates (verses 16-24). These two chapters (8 and 9) form an independent section of the Epistle. The plural alone ("we") is used throughout; participial and unfinished constructions abound; the style is a little embarrassed; and various words, such as "grace," "blessing," "righteousness," "simplicity," occur in somewhat unusual shades of meaning. All this arises: 1. From St. Paul’s natural delicacy in alluding to pecuniary subjects. 2. From a desire to conciliate the Corinthians, while at the same time he cannot conceal from them a little apprehension that they were rather more forward and zealous in words than in deeds. Their large promises had led him to speak of them in a way which seemed unlikely to be justified by the fulfilment. He was thus more or less under the influence of conflicting emotions. Out of patriotism (Romans 9:3) and compassion, and an effort to fulfil an old pledge (Galatians 2:10), and a desire to conciliate and, if possible, win over the affection of the Jewish Church—which had been much alienated from him by differences of opinion and by assiduous calumnies—and from a wish to show that his Gentile converts were faithful and loving brethren (Romans 15:31), he was intensely anxious that the contribution should be a large one. This feeling is apparent, not only throughout every line of this appeal, with the solemn topics which it introduces, but also in all his other allusions to the subject (Romans 15:26; 1 Corinthians 16:1-24.; Acts 20:22; Acts 21:4, etc.). On the other hand, he was careful lest he should seem to have even the most distant personal aims, and lest he should lay on his Gentile converts a wholly unfamiliar burden. 2 Corinthians 8:1 We do you to wit; rather, we make known to you. The phrase is like the modern "I wish to inform you." In this and the next chapter St. Paul, having fully spoken of the joy which had been caused to him by their reception of his first letter, and having said as much as he then intended to say in answer to the charges insinuated against him, proceeds to give directions about the collection for the poor saints at Jerusalem. He had already spoken of it (1 Corinthians 16:1-4), but feared that they were behindhand, and now sends Titus to stimulate their zeal. The style throughout is brief and allusive, because he had already, in various ways, brought this matter fully before them. Throughout this section he shows in a remarkable degree the tact, courtesy, high sense of honour, and practical wisdom which were among his many gifts. The "but" with which the chapter begins in the original is St. Paul’s ordinary formula of transition, as in 1 Corinthians 7:1; 1 Corinthians 12:1; 1 Corinthians 13:1, etc. (For the phrase, "we inform you," see 1 Corinthians 12:3; 1 Corinthians 15:1.) It is one of numberless incidental proofs of the genuineness of this group of Epistles—the Epistles of the second great missionary journey—that the same words, phrases, and thoughts constantly recur in them. The grace of God (see next note). Bestowed on the Churches of Macedonia; rather, which is being bestowed in the Churches. St. Paul wants to tell the Corinthians how extremely liberal the Macedonians have been, since it was his custom to stir up one Church by the example of another (2 Corinthians 9:2); but he begins by speaking of their generosity as a proof of the grace which they are receiving from the Holy Spirit. The Churches of Macedonia. The only Macedonian Churches of which we have any details in the New Testament are those of Philippi, Thessalonica, and Beroea. They seem to have been peculiarly dear to St. Paul, who was attracted by their cheerfulness in affliction and their generosity in the midst of want. 2 Corinthians 8:2 In a great trial of affliction; rather, in much testing of affliction; i.e. in an affliction which put to the proof their Christian character. "They were not simply afflicted," says St. Chrysostom, "but in such a way as also to become approved by their endurance." (For the word rendered "trial," see Romans 5:4, and in this Epistle, 2 Corinthians 2:9; 2 Corinthians 9:13; 2 Corinthians 13:3.) "Affliction" seems to have befallen the Churches of Macedonia very heavily (1 Thessalonians 1:6; 1 Thessalonians 2:14), chiefly through the jealousy of the Jews, who excited the hatred of the Gentiles (Acts 16:20; Acts 17:5, Acts 17:13). The abundance of their joy. Another reference to joy in sadness (see on 2 Corinthians 7:4). There is not the least necessity to understand the verb "is" or "was" after this clause. "The abundance… abounded" is indeed a pleonasm, but is not at all unlike the style of St. Paul. He means to say that their joy overflowed their affliction, and their liberality overflowed their poverty (Mark 12:44). Their deep poverty; literally, their pauperism to the depth; their abysmal penury. Though they were βαθύπτωχοι, they showed themselves in generosity to be βαθυπλουτοι. Stanley refers to Arnold’s ’Roman Commonwealth,’ where he mentions that the provinces of Macedonia and Achaia, which had suffered greatly in the three civil wars, appealed successfully to Tiberius for a diminution of their burdens. The gift of the Macedonians was like the widow’s mite (Luke 21:3, Luke 21:4, where similar words occur—perisseuo, husterema). Of their liberality; rather, of their singleness of purpose or simplicity (Ephesians 6:5). The "grace" and single-heartedness to which he alludes showed themselves in liberality. 2 Corinthians 8:3 They were willing of themselves. "Of their own accord," as in 2 Corinthians 8:17. The verb in the original is energetically omitted, with the "they gave" of 2 Corinthians 8:5. St. Paul does not mean that the notion of making the collection originated with them (2 Corinthians 9:2), but only that they displayed a voluntary energy in carrying it out. 2 Corinthians 8:4 Praying us. The entreaties came from them, not from me. That we would receive. These words are almost certainly an explanatory gloss. The translation then is, "begging us for the grace of participation in this ministration to the saints." They were so willing in the matter that they entreated me, as a favour (χάρις), to allow them to have a share in this contribution, because it was to be given to the saints, that is, the suffering peer in the Church of Jerusalem. This Church suffered from chronic poverty. Even the Jewish population were liable to famines, in one of which they had only been kept alive by the royal munificence of a proselyte, Queen Helena,of Adiabene. The Christians would, of course, suffer even more deeply, because they were drawn from the humblest classes and had fewer friends. This was one of the reasons why, as an act of common humanity, it was incumbent on the Gentile Christians to help them (Acts 11:29; Romans 15:25, Romans 15:26). St. Paul had already brought the subject to the notice of the Corinthians (1 Corinthians 16:1-4). 2 Corinthians 8:5 Not as we hoped; rather, not as we expected. They were so poor that it was impossible to expect much from them, but they surpassed my expectations in every way. The Church of Philippi, perhaps under the influence of Lydia, was remarkable for generosity, and was the only Church from which St. Paul would accept any personal help (Philippians 2:25; Philippians 4:15-18). First. "They gave themselves to the Lord, which is the best of all, and they gave themselves as helpers to us also—by the will of God." (For a similar use of "and" to imply a matter of less importance, see Acts 15:28.) The phrase, "by the will of God," implies thanksgiving to God for the grace which enabled them to give themselves to him, and their goods to his saints. Being "a peculiar people," they naturally showed themselves "zealous of good works" (Titus 2:14). First (Romans 1:16; Romans 2:9, Romans 2:10). 2 Corinthians 8:6 Insomuch that. Their liberality encouraged me so greatly that I exhorted Titus to return to Corinth once more, and see whether he could not receive some proof that you were equally liberal. The remarks that follow are full of delicate reserve, but under their exquisite tact and urbanity we can perceive that the Corinthians had talked very loudly about their contributions, and had promised with great zeal, but had shown themselves somewhat slack in redeeming their promises. We exhorted Titus. It is curious that this word is constantly used of the missions of Titus (verse 17; 2 Corinthians 12:18; 1 Corinthians 16:12). As he had began. "That as no inaugurated (this collection), so he would also complete towards you this gracious work also." Among other works of grace which Titus might complete by returning to them from Macedonia was the kindly collection which he had begun to set on foot in his previous visit (2 Corinthians 12:18). 2 Corinthians 8:7 Therefore; rather, but. In the following verses to 2 Corinthians 8:15 he tells them his wishes about this collection. He desires them to show generosity among their other graces (2 Corinthians 8:7), not by way of command, but that they may emulate others and show their love (2 Corinthians 8:8) by following the example of Christ (2 Corinthians 8:9). And by acting thus they would prove the sincerity of their former promises (2 Corinthians 8:10, 2 Corinthians 8:11), especially as he did not wish them to give more than they could justly spare by way of reciprocity (2 Corinthians 8:12-15). As ye abound in every thing, in faith, etc. Perhaps "by faith," etc., "St. Paul," says Grotius, "knew the art of the orators to move by praising." This method of conciliating attention is technically called proparaitesis. The praise was, of course, sincere, though, no doubt, it was expressed with the generosity of love (see 1 Corinthians 1:5). And in your love to us. The Greek is more emphatic," and by the love from you in us;" i.e. by the love which streams from you, and which I feel in myself. In this grace also; namely, the grace of Christian liberality. 2 Corinthians 8:8 Not by commandment. St. Paul felt an honourable sensibility which prevented him from straining his authority by urging the Corinthians to give of their substance. Among Gentiles such contributions towards the needs of others—the result of unselfish compassion—were all but unknown. The forwardness; i.e. the ready zeal. The sincerity; more literally, the genuineness. 2 Corinthians 8:9 The grace of our Lord Jesus Christ. The word "grace," as in 2 Corinthians 8:4, 2 Corinthians 8:6, 2 Corinthians 8:7, here means "gracious beneficence." Though he was rich (John 16:15; Ephesians 3:8). Became poor. The aorist implies the concentration of his self-sacrifice in a single act. By his poverty. The word "his" in the Greek implies the greatness of Christ. The word for "poverty" would, in classical Greek, mean "pauperism" or "mendicancy." Dean Stanley (referring to Milman’s ’Latin Christianity,’ 5. bk. 12. c. 6) points out how large a place this verse occupied in the mediaeval controversies between the moderate and the extreme members of the mendicant orders. William of Ockham and others, taking the word "poverty" in its extremest sense, maintained that the Franciscans ought to possess nothing; but Pope John XXII., with the Dominicans, took a more rational view of the sense and of the historic facts. 2 Corinthians 8:10 And herein I give my advice; and in this matter I offer an opinion (only). For this is expedient for you. It is more to your advantage that I should merely suggest and advise you about the matter than command you. Who have begun; rather, seeing that you formerly began. The verb is the same as in 2 Corinthians 8:6. Not only to do, but also to be forward; rather, not only to do, but also to be willing. The "to do" is in the aorist, the "to be willing" in the present. We should naturally have expected a reversed order, "not only to be willing, but also to put in action." There must be a strong touch of irony in the words, unless we interpret it to mean "not only to make the collection, but to be willing to add yet more to it." Perhaps in the "to be willing" lies the notion of "the cheerful giver," "the willing mind "(2 Corinthians 9:7; 1 Timothy 6:17-19). A year ago; rather, since the previous year; i.e. last year (2 Corinthians 9:2). They had probably begun to collect in the previous Easter, and it was now soon after Tisri, or September, the beginning of the Jewish civil year. 2 Corinthians 8:11 Now therefore perform the doing of it, etc.; "but now complete also the actual work, in order that, as was the readiness of the willing, so may be also the completion according to your means." Out of that which ye have. This, and not "out of your ability," is probably the right reading, as we see from the next verse. 2 Corinthians 8:12 For if there be first a willing mind, etc. "For if the readiness is forth- coming, it is acceptable," etc. In other words, God considers not quantum, but ex quanto; not the magnitude of the gift, but the proportion which it bears to the means of the giver. 2 Corinthians 8:13 And ye be burdened; literally, for not that there may be relief to others, but to you affliction. In other words, I have no wish that you should distress yourselves to set others at ease. You must not suspect me of Jewish proclivities which would lead me to impoverish you to provide luxuries for the Christians at Jerusalem. Others refer it to the Macedonians: "I do not wish to burden you, but the Macedonians, who are poor, have contributed, and if you join them in this good work now they may help you hereafter." But there is no hint of this anywhere. 2 Corinthians 8:14 But by an equality, etc. The verse, like so many in this chapter, is expressed very elliptically: "But by a reciprocal fairness in the present case, your superabundance to their lack, that also their superabundance may be in proportion to your lack, that there may come to be reciprocal fairness." St. Paul may possibly be thinking of the reciprocity of spiritual and temporal benefits, as in Romans 15:27; but if so he leaves the thought unexpressed. The application of the text to "works of supererogation" (Art. XIV.), as forming a fund at the disposal of the hierarchy in the way of indulgences, pardons, etc., is a singular perversion. The passage has been pointed out by Dean Stanley as one which indicates a possible acquaintance with the writings of Aristotle. 2 Corinthians 8:15 As it is written (Exodus 16:17, Exodus 16:18, LXX.). The reference is to the gathering of manna. 2 Corinthians 8:16 Which put; rather, which giveth. The zeal is continuous. The same earnest care. The same in the heart of Titus as in my own. 2 Corinthians 8:17 The exhortation. My request that he would undertake this task. Being more forward. Because he was more earnestly zealous than I had ever ventured to hope, he went spontaneously. (On the word authairetos, see 2 Corinthians 8:3.) 2 Corinthians 8:18 The brother, whose praise is in the gospel. The phrase means, "whose worth is praised wherever the glad tidings are preached." There can be no reference to any of the four written Gospels, for they were not in the hands of Christians till a later date; nor did the word "gospel" acquire this significance till afterwards. From Acts 20:5, it is somewhat precariously inferred that St. Luke is meant. Others have conjectured Barnabas, Silas (who are out of the question), Erastus, Mark, a brother of Titus, etc. St. Luke is not unlikely to have been selected as a delegate by the Church of Philippi; but further than this we can say nothing. St. Luke was not a Macedonian by birth, and any Macedonian (e.g. Aristarchus, Sopater, Secundus, Epaphroditus) seems to be excluded by 2 Corinthians 9:4. Palsy notes it as curious that the object of St. Paul’s journey to Jerusalem, Which is so prominent in this group of Epistles, is only mentioned indirectly and incidentally by St. Luke (Acts 24:17) in the Acts of the Apostles. 2 Corinthians 8:19 Chosen. The word (literally, chosen by show of hands) implies a popular vote. This brother Was not only widely known and valued, but also specially selected for this task. To travel with us. "As our fellow traveller." The word occurs in Acts 19:29. With this grace. The better reading is "in:" "in this matter of kindness." To the glory of the same Lord. The word "same" should be omitted. And declaration of your ready mind. The best reading is "our," and the clause should be rendered, to further the glory of the Lord and our readiness. 2 Corinthians 8:20 Avoiding this. The object in sending Titus and the brother was to cut away the possibility of blame and suspicion. The word "avoiding" (stellomenoi) literally means "furling sail," and then "taking precautions." It may, however, mean "making this arrangement" (see 2 Thessalonians 3:6). Too much stress has been laid on St. Paul’s "use of nautical terms" (Acts 20:20; Galatians 2:12, etc.). They belong, in fact, to the very phraseology of the Greek language. That no man should blame us (see 2 Corinthians 6:3). St. Paul here sets a valuable and necessary example to all Christians who are entrusted with the management of charitable funds. It is their duty to take every step which may place them above the possibility of of suspicion. Their management of the sums entrusted to them should be obviously and transparently business-like and honourable. St. Paul taught this behaviour both by example and by precept (Romans 12:17; Philippians 4:8). There is such a thing as a foolish and reprehensible indifference to public opinion (1 Peter 2:12). Yet with all his noble carefulness, St. Paul did not escape this very slander (2 Corinthians 12:18). In this abundance. The word, which occurs here only, means literally "succulence," but in the LXX. the adjective means "rich" (1 Kings 1:9). It here implies that the sum which had been collected by St. Paul’s exertion was a large one. 2 Corinthians 8:21 Honest things. The word "honest" means "honourable" (Romans 12:17; Proverbs 3:4, LXX.). Not only in the sight of the Lord. Such precautions would be unnecessary if others were not concerned, for God knows our honesty (2 Corinthians 5:11). But also before men. Although the text "avoid all appearance of evil" should be rendered "avoid every species of evil," the mistranslation conveys a wise lesson. "In a field of melons," says the Chinese proverb. "do not stoop to tie your shoe;" for that will look as if you wanted to steal one of the melons. 2 Corinthians 8:22 Our brother. It is impossible to conjecture with any certainty who was the brother thus warmly eulogized. Clement, Epaenetus, Apollos, Luke, Zenas, Sosthenes, Trophimus, and Tychicus have all been suggested. Stanley conjectures that the two who accompanied Titus were the Ephesians Tychicus and Trophimus (Acts 20:4; Acts 21:9; 2 Timothy 4:12; Ephesians 6:21; Titus 3:12; Colossians 4:7). 2 Corinthians 8:23 Whether any do inquire of Titus; literally, whether about Titus, or, as to Titus; i.e. "if I speak about Titus." (For the phrase, comp. Titus 1:6, Titus 1:8; 2 Thessalonians 2:1.) Titus, long afterwards, was delegated on a similar mission to Crete (Titus 1:1-5; Titus 2:15). My partner and fellow helper concerning you; rather, my associate (Philemon 1:17) and, as regards you, my fellow worker. Messengers; literally, apostles. The word is used in its original and untechnical sense of delegates (Philippians 2:25; Romans 16:7). The glory of Christ. Men whose work and worth redound to Christ’s honour (Galatians 1:24). 2 Corinthians 8:24 Of your love. Not only of your love "to me," but of your brotherly love in general. And of our boasting. Show to the Church that my boasting of you was justifiable. 2 Corinthians 8:1-9 - Genuine beneficence (1). "Moreover, brethren, we do you to wit of the grace of God," etc. The subject of these words is genuine beneficence, and they suggest certain general truths concerning it. I. THAT ALL GENUINE IN MAN IS FROM GOD. "Moreover, brethren, we do you to wit of [we make known to you] the grace of God." All that is loving and generous in all moral beings is from one Source, and that is God. He is the primal Font whence all flows. Wherever you see love, in young or old, rich or poor, cultured or rude, you see an emanation from and a reflection of the Eternal. As you may see the ocean in a dewdrop, you may see God in every throb of affection in human souls. II. THAT IN SOME MEN IT IS MORE THAN IN OTHERS, According to St. Paul, the "Churches of Macedonia" displayed it in a remarkable degree. It would seem from what Paul says concerning the beneficence of the Macedonian Churches that it was: 1. Self-sacrificing. "How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality." It would seem from this that they could ill afford—as the phrase is—to render any help in the way of property to others, and yet their contributions "abounded unto the riches of their liberality." 2. Spontaneous. "They were willing of themselves." They were not pressed into it by outward appeals. The only pressure was from love within. 3. Earnest. "Praying us with much entreaty that we would receive the gift." Instead of giving because they were besought by others to do so, they themselves besought the reception of their gifts. They might have presented plausible reasons for withholding their contributions to this charity. They might have pleaded distance, and said, "Jerusalem is a long way off, and charity begins at home." They might have pleaded lack of personal knowledge, and have said, "We are utterly unacquainted with any of these saints at Jerusalem;" or they might have pleaded their own affliction or poverty. But instead of that, they earnestly seized the opportunity to render what help they could. 4. Religious. "And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God." "This means," says a modern expositor, "of course, that they had done what was far beyond his hopes. And here the point lies in the fact that they gave, not their money only, but themselves, their time, thought, energy, primarily to Christ as their Lord, and then to the apostle as his minister. And this they had done because they allowed the will of God to work upon their will." Consecration of self to God is at once the cause and virtue of all our gifts to men. Unless we give ourselves to God, all our gifts to men are morally worthless. III. THAT THOSE IN WHOM IT IS MOST MIGHT BE URGED AS AN EXAMPLE TO OTHERS. Paul here holds up the beneficence of the Macedonians as an example to stimulate the charity of the Corinthians. It would seem that the Church at Corinth had, through the influence of Titus, commenced a subscription for the poor at Jerusalem, and that Titus was about to return in order to obtain larger contributions. The charity of the Macedonian Churches Paul quotes as an example in order to help forward the work. His argument seems to be this—You have the advantages of the Churches at Macedonia in many things; you "abound in everything," you are wealthy, they are poor; your endowments are greater than theirs, your "faith, and utterance, and knowledge," and "in your love to us;" this being so, "See that ye abound in this grace also;" see that you excel in your contributions to this charity. It is wise and well to hold up the good example of others to stimulate men to a holy emulation. The good deeds of other men are amongst the Divine forces to purify and ennoble our own characters. IV. THAT THE HIGHEST EXAMPLE OF IT WE HAVE IN THE LIFE OF JESUS CHRIST. "For ye know the grace of our Lord Jesus Christ," etc. Christ is the supreme Model of philanthropy. 1. His philanthropy was self-sacrificing. "Though he was rich, yet for your sakes he became poor." Observe: (1) He was rich in material wealth before he came into the world. It is of material wealth that the apostle is speaking. (2) His existence on earth was that of material poverty. "The foxes have holes," etc. (3) He passed voluntarily from one stage to another. "For your sakes he became poor." Of all the myriads of men that have appeared on this earth, and that will appear, he alone had the choosing of his circumstances, and he chose poverty. 2. His philanthropy aimed supremely at the promotion of spiritual wealth. "That ye through his poverty might be rich." Rich spiritually. Great is the difference between spiritual wealth and material. (1) The one is absolutely valuable, the other is not. (2) The one is essential to happiness, the other is not. (3) The one is within the reach of all, the other is not. 2 Corinthians 8:10-15 - Genuine beneficence (2). "And herein I give my advice," etc. In these verses there is a continuation of the subject presented in the preceding passage, viz. genuine beneficence. And there are three further remarks suggested concerning this all-important subject. I. IT IS THE OF THE DESIRE IN FOR THE GOOD OF OTHERS. "Herein I give my advice [judgment]: for this is expedient for you, who have begun before [who were the first to make a beginning], not only to do, but also to be forward a year ago. Now therefore perform [complete] the doing of it; that as there was a readiness to will, so there may be a performance [completion] also out of that which ye have." They had shown the will to contribute, for they had "a year ago" commenced their subscriptions. Now Paul exhorts them to go on and complete the work. "As there was a readiness to will, so there may be a performance." The mere generous will is good in itself, but is not enough; it requires to be embodied in deeds. Every good desire requires embodiment: 1. For our own sake. It is only as our best desires are translated into deeds that they give solidity and strength to our character. In words and sighs they die away; they are like the morning dew. A good desire in itself is like the raindrop on the leaf of the tree; it may excite admiration as it glistens like a diamond in the sun, but it is soon exhaled, and probably does no good to the tree. But when embodied in a generous deed it is like the raindrop that penetrates the roots and contributes some portion of strength to all the fibres. A charity sermon delivered with the eloquence of a Chalmers may excite in the congregation the beneficent idea, almost to a passion, but, unless that passion takes the form of a self-denying act, it evaporates and leaves the congregation in a worse state than the preacher found it. 2. For the sake of others. It is generous deeds that bless the world. They go where ideas cannot penetrate, into the hearts and consciences of men; they work silently and salutarily as the sunbeam. II. THE OF ARE ONLY AS THEY SPRING FROM A DESIRE. "For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not." The doctrine is this, that the disposition of the heart, not the doings of the hand, constitute the essence of moral character. This is the Divine method of estimating human conduct. "The Lord judgeth not as man judgeth," etc. The motive is the soul of the deed. "Though I bestow all my goods to feed the poor,.., and have not charity, it profiteth me nothing." Do not judge the desire by the effort, but judge the effort put forth by the desire. The poor widow would have made munificent contributions, but she could only give a "mite;" but in that mite there was more value than in all the amount in the temple exchequer. Some have the means to do good and not the heart, and some have the heart but not the means. The former are grubs in the universe, the latter are angels. There are deeds done in the body, seen of God, infinitely more numerous and essentially more valuable in most cases than deeds done by the body. III. THE OF OTHERS CANNOT THE OF OURS, BUT MAY THEIR . 1. It is not a substitute. "For I mean not that other men be eased, and ye burdened." It behoves every man to contribute to the extent of his riches, to the good of others. If one man gives a thousand it does not relieve me from my obligation to contribute what I can. 2. It is a supplement. "But by an equality, that now at this time your abundance may be a supply for their want." It is the duty of all to contribute. Some have the ability to contribute a hundred times the amount of others; let their large sums go to supplement the deficiencies of their poorer brethren, so that there may be "an equality." Thus the old Scripture will be illustrated, that "he that had gathered much had nothing over; and he that had gathered little had no lack." 2 Corinthians 8:16-24 - Stimulating men to beneficent actions, "But thanks be to God," etc. The verses under notice present to us the subject of stimulating men to efforts of beneficence, and three remarks are suggested concerning this occupation. I. IT IS A WORK THAT THE HIGHEST ORDER OF MEN. We find here that not only Paul employs himself in it with all his loving earnestness and logical power, but he engages Titus also, and a "brother" with him of such distinction that his "praise is in the gospel throughout all the Churches." To excite men to beneficent enterprises is preeminently a Christian work. Christianity is the mother of all philanthropic labours and institutions. Christian piety is a fountain whence all the myriad streams of human beneficence that circulate through all the districts of human life proceed. To stimulate this beneficence in men is the highest ministry on earth, and for it men of the most distinguished character and faculty are required. No man is too great for it, and but few men are equal to its successful discharge. II. IT IS A WORK THE OF ALL. Paul refers to: 1. The gratitude of those who had been excited to beneficent efforts. "But thanks be to God, which put the same earnest care into the heart of Titus for you." It is implied that Titus conferred on them an immense favour in stimulating them to generous deeds. No man can render us a greater service than by taking us out of ourselves and inspiring us with a genuine concern for the interests of others. It is not he who gives me a good thing, but who stimulates me to do a good thing, that is my greatest benefactor; for it is "more blessed to give than to receive." In giving we become God-like, and therefore we ought to thank the man most devoutly who evokes within us the spirit of true charity. Instead of endeavouring to avoid appeals to our benevolence, we should hail them and thank our Maker for them. 2. The gratitude of those who have effected the excitement. Paul says, "Thanks be to God, which put the same earnest care into the heart of Titus for you." (1) There is no office higher in itself than this. This is the work for which Christ came into the world, the work for which he established the Christian ministry. The aim and tendency of the gospel are to drown the selfish ego in the sunny tide of universal charity. The love of Christ constrained men to feel that they should not henceforth live to themselves. (2) There is no office more useful than this. Success in this means ruin in all that is ruinous to souls in human history, ruin to selfishness and all its fiendish brood. Well, therefore, may those who are engaged in such a work thank God for the distinguishing honour to which they have been called. Paul says nothing here about the gratitude of those on whom the excited beneficence has bestowed its favours—the beneficiaries. He seems to take it for granted that they ought and would be thankful; that they ought to be admits of no doubt, but that they always are cannot be asserted. Ingratitude, alas! is one of the reigning sins in human life. III. IT IS A WORK EXPOSED TO THE OF WORLDLY MEN. The apostle seems to have been afraid that the contributions that would flow from stimulating the beneficence of the Corinthian Church would occasion the allegation that they were participating in them, and so obtaining some personal advantage. Hence, to guard against the possibility, he gets the Churches to choose from amongst them some men of the best reputation, whom he calls "messengers of the Churches," and Titus, and perhaps Luke, in the administration of the charity, and thus "providing for honest things, not only in the sight of the Lord, but also in the sight of men." Dishonest men have existed in all ages, and the more dishonest men are, the more suspicious. Paul here guards himself against all scandalous imputations. He had great respect for his own reputation, so much so, that one at times, in reading these Epistles, is well nigh astonished that a man so great in nature and sublime in character should think so much about the opinions of others. BY C. 2 Corinthians 8:1-6 - Christian liberality in the Macedonian Churches. Grace prepares the way for grace. Denial of self in one direction leads to cross-bearing in other forms. Duty is a spirit, not a mechanical thing; a life, and not a mere performance. If the Corinthians had shown such a "godly sorrow," they would now be eager to demonstrate their renewed Christian strength by a more faithful regard to all obligations. Carefulness, zeal, vehement desire, had characterized their repentance, and these would not expire with the occasion that had called them into exercise. Deep feeling is quiet feeling, and therefore permanent, and deep feeling is always the mark of true penitence. St. Paul had confidence in his Corinthian brethren, and it was a large-hearted trust; "confidence in you in all things." The "all things" is the nexus between the seventh and eighth chapters. So then he proceeds to speak of the liberality of the Macedonian Churches preparatory to urging on them the duty of benevolence. Observe his manner. If he states a doctrine, he illustrates it. If he teaches a duty, he gives an example. Never so abstract as to neglect the practical side of life, never so intent on action as to lose sight of the determinative principle, he reminds one of Lord Bacon’s remark, that the highest order of mind is that combining most fully the abstract and the practical. The example of these Macedonian Churches was well worthy of imitation. Macedonia had been overrun by armies, and we all know how armies devastated countries in those days and stripped the inhabitants of their wealth. St. Paul speaks of their "great trial of affliction," the losses and persecutions they were enduring, and yet they had "abundant joy," that could only be represented by its filling the depth of their poverty and overflowing in "the riches of their liberality." No common poverty was theirs—"deep poverty;" and no ordinary love was theirs, but a very profound and tender love. "This sentence is completely shattered in passing through the apostle’s mind" (Stanley). How much more is unsaid than said in the marvellous words, "Their deep poverty abounded unto the riches of their liberality"! Two things are taught us. 1. The inspiration of a joyous influence. Duty, motive, impulse, all exalted into Christian happiness. "Rejoice evermore." Such joy is a glorious power. Let us not make a mistake here. Fine feelings, exuberant emotions, loud hallelujahs, the thrill and shout and ecstasy, may deceive us. If they exhaust themselves in sensational excitement, they do deceive us, and that most awfully. Joy as a fruit of the Spirit is a giving joy, a sacrificing joy, a joy in the cross by which we are crucified to the world and the world unto us. 2. And we learn that even "deep poverty" is no obstruction to helping others. It often hinders us from doing what we would; but in the estimate of the Lord Jesus, the heart of this matter is in the "could," not in the would. "She hath done what she could." Capacity is always a mystery. It surprises us ever, and more and more, and in nothing is it so surprising as in the charitable heart with small means at its command. The glory of giving is in the quality of love, and it never fails to find something to bestow. "She of her penury hath cast in all the living that she had." If this poor widow could spare "two mites," who can plead depth of poverty? Notice that St. Paul emphasizes the depth of poverty in the Macedonian Church. If it had been simply a case of poverty, the example would not have been so instructive, and, accordingly, we find the apostle citing his cases from such as had to make sacrifices of personal comfort in order to aid those poorer than themselves. So that while in the Acts of the Apostles we hear of "possessors of lands or houses" selling them and. laying the prices at the feet of the apostles, this fades from view in the tragic deaths of Ananias and Sapphira. But the image of the poor widow returns to us in the Epistles, with many suggestions as to the class of persons who do the most of the steady Christian giving. What is further noteworthy is the apostle’s description of the self-moved generosity of these Macedonians. "Willing of themselves." Liberality is not a common virtue, and self-induced liberality is its rarest form. Men wait to be urged, begged, entreated; special occasions set are for special efforts; fine speakers are engaged; and the whole system of giving, or very much of it, proceeds on the habitual reluctance of giving for the support of the gospel. As to spontaneousness in this matter, who thinks of it, who trusts it? Now, we do not suppose that all religious people in the apostolic age were like these Macedonians. We know they were not. Yet, consider this fact, viz. they were the persons held up as shining examples of what liberality ought to be in the Church of Christ. And this accords precisely with the incidents mentioned concerning Mary of Bethany, and the poor widow and her mites, and the disciples after Pentecost who disposed of their property to hell, the poor. It was cordial and voluntary action, no external agency operating to give inducements. Without pressing this point too far, we must say that whatever utility belongs to the machinery of collecting funds for Church uses (and this seems to be necessary), it is nevertheless clear enough that spontaneous liberality is the truest, noblest, surest, mode of cultivating this grace in our hearts. So, unquestionably, the apostle thought. With what a glow he writes! "According to their power;" nay, it was more than this, for they went "beyond their power [beyond their means];" and so earnest was their purpose that they prayed the apostle to receive their gifts and let them share the grace and fellowship of ministering to the saints. No doubt many of these men found life a hard struggle, and for them, in more senses than one, "without were fightings, within were fears." Yet they deemed it a privilege to give; they coveted earnestly the best gift, which was the gift of giving; they prayed "with much entreaty" that they might participate in a work which was most blessed. To let such an opportunity slip was more than they could bear. And this conduct exceeded his expectations; for they had given themselves first to the Lord Jesus, and then, anxious to show their affection for the apostle, had given themselves in this special matter to him. Heart and property; what a consecration! What a page in spiritual biography! Out of "deep poverty;" what chorus of voices ever rose like this, pleading that these Macedonians might be permitted to share the grace of ministration! "The short and simple annals of the poor" have added much to our English literature, nor is it extragavant to claim that this is one of the most praiseworthy marks of that distinctive genius which has signalized its excellence in so many departments of poetry and fiction. But do we realize our indebtedness to the Bible for this beautiful and humanizing element in English literature? Here, in this single chapter from the Apostle Paul, what a touching picture of Christian poverty, surrendering means it could ill afford to spare, and doing it "with a self-dedication which involved a complete renunciation of all personal interests" (Kling)!—L. 2 Corinthians 8:7-15 - Appeal to the Corinthians. A wise use had been made by the apostle of the example of the Macedonians. He had not appealed to pride, vanity, or any selfish feeling, but had simply presented a remarkable case of Christian philanthropy. Robertson very properly remarks, "Had the apostle said, ’Be not beaten by those Macedonians;’ had he called natural prejudices into play—a Corinthian to yield to a Macedonian!—then all the evil passions of our nature had been stimulated." Emulation is a true principle, and may be a religious principle. The danger lies, not in the thing itself, but in its abuses, and particularly in the encouragement which it may afford to false rivalry and jealousy. In a large measure, the spirit and conduct of others make the social atmosphere we breathe, nor can we live in the world without contact with it. Goodness assumes its most attractive forms in noble examples, and, except for these, our own ideals, if they existed at all, would be very imperfect. Consistently, then, with his purpose of stimulating the Corinthians to seek a high degree of Christian excellence, the apostle sets before them in most vivid colours the liberality of the Macedonian Churches. Titus had begun, and he would have him "finish in them the same grace also." Men are channels of Divine influence to our souls, and, as such, should be acknowledged in their work. St. Paul saw God’s blessing on the labours of his young friend, and he would not deprive him of the honour of completing the task. He stood out of his way, encouraged his efforts, and lent him a fatherly hand in furtherance of his undertaking. This sympathy with young men is one of his characteristic qualities, and it is worthy of warm admiration. Many an elderly officer in the Church might heed it to great advantage. Titus should have all the credit. Let the brethren at Corinth heartily second his exertions in behalf of the poor saints at Jerusalem. If they abounded "in everything, in faith, and utterance, and knowledge, and in all diligence," and in their love for the apostle, let them "abound in this grace also." The quality being pure, quantity was a favourite idea which he never lost an opportunity to urge. "Abound" and "abundant" flow freely from his pen. "Not by commandment" was this written. Free hearts, joyous impulses, could alone be recognized in this enterprise of humanity. This was the value of example, it was a sympathetic influence; and hence his reference to "the forwardness of others," which would test the "sincerity of their love." What a great truth is taught here, and that too so incidentally as to escape the attention of all save those who make the cultivation of discernment a constant duty! Noble examples are Divine tests; they prove, as we have said, the depth and activity of our sympathies, and in this respect supply the means of a discipline otherwise lacking. "Forwardness of others;" study its meaning. God commissions the leaders. Vast enterprises are never born of masses, but of individuals; apostles first, and then Churches; Bunyan, and two centuries of literature for the poor and illiterate; Watts and the sacred poets following; Raikes and Wesley; Martyn and Judson; successors multiplied because of their "forwardness." Having dwelt on the example of the Macedonians, the transition is easy to the Divine Exemplar. A single verse reminds them of "the grace of our Lord Jesus Christ," the surrender of his eternal glory, the riches of his Godhead’s state, the extent of the abnegation, the earthly poverty assumed, and all for their sakes, that "through his poverty" they "might be rich." The supreme consideration must be kept in full view. Of the Macedonians he had spoken; of the "great trial of affliction," of their "deep poverty," and how it abounded "unto the riches of their liberality." Whence came this power? A new heart had been given to poverty, so that now, though its means were meagre, its social position unhonoured, its claims to influence set at nought, yet it had achieved wonders such as had never been thought possible. Macedonia had stretched out her arms of blessing to distant Jerusalem, and Gentiles and Jews long alienated were now one in the holiest of brotherhoods. It was due to the grace of Christ. It was his Spirit reproducing itself in the lives of believers. And therefore he had cited their conduct; but most of all let them remember the one great sacrifice of the incarnate Christ. Years subsequently we have in another Epistle (Philippians 2:1-30.) a similar train of thought. Age was upon him then, and life was drawing to a tragical close at Rome. Yet then, as now, then and now as throughout his ministry, the grace of the Lord Jesus was the one thought that inspired all other thoughts. It is still "advice." "Advice" is better than "commandment." They had begun the work of the collection, complete the task; they had a "readiness to will," let the effort be consummated. And, again, an important principle is brought to their notice. Was not "advice" sufficient? Would not an opinion be strong enough without a command? Yea, indeed, for a year ago the Corinthians had made a start in this matter. A willing mind is the first thing; grace begins here, and if this willing mind gives all it can, it is accepted of God, according to what "a man hath, and not according to that he hath not." Mark the solicitude of the apostle as to the education of this sentiment of giving. He cannot think of it as a thing to which they must be constrained, and, accordingly, he acknowledges the largest freedom, only it must be Christian freedom. Motive must have free play. Conscience must advance into affection, or conscience is stunted. Sensibility must be self-impelled. Nor must any conclude that he wished to oppress them that others might be relieved, "but only to establish between Jewish and Gentile Churches a reciprocity of aid in time of need" (Dr. Farrar). To establish an "equality" was his object. Do not mistake his meaning. Political, social, natural equality was utterly foreign to his thought and purpose. No revolutionist, no anarchist, no leveller, was he in any sense, in any degree, but simply the advocate of such an equality as should be produced by the sentiment of Christian liberality in the distribution of gifts. That equalizing influence was not to proceed from an arbitrary law nor from force work of any sort. It was to be spontaneous, each man a judge for himself, and the superabundance in one place was to supply the deficiency at another place, so as to secure an abundance for all. Reference is made to the manna in the wilderness. If one gathered more manna than the allotted supply, it was sent to those who had not collected enough, so that the necessities of all were met. This was the law of Judaism as between Hebrew and Hebrew, and the spirit of this law, fifteen centuries afterwards, reappears in a letter to the Corinthians. History in one portion of the world and among one people becomes prophecy in another portion and among another people. Prophecy, in turn, becomes a new history. And today, A.D. 1884, thousands in Europe and America are acting on this equalizing sentiment in the use of their property.—L. 2 Corinthians 8:16-24 - Prudential management; care to avoid blame. St. Paul has given us many sketches of himself, especially much insight into his varying moods; and in these chapters (7 and 8) he interests us in the character of Titus. The section opens with thanksgiving to God, who has inclined the heart of his young friend towards the Corinthians and awakened his zeal in behalf of their welfare. No doubt it had occurred to Titus to undertake the project of collecting for the Jerusalem Church, but he had not broached the subject to the apostle. It lay quiet in his heart, doing the Spirit’s work, expanding and strengthening his purpose, yet nursed in silence. "While I was musing, the fire burned." St. Paul had presented the matter to him and found him willing, ready, and zealous to enter on the task. "More forward [more earnest], of his own accord he went unto you." Two brethren of reputation had been chosen by the Churches to accompany Titus, and the three travellers, having this loving embassy in hand, would manifest "this grace," so that they and he as coworkers in the ministration would glorify God. Not enough for the apostle to honour Christ in the gifts alone, but he would enhance the glory by the manner of doing the work. The way of performing it should be exceptional, impressive, and great hearted, and thus the very mode of the act should prove a blessing as well as the thing done. For this course another reason existed. Appearances should always be consulted. No one can afford to put himself above them, to neglect, and still less to despise, them. Circumstances have their laws, and they must be obeyed. The contribution was "abundant," and he would take all possible precaution in the administration, lest the enemies of his apostleship should invent and propagate some new slander about him. The inspired man, the ambassador, the pioneer of a new Europe, was not ashamed to practise the lowly code of common sense and put a very strong emphasis on prudence. Hence his extreme caution. Blameless in the sight of God, he would be blameless in the eyes of men. And now a commendation of our brother, and a special word in behalf of Titus, "my partner and fellow helper," not forgetting to say "partner and fellow helper concerning you" and to exhort the Corinthians to make good his boasting to the Macedonian Churches on their behalf. So ends this admirable chapter. Is it not a beautiful pendant to that lamp which, for eighteen hundred years, in the thirteenth chapter of First Corinthians, has hung out its blaze of splendour before the world?—L. BY J.R. THOMSON 2 Corinthians 8:5 - Dedication. If it seems strange to us that a large portion of an inspired Epistle should be occupied with directions as to a charitable collection which was going forward at the time, it should be remembered; that Christianity introduced into human society new and more powerful principles of benevolence, and further, that the new and Divine revelation was one which laid the foundation for this as for all human duties in the character and action of God himself. I. THE PRIMARY AND ALL- IS THAT OF THE WHOLE NATURE UNTO THE LORD. 1. This appears when it is recollected that the Lord has first given himself for us. His sacrifice thus becomes the ground of our consecration. 2. Our very constitution, taken in connection with our natural relation to our Lord, points to such a dedication. "No man liveth unto himself." Our "chief end is to glorify God." 3. This spiritual consecration is pre-eminently acceptable to God. His demand is, "Give me thine heart." Every gift which does not flow from this is vain and worthless in his sight. II. THE OF SELF TO THE LORD SHOULD BE BY THE OF SELF TO THE LORD’S PEOPLE. Paul looked for the brotherhood, the confidence, the cooperation of his converts, and indeed of all Christian people whom Divine providence might bring into contact with him. The Corinthians apparently wished to be personally associated with him in the ministration to the Judaean Christians who were in poverty, and their wish was a source of satisfaction and joy to him. III. TRUE THE GIFT OF TO THE LORD’S CAUSE. It is sometimes objected against calls for liberality that God cannot be enriched by our giving. This is true, yet God’s people may receive advantage, and Christ has shown us that what is done for his people is done for himself. As most people value their possessions, their generosity is a proof of the sincerity of their love and the reality of their consecration. "How can I, Lord, withhold Life’s brightest hour From thee; or gathered gold, Or any power? Why should I keep one precious thing from thee, When thou hast given thine own dear self for me?" T. 2 Corinthians 8:8 - Sincere love. In giving liberally towards the collection made for the poor Christians of Judaea, the Corinthians showed their love to the objects of their charity, to the apostle to whose appeal they responded, and also to the unseen Lord and Saviour by whose desire and for whose sake they befriended the least of his brethren. I. LOVE TO CHRIST IS THE OF ALL , Human life abounds with evidence of the might of love; every family, every society, has some exemplifications of the power of love to overcome difficulties, to prompt to exertion, to sustain under self-denied. And all Christendom in every age has shown that love to Christ is an unrivalled motive to holiness, to patience, to benevolence. The hymns of the Church’s literature, and the gifts and labours recorded in the Church’s annals, are alike proof of the vitality and efficacy of Christian love. II. THE OF LOVE TO CHRIST IS NOT ALWAYS BY THE REALITY. The early disciples were admonished to "love unfeigned," were warned, "Let love be without dissimulation." Doubtless in all ages there have been those who have deceived themselves, and have imagined that they loved Christ, because they have felt some glow of admiration towards him, but who in time of trial have made it manifest that they had no depth of love. Weighed in the balance, they are found wanting. The soul is brought face to face with its own weakness and worthlessness, inconsistency and treachery. III. THE LORD JESUS TESTS IN MANY WAYS THE OF HIS PEOPLE’S OF LOVE. 1. By his bodily absence from them, which shows whether they have an attachment to their professed Lord which can abide even though not fostered by sight and constant personal intercourse. 2. By permitting rival powers and persons to invite the supreme affection of the heart. These, though they cannot satisfy, may please, and the Lord of all suffers their attractiveness; for the love which cannot abide amid rival attractions is poor indeed. 3. By his demand that we should surrender what is dear to us, if to retain it conflicts with our supreme attachment to Christ. The young ruler was subjected to this test. In some form it comes to many. Feigned love will then go away, even though it go away grieved. 4. By our necessary and probationary contact with an unloving world. In the presence of the unspiritual and unsympathizing, the sincerity of the Christian’s love is often sorely tested. 5. The trials and sufferings of life not only exercise the faith, they test the Jove, of the professed follower of Jesus. The storm proves whether the vessel is seaworthy or not. 6. By enjoining upon his people obedience to commandments which are contrary to our natural inclinations. Love can vanquish even the attachment to a "darling sin." 7. Love is tested when it is invited to direct itself towards others also, for Jesus’ sake. Who can love Christ, and yet hate his brother, for whom Christ died?—T. 2 Corinthians 8:9 - The condescension of Christ. According to the teaching of the New Testament, human kindness should be based upon Divine benevolence. Such is the import of this wonderful parenthesis—a jewel which the inspired writer drops by the way and passes on. I. CHRIST’S NATIVE RICHES WITH HIS POVERTY, 1. His proper rightful wealth is apparent, not only from his nature as the Son of God, but from his evident command, during his earthly ministry, of all the resources of nature. Bread, wine, money, he could multiply or create; the earth and the sea obeyed his will; diseases and demons fled at his bidding. 2. His poverty was not compulsory; it was a "grace." We see it in his incarnation, in which he emptied himself of his glory; in his ministry, passed in a lowly and all but destitute condition of life; in his refusal to use his power for selfish ends; in his cheerful submission to a shameful death. Compare the glory which he claimed to have had with the Father before the world was, with the homelessness and poverty of his life and the desertion and ignominy of his death, and his "grace" appeals to every just mind, to every sensitive heart. II. OUR NATIVE POVERTY WITH OUR WEALTH. 1. Our natural destitution is undeniable; by sin we have lost our possessions, our inheritance, our powers of acquisition, and are left resourceless and friendless. Apart from the interposition of Christ, and where Christianity is unknown, such is still the state of man. 2. Christ’s humiliation was for the sake of man’s spiritual enrichment. Only by condescension, compassion, and sacrifice could man be reached. Thus he drew near to us, and imparted to us of his own true and Divine riches, of knowledge, of righteousness, of favour, and of glory. 3. By Christ’s mediation all things are ours, God, giving Christ, gives with him all good things. "I have all things and abound," is the testimony of every right-minded and appreciative disciple of Christ. The history of the Church is the history of the enrichment of the race; and this in turn is the pledge and promise of the inestimable and inexhaustible riches of eternity.—T. 2 Corinthians 8:12 - The rule of acceptance. Justice is distinctive of all the demands and of all the proceedings of the providence of God. Often, as in the case before us, the righteousness of the principles of the Divine government is so apparent that no question can possibly be raised concerning it. I. THE GENERAL HERE . It is that the requirements of God correspond to the possessions of man. 1. What men have, they have received from the undeserved bounty of their Creator. This holds good with regard to property and to talents and opportunities. 2. An account is expected from every man by him who is the Judge and sovereign Lord of all. We are to some extent and in some matters accountable to our fellow men, but foreverything to him in whom "we live, and move, and have our being." 3. The rule according to which the supreme Governor will judge mankind is one of absolute rectitude—"according to that a man hath." The feeble man will not be expected to have done the work of the strong; the dull man the work of the genius; the peasant the work of the prince; nor the beggar to have given with the generosity of the millionaire. But each must answer for that which has been entrusted to himself. In all things the disposition, the spirit, the endeavour, will be taken into account; "if there be first the ready mind"—"if the forward zeal be at hand." Such is the universal condition of Divine acceptance and approval. II. THE SPECIAL OF THE HERE DEDUCED. 1. In the matter of gifts there is scope for moral culture and watchfulness. Unless liberality be shown upon definite principle, it will most likely not be shown at all. There is need of watching against selfishness and avarice. 2. It is well for every Christian to anticipate and apply beforehand the Divine principle—to judge himself, that he may not be judged by God; to put to himself the question, "How much owest thou unto thy Lord?" 3. Especially should the inspired rule of liberality be observed by those who are prospering in the world. As means increase, let gifts be enlarged. The Judge cannot accept from the wealthy the gifts which were approved when offered by the poor.—T. 2 Corinthians 8:21 - Things honourable. It might have been supposed that the apostle would have considered himself superior to the considerations here adduced. His life was so completely unselfish, so obviously governed by higher than interested principles, that it seems as if he might have taken it for granted that no suspicion could attach to his personal administration of the alms to be forwarded to Judaea. Probably others thought thus; few, if any, could have suspected Paul of fraud and misappropriation. But he judged himself by a standard which was applicable to all Christian agents, a standard which every wise man, experienced in the ways of the world, will do well to adopt as his own. I. THE RULE OF CONDUCT HERE . 1. Things honourable are things actually good, admirable, beautiful, in themselves. The word in the original denotes primarily this. What things are morally excellent and praiseworthy, let these things be done. 2. Things honourable are things reputable and approved. It is especially prudent to be very careful and scrupulous, and very open, in the administration of public money, and so to act that there may be no opening for slander or misrepresentation. And the same rule applies to other departments of conduct. It should not be a prominent motive with us to secure men’s approval, yet our conduct should be such as to secure that approval, and even to command it. 3. Things honourable may best be provided by endeavouring to realize the inquisitive inspection of men and the all-searching gaze of the omniscient God. II. THE MOTIVES URGING TO THE OF THIS RULE. 1. It will tend to the satisfaction and peace of our own conscience. 2. It will tend to the honour of the religion we profess, when it is seen to be, not a cloak for covetousness, but an impulse to disinterestedness and a principle of integrity. 3. It will be for the glory of God. Actions done in his sight and at his command, from the motive of his love, and with the hope of his approbation, are the actions which the Christian should aim consistently and constantly to perform, in all positions and in all relations of life—T, 2 Corinthians 8:23 - The appreciation of fellow labourers. Anxious as Paul was that a generous contribution should be sent to Judaea for the relief and assistance of the poor Christians in that province, he was equally anxious that the mode in which this contribution was transmitted should be open and above all suspicion of carelessness or misappropriation. Hence he secured that Titus and two others should be appointed as trustees, so to speak, of the fund, to take charge of it and to carry it to the destined quarter. Of these three Christian men Paul speaks in terms of notable commendation. He terms them— I. HIS OWN . The expressions used with this intent are three in number. 1. They are partners, engaged in the same work, under the same Master, and with the expectation of a similar reward, with himself. 2. They are fellow workers, each having his own faculty, his own implement, for labour, but all cooperating to the one end. 3. They are brethren; i.e. bound together by a personal tie, a spiritual kindred, in the Christian family and household of faith. These expressions involve a deep and lasting attachment, such as should unite those who are engaged in one and the same service rendered to the one great Master. II. OF THE . The expression in the original is very strong. They are apostles; i.e. sent forth by the congregation as their representatives and plenipotentiaries. This gives a special dignity to the office and work of accredited servants of the body of Christ, and therefore of Christ himself. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Encouragement to the Corinthians to fulfil their promises by giving speedily (2 Corinthians 9:1-5), amply (2 Corinthians 9:6), cheerfully (2 Corinthians 9:7), and thereby earn God’s blessing (2 Corinthians 9:8-11) in a cause fruitful of blessed consequence (2 Corinthians 9:12-14). He concludes the subject with a heartfelt thanksgiving (2 Corinthians 9:15). 2 Corinthians 9:1 For. This word shows that he is continuing the same subject, and therefore excludes the supposition that this chapter is a separate letter or fragment. No doubt, however, the express mention of the collection after he has been practically writing about it through the whole of the last chapter looks as if he had been interrupted, or had left off dictating at the end of the last verse. Such breaks must often and necessarily have occurred in the dictation of the Epistles, and doubtless help to account for some of their phenomena. Perhaps, on reperusing the last paragraphs before resuming the subject he observed that, after all, he had not directly mentioned the contribution, and therefore explains that he thought it superfluous to do so. To the saints. The poor Christians of Jerusalem (2 Corinthians 8:4). Superfluous. Because the subject had been already fully brought to their notice by himself and by Titus. 2 Corinthians 9:2 I boast of you; literally, I am boasting. The tense shows that he is writing from Macedonia, probably from Philippi (2 Corinthians 8:24). Achaia (see 2 Corinthians 1:1). Was ready a year ago; has been prepared since last year. Your zeal hath provoked very many; literally, zeal from you hath stimulated the majority. "Zeal from you" means zeal which emanated from the Corinthians and aroused emulation in others. 2 Corinthians 9:3 But. Though it is needless to write to you about this collection, I sent the brethren to make sure that all I had said about you might be justified by reality. In this behalf; i.e. about this matter, or, as we might express it, "in this direction." He seems to have felt more uncertainty about their liberality than about other matters (2 Corinthians 7:4). 2 Corinthians 9:4 They of Macedonia; rather, Macedonians; i.e. any friends from Macedonia (Acts 20:4). Shall Achaians have to blush before Macedonians? We, that we say not ye. Nothing can exceed the delicacy of this touch. St. Paul asks them to be ready with their contributions for his sake, not for their own; that he may not have to blush for his generous words respecting them, whereas really the discredit would be simply theirs. Confident boasting; rather, confidence. The reading "of boasting" is not genuine here. For the word hypostasis in the sense of "confidence," see 2 Corinthians 11:17; Hebrews 3:4. The use of the word to represent the "Persons" of the Blessed Trinity is later. The other sense of the word, "substance" (or underlying base of attributes), is found in Hebrews 1:3. 2 Corinthians 9:5 That they would go before unto you. The triple repetition of the word "before" shows how earnest St. Paul is in the matter. The Corinthians had promised largely; it was evident that there had been, or that there was ground for fearing that there might be, some slackness of performance. St. Paul was so unwilling to have seemed inaccurate in what, he had said about them in Macedonia that he wished to give them ample notice before the Macedonian delegates arrived. Your bounty, whereof ye had notice before; your previously promised blessing, bounty; literally, blessing. The mere word should have acted as an inducement to generosity. See the use of the word to express a generous gift in Genesis 33:11; Judges 1:15, etc. (LXX.); Ephesians 1:3. In this sense it resembles the Hebrew berachah (Joshua 15:19, etc.). As a matter of bounty, and not as of covetousness; as a blessing, and not as an extortion; i.e. as a free gift of your own, and not as something which I had wrung from you, or "got out of you" (2 Corinthians 7:2; 2 Corinthians 12:17, 2 Corinthians 12:18). It is less likely that the word pleonexia refers to the "parsimony" of the Corinthians, as though the smallness of their gift would show their greed for large gains. 2 Corinthians 9:6 But this I say. The Greek only has "But this." The ellipse can hardly be "I say." It is an accusative used absolutely—"as to their." Compare "But one thing" (Philippians 3:14). Shall reap also sparingly. In the Greek the more emphatic order is "sparingly also shall reap." The metaphor of the harvest implies that the more generous the gift the richer will be the return; and that "withholding more than is meet" will only tend to poverty (Proverbs 11:24, Proverbs 11:25; Proverbs 19:17; Proverbs 22:9). Bountifully; literally, with blessings; Vulgate, in benedictionibus (comp. Galatians 6:7, Galatians 6:8). Bountifulness blesses both him that gives and him that takes. 2 Corinthians 9:7 In his heart. The heart must not only go with but anticipate the hand. Grudgingly; literally, from grief (Exodus 25:2; Romans 12:8). A cheerful giver. The phrase is from the addition to Proverbs 22:8, which is found in the LXX.; except that "loveth" is substituted for "blesseth." Compare "He that showeth mercy, with cheerfulness" (Romans 12:8). The rabbis said that cheerful kindness, even if nothing was given, was better than a morose gift. 2 Corinthians 9:8 To make all grace abound toward you. God can give you such abundant gifts that you will not feel the loss of a generous contribution to his service. Sufficiency. The word autarkeia (1 Timothy 6:6) in the Stoic philosophy was used for the perfect independence which enabled a man to stand alone. The term is here softened and Christianized to express the contentment which arises from the full supply of all our needs by God. The affirmations of the original are as emphatic as language can make them. They express that the man who places all his trust upon God will be "perfect and entire, lacking nothing" (Philippians 4:11, Philippians 4:19). 2 Corinthians 9:9 As it is written. The quotation is from the LXX. in Psalms 112:9. He hath dispersed abroad. He has been a large and generous giver. The poor. The word here used is penes, which does not occur elsewhere in the New Testament. It means moderato and honourable poverty, whereas in classical Greek ptocheia implies disreputable pauperism and mendicancy. His righteousness. Meaning here his good deeds. The word is often rendered "pity" by the LXX. (eleemosune, from which word comes our "alms"), and this word occurs as a synonymous reading in Matthew 6:1. Remaineth forever. Because— "Good deeds never die. They with the sun and moon renew their light, Forever blessing him that looks on them." 2 Corinthians 9:10 He that ministereth. The verb used is epichoregein, to furnish abundantly. At Athens a choragus was one who furnished a chorus, and as this was a leitourgia (or "public service"), involving great expense, and often discharged with extreme munificence, the verb came to imply "provide abundantly." St. Paul may (so to speak) have "picked up the word" at Athens. Seed to the sower (Isaiah 55:10). Both minister. The true reading almost certainly is "will both supply bread for food, and will multiply your seed for sowing, and will increase the fruits of your righteousness" (see Isaiah 55:10, LXX.). The fruits of your righteousness (Hosea 10:12, LXX.). In "righteousness," as in all things else, it is God only who "gives the increase" (1 Corinthians 3:10). 2 Corinthians 9:11 To all bountifulness; rather, to all simplicity, or "singleness of heart" (2 Corinthians 8:2). Through us. We are the agents in collecting and distributing your gifts (2 Corinthians 8:19, 2 Corinthians 8:20). Thanksgiving to God. From the recipients of your single-hearted generosity. 2 Corinthians 9:12 For the administration of this service. The word "liturgy," here rendered "service," is used in the same connection in Romans 15:27. Generally it means "religious service" (Acts 13:6; Philippians 2:17; Hebrews 10:11). Here it more resembles its classic sense of "a public office discharged for the good of the state," such as undertaking the office of a choragus (see Romans 15:10). Not only. St. Paul is anxious to emphasize the religious side of the contribution fully as much as its philanthropic object. Is abundant. It overflows as it were in the form of thanksgivings to Galatians 2 Corinthians 9:13 By the experiment of this ministration; rather, by the test (of your love) furnished by this ministration (2 Corinthians 8:2). For your professed subjection; literally, for the submission of your confession to the gospel of Christ. And for your liberal distribution unto them; rather, and for the simplicity of your fellowship towards them. A large contribution would prove two things; namely, (1) that the Corinthians showed due subjection to the truths and duties which they theoretically accepted as resulting from the gospel; and (2) that they were united to their Jewish-Christian brethren and to all others in single-hearted fellowship. It is very doubtful whether haplotes ever means "liberality," and koinonia is here better understood of "communion" than of "communication.’’ Unto all men. For if the Corinthians behaved with such brotherly kindness to the once-despised Jews, who were now their Christian brethren, they would be not likely to refuse fellowship with any others. 2 Corinthians 9:14 And by their prayer for you. These words are joined by our Authorized Version with "glorifying God." The saints at Jerusalem would, in consequence of the proved sincerity of the Corinthians, glorify God with thanksgiving for their faithfulness and kindness, by prayer for them. The Revisers take the clause with the following participle, "while they themselves also, with supplication on your behalf, long after you by reason of the exceeding grace of God in you." This is the only right view of the construction. Long after you for the exceeding grace of God in you; literally, yearn for you because of the grace of God which overabounds to you. 2 Corinthians 9:15 Thanks be unto God. Nothing ever seems so much to disburden the full heart of St. Paul after deep emotion as an utterance of thanksgiving (Romans 7:25; Romans 9:5; Romans 11:33; 1 Corinthians 15:57; Galatians 1:5; 1 Timothy 1:17). The thanksgiving here is like a great sigh of relief. The subject of it is perfectly general. It is not a mere "Amen" uttered, as it were, by St. Paul at the end of the thanksgivings of the saints at Jerusalem which he has been presupposing; but an offering of thanks to God for the issues of grace in general, all summed up in one act of "inestimable love" (John 3:16; Romans 6:23; Romans 11:33; Ephesians 3:19). 2 Corinthians 9:1-5 - Paul’s directions for collecting the contributions of the Corinthian Church. "For as touching the ministering to the saints," etc. The work of collecting was entrusted to Titus and a brother whose praise was "throughout all the Churches," and probably to other Christians more or less distinguished. Concerning the collecting of their subscriptions, three things are observable in Paul’s own conduct. I. HE THEIR MERITS. "For as touching the ministering to the saints, it is superfluous for me to write to you: for I know the forwardness of your mind, for which I boast of you to them of Macedonia that Achaia was ready a year ago; and your zeal hath provoked very many." He gives them full credit for what they had already done. They had so much cheered him some months before with the readiness with which they had entered into his beneficent enterprise, that he had boasted of them to those of Macedonia and Achaia, and he assures them that their zeal had stimulated, or "provoked very many." We may be assured that Paul not only credits them for what they had done, merely as a matter of policy or politeness, but as a matter of justice. It is right that goodness in others should be recognized wherever found, and that we should with a hearty frankness praise them that do well. This is a duty sadly neglected. II. HE THEIR . "Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting." The apostle knew human life and the circumstances that influence it, and he apprehended that, had the members of the Corinthian Church been called upon suddenly, without any previous advice, to complete the beneficent work into which they had entered so readily some twelve months before, they might not be able on a sudden either to do justice to their own reputation or to justify the high praise he had given them. The reputation of Christian men should always be sacredly respected. Reputation is social power; deprive a man of this, and he is powerless in society; deprive a Church of this, and you leave it as infirm as a merchant without credit. Respect for the reputation of good men is the duty of all. No man can deprive me of my character, hut he may of my reputation, and without my reputation my social influence is nil. "The purest treasure mortal times afford Is spotless reputation; that away, Men are but gilded loam or painted clay." (Shakespeare.) III. HE STUDIED THEIR . "Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty," etc. "Every one knows," says Robertson, "how different is the feeling with which we give when charity is beforehand, from that which we give when charitable collections come side by side with debts and taxes. The charity which finds us unprepared is a call as hateful as that of any creditor whom it is hard to pay. Paul knew this well; he knew that if the Corinthians were taken unawares their feelings would be exasperated towards him with shame, and also towards the saints at Jerusalem, to whom they were constrained to give. Therefore he gave timely notice." Special duties have times and seasons. There are moods of mind, and passing circumstances so unfavourable as to render their discharge almost impossible, hence men’s conveniences have to be studied. The apostle, in recognizing merits, respecting reputations, and studying conveniences, should be taken as an example by all Christian ministers in dealing with their people. 2 Corinthians 9:6-15 - The way and worth of genuine beneficence. "But this I say, He which soweth," etc. Our subject is—The way and worth of genuine beneficence. I. THE WAY OF GENUINE . What is the method of its operations? How does it develop itself? 1. Bountifully. "But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully." The apostle does not intimate, still less dictate, the amount of contribution he required, but what he requires is bountifulness. Nothing niggardly or from restraint, but with a full, open, generous heart. A man may give bountifully who only subscribes a mite, and niggardly who subscribes his ten thousand pounds. In the fifth verse Paul says, "The same might be ready, as a matter of bounty, and not as of covetousness." 2. Deliberately. "Every man according as he purposeth in his heart, so let him give." A spurious charity gives from impulse or pressure. There is a species of eloquence which extorts money, which the giver regrets as soon as he has parted with it. Genuine charity acts not thus; it forms a generous purpose, and from that purpose it acts, as love always acts, on the universe. 3. Cheerfully. "Not grudgingly, or of necessity." There are those who part with their contributions as if they parted with their life blood. They have been wrung from them, and they groan when they are gone. Genuine charity acts not thus; its greatest happiness is in giving. In sooth, he who gives reluctantly never truly gives at all. "God loveth a cheerful giver." His own happiness is in giving; he rejoices in the happiness of the creation, and to be happy there must be giving. II. THE WORTH OF GENUINE . The most valuable thing in the universe is genuine, practical love, or charity. 1. It is a most valuable thing in its issues. (1) It confers happiness on the man who practises it. Every act of it is to him a seed of life, a seed which in his own soul, as in a garden, will germinate and grow, and will produce fruits, delectable to the moral tastes, and strengthening to the moral powers of the soul, imperishable fruit. The more of these deed germs he sows, the more abundant the harvest. "He which soweth sparingly shall reap also sparingly, and he which soweth bountifully shall reap also bountifully." He will be "blessed in his deed; " in truth, there only is blessedness to be found. (2) It ensures the blessing of the Almighty. (a) He sees that the man of charity shall lose nothing by his contributions. "God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work." The God of goodness sees that no man shall be really injured by his goodness. "In all thy gifts show a cheerful countenance, and dedicate thy tithes with gladness. Give unto the Most High according as he hath enriched thee; and as thou hast gotten, give thee with a cheerful eye. For the Lord recompenseth, and will give thee seven times as much" (Ecclesiastes 35:9-11). (b) He sees that his beneficent deeds shall be blessed forever. "His righteousness remaineth forever." A good deed is a seed that will go on multiplying forever. Beneficence, after all, is righteousness. (3) It alleviates the distress of mankind. "For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God." What hushes the sorrows of the distressed, heals the wounds of the afflicted, relieves the poverty of the indigent, dispels the darkness of the ignorant, etc.? Practical beneficence. It is, indeed, through this that God helps the world to rise from its fallen condition of guilt and misery. (4) It is promotive of universal worship. "Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ." And "which causeth through us thanksgiving to God." The tendency of practical beneficence is to turn the world to the universal worship of the one God, the Source of all good. 2. It is a most valuable thing in itself. "Thanks be unto God for his unspeakable gift." What is the "gift" here? Undoubtedly charity, or practical love. Has Paul here a special reference to Christ? Be it so. The value of that gift was the love which it expressed, incarnated, and diffused. The gift of love is the highest gift. The greatest thing in the universe is mind, the greatest thing in mind is love, and the greatest element in love is practical philanthropy. BY C. 2 Corinthians 9:1-5 - Reference to his former argument; its completeness; why he resumes the subject. Reviewing the reasoning on the duty of Christian beneficence, the apostle concluded that he had expounded the subject in a manner so clear and explicit as to make any addition "superfluous" on the score either of logic or of appeal. Recall the argument for a moment, and see if he was not justified in this opinion. The appeal was for the poor of the Church at Jerusalem. Macedonia was depressed and sorely troubled, Achaia was internally agitated by Judaizers and free thinkers; and between this upper and nether millstone the young Churches were well nigh ground to powder. St. Paul himself was greatly afflicted. But he had strong faith in Christ and in human nature under the influence of Christ’s grace, and having this confidence he was hopeful, resolute, and courageous. Macedonia had done nobly. Corinth would not fall below the standard he had set for their generosity. Full of heart, he presses the claim of the occasion, bat his zeal and anxiety never betray him into using a false motive or into pushing a true motive too far. The "rod" is not threatened. All through, the appeal is to the best elements of our nature, for he recognizes, as "the sacred writers constantly recognize, the fact that the freest and most spontaneous acts of men, their inward states and the outward manifestations of those states where good, are due to a secret influence of the Spirit of God which eludes our consciousness. The believer is most truly self-determined when determined by the grace of God" (Hodge). We have seen that the apostle never loses sight for a moment of the one inspiring motive—the love of Christ towards us and his Divine sacrifice in our behalf. Equal with God and infinitely blessed, he left his glory, assumed our flesh took its infirmities, bore its sins, endured its shame and humiliation, and expiated its guilt. The abnegation was so complete that he depended on the Holy Ghost for wisdom, fortitude, and strength. A man of prayer, he sought the Spirit’s aid on every occasion, and was so dependent as to say, "I do nothing of myself." Every adventitious help was set aside; loneliness and sorrow were his self-chosen lot; and he made himself the poorest of men, that he might show how supremely he rested upon the Father in his mediatorial work. But poverty and sorrow were not thus borne for their own sake, nor, indeed, was it the circumstances of his lot, but the lot itself, that marked the greatness of his condescension. The argument of St. Paul is directed to one point, viz. what Christ was and what he became, so that the contrast between his earthly position and that of other men is not so much as hinted at, but the whole force is thrown upon the contrast as to his being "rich" and becoming "poor," that we "through his poverty might be rich." On this basis Christian beneficence was founded. Christian "equality" was a natural sequel. For this was, in the order of Providence, the one specific and preeminent sphere in which Christian conscience and affection and humane impulses would most fully and freely combine to glorify God in Christ. On no other ground could a Church be a spiritual human community, and hence the stress laid on human virtues sanctified by the grace of Christ. There is emulation; how he exalts it! There is imitation; how he emphasizes it! There is prudence; what an excellence it is to protect our good from being spoken of as evil! After such a presentation of gospel truth and its effective enforcement, he might well say that it was "superfluous’’ to write concerning "the ministering to the saints." One bright spot had all along lingered on that murky horizon; "Achaia was ready a year ago; and your zeal hath provoked very many." Men who are backsliding in religion do not lose their hold all at once on the Christian virtues. Happily for us, some of these virtues are stronger than others, and these act as a breakwater against the incoming surges of temptation. One or more qualities exist in us that are more receptive of grace than other qualities, and they are specially resistant of decay. As in physical disease life would often succumb were it not that some organs have so much more functional vitality than others, so in religious life, a single vigorous principle or sentiment may save us from spiritual death. So it was with the Corinthians. Despite of their corruptions, they had one redeeming excellence, viz. the "forwardness" of their "mind" in this benevolent enterprise of helping the poor saints in Jerusalem. God honoured this trait of their character. Many a virtue had gone down under the pressure of worldliness and carnality. This survived, and it was capable of being evoked into healthy and energetic action. St. Paul knew his opportunity. He saw the good in these erring brethren. If he had not, he could never have seen the evil. And seeing the good so clearly, he recognized it and laboured for its immediate development in a very earnest form. The true growth would choke out the weeds, and to this he directed his wise husbandry. Every way the prospect was encouraging. Yet he would make assurance doubly sure. He had boasted of the Corinthians. If they should not be ready in time with the collection, "we [too delicate to say, ’ye’] should be ashamed in this same confident boasting." On this account he sent Titus and the deputies to "make up beforehand" their bounty. It must be "bounty," not a matter of "covetousness." Postponing the work might open the way for selfishness to suggest reasons for less giving. Love of money might have a sudden quickening. Risks were numerous when men believed that the heart of today would be the heart of tomorrow. Satan was mightier at some times than at others, and Christian men were not always quite themselves. "Make up beforehand." The right thing was ennobled by doing it at the right time, and the right time was now. "Withhold not good from them to whom it is due, when it is in the power of thine hand to do it."—Debts of love mature when the heart is first warmed by the Spirit. Fatting off invites covetousness. "Beforehand" is the watchword of the bountiful soul.—L. 2 Corinthians 9:6-9 - Correspondence between Christian sowing and reaping. There was nothing of chance or luck in the operations of beneficence. It was a transaction with God, who had instituted certain laws for its government. 1. As to the law of proportion. If they sowed sparingly, they reaped sparingly; if bountifully, they reaped bountifully. This was natural law. It was also spiritual law. If the law met them everywhere, addressed the senses and the soul, and enforced itself both in providence and grace, surely they could not but give very profound heed to a principle which was so amply illustrated. 2. As to the spirit of giving. The law was spontaneity of sentiment—"according as he purposeth in his heart, so let him give;" and again, it was cheerfulness of feeling—not "grudgingly, or of necessity; for God loveth a cheerful giver." On this aspect of giving, the apostle had delivered his mind without reservation. Freedom here was scrupulously insisted on. To be Christ-like it must be wholly self-directed. It must be born directly of the Spirit. Vast and indeed sacred as human agency is, there are seasons when the Spirit bids it retire, and he takes the soul into his solitary communion. 3. The element of recompense is stated. "God is able to make all grace abound toward you." Blessings used rightly would bring other and larger blessings. Benevolent contributions were disciplinary. The act was educative. If a man gave because of his love to Christ, if he gave willingly and cordially, if he gave freely, then he was being trained as a giver, and of course was, in this particular, a growing man. Any sort of arrested development in goodness is bad enough, but this checking of progress in charity is peculiarly harmful. Worldliness rushes back with an overwhelming current. Avarice, denied its food for a time, has a voracious appetite. And, therefore, the very urgent need of growth in this sentiment, which the apostle argues in a manner uncommonly forcible. Spiritual blessings are assured. "All grace abound toward you." Temporal blessings are promised. "Always having all sufficiency in all things, may abound to every good work." There was to be an "all sufficiency," an overflowing measure on God’s part, so as to furnish the means or resources for continued and enlarged benevolence, or otherwise the growth would stop. "Every good work" has a very broad signification. We take it to mean a very wide and generous activity in kind deeds, an "enthusiasm," not for "humanity," but for Christ in humanity, and a desire and a purpose expanding in the ratio of new blessings, spiritual and temporal, to pour forth its heart in ministration to others. "God is able." Yet we must not forget that he never resigns his Divine sovereignty in a promise or to a promise, but is infinitely wise and considerately tender in the administration of providential blessings. To elucidate his meaning, St. Paul quotes from Psalms 112:9, "He hath dispersed, he hath given to the poor, his righteousness endureth forever." The rule is that God gives us what we have in order that he may give us more. There is a future in everything, a future in every seed, a future in every dollar honestly made, a future in every blessing God bestows. But it is for him alone to order this future, so as to "make all grace abound" in us, and to enable us to "abound to every good work."—L. 2 Corinthians 9:10-15 - Unity in nature and grace; manifold results of beneficence; thanksgiving. St. Paul had spoken in the sixth verse of the law of the spiritual harvest—proportion of reward in reference to quantity, so much sowing followed by so much reaping. But there is another law—a grain of corn or wheat produces many grains. In some instances hundreds of seeds come from one seed. Seeds multiply seeds, and the harvest of a county may sow a large territory. Nothing in the vegetable kingdom is on a stinted scale. Omnipotence touches a clod of earth, and in a few months it is transformed into bread; but this is not all the wonder, for that clod has yielded far more than it received. Thus it is that, in the physical world, labour becomes accumulative, producing over and above its own wants a vast surplus, which goes to feed those who are unable to work. Not abundance but superabundance is the lesson nature teaches. We make enough to supply necessities, comforts, and luxuries; enough to meet artificial wants; enough to compensate for impotence, idleness, and dissipation; enough to allow far a waste that can scarcely be computed. So it is in spiritual things. The productive power is immensely rewarded. This striking correspondence was in his view when St. Paul said, "He that supplieth seed to the sower and bread for food, shall supply and multiply your seed for sowing, and increase the fruits of your righteousness" (Revised Version). The fact is always grander than the figure and hence we may believe that the fruits of righteousness will infinitely surpass the work done. Observe now that this was a present thing as well as a future thing. Just then a gracious influence was spreading through the Churches and uniting them in closer fellowship by reason of a common interest in behalf of Jerusalem. And, furthermore, they should be "enriched in everything to all bountifulness," no lack of seed for sowing, fruits of righteousness abounding, and especially their liberality should cause thanksgiving to God. This idea of thanksgiving fills a large space in his mind. It becomes in the twelfth verse "many thanksgivings." What joy would it bring to Jerusalem! How far would the glad tidings spread! Not only for the pecuniary aid afforded, but for this new and cheering evidence of their obedience unto the gospel of Christ, what praise would ascend to God! If we could transfer ourselves into the position of these early Christians and enter into their feelings, especially those of the Jerusalem Church, we should realize the apostle’s meaning where he lays such a stress on the results of this Gentile beneficence. But we can hardly approximate this state of mind. The loneliness of the saints at Jerusalem, the large sacrifice of property after Pentecost, the loss of employment because of professing faith in Christ, the destitution and suffering that had befallen them, the growing disturbances with Rome, the increase of bitter strife among the Jews, the darkness with its prophetic woes descending on the doomed city, parties becoming more and more virulent in their antagonisms to one another, and amid it all, the "poor saints" subjected to all sorts of insult and grievance, give us but a general idea of the misery and wretchedness they were enduring. It was all very real to St. Paul. No such earthly reality as Jerusalem occupied his intellect and heart. Was he looking forward to the day (as Stanley suggests) when he should stand in the holy city and witness the gratitude of the Church for this great benefaction? Likely enough; but whether so or not, it is certain that his soul overflowed with joy. It was a grand proof of brotherhood between Jewish and Gentile Christians. It was the perfecting link in the chain that was to bind them together. It was a blessed testimony to the divineness of the gospel Contemplating the gifts, he rises in a moment to the Divine Gift, and exclaims, "Thanks be unto God for his unspeakable Gift!"—L. BY J.R. THOMSON 2 Corinthians 9:2 - The contagion of zeal. The interest which Christians living in distant lands learned, under apostolic guidance and by the spiritual tuition of the indwelling love of Christ, to take in one another’s welfare, was an evidence of the introduction into humanity of a new moral power, a principle of universal love and brotherhood. It is very instructive to see the congregations of Macedonia and of Corinth rivalling one another in the benevolent enterprise of relieving the wants of the mother Church at Jerusalem. Paul evidently encourages this beneficial emulation. I. ZEAL IN IS IN ITSELF GOOD. The languid and unemotional, the cold and calculating, however they may pride themselves upon their justice and reasonableness, are not the people who do the good, the benevolent work of the world. It is good to be zealously affected in a good cause. II. THE OF ZEAL IS FOUNDED UPON THE SOCIAL NATURE OF MAN. We are members one of another, and it is not desirable, it is not possible, for any person, for any community, to be indifferent to the welfare of others. And the conduct of each has some influence upon the conduct of others. It is not easy to be zealous when all around are unconcerned and inactive, whilst, on the other hand, the spectacle of zealous devotion and self-denial is stimulating and encouraging. III. THIS MAY BE CARRIED TO A EXTENT. It cannot but be acknowledged that emulation may lead to ostentation. Who can question that the motive of some givers to charitable and religious instutions is impure? One wishes to excel another, for the pleasure of triumphing over him, or of cutting a more important figure in the eyes of his fellow men. And thus the true motive is lost sight or, and a moral injury is wrought. IV. YET IT IS WELL TO FEEL THE FORCE OF A GOOD EXAMPLE AS A MOTIVE TO ZEALOUS SERVICE. We may learn from the case of others what may be done where there is consecration, self-denial, and prayerful effort. Our apathy may be rebuked, our flagging benevolence revived. It is when the coals are not only kindled, but put together, that the fire burns clear and bright, and gives forth its genial warmth.—T. 2 Corinthians 9:6 - Sowing and reaping. This is one of those natural analogies which are common to all languages and to all ages. There is sowing and reaping in the history of the individual; the moral bias of his youth may determine the direction of his after life. There is sowing and reaping in the experience of a Christian community; its founders may impart to it an impulse the consequences of which shall be discernible in distant generations. And in this passage the apostle reminds his readers that giving is a kind of sowing, and that, as the husbandman reaps as he has sown, so shall it be in the experience of all benefactors. The liberal shall reap abundantly; the grudging and sparing shall gather a slender crop. I. THE LAW OF BETWEEN SOWING AND REAPING IS A JUST LAW. It is an appointment of a God of righteousness. It is in harmony with the principles of his government. Its maintenance is evidently productive of the welfare of Christian society. II. THIS LAW IS ONE THE OF WHICH WE CAN IN SOME MEASURE TRACE. 1. It may be observed that illiberality stunts the spiritual stature of the giver, whilst generosity promotes his growth. There is noticeable in large-hearted and generous natures an expansion which is its own reward; a happy disposition, a constant satisfaction in the result of gifts and efforts; a width of view which removes such from the petty and miserable emotions of envy, jealousy, and suspicion. 2. In connection with this it may be remarked that the treatment of the generous by others is in itself a rich reward. The liberal man is honoured, appreciated, loved. Small services, slight tokens of respect, are offered him which are evidences of deep feeling, and which cannot be received without gratification. It may be left to observation whether the reverse of this picture is not equally just—whether the mean, selfish, and niggardly do not suffer personal deterioration, and whether they do not receive from their neighbours a merited contempt. III. THERE ARE OF THIS LAW WHICH IT IS BEYOND OUR POWER TO TRACE. If we believe that the results of earthly labour extend into the future eternity, what a solemnity does this conviction impart to the principles upon which we are accustomed to act! The labours of the evangelist, the teachings of the pastor, the gifts of the supporters of religion, all bear fruit in the world to come. The nature and the measure of the harvest are largely determined by the way in which the field is tilled and sown in time. A motive this to that diligence and devotedness which is commended in the text by the inspired apostle. Only sow liberally, and by all waters, and, even if you sow in tears, it is promised that you shall reap in joy.—T. 2 Corinthians 9:7 - "A cheerful giver." Paul here supports his appeal for liberality by a quotation from Old Testament Scripture. The words are almost literally those of the Septuagint Version of the Book of Proverbs. If the most powerful and practical motive to benevolence and especially to almsgiving is that which comes from the incarnation and from the cross of Christ, still all revelation enjoins and commends a virtue which is always beneficial to the giver, even when the advantage to the recipient is questionable. I. GOD HIMSELF IS A GIVER. There is no grudging in his benevolence. If he shows mercy, he delights in mercy. If he gives, he gives with open hand and smiling face. II. IN THE GIVER TO THE THE VALUE OF THE GIFT. "One may give with his hand and pull it back with his looks." Some benevolent characters give with such a grace that those who receive at their hands think more of the giver than of the gift. Even a trifle in such case is more welcome than a handsome donation from an unsympathizing and uninterested donor. A foreign scholar waited upon a theological professor in London, who was a man well known for his exquisite grace and suavity of manner, to lay before him his position as one of peculiar destitution. That he was assisted, and assisted generously, is certain; but as he left the house he was heard to break forth into the exclamation, "Oh, the modus, the modus, the modus!" i.e. the manner of the giver in the bestowal of his liberality. III. IN THE GIVER REACTS UPON HIS OWN NATURE. He who gives coldly, ungraciously, and grudgingly, is none the better for the act. But the ready, liberal, and cheerful giver is a happier and a more truly Christian man, because of the spirit in which he has discharged a duty and rendered a service. IV. THERE IS A SPECIAL ASSURED TO THE GIVER. "The Lord loveth him." The Lord sees his own character reflected in that of his servant; he witnesses in the generous and unselfish spirit the fruit of the redemption wrought by his Son, and of the fertilizing operation of his own gracious, free, and beneficent Spirit.—T. 2 Corinthians 9:8 - Abounding grace and abounding service. Christianity does not come to men, saying, "This is pleasant," or "This is expedient," or "This is what society expects from you, and therefore do it." It comes saying, "This is what God does, and what God requires you to do." It lays the basis for human duty in Divine acts. So with liberality, as in this passage. I. THE GOD PUTS AT THE OF THE . 1. Men are at their best estate altogether dependent, having in themselves nothing, but want, weakness, and sin. 2. All grace is in God; he has both the power and the disposition to supply every want. It is his nature to bestow; he is the God of grace. 3. His grace not only gives, it abounds to us. The gift of his Son is the proof of inexhaustible love. So with the gift of his Spirit. In fact, in the gospel there is a generosity of bestowment; no withholding and no grudging. 4. Christians, as his people, are thus partakers of Divine sufficiency. "All things are yours;" such is the deed of gift in which the heavenly Father places at the disposal of his family all the resources of his nature and liberality. 5. The liberality of God extends through every stage of individual life, and through every period of the Church’s history. His bounties and favours are as the leaves of the forest, the waves of the sea, the stars of the sky—unnumbered and innumerable. II. THE AND OF GOD FROM HIS PEOPLE. Religion consists of two parts—what God does for us, and what God demands from us. 1. It is taken for granted that the Christian life consists in "good works;" that the disciple of Christ is naturally a worker, whose energies and possessions are to be consecrated to God in his Son. Gifts, services, sympathy, speech, aid,—such are the manifestations of the spiritual life which the Lord of all desires and beholds. 2. Here is implied a relation between God’s works and those of his people. His abounding gifts are to be regarded as (1) the example of ours; (2) the means of ours, for we can only give others what he has given us; (3) the measure of ours, as liberal and generous; and (4) the motive to ours, inasmuch as we are constrained by the love of God and by the cross of Christ.—T. 2 Corinthians 9:11 - True enrichment. The encouragement which the apostle here addresses to the Corinthian Christians, in order to stimulate their liberality, is appropriate to all professed followers of the Lord Jesus. Paul urges that the liberal helper of others is in every respect the wealthier and happier for his generosity. It is not the highest motive, but it is sound and powerful and effective. I. THE HUMAN NEED OF SUCH . Impoverishment is the lot of multitudes; but whilst many are deeply sensible of their temporal needs, it is too often the case that, with regard to spiritual possessions, they boast that they are rich and increased with goods, and know not that they are poor. In fact, we have nothing which we have not received from the free bounty of him who is the Giver of all. II. THE DIVINE AUTHOR OF SUCH . The God of nature supplies the need and relieves the poverty distinctive of our bodily and physical state. The God of grace provides liberally for the wants of the soul, saying to his child, "Son, thou art ever with me, and all that I have is thine." "In everything," says III. THE VARIETY AND OF THIS . "In everything," says the apostle. He appears to teach that, as a general rule, it is the ordinance of Providence that the way of liberality should be the way of prosperity. All have known fortunate and wealthy niggards; and all have known generous men who have come to poverty; but such cases are the exception. And if generosity is the way to temporal abundance, a liberal spirit is sure to acquire virtues and excellences. Faith, hope, and love,—all are cultivated in the exercise of liberality; progressive enrichment is the recompense of a large heart and open hands. IV. THE HUMAN AND EARTHLY RESULT OF THIS . This is increase of liberality; the more the generous man receives from God, the more he helps his fellow men. V. THE RESULT OF THIS . Thanksgiving will be rendered to God, both by the liberal who are enriched, by the grateful recipients of their abundant bounty, and by all who witness the fruit of the Spirit and the evidences of the power of the Saviour’s love.—T. 2 Corinthians 9:15 - The unspeakable gift. The gifts of the Corinthians to their poor brethren in Judaea were welcomed, acknowledged, approved. But every Christian duty and service led the mind of the apostle up to Christ himself. Earthly gifts suggested to his mind that Gift which is heavenly and supreme. I. GOD’S GIFT TO MAN. 1. The Lord Christ is emphatically the Gift of God. He was sent by the Father, and his mission was a proof of the Father’s interest and love. All gifts beside are pale and poor, by reason of the splendour and the beauty of this. 2. The Lord Christ is the unspeakable Gift of God; i.e. so rich and wonderful as not to be capable of a full description. Observe: (1) Its intrinsic value. Could God himself give a more precious treasure than the Son of his love? He is "the Pearl of great price." (2) Its adaptation to the needs of those to whom it is given. Christ is the Gift of bread to the hungry, of water to the thirsty, of freedom to the slave. Spiritual good was what man needed; and it was what came to man by Christ. (3) Its infinite train of blessing. We are told that "all things" are placed at the disposal of those from whom God has not withheld his Son. And this doctrine is one which experience supports. The innumerable blessings which have come into the world with the gospel are a proof that the language of Scripture is not exaggerated. II. MAN’S TO GOD. 1. It is often wickedly withheld. Our Lord was despised and rejected of men when he was upon earth; and there are still multitudes who are insensible to his preciousness, and who take no part in the grateful praises of his Church. 2. It is offered by appreciative hearts. They who have gratefully accepted the boon, who have tasted and seen that the Lord is good,—they are forward to acknowledge the liberality and the loving kindness of the great Giver above. 3. It is openly and joyfully expressed by those who feel it. Hymns of grateful praise; a loving witness to the world of the Divine pity and kindness; gifts to his cause, which are accepted as offered to himself; deeds of cheerful and holy obedience;—such are the means by which the redeemed and spiritually enriched may show forth their gratitude for the Gift which is unspeakable.—T. BY E. 2 Corinthians 9:2 - The contagion of charity. I. AN FACT. Man is imitative, even in generosity. Example is often potent when appeal falls flat. Many do not see that they can afford to give until others in similar circumstances demonstrate the possibility. Men do not like to be outdone in good works; a friend’s beneficence is a spur to our own. II. A FACT. When we give we often think only of the direct good which our contribution will effect, but much other good may follow. Our charity may be stimulative. Should lead us: 1. To give promptly. Delayed gift may be in time for the special object, but may be too late to induce others to give in time. Our charity must have time to work; some people take hints slowly. Bis dat, qui cito dat, is true in more ways than one. 2. To give liberally. We may curtail the charity of others. On the other hand, a liberal gift may draw forth liberal responses. 3. To give joyfully. If we give with evident gladness, others may desire to share our happiness. Joyful giving is more contagious than any other, since all men naturally crave for joy. 4. To give to suitable objects only. We may misdirect the charity of others. There is not a little responsibility attaching to benevolence. Some seem to think that, if they give, it is little matter how or to what they give. III. A FACT. The truly liberal are often distressed because they can give so little. But small gifts may have large issues. The small rudder directs the great ship. The little weight often turns the scale. Our gift, of little value, may call forth large help from those wealthier than ourselves. This is likely if men see that, though we give little, we give as much as we can. IV. A USEFUL FACT. To be made use of according to the example set by Paul. A legitimate instrument for moving sluggish natures. Whilst we may be silent respecting our own charity, we may often profitably speak of the charity of others.—H. 2 Corinthians 9:7 - The cheerful giver. I. How THE GIVER GIVES. 1. Bountifully. His cheerfulness ensures liberality. It is the grudging giver who gives but little. But he who gives with gladness will desire much of that gladness. And he who sows bountifully reaps bountifully, and that without waiting, for he has at once a great harvest of joy. 2. Willingly. No compulsion is needed. He runs eagerly in the flowery and fruitful path of charity. He is not driven by the stings of conscience or by a desire to stand well with his fellows. His heart is enlisted, and the service he renders is hearty. 3. Joyfully. It is not a pain to him to give, but a pleasure. Some give their money to the needy as they give their teeth to the dentist; and often the disposition to give totally disappears on the threshold! But the cheerful giver enjoys giving. It is a delight to him. How giving is transformed in character when this is so! The same thing, how different to different natures! When we have learnt to love giving, what a pure joy we experience! Before, it was but the carcase of Samson’s dead lion, but now we gather most luscious honey by handfuls. We miss a most heavenly joy if we miss the gladness of giving. II. GOD’S REGARD FOR THE GIVER. What God thinks of us is the all-important question. Now, the cheerful giver approves himself to the Most High. And not with cold approbation does God behold him. "God loveth a cheerful giver." God loves this kind of giving, and he loves the one who thus gives. A grudging giver is peculiarly offensive to God. It is so monstrous that, when God has lent us so many things, we should hesitate to return to him the few for which he asks. But when we have as much joy in returning as we had in receiving, he is well pleased. And when we rise still higher and believe truly that "it is more blessed to give than to receive," we please him the more. The cheerful giver resembles God, for God is a cheerful Giver;—how bountifully and how willingly he has endowed us! Here are incentives to cheerful giving—that we please God, secure the love of God, and become like God. III. GOD’S PROMISE TO THE GIVER. A promise of great prosperity (2 Corinthians 9:6, 2 Corinthians 9:8-10). The short-sighted always judge that giving means losing, and that saving means gaining; but "There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty" (Proverbs 11:24). And our Master said, "Give, and it shall be given unto you". If we want to get little we must give little. The niggardly farmer gets a scanty crop. In God’s providence those who are benevolent are commonly largely blessed in earthly things. Approving themselves to God, they are the subjects of his special care; "And God is able to make all grace abound" unto them (2 Corinthians 9:8). If those who give money do not always get more money, they always get much of what is far better than money. The distinct promise of God is that they shall be blessed and prospered. What form the blessing and prosperity shall take will be gladly left to God by the devout spirit. Often an increase of the means of charity results. God gives us more that we may give more. Having wisely used our talent, he entrusts us with further riches (see 2 Corinthians 9:8, 2 Corinthians 9:10, 2 Corinthians 9:11). IV. THE OF THE GIVER. 1. He convinces men of the reality of religion. (2 Corinthians 9:13.) Men appreciate such a test of piety as this. Words they are apt to reckon at a cheap rate, but spontaneous and joyful liberality staggers them. Cheerful giving is to be ranked amongst the evidences of Christianity. 2. He causes men to thank and to glorify God. (2 Corinthians 9:11-13.) What is the origin of Christian benevolence? is a question suggested to the minds of those blessed by it. And this inquiry terminates in God. As he has implanted charity in his people’s hearts, he is clearly entitled to the praise: Aided believers naturally bless God that he has inclined his stewards to minister to their needs, and magnify his grace which has produced such fruitfulness in human hearts. The cheerful giver has a wider and more powerful influence than sometimes he suspects. V. THE GIFTS OF MEN TO THE GIVER. 1. Their prayers. (2 Corinthians 9:14.) What is the price of prayer! What a valuable return for the expenditure of mere gold! If we secure the earnest, loving, believing prayers of those to whom we minister, we shall be greatly enriched. The "prayer of a righteous man availeth much" (James 5:16). Men are willing to give much if their friend will but speak for them to the sovereign; but the cheerful giver is often spoken for to the King of kings. 2. Their love. (2 Corinthians 9:14.) Love is not to be lightly estimated; it is spiritual gold, milch more precious than material. A man is rich if his treasury is well stored with the love of his fellows. The love of good men especially is a large recompense. Here we have the love of man and the love of God promised to those who delight in mercy and in helpfulness to the children of want.—H. 2 Corinthians 9:15 - The Gift of gifts. Undoubtedly the gift of the Lord Jesus Christ. Paid has been speaking of the lesser gifts of saints. Now he rises to God’s supreme Gift. Consider— I. THE GIVER. God. Who could give Christ but God? We must not forget that God gave Christ. Many do, and form the erroneous notion that, whilst Christ is their friend, God is their enemy. Redemption is of the whole Deity. "God so loved the world," etc. Note: the Giver was a God (1) unworshipped (2) unserved, (3) unloved, (4) grievously sinned against, (5) defied in the very act of giving. It was whilst we were yet sinners that Christ came to redeem us. "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our sins" (1 John 4:10). II. THE GIFT. 1. A gift. (1) A free gift. Nothing was given in exchange. Men had nothing to give. (2) A voluntary gift. Prompted by Divine compassion and love. (3) An undeserved gift. Men deserved condemnation, not Christ. (4) A continuous gift. Christ is not ours merely for a time. He is ours forever and ever. He is the saint’s everlasting inheritance. 2. An unspeakable gift. (1) In value. The most costly of gifts. The pearl of great price. The treasure discovered in the fields of heaven. Who can estimate the value of such a gift as this? If God had given a thousand worlds or all the angelic hosts, he would have given less. (2) In splendour. Consider the graces, powers, and infinite excellences of Christ. His presence made heaven glorious. (3) In efficacy. This gift fully met our need. How fully we yet know not, for now we are looking through a darkened glass. All our known wants are supplied by the Redeemer, and the vast catalogue of wants as yet unknown to us. Through him we are pardoned, cleansed, sanctified, adopted, and through him we shall at last be brought into the great home above. III. THE OF THE GIFT. 1. Human beings. Christ was given to the human race, not to the angelic, nor to the merely animal. How greatly honoured is mankind I If Christ was given to men, what a future must be before those who receive this gift! 2. Fallen human beings. Man, "made a little lower than the angels," soon fell much lower, and then the gift came. A marvellous return for man’s apostasy! When the cry of humanity was for sternest punishment, Heaven’s response was "Jesus of Nazareth." Well may we exclaim, "Oh the depth of the riches both of the wisdom and the knowledge of God! how unsearchable are his judgments, and his ways past tracing out!" (Romans 11:33). IV. . Paul cries, "Thanks be to God;" and well he may. How can we thank God enough for such a gift as this? What would be our state if this gift had not been bestowed? "Love so amazing, so Divine, Demands my soul, my life, my all." Throughout eternity we shall praise God for the gift unspeakable. Now let us praise him with: 1. Lip. Tell out our gratitude. Suppressed praise is indecent. We should desire all the world to know how thankful we are. 2. Heart. The tongue in this matter must be moved by the spirit, or it will not make sweet music in the ear of God. The gift came from the heart of God: let our thanksgiving come from the heart also. 3. Active service. What are we willing to do to show our gratitude? Paul was so subdued by the "unspeakable gift" that he loved to call himself "the slave of Jesus Christ;" and he counted no toil too severe to show his thankfulness. 4. Life. Our whole being and existence should constitute a psalm. This is the true "psalm of life." Every power should be pressed into the service. As this gift is ever the supreme blessing in our life, we should ever be praising God for it. Terrible thought! The unspeakable Gift may be rejected! What unspeakable folly, what unspeakable guilt, what unspeakable condemnation, must follow!—H. BY D. FRASER 2 Corinthians 9:8 - "Always." Let us not take our standard of Christian life and experience from our own hearts, or from the customary piety which shows itself around us. The Lord requires and expects of us constancy—a life regulated by the steady action of principle, and animated daily by faith, hope, and love. Alas! how many are unsteady in his service! How their light flickers! how their faith wavers! how their convictions and affections fluctuate! This is so common that it seems to be regarded as inevitable. Vacillation and inconstancy are supposed to be not so much sins as very pardonable infirmities. But is constancy, while theoretically right, practically impossible? When called to maintain a steady tenor of Christian life and conduct, may we say, Non possumus? What says Reason? And what says Holy Writ? I. WE ASK THE OF REASON, AS A FAIR JUDGE OF THE NATURE OF THINGS. Physical life is maintained in us by certain natural processes which never cease from the moment of birth to the moment of death. The lungs play always, and the heart beats always. We call these automatic movements, as being not dependent on our volition. They continue when we are fast asleep. But moral and spiritual life rises above mere automatism, and requires for its continuance and growth a succession of moral volitions, a steady and well-directed purpose. Now, is this state of the will possible? Reason will answer that it is the proper habit of a healthy and vigorous mind. Weak minds are obstinate or fickle; dull minds are stolid and monotonous; but those that are strong and intelligent have a steady moral pulse, a wise tenacity of purpose, and a careful balance of temper and will. It is the most rational, healthy, and happy condition of man to believe firmly what he believes, and to maintain an even tenor of conduct in harmony with his belief. George Herbert is right to praise the man of constancy, who "Doth still, and strongly, good pursue; To God, his neighbours, and himself most true." II. WE ASK THE OF HOLY . Does it admit excuses for inconstancy? or does it assume and require that men who believe in God should live to him always? David said, "I have set the Lord always before me." No doubt this is absolutely true only of the great Son of David, of whom the Spirit of prophecy spake in the sixteenth psalm, as St. Peter taught on the day of Pentecost. But of all that was most worthy in the career of the poet king of Israel this was the sustaining principle; and of his character this formed the sacred charm, that he constantly kept his eyes upon God. In great deeps of sorrow, in dens and caves of the earth, in exile, in peril by the sword, among temptations of ambition, tumults of war, cares of government; in the obscurity of his youth, in the sudden promotion and the stirring adventures of his early manhood; in all the publicity of his later years, in "that fierce light which beats upon a throne;"—always and everywhere the son of Jesse looked to God, and sought to walk in the light of his countenance. Alas! he looked off, and sinned grievously. We find no perfect example but that of the Man Christ Jesus, the Son of David, who maintained a constant obedience to, and therefore a constant communion with, God (see John 8:29; John 11:42). In the midst of incessant occupations and in the face of frequent "contradiction of sinners against himself," he found it possible to look always to the Father in heaven, and do always the Father’s will. So he knew that the Father heard him always. Now, every one admits that the life of Christ is, in its principles and motives, the supreme model for the life of Christians. But the force of the admission is sadly weakened for any practical purpose by the prevailing impression that actual conformity to so perfect a Pattern is not to be expected of any one. Let us take the example of a servant of Christ. It will not be disputed that we may and should emulate the attainments and experience of St. Paul. Now, he had extraordinary vicissitudes in the course of his ministry, and does not conceal from us the changing moods of his mind—now depressed and sorrowful, now bold and enthusiastic. But as respects the main current of his life and service, Paul was, ever after his conversion, gloriously consistent. In love to God, in zeal for Jesus, in fidelity to the gospel, in care for the Churches, in abhorrence of sin, in esteem of holiness, in vigilant resistance to the devil, and in tender affection for the saints, he was always the same, and wavered not. Accordingly we find the word "always" often used in regard to his own spiritual experience and missionary life (see Acts 24:16 on conscience; 2 Corinthians 2:14 on the career of a missionary; 2 Corinthians 4:10 and 2 Corinthians 5:6 on sufferings and joyful hope). What a living sacrifice to God was this apostolic man! What singleness of purpose he had, what integrity of heart, what constancy, in serving the Lord always. Why may not similar constancy be shown by us? God is able to make all grace abound toward us. And all the injunctions for Christian life given in the Holy Book assume that we are to be always and wholly the Lord’s. Our speech should be "always with grace, seasoned with salt." Our prayers should be offered up alway; and in active service we should be "always abounding in the work of the Lord." The proper season for piety is always. Labour sometimes, study sometimes, recreation sometimes, sleep sometimes; but the fear of the Lord always, and the life of faith always. No day of the week, no hour of the day, without the Lord. This is not bondage: it is the best liberty. This is not being "righteous overmuch." It is simply to order our character and conduct habitually by the highest aims and models set before us. It is the aspiration of the meek and lowly, not of the proud. It is the path of the just, which shines more and more until the perfect day.—F. BY R. TUCK 2 Corinthians 9:2 - Fowardness in good works. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ With this chapter begins the last great section of the Epistle (verse 1-2 Corinthians 13:10), which contains an impassioned vindication of the apostle’s position as compared with that of his opponents. It is so much more vehement and severe than the former part of the Epistle, and the whole style and tone of the Epistle at this point change so completely, that many have supposed that this is in reality another letter, and some have even identified it with the letter alluded to in 2 Corinthians 7:8-12. There is no trace of external evidence in favour of this view. It is much more probable that St. Paul would here have ended his letter but for fresh information given him by Titus, or the arrival of some new messenger from Corinth, from whom he learnt the bitter way in which his enemies spoke of him. The most flagrant offender seems to have been one teacher from Jerusalem (verses 7, 10, 11, 12, 18; 2 Corinthians 11:4). This man and his abettors and other party opponents spoke of St. Paul as mean in aspect (verses 1, 10), untutored in speech (2 Corinthians 11:6), bold at a distance and cowardly when present, a man of mere human motives (verse 2), and not quite sound in intellect (2 Corinthians 11:16, 2 Corinthians 11:17, 2 Corinthians 11:19). They had been introducing new teaching (2 Corinthians 11:4), and had shown themselves boastful (verse 7), insolent, rapacious, violent (2 Corinthians 11:20, 2 Corinthians 11:21), intrusive (verse 15), and generally dangerous in their influence (2 Corinthians 11:3), which had succeeded in alienating from St. Paul the minds of many (verse 18; 2 Corinthians 11:8, 2 Corinthians 11:20; 2 Corinthians 12:13, 2 Corinthians 12:14). Such accusations and such conduct now roused the deep indignation of St. Paul, and his Apologia pro vita sua is mainly given in these chapters. Plunging at once into his subject, with a solemn appeal, he declares his apostolic power (verses 1-8), and that he will exercise it in person as well as by letters, in answer to the taunt of his opponents (verses 9-11). He then shows that his estimate of himself is formed on very different methods from those of his adversaries (verses 12-16), and that he referred all grounds of boasting solely to the judgment of God (verses 17, 18). 2 Corinthians 10:1 Now I Paul myself. The words, as Theodoret says, express the emphasis of apostolic dignity. He is going to speak of himself and for himself. "I, the very Paul, with whose name you make so free." The conjecture may not even be impossible that this portion of the letter may have been written with his own hand. Perhaps he began without any intention of writing more than a few concluding words, but he was carried away by his feelings, and the subject grew under his hands (comp. Galatians 5:2; Ephesians 3:1; Philemon 1:19). Beseech; rather, exhort. By the meekness and gentleness of Christ. The conduct which he is obliged to threaten might seem incompatible with this meekness and gentleness (Matthew 11:29, Matthew 11:30). It was not really so, because even Christ had been compelled at times "to burst into plain thunderings and lightnings." Still, severity and indignation were not in themselves after the inmost heart and will of Christ, though human perversity might compel love itself to assume such tones. He entreats them, however, not to force him to stern measures. Gentleness. The word epiekeia means "fairness, forbearance, sympathetic consideration for others," or, as Mr. Matthew Arnold prefers to render it, "sweet reasonableness" (see Acts 24:4; Philippians 4:5; James 3:17; 1 Peter 2:18). Who in presence, etc. Here, and in many similar passages of this section, he is evidently adopting or quoting the actual taunts of his adversaries. In modern times the words would be enclosed in inverted commas. Base; rather, humble (see note on 2 Corinthians 7:6; 2 Corinthians 12:7). Being absent am bold. The charge, if true, would have been the mark of a coward; and it naturally awakens an indignant echo in the language of St. Paul. 2 Corinthians 10:2 I beseech you. The "beseech" is here right (deomai). The "you" is not in the Greek, but is rightly supplied. It rests with them to avert the necessity of personal severity, and he entreats them to do so. Against some. He leaves these undefined till the vehement outburst of 2 Corinthians 11:13, 2 Corinthians 11:14. As if we walked according to the flesh (see note on 2 Corinthians 5:16). To say this of St. Paul was to charge him with being insincere and not disinterested. 2 Corinthians 10:3 We walk in the flesh. St. Paul does not disclaim the possession of human infirmities, but maintains that such trials and temptations were not the guiding force of his life. We do not war after the flesh. His campaigns (Luke 3:14) were fought with spiritual weapons. The metaphor is a constant one with St. Paul (2 Corinthians 2:14-16; 1 Corinthians 9:26; Ephesians 6:10-17, etc.). 2 Corinthians 10:4 Weapons (see 2 Corinthians 6:7; Romans 6:13). Not carnal. He did not rely on the mere "arm of flesh," or on earthly sword or panoply. Mighty through God; literally, powerful for God; i.e. either (1) powerful for the cause of God, or (2) powerful in his estimate. To the pulling down of strongholds. The word for "pulling down," which implies the entire clearance of an obstacle, is only found in the New Testament in this Epistle (2 Corinthians 10:4, 2 Corinthians 10:8; 2 Corinthians 13:10). The word for "strongholds" is found here alone. These "fortresses" were the opposition aroused by factious and hostile partisans, and he hoped to subdue them by the strong exercise of apostolic authority (lCo 4:21; 2 Corinthians 5:1-5). Dean Stanley suggests a reminiscence of the hundred and twenty Cilician fortresses pulled down by Pompey; but I think that these general allusions are often pressed too far. 2 Corinthians 10:5 Casting down. This agrees with "we" understood, not with "weapons." Imaginations; rather, disputations, or reasonings. Every high thing that exalteth itself; rather, every height that is exalted. Against the knowledge of God (see 1 Corinthians 15:34). There, however, we have passive ignorance, here active opposition. Bringing into captivity. When the fortresses are razed, their defenders will be taken prisoners, but for a beneficent end. Every thought. Even intellectual result. The word (noema) is not common in the New Testament. It occurs five times in this Epistle (2 Corinthians 2:11; 2 Corinthians 3:14; 2 Corinthians 4:4; 2 Corinthians 10:5; 2 Corinthians 11:3), but elsewhere only in Philippians 4:7. 2 Corinthians 10:6 Being in a readiness; i.e. being quite prepared. My sternness of purpose is ready, but my hope is that it may not be called into action. To revenge; rather, to do justice upon. In any case, in this infliction of justice, whatever form it might take, he would only be an agent of God (Romans 12:19). When your obedience is fulfilled. St. Paul is confident that he will overcome the mazes of those opposed to him, and win them to Christ’s obedience; but if there were any who should obstinately refuse to submit, they must be reduced to submission by action, not by words. 2 Corinthians 10:7 Do ye look on things after the outward appearance? Like many clauses in this section, the words are capable of different interpretations. They might mean, (1) as in the Authorized Version, "Do you judge by mere externals?" or, (2) "You judge by things which merely lie on the surface!" or, (3) "Consider the personal aspect of the question." The Authorized Version is probably right (comp. John 7:24). If any man. Perhaps alluding to some party ringleader. That he is Christ’s. If a man holds this in an exclusive and partisan sense (1 Corinthians 1:12). Some manuscripts (D, E, F, G) read, "a slave of Christ." Of himself. The true reading is probably ἐφ ), not ἀφ ), but in either ease the meaning is, "by his own fair judgment." Even so are we Christ’s. In a true and real sense, not by external knowledge and connection (which he has already disclaimed), but by inward union. This he proceeds to prove by the fact that he was the founder of their Church (2 Corinthians 10:13-18); that he had always acted with absolute disinterestedness (2 Corinthians 11:1-15); that he had lived a life of toil and suffering (2 Corinthians 11:21-33), and that he had received special revelations from God (2 Corinthians 12:1-6). 2 Corinthians 10:8-11 Assertion of his intentions. 2 Corinthians 10:8 Should boast. In this section St. Paul is thoroughly haunted by this word. The fact that a word could thus possess and dominate over his style and imagination shows how deeply he was moved. The Corinthian Church, with its inflated factions and their fuglemen, recked with beasting, and St. Paul is driven, with utter distaste, to adopt in self-defence language which, to the uncandid and indiscriminating, might seem to wear the same aspect. The word, which is unfrequent in other Epistles, occurs eighteen times in these chapters alone. Other haunting words are "tolerate," "bear with" (2 Corinthians 11:1-33:l, 4, 19, 20), and "senseless," "fool" (2 Corinthians 11:16, 2 Corinthians 11:19; 2 Corinthians 12:6, 2 Corinthians 12:11); see note on 2 Corinthians 1:3. Somewhat more; something more abundantly. For edification, and not for your destruction; for building you up, not pulling you down. The word kathairesin is from the same root as the verb in 2 Corinthians 1:5. I should not be ashamed; rather, I shall not be ashamed. No shame shall ever accrue to me from my "boast" being proved false. 2 Corinthians 10:9 By letters; rather, by the letters. He had certainly addressed two letters to them (1 Corinthians 5:9). 2 Corinthians 10:10 Say they; literally, says he. The phrase may, indeed, imply "it is said" (on dit); but it may refer to one main critic and opponent. Perhaps it would have been wiser and kinder if no one had reported to St. Paul all these subterranean calumnies and innuendoes. Weighty and strong. This could not be denied, considering the immense effect which had been produced by his first letter (2 Corinthians 7:7). His bodily presence is weak. This is usually taken to mean that St. Paul’s personal appearance was unprepossessing (Galatians 4:1). This, indeed, we should infer from many other passages (1 Corinthians 2:1-16:34; Galatians 4:13, Galatians 4:14), and as a natural result of his "stake in the flesh." It is, too, the consistent though late tradition respecting him (see my ’Life of St. Paul,’ 2:628). Here, however, the words may mean no more than that "he adds nothing to his cause by being present in person, since he shows vacillation and want of energy." Contemptible; rather, despised (see 1 Corinthians 2:3, 1 Corinthians 2:4). 2 Corinthians 10:11 Such a one. A formula used to avoid mentioning a special name (see note on 2 Corinthians 2:7). Such will we be; rather, such are we. The verb is not expressed, but it would have been if the future tense had been intended. In this verse St. Paul is not saying what he would do hereafter, but is rebutting with calmness and dignity the false charge that he was in any way different when absent from what he was when present. 2 Corinthians 10:12 We dare not. They are in this respect of self-praise much bolder than I. Make ourselves of the number, or compare ourselves; literally, judge ourselves among or judge ourselves with. There is a play on the words, like the Latin, inferre or conferre, or the German, zurechnen oder gleichrechnen. That commend themselves. The verb rendered "commend" is that from which is derived "the commendatory letters" (2 Corinthians 3:1) at the arrogant and intrusive use of which he had glanced already. St. Paul is once more rebutting the charge of self-commendation (2 Corinthians 4:2; 2 Corinthians 5:12; 2 Corinthians 6:11). But they measuring themselves…are not wise. The clause is difficult; for (1) to compare ourselves with others in order to learn what we can and cannot do is usually accounted wise; (2) some manuscripts and editions, omitting οὐσυνιοῦσινἡμεῖςδὲ, render, "But we ourselves (αὐτοὶ), measuring ourselves by ourselves, and comparing ourselves with ourselves, will not boast above measure;" (3) some, for συνιοῦσιν (they are not wise) read συνίουσιν (with ourselves, who are not wise). The reading, however, of the Authorized Version is undoubtedly right, and most probably the rendering also. The meaning is that the little cliques of factious religionists, never looking outside their own narrow circles, became inflated with a sense of importance which would have been annihilated if they had looked at higher standards. Hence they thought themselves at liberty to intrude and lay down the law and usurp a claim to infallibility which there was nothing to justify. Such conduct is the reverse of wise. It is a mixture of selfishness, Pharisaism, and conceit, and there have been abundant examples of it among religious parties in all ages. St. Paul, on the other hand, keeps within his own measure, because he has learnt to adopt larger and loftier standards. 2 Corinthians 10:13 Will not boast of things without our measure. This might be rendered, "will not indulge in these immeasurable boastings;" but 2 Corinthians 10:15 points to the sense, "we will not glory beyond our measure." Of the rule; i.e. of the measuring line. I will keep to the province and limit which God has assigned to me in my proper mea- sure. St. Paul declines the favourite office of being "other people’s bishop ἀλλοτριοεπίσκοπος)" (1 Peter 4:15). Hath distributed; rather, apportioned. 2 Corinthians 10:14 As though we reached not unto you. In including you within the reach of our measuring line, we are guilty neither of presumption nor of intrusion. Your Church is a part of our legitimate province and range of work (Acts 18:1, Acts 18:4). We are come as far as to you; rather, we anticipated others in coming to you; "we were the first to come as far as unto you." To St. Paul belonged the undisputed glory of having first introduced the gospel into the regions of Macedonia and Achaia. 2 Corinthians 10:15 That is, of other men’s labours. Not to thrust himself obtrusively into spheres of labour which legitimately belonged to others was a part of St. Paul’s scrupulously chivalrous rule (2 Corinthians 3:10; Galatians 2:9; Romans 15:20). It contrasted with the usurping arrogance of these Jerusalem emissaries. When your faith is increased; rather, increases or grows. He delicately implies that their lack of faith prevents the extension of his labours. He could not leave in his rear an unstormed fortress of opposition to the gospel. The spread of the gospel depends on them. We shall be enlarged by you according to our rule abundantly. The Revised Version renders it more clearly, "We shall be magnified in you according to our province unto further abundance." 2 Corinthians 10:16 In the regions beyond you. Even to Rome and Spain (Romans 15:19, Romans 15:24, Romans 15:28). 2 Corinthians 10:17 But he that glorieth, etc.; literally, he that boasteth, etc. (see note on 1 Corinthians 1:31; Jeremiah 9:24). 2 Corinthians 10:18 But whom the Lord commendeth. 2 Corinthians 10:1, 2 Corinthians 10:2 - Self-vindication. "Now I Paul myself beseech you," etc. Paul, as we have frequently intimated, had detractors in the Corinthian Church, men who sought to gain power by calumniating him. We are not in possession of all the calumnies. Paul knew them all. Throughout these two Epistles we find him constantly on the defensive; here again we find him standing up for himself. In his defence he manifests— I. A STRONG DESIRE TO DEAL WITH THEM IN THE SPIRIT OF CHRIST. "Now I Paul myself beseech [entreat] you by the meekness and gentleness of Christ." He seems to shrink from the idea of so defending himself as to act contrary to the mild and gentle spirit of Christ. Whatever I say in my defence, I would say in the spirit of him "who, when he was reviled, reviled not again." Thus we should always act, even in reproving others and defending ourselves; in all we should be actuated and controlled by the spirit of Jesus Christ. No reproof will go so thoroughly home to the heart of the offender as that which breathes and echoes his spirit. II. A OF THE WITH WHICH HIS HIM. "Who in presence am base [lowly] among you, but being absent am bold [of good courage] toward you." This does not seem to be the estimate he forms of himself, but the character which his slanderers had given him. In 2 Corinthians 10:10 it is so stated: "For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible." It would seem that they spoke somewhat thus—flow bold and courageous this man is in his "letters;" but how mean and contemptible in his appearance and conduct! He here intimates that when he comes amongst them he would be "bold" and courageous. They shall know that I am no coward, and with indomitable fearlessness I shall administer the necessary rebuke. III. A DREAD OF TOWARDS THEM. "But I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh." It is the characteristic of a great soul, especially of a great soul inspired with the spirit of Christ, to shrink from inflicting pain on any heart. Yet when duty calls it must be done. 2 Corinthians 10:3-6 - The true soldiership. "For though," etc. The passage leads us to notice the weapons and victories of a true soldiership. I. THE WEAPONS OF TRUE . The apostle states two things concerning these weapons. 1. They are not carnal. The word "carnal" here may be regarded as standing in contradiction to three things. (1) To miraculous agency. Miracles, though employed at first, are not the regular weapons by which Christianity fights her battles. (2) To all coercive instrumentality. The civil magistrate now for fifteen centuries has sought by exactions and penalties to force Christianity upon the consciences of men. Such weapons disgrace and misrepresent it. (3) To all crafty inventions. In nothing, perhaps, has the craftiness of men appeared more than in connection with the profession of extending Christianity. What are the tricks of rhetoric, the assumptions of priests, and the claptrap of sects but craft? 2. Though not carnal, they are mighty. "Mighty through God." (1) They are mighty through God because they are his productions. Gospel truths, the weapons of which the apostle speaks, are God’s ideas, and those ideas are mighty—mighty with truth and love. (2) They are mighty through God because they are his instruments. God goes with his ideas and works by them. II. THE OF TRUE . What are the victories? 1. They are mental. Paul is speaking about imaginations and things pertaining to mind. They are not over body. There is not any glory in destroying the bodily life of man. The lion, the bear, a poisonous gust of air, will excel man in this. The victories of a true soldiership are over mind. And indeed you do not conquer the man unless you conquer his mind. If there be a future world, then the men you slay upon the battlefield may hate you in the great eternity with a profounder hatred than ever. 2. They are corrective. These victories do not involve the destruction of the mind nor any of its native faculties, but certain evils that pertain to it. What are they? (1) The evil fortifications of the mind. "The pulling down of strongholds." What are they? Prejudices, worldly maxims, associations, passions, habits; behind these "strongholds" the mind entrenches itself against God. (2) The corrupt thinking of the mind. "Casting down imaginations." The word "thinking" comprehends this, for the faculty which we call imagination thinks as well as the intellect. It is against evil thinkings, therefore. (3) The antitheistic impulses of the mind. "And every high thing that exalteth itself against the knowledge of God." Every feeling and passion that rises against God. These are the victories of true soldiership. 3. They are Christian. They "bring into captivity every thought to the obedience of Christ." Thought is everything to man. Now, the work of a true soldier is to bring this fontal force into entire subjection to Christ. 2 Corinthians 10:7 - Paul’s special power. "Do ye look on things after the outward appearance?" These words point to two evils. I. JUDGING FROM . "Do ye look on things after the outward appearance?’’ or that "are before your face." The teachers at Corinth who were opposed to the apostle prided themselves on their external advantages, and regarded themselves as superior in appearance, rank, and manners to Paul. They judged from appearance, This judgment led them to regard Paul as their inferior. But was he inferior? Was he not, in all that is intrinsically excellent, in mental capacity, in spiritual knowledge, in Christly enthusiasm, and supernatural power, their superior, the very prince of the apostles? Men judged Christ by the "outward appearance," and how false, wicked, and pernicious their judgment turned out to be! The only true test is the fruit. "By their fruits ye shall know them;" fruits, not actions—which often misrepresent the character of the soul—but productions that are the natural, complete, and spontaneous outgrowth and expression of the leading moral principles of man’s life. Because men judge from "the outward appearance," wolves in society pass for sheep, paupers for princes, devils for saints, churls for philanthropists, etc. II. . "If any man trust to himself that he is Christ’s, let him of himself think this again, that, as he is Christ’s, even so are we Christ’s." Whilst there were those in the Corinthian Church who said some of them were of Paul, of Apollos, of Cephas, there were some who said they were of Christ. They wished to be regarded as superior to all, as knowing more of Christ, being more intimate with him, having a stronger claim upon him. It might be that some of the members of this party had (not like Paul) been with Christ while on earth, had talked with him, walked with him, feasted with him, and of this they would boast. But thousands could boast of this who had no vital fellowship with Christ. There always have been men in Churches who have arrogated superior piety. I have known not a few, not distinguished by any spiritual nobleness, who were accustomed to speak of him as "my Christ," "my Saviour." "my Redeemer," implying that he was more to them than to others. 2 Corinthians 10:8-10 - God’s gift of special power to man. "For though I should boast," etc. These verses present to our attention God’s gift of special Power to man. The "authority" of which the apostle here speaks was, in all probability, a supernatural endowment. Such an endowment be both claimed and manifested (see Acts 13:8-11; Acts 14:8-10; Acts 15:9-12). Having this power he was superior even to the ablest of his censors in Corinth, and he felt that should he "boast somewhat" of this there was no reason for him to be ashamed. The words suggest three remarks concerning such special gift of power to man. I. IT IS UNDER MAN’S CONTROL. Paul’s language seems to imply that he might or might not use his "authority" or power; it did not coerce him; it did not make him a mere instrument; it did not overbear his will or infringe in any way his freedom of action. God has given exceptional power to some men—to Moses, Elijah, Elisha, Peter, etc.; but in all cases it seemed to leave them free—free to use it or not, to use it in this direction or in that. The Maker and Manager of the universe respects evermore the free agency with which he has endowed his rational and moral offspring. We may enslave ourselves, but he will not. He will always treat us as responsible for all we do. II. ITS GREAT DESIGN IS . "The Lord hath given us for edification, and not for your destruction." He gives power to men, not to pull down, but to build up. Usefulness is the grand end of our existence. We are formed, not to injure, but to bless our fellow creatures. Whatever endowments we have, be they ordinary or transcendent, all are given by our Maker to promote truth and virtue and human happiness through the world. Alas! how extensively men pervert these high gifts of Heaven! III. IT IS NO FROM MALICE. Though Paul was thus so distinguished by signal endowments, he was nevertheless the subject of bitter envy and cruel slander. "For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible," Did the supernatural power with which some of the old Hebrew prophets were endowed shield men from the malice of men? How were Moses, Elisha, and Elijah treated? The fact is, the higher gifts a man has the more he is exposed to the malice of others; the more distinguished a man is in gifts and graces, the more he will arouse among his contemporaries the spirit of detraction and hate. It was so with Christ himself. 2 Corinthians 10:11-13 - The false and true method of estimating men. "Let such a one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present. For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you." In these verses we have two subjects worthy of notice. I. THE FALSE AND TRUE METHOD OF THE OF OTHERS. "Let such a one think this, that, such as we are in word by letters," etc. 1. To judge by public report is a wrong method. It would almost seem that there was a general impression in Corinth that not only was Paul’s "bodily presence" somewhat contemptible, but that his letters were not a fair representation of himself, that they displayed an elevation and a heroism of which the writer was destitute, and from this general impression he was judged and considered to be something of a boaster and charlatan. How common it is for people to judge those they have never seen by general report! But a miserably false standard of judgment is this. Not unfrequently have I received impressions concerning a person whom I have never seen, which a subsequent personal acquaintance has completely dispelled. As a rule, the public estimate of men, both in Church and state, is most fallacious and unjust. 2. To judge by personal knowledge is the true method. "Let such a one think [reckon] this, that, such as we are in word by letters… such will we be also in deed when we are present." The meaning of this seems to be—Wait until I come amongst you, and you will find that I am true to the character of my letters, that I will act out their spirit. A man’s own letters, even when rightly interpreted, will not give a free and a complete idea of the author. The author is greater than his book, the man greater than his productions. One hour with an author will give me a better idea of him than I could obtain from all the productions of his pen, however voluminous. II. THE FALSE AND TRUE METHOD OF OUR OWN . 1. The false method is comparing our own character with the character of others. "Measuring themselves by themselves." This the Corinthians seem to have done, and this, perhaps, is the general tendency of mankind. We judge ourselves by the characters of others. When we are accused we are prone to say we are not worse than So-and-so. A false standard this, because: (1) The mass of mankind are corrupt. (2) The best of men are more or less imperfect. (3) There is only One perfect character—Jesus Christ. In these words Paul indicates: (a) That it is a terrible thing thus to judge ourselves. "We dare not [are not bold enough to] make ourselves of the number." Truly it is a terrible thing, for it leads to fearful issues. (b) That it is an unwise thing thus to judge ourselves. Those who compare themselves with others "are not wise," or are "without understanding." 2. The true method is judging ourselves by the will of God. "According to the measure of the rule which God hath distributed to us." Though the apostle by the expression, "rule which God hath distributed," primarily refers to the Divine limits of his apostolic work, as will appear again, the "rule" applies also to his personal character, God’s will is the standard or canon by which all characters are to be determined. . "Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting." 2 Corinthians 10:14-18 - The true sphere of human usefulness and the source of human glory. "For we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ: not boasting of things without our measure, that is, of other men’s labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly. To preach the gospel in the regions beyond you, and not to boast in another man’s line of things made ready to our hand. But he that glorieth, let him glory in the Lord. For not he that commendeth himself is approved, but whom the Lord commendeth." Here are two subjects for meditation. I. THE TRUE SPHERE OF HUMAN . 1. It is a sphere in which we are placed by Divine appointment. Paul teaches that his sphere of labour in Corinth was according to the Divine will. "We stretch not ourselves beyond our measure [overmuch], as though we reached not unto you." As if he had said, "I am not come to Corinth merely by my own inclinations, or as a matter of impulse or caprice, or as an intruder. I am come here by the will of God. I am licensed by him to this sphere." 2. The consciousness that we are in this sphere is a just reason for exultation. "Not boasting of things without our measure." As if Paul had said, "My boasting, or my exultation, is not that I have entered into the sphere of other men’s labours, but that I am in the sphere to which I have been divinely commissioned." The opponents of Paul, in Corinth, boasted of the influence they had gained in the Church which he himself had founded by his self-sacrificing labours, and whose members owed, either directly or indirectly, their conversion to him; whereas his rejoicing was that he was doing the work of God in the sphere to which he had been sent. 3. It is a sphere which widens with our usefulness. Although Paul felt that Corinth was the sphere to which he had been sent, he knew that the field would be widened according to his spiritual success. "Having hope, when your faith is increased [that as your faith groweth], that we shall be enlarged [magnified] by you according to our rule [province] abundantly." The increase of their faith would lead to an enlargement of his sphere of labour. The true method of extending the sphere of labour to which we have been sent is by the multiplication of our converts. Each soul which a minister bring to Christ enlarges the field of his usefulness, enables him to break up new ground still further on. II. THE TRUE SOURCE OF HUMAN . In what did Paul exult or "boast"? 1. Not in crediting himself with the labours of other men. He did not "boast in another man’s line [province] of things made ready to our hand." How common it is for men to credit themselves with the labours of others! We find this in every department of labour. In literature there are plagiarists, in scientific discoveries and artistic inventions there are unjust claimants, and even in religion one minister is often found to claim the good that others have accomplished. Paul was above this. The genius of Christianity condemns this mean and miserable dishonesty. 2. Not in self-commendation. "For not he that commendeth himself is approved" That conscience approves of our conduct, though at all times a source of pleasure, is not a true source of exultation; for conscience is not infallible. Conscience sometimes deceives. What, then, was his true source Of exultation? "He that glorieth, let him glory in the Lord." "God forbid that I should glory, save in the cross." BY C. 2 Corinthians 10:1-7 - Change in the Epistle; spirit of his defense. No one can fail to notice the change in the tone of the Epistle which appears in this chapter. Every thoughtful reader of St. Paul knows how abrupt his transitions frequently are, and how rapidly he digresses from his main point to something incidental to his topic. His mental associations are governed by two distinct laws—first, by ideas exciting feelings which lead him to diverge from his main line; and next, by emotions arising from some occult source that vary his action of intellect. In this instance there may have been a pause in writing after he had finished the subject of the collection. Naturally a reaction would set in. One of his excitable temperament could not have been relieved of oppressive solicitude, as he had been by the return of Titus, nor given such an expression to his joy as we have in ch. 8. and 9. without subsequent exhaustion of nervous energy. If, meantime, news came to him of the renewal of Judaizing zeal at Corinth, and of some sudden accession of strength to the party so inflamed against him, we can readily see why his indignation should be aroused. To have his hopes dashed in this way, in such a conjuncture and by such unscrupulous opponents, would put a terrible strain on a nature organized as sensitively as his, all the more so since a new era seemed about dawning in the history of the gospel. Europe and Asia appeared ready to join hands most heartily in the work of evangelizing the world, and just at this most auspicious period, to witness a fresh outbreak of discord was the severest of trials that could have befallen him. Whatever the cause, it was a sad thing for this noble spirit to be sorely chafed in an hour when it was rallying from an unusual depression and girding itself for special endeavours to cement the Asiatic and European Churches closer together. Here, in the very heart of Achaia, were agents from the Judaizing party at Jerusalem, who appear to have become more jealous than ever of his growing influence, and were heated to fiercer hostility against the apostle because of the recent triumph of his authority. While he was exerting every nerve to help the Church in Jerusalem, men from that very community were working in Corinth to disparage his ministry and undermine his personal character. It was shocking ingratitude. In itself it was rankling jealousy; in its connections, base partisanship. At that moment the interests of Christianity hung on the precise work he was doing. The liberal gospel he was preaching, the gospel of free grace and of equal honour and privilege to Jew and Gentile, was attesting its Divine excellence in the "exceeding grace of God" manifested by means of the abounding charity of Macedonia and Achaia. And yet all the promise and hope of this inspiring movement were thrown into the utmost peril by these fanatical zealots. Had he not felt this wrong keenly and resisted it courageously, he would have shown a want of manliness; for no character can have force that lacks indignation when its own integrity and a great cause identified with that integrity are ruthlessly assailed. It is under such circumstances that the true man appears in the way his sense of injustice operates. Quite as plainly the wise leader will display himself in the perception of what the emergency requires and in the decision with which his measures are executed. Now, the apostle is before us again as a study in this particular aspect of his character and ministry. Much as we have learned of him, something remains to be seen, and we may feel assured that the additional insight will amply reward us. The first utterance of his soul enkindles our admiration. Wronged, vilified, St. Paul appeals to the Corinthians "by the meekness and gentleness of Christ." It is not "we" but "I Paul," for he was the person singled out for these malicious attacks and he would reply from his own heart. It is not that sort of "meekness and gentleness" which craft and conventionality often assume to hide their art and malignity. It is the spirit of Christ, the meekness which acts by turning inwardly upon the mind and soothing its faculties, and the gentleness that exhibits itself in outward tranquillity. St. Paul cannot speak of these except as Christ’s virtues. They are his; they have his life; they take their power and beauty from him. "I Paul myself"—his individuality emphasized in an unusual manner—"beseech you," at the instant when the lion was more likely to show itself in human nature than the lamb, that it may not be necessary for me to exercise my authority over these offenders. If, as my enemies say, I am base in presence among you and bold only when absent, I pray you not to let this matter go to such an extremity that I shall have to use "the rod." When one’s courage has been challenged and his heroism derided, it is extremely hard for a brave man like St. Paul to forbear. But had he not said, "Love suffereth long and is kind"? Words were things to him and here was the proof of love, side by side with the irony that was not to be concealed. Would he announce an inflexible determination to punish? No; further discipline might be needful for him, further forbearance might be desirable in the case of his assailants; and all he ventured to affirm was, "I think to be bold against some." Who were the "some"? Evidently those who impeached his motives and openly reviled his ministry. How does he describe them? By the thoughts they entertained of him as an apostle. "They think of us as if we walked according to the flesh," referring to a course of conduct "determined by the fear of men or the desire of pleasing men, and hence a personal bearing disgraced by cowardice or servility. The human nature referred to was therefore one enfeebled, not merely from the want of Divine support, but from sin" (Lange’s ’Commentary’). Such an opinion respecting the apostle indicates clearly enough the evil source whence it sprang. It happens often that the judgments we pronounce on others are most true in application to ourselves, and, unawares, we have disclosed what our own hearts are in estimating outside parties. A politician who is always charging other politicians with being demagogues is generally a demagogue himself, and the man who never hesitates to apply the epithet of a liar to others is quite sure to be a liar himself. But how does St. Paul meet the charge of being carnally minded in his high office? "Though we walk in the flesh [live a corporeal life], we do not war after the flesh," or "according to the flesh," the contrast being in the words "in" and "according." And forthwith he proceeds to show the difference between walking in the flesh and warring according to the flesh. A warrior he is, an open and avowed warrior—a warrior who was to cast down imaginations and every high thing that exalteth itself against the knowledge of God, and bring into captivity every thought to the obedience of Christ; a warrior too who would punish these Judaizers if they continued their disorganizing work; but a prudent and considerate warrior, deferring the avenging blow till "I am assured of your submission" (Stanley) "that I may not confound the innocent with the guilty, the dupes with the deceivers." What kind of a preacher he was he had shown long before; what kind of an apostle he was among apostles as to independence, self-support, and resignation of official rights in earthly matters, he had also shown; further yet, what kind of a sufferer and martyr he was had been portrayed. Step by step he had gone on with this faithful unfolding of himself, giving the most unique spiritual biography in the world of literature, and that too on no preconceived plan. How many aspects of his character had been sketched! The man as ambassador, representing the majesty of a glorified King, and labouring to reconcile a world to his Divine sceptre; the man as coworker with all the blessed ministries of earth and heaven; the man as philanthropist sharing the poverty of his countrymen in a far off city; and now the man as warrior, leading on his hosts to battle against alien spirits;—what a wide activity, how minute, how full, how varied, how comprehensive. At no point does this personal narrative draw its interest from self alone. Self is always subordinate. The biography interweaves with a history that infinitely transcends all private fortunes and all earthly affairs, and is nothing less than the history of providence in the development of Christian doctrine coincident with the work of the Holy Ghost in glorifying the ascended Christ of the Father. "Casting down imaginations." The reference is to reasoning or disputings of the natural man in the pride of his intellectual power. Yet they are imaginations, the products of the imaging faculty, the fond conceits of creative ingenuity. All these were religious beliefs or connected in some way with them, so that what the apostle said at Athens was true elsewhere: "I perceive that in all things ye are too superstitious." Men who held these beliefs were earnest supporters of them and were always ready to defend their tenets. No matter in what province or city he preached the gospel, these disputants appeared. It was a battle on all occasions, and hence a battle figure, "casting down," or the destruction of bulwarks. Philosophy, art, manufactures, trade, husbandry, seamanship, military life, domestic life, statesmanship, were all intimately associated with these religious beliefs. Paganism occupied the ground. Or, if Judaism had found lodgment over the empire at every prominent centre of industry, it was the Judaism that had crucified Jesus of Nazareth. So then there was battle everywhere. The "wisdom of the world" and of "the princes of the world," backed by social influence and civil authority, was arrayed against the gospel. In the land of its birth, Christianity had nothing to show but a few Galilean fishermen, with a community of poor disciples, and behind these a malefactor’s cross. In the lands to which it came on its mission of grace, it summoned men to repent of sin, to practise self-denial, to become new creatures, to abandon idolatries that were in league with lust and cruelty, and, in lieu thereof, accept a faith which demanded a pure heart and a holy morality. It could only make its way by "casting down imaginations," by telling men that they were deluded by sophistries, and further by destroying "every high thing" that exalted itself against the knowledge of God communicated to man by the revelation of the gospel. No compromise could be allowed; every thought was to be brought into" captivity" to the "obedience of Christ." What captivity meant they fully understood. It was a military word, and he uses such terms that they might have clear and vivid ideas of Christianity as a war, and nothing less than an exterminating war, on whatever stood opposed "to the obedience of Christ." The "weapons" he used were not "carnal." All the world knew his weapons. He made no disguise of them. Boldly, constantly, in every place, he proclaimed Christ, the Power of God and the Wisdom of God, nor had a mob occurred, nor had perils gathered about him, nor had Roman officers interfered for his protection, except on the single issue of preaching Christ crucified. No heathen would charge him with using carnal weapons. Philosophers of Athens, inhabitants of Lycaonia, Demetrius and his workmen at Ephesus, would make no such accusation against his ministry. Only the Judaizers had done this thing. Let them understand that these weapons were "mighty through God to the pulling down of strongholds." Neither a false Judaism nor a colossal idolatry could offer any effective resistance to the gospel. Let these Judaizers know that his weapons were "mighty through God," and that in due time he would show "a readiness to revenge all disobedience." And let the Corinthian Church look deeper than the "outward appearance." To construe his manner of "meekness and gentleness" into imbecility and cowardice was not truth, but falsehood. And whence came this evil way of judging? Not from themselves, but from some wrong teacher who professed to have external advantages in favour of his teaching. Let that conceited man know that, if he is Christ’s, so also am I.—L. 2 Corinthians 10:8-11 - Continuation of his defence. What he had just claimed was no more than other apostles claimed. If he were to boast in stronger terms of the authority the Lord had conferred upon him, there would be no risk of personal shame by his overstating the matter. Power had been given, not for their destruction, but for their edification. It is his favourite figure once more—edification, building up, and that power should be used for this object. To terrify them by letters was not his aim; edification, not destruction, led him to write. By the admission of his enemies, the letters from him were "weighty and powerful." On the other hand, his "bodily presence" was "weak," and his "speech contemptible." This is the only notice we have in the New Testament of an apostle’s personal appearance. Had it occurred in the case of St. Peter or St. John, we should have been surprised, but it falls in naturally with the order of events and the play of circumstances connected with St. Paul’s apostleship. His call, position, and career were singular; the individuality gives a colouring to the minutest details of his life; and accordingly, as he was subjected to an exceptional kind and degree of criticism, even his bodily infirmities came under inspection and were made matters of public notoriety. By itself, this reference to his appearance would not attract more than a passing notice. Yet it has a broader meaning, since it serves to illustrate the fact that nothing about him escaped the closest scrutiny. Enemies in the Church, enemies out of the Church, officials, centurions, proconsuls, procurators, find something in the man to study, and their opinions of him come into the public thought of the day. The plan of Providence, we may infer, was that St. Paul should be well known, thoroughly well known, and that we should hear from both sides—friends and foes—all that could be known of him, even to his "presence" and "speech." He thought the matter of sufficient importance to recognize it so far as to say that, what he was in his letters, he would be in his deeds. Beyond this he has no concern about it.—L. 2 Corinthians 10:12-18 - Limits and labours. Was the apostle a great letter writer only? So his enemies had declared; but he would not put himself among those who had no higher standard of what they ought to be than what they were, nor would he compare himself with such men. Instead of measuring themselves by a Divine rule, these persons thought it enough to measure themselves by themselves or by others; and this mode of judgment, originating in self and ending with self, was without understanding. Yet there was a measure, and he acknowledged it whenever ha thought or spoke of himself. If he referred to his labours, if he enumerated his sacrifices, if he cited his sufferings, it was not with any human standard in view, but in the sight of God and with respect solely to the sphere of activity to which God had appointed him as an apostle. Had he come to Corinth? Corinth had been given him of God as a field of apostolic effort. "The surveyor’s chain" had laid off the territory, and he had traversed Macedonia and Achaia only because Providence had assigned the ground to him, and the Holy Spirit had inspired him to undertake the task. "As far as to you;" so far in the warfare of the West the campaign had extended, so far had he gone in the great fight of pulling down strongholds, and in demonstrating that the weapons were not carnal, but mighty through God. If he had reached Corinth as a place within the boundaries of his province, would he pause there? Was this the outer line of the vast battlefield? He hoped not. There he was only waiting till another territory had been marked out, and he should hear the signal to arise and possess the land. Was he looking across the sea of Adria and wondering when he should visit Rome? And when would that glad opportunity come? But one thing was clear to him just then, and this was that, if the faith of the Corinthians were increased, he would have his own heart enlarged, and be further endowed and qualified for apostolic labour. One moment, a glance at the Judaizers and their presumptuous occupancy of fields delegated of God to him (2 Corinthians 10:15), "not boasting of things without measure, that is, of other men’s labours;" the next moment, a thought of new work so soon as the Church at Corinth should recover from its troubles and he should find it safe to leave them. Already his heart was burning to preach the gospel in the regions beyond Corinth, and "not to glory in another’s province in regard to things ready to our hand." Observe how often this last idea recurs: 2 Corinthians 10:13, "We will not boast of things without our measure;" 2 Corinthians 10:14, "We stretch not ourselves beyond our measure;" 2 Corinthians 10:15, "Not boasting of things without our measure;" 2 Corinthians 10:16, "Not to boast in another man’s line of things [see Revised Version, above] made ready to our hand." Two things here are noteworthy. 1. The apostle is willing and ready to wage the holy war in new territories. He is not tired of fighting the Lord’s battles. Nor is he afraid of greater and more numerous enemies. Probably his eye was on Rome. If God will, he shall go further West. His weapons have been tried and proved. He himself has been tested. Grace has been sufficient. Cast down, he has not been destroyed. Dying, he has lived. The promises of God have been Yea and Amen to his soul, nor could any experience happen that would not bring the strength and consolation of Christ to his heart. How much he had lived and how rapidly! What years had been compressed into each year! Before the dilating eye of intellect, what vistas had spread afar in the light that brightened towards the perfect day! And then the blessed realizations, ability increasing perpetually, and capacity growing even faster so as to supply fully the expanding spheres of ability, consciousness of self enlarging as self in Christ, deep opening into deep, wonder springing afresh from wonder, and, with every victory gained by the weapons of his warfare, a larger assurance that, if he had been "mighty through God" at Ephesus and Corinth, he should be mightier still "in the regions beyond." Here is a most useful lesson to teach us what we are slow to learn, namely, that no natural endowments, no amount of culture, no inspiration of knowledge, no miracles wrought in his behalf, can set aside the necessity of Christian experience, a personal work of grace in the soul, a profound sense of that work as from the Holy Spirit, in the ease of one called to the highest office of ministration. 2. We see how we are, am Christians, "members one of another." Although St. Paul was so highly endowed and so remarkably successful in the apostleship, yet he depends on the Church at Corinth for his enlargement to the work opening before him in Europe. "We shall be enlarged by you." This was conditioned on their conduct. If their divisions were healed, their false teachers silenced, their energies set free from exhausting strife and concentrated on building up Christ’s kingdom, would Corinth and Achaia be the only gainers? Nay; he himself would be liberated from restraints that clogged his feet. A fresh impulse would be given his apostleship. A new current of life would flow from their hearts into his heart, for it was not his working nor any other apostle’s working, but the coworking, the hearty union of Church and apostles, the cooperation of the "diversities of gifts," the oneness of the mystical body of Christ, by which the world was to be evangelized. The schism that had been threatened between the Asiatic and European Churches was in a fair way to be arrested. Jewish and Gentile believers were getting reconciled to the peculiarities of each other; the collection for the mother Church at Jerusalem was doing much to effect this most important unity. Yet this is not before him now. Nor does he allude to the singular advantages of Corinth as to geographical location and commercial opportunities. Situated on a narrow strip of land between northern and southern Greece, and connected with two seas by its harbours of Lechaeum and Cenchreae, it was a great emporium of trade for the East and West, and hence offered extraordinary facilities for the diffusion of Christianity. No doubt St. Paul felt that it was a centre of commanding influence. But he was extremely cautious as to using local motives, and in the present case he made no allusion to them. What occupied his whole thought was the increase of grace among them as a Christian community, and to this he looked for a happy furtherance in his contemplated missionary, tour. If they were revived and consecrated anew to Christ, he knew well that, when obstacles were thrown in his future pathway, when persecutions even fiercer than those already undergone came upon him, they would afford him sympathy and assistance while getting foothold in "the regions beyond." Obviously a prevailing idea in his mind was that Christianity must have a central home in every great section of country, and thence draw its human supplies during its conquests of outlying territory. And he longed for the Corinthian brethren to attain a richer experience of grace, so that they might magnify his office. Instead of being independent of their fraternal support, the stronger he felt himself the more he leaned on their sympathies. Heaven never gets so close to a man that earth does not get closer also. How the blessed Jesus leaned on his friends in the Passion week! How he needed the chosen among them to watch with him in the garden for one hour! The weary days of the apostle had not yet come, and his soul was having glorious visions of apostolic work, but amid it all, the pressure of uncertainty was upon his hope, and he would gladly hasten away from the present scene of anxiety just as soon as Providence permitted. We can enter into his solicitudes. We can imagine how Kirke White felt when he wrote the closing lines of the ’Christiad’:— "O thou who visitest the sons of men, Thou who dost listen when the humble pray, One little space prolong my mournful day One little lapse suspend thy last decree!" And we can realize Dr. Arnold’s emotions when he made the last entry in his diary: "Still there are works which, with God’s permission, I would do before the night cometh; especially that great work, if I might be permitted to take part in it." So too we can form some conception of St. Paul’s anxiety to widen the field of his ministrations, But he could not go alone; the heart of the Corinthian Church must go with him; and he must wait till they were sufficiently "increased" in "faith" to enter on the future enterprises of his universal apostleship. How humble in his greatness! Not what St. Paul accomplished, but what God accomplished in him, was his boast and commendation. This was his strength and glory, and therefore, "He that glorieth, let him glory in the Lord."—L. BY J.R. THOMSON 2 Corinthians 10:4 - Spiritual weapons. The Apostle Paul was naturally of a combative, soldier-like disposition. Before his conversion this temperament displayed itself in opposition to the cause of truth, to the Church of Christ. After his conversion his warfare was directed against the error, sin, and evil that afflicted and cursed mankind. As a soldier of Christ he fought a good fight and gained an honourable reputation. In the text we have, upon his own authority, the acknowledgment and explanation of his victories. 1. THE NATURE OF THE WEAPONS EMPLOYS AND . It is evident from this and other passages that Paul did not place his main reliance upon the miraculous and supernatural powers which he possessed, and sometimes wielded. 1. Carnal weapons are disclaimed; e.g. the appeal to force of arms or of law; the appeal to the superstitious fears of men; the address to interest and selfishness, in the use of worldly policy and craft. 2. Spiritual weapons are relied upon. The truth of God, the gospel of Christ,—this was the arm in which inspired apostles were wont to trust. 3. These weapons are mighty. In fact, there are no means of combating error and sin, of promoting the cause of truth and righteousness, so powerful as those which are taken from the armoury of the New Testament. They are "mighty through God," i.e. their power is of Divine origin, the Holy Spirit accompanying them to the souls of men. II. THE OF THE WEAPONS WHICH EMPLOYS AND . 1. They are mighty to demolish. As in warfare fortresses and cities are taken by a victorious army, and are then demolished, razed to the ground, so when the religion of Jesus went forth, conquering and to conquer, it attacked and brought low every high thing that exalteth itself against the knowledge of God. Thus sin, ignorance, error, superstition, vice, crime, bigotry, malice, were again and again vanquished by the victorious energy of the gospel. 2. They are mighty to subjugate. Captivity was the common lot of the conquered foe. And as thoughts are the motive power of life, the gospel attacked these; and rebellious, disobedient, indifferent, ungrateful thoughts were captured, and, by the gentle but mighty force of Divine truth, were brought into subjection to Christ, whom to obey is liberty, peace, and joy.—T. 2 Corinthians 10:5 - The captivity of the thoughts. Spiritual warfare is represented as leading to spiritual victory, and this as involving spiritual captivity. As the Roman general, having vanquished his foe and taken multitudes of prisoners, reserved his captives to grace his triumph, so the apostle, commissioned by Christ, regards himself as contending with all lawless and rebellious forces, and as resolved with Divine help to bring all such forces into subjection to his great Commander and Lord. I. THE FORCES WHICH ARE BROUGHT INTO . Christianity does not contend with physical powers, does not aim at the mere regulation of outward and bodily acts. It strikes at antagonists far more powerful than any which are dealt with by the powers of this world. Thoughts, i.e. the desires and purposes of the souls of men,—these are the foes with which the spiritual religion of the Lord Jesus contends. Disobedient thoughts, selfish thoughts, worldly thoughts, murmuring thoughts,—these it is that the religion of the Lord Jesus assails. These are the source and spring of all the outward evils that afflict and curse mankind. If these can be mastered, society may be regenerated and the world may be saved. II. THE AND INTO WHICH THESE FORCES ARE TO BE BROUGHT. 1. It is to the obedience of Christ, the rightful Lord of thoughts and of hearts, that the spiritual forces of humanity are to be rendered subject. A grand future is in this view opened up before humanity. The Son of man is King of man; and he will then ascend his royal throne when men’s hearts bow loyally before him, acknowledge his unique spiritual authority, and offer to him their grateful and cheerful allegiance. 2. It is a willing captivity into which human thoughts will be led. In this it is utterly unlike the subjection from which the metaphor is taken. Not brute force, but the convincing authority of reason, the sweet constraint of love, the admired majesty of moral excellence, secure the submission of man’s nature to the control of the Divine Lord 3. It is a lasting captivity, not temporary and brief. Whom Christ governs he governs forevermore. Time and earth cannot limit his empire. His kingdom is an everlasting kingdom.—T. 2 Corinthians 10:8 - Apostolic authority. Paul had to contend with difficulties, not only from without, but also from within, the Churches. There were rivals to his authority and claims. It happened that sometimes these rivals met with a certain measure of success. And this drove the apostle into the assertion of his rightful position and demands. I. THE SOURCE OF POWER AND . 1. It was not in himself, in any personal gifts and qualifications, that this power lay. Paul was indeed by nature a highly gifted man; but he laid no stress upon his abilities. He was by education a man of learning and culture; but he did not rely upon his knowledge for his influence. 2. It was not in any human commission that Paul confided. A king commissions an ambassador; a university confers a degree and right to teach; a Church licenses and authorizes a ministry. But the apostles were forward to declare that they had not received their commission from man. 3. It was by the Lord Jesus himself that the apostles were empowered and appointed to fulfil their high office. If Paul was the latest thus to be commissioned, none the less did he receive his authorization from the Divine Lord himself. II. THE SCOPE AND PURPOSE OF POWER AND , 1. As negatively described, it was not for casting down, for destruction. The power of the warrior is too often employed for this end. And even religious leaders and rulers—popes, defenders of the faith, and others—have too often bent their energies rather to destroy than to save. The apostle had occasion sometimes to threaten that he would put forth his power to silence and crush the rebellious. But he had no delight in "casting down," neither did he regard this as the ultimate end of his ministry. 2. As positively described, it was for edification. We must understand by this the rearing of the structure of Christian doctrine, and at the same time the building up of Church life. And as doctrine is intended to produce results in character, and as every true Church is built up of renewed natures and holy lives, obviously edification is a moral and personal process. . Apostolic power and authority give an assured basis for the faith of a Christian believer and for the teaching of a Christian minister. For the foundation is laid, not by human ignorance, but by Divine wisdom.—T. 2 Corinthians 10:10 - Letters, weighty and strong. In this passage St. Paul records the impression which, according to his adversaries, was made by his personal presence and by his epistolary writings. Although the reference is to the feeling at Corinth as a result of his First Epistle to the Church in that city, the language applies to the apostle generally as a minister discharging his ministry by the pen. There was nothing commanding in Paul’s appearance, and there were in his delivery some drawbacks to the impressiveness of his speech; but with regard to his letters, there was no room for difference of opinion. They were masterpieces, and their effectiveness was undeniable. In what does this effectiveness consist? This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ AN APOSTLE DRIVEN AGAINST HIS WILL INTO A OF . An apology for the "foolishness" of boasting (2 Corinthians 11:1-4). He is not afraid of comparisons (2 Corinthians 11:5, 2 Corinthians 11:6). He will not recede from his despised practice of teaching gratuitously (2 Corinthians 11:7-15). A second apology, drawn from the outrageous conduct of his opponents (2 Corinthians 11:16-20). His privileges, life, and labours (vers, 21-33). 2 Corinthians 11:1 Would to God; rather, would that!. You could bear; rather, ye would bear. In my folly; rather, in a little foolishness. Namely, in this foolishness of boasting. "Fool" and "folly" are here haunting words (2 Corinthians 1:16, 2 Corinthians 1:17, 2 Corinthians 1:19, 2 Corinthians 1:21; 2 Corinthians 12:6, 2 Corinthians 12:11). The article (the i.e. my folly) is omitted in à, B, D, E. Bear with me. It is better to take this as an indicative. It would be meaningless to pass from an entreaty to a command. On the other hand, "Nay, ye do really bear with me" was a loving and delicate admission of inch kindness as he had received from them. 2 Corinthians 11:2 For. This gives the reason why they bore with him. It was due to a reciprocity of affection. I am jealous over you. The word implies both jealousy and zeal (2 Corinthians 7:7; 2 Corinthians 9:2). With a godly jealousy; literally, with a jealousy of God. My jealousy is not the poor earthly vice (Numbers 5:14; Ecclesiastes 9:1), but a heavenly zeal of love. For I have espoused you; rather, for I betrothed you; at your conversion. I acted as the paranymph, or "bridegroom’s friend" (John 3:29), in bringing you to Christ, the Bridegroom. The metaphor is found alike in the Old and New Testaments (Isaiah 54:5; Ezekiel 23:1-49.; Hosea 2:19; Ephesians 5:25-27). To one husband (Jeremiah 3:1; Ezekiel 16:15). Our Lord used an analogous metaphor in the parable of the king’s wedding feast, the virgins, etc. That I may present you. The same word as in 2 Corinthians 4:14. The conversion of the Church was its betrothal to Christ, brought about by St. Paul as the paranymph; and, in the same capacity, at the final marriage feast, he would present their Church as a pure bride to Christ at his coming (Revelation 19:7-9). 2 Corinthians 11:3 I fear. Even now he would only contemplate their defection as a future dread, not as a present catastrophe. Lest by any means; lest haply (2 Corinthians 2:7; 2 Corinthians 9:4). As the serpent beguiled Eve. St. Paul merely touches on the central moral fact of the temptation and the Fall (Genesis 3:1-6). He enters into no speculation about the symbols, though, doubtless, like St. John (Revelation 12:9; Revelation 20:2), he would have identified the serpent with Satan. Through his subtlety. The word means "crafty wickedness." It is used in 2 Corinthians 12:16, and is found in 2 Corinthians 4:2; Luke 20:23. Your minds; literally, your thoughts (2 Corinthians 2:11). Should be corrupted (comp. Colossians 2:4-8; 1 Timothy 4:1). The simplicity. The apostles always insisted on this virtue, but especially St. Paul, in whose Epistles the word (ἁπλότης occurs seven times. That is in Christ; rather, that is towards (literally, into) Christ; as Cranmer rendered it, "The perfect fidelity Which looks to him above." 2 Corinthians 11:4 He that cometh. Apparently an allusion to some recent and rival teacher. Another Jesus. The intruder preaches, not a different Jesus (ἕτερον) or a different gospel (comp. Galatians 1:6-8), but ostensibly the same Jesus whom St. Paul had preached. Another spirit… another gospel; rather, a different spirit (ἕτερον)... a different gospel. The Jesus preached was the same; the gospel accepted, the Spirit received, were supposed to remain unaltered. Ye might well bear with him. This is not without a touch of irony. You are all set against me; and yet the newcomer does not profess to preach to you another Jesus, or impart a different Spirit! Had he done so, you might have had some excreta (καλῶς) for listening to him. Now there is none; for it was I who first preached Jesus to you, and from me you first received the Spirit. 2 Corinthians 11:5 For. It cannot be that you received this rival teacher as being so much superior to me; for, etc. I suppose. Again, like the Latin censeo or opinor, with a touch of irony. I was not a whit behind; in no respect have I come short of. The very chiefest apostles. The word used by St. Paul for "very chiefest" is one which, in its strangeness, marks the vehemence of his emotion. It involves an indignant sense that he had been most disparagingly compared with other apostles, as though he were hardly a genuine apostle at all. Yet he reckons himself to have done as much as the "above exceedingly"—or, as it might be expressed, the "out and out," "extra-super," or "super-apostolic," apostles. There is here no reflection whatever on the twelve; he merely means that, even if any with whom he was uufavourably contrasted were "apostles ten times over," he can claim to be in the front rank with them. This is no more than he has said with the utmost earnestness in 1 Corinthians 15:10; Galatians 2:6. There is no self-assertion here; but, in consequence of the evil done by his detractors, St. Paul, with an utter sense of distaste, is forced to say the simple truth. 2 Corinthians 11:6 Rude in speech; literally, a laic in discourse; see 2 Corinthians 10:10 and 1 Corinthians 2:13; and, for the word idiotes, a private person, and so "one who is untrained," as contrasted with a professor, see the only other places where it occurs in the New Testament (Acts 4:13; 1 Corinthians 14:16, 1 Corinthians 14:23, 1 Corinthians 14:24). St. Paul did not profess to have the trained oratorical skill of Apollos. His eloquence, dependent on conviction and emotion, followed none of the rules of art. Yet not in knowledge. Spiritual knowledge was a primary requisite of an apostle, and St. Paul did claim to possess this (Ephesians 3:3, Ephesians 3:4). We have been thoroughly made manifest among you in all things. This would be an appeal to the transparent openness and sincerity of all his dealings, as in 2 Corinthians 4:1-18:20 and 2 Corinthians 12:12; but the best reading seems to be the active participle, phanerosantes (à, B, F, G), not the passive, phanerothentes. The rendering will then be, In everything making it (my knowledge) manifest among all men towards you. 2 Corinthians 11:7 Have I? literally, or have I? An ironical exception to his manifestation of knowledge; "unless you think that I committed a sin in refusing to accept maintenance at your hands." It is clear that even this noble generosity had been made the ground for a charge against the apostle. "If he had not been conscious," they said, "that he has no real claims, he would not have preached for nothing, when he had a perfect right to be supported by his converts" (1 Corinthians 9:1-15). Abasing myself. The trade of tentmaker was despised, tedious, and mechanical, and it did not suffice to provide even for Paul’s small needs (Acts 18:3; Acts 20:34). That ye might be exalted; namely, by spiritual gifts (Ephesians 2:4-6). The gospel… freely. Some of them would feel the vast contrast between the words. The gospel was the most precious gift of God, and they had got it for nothing. Compare the fine lines of Lowell— "For a cap and bells our lives we pay, Bubbles we earn with our whole soul’s tasking; ’Tis only God who is given away, ’Tis only heaven may be had for the asking." To be a free and unpaid missionary was St. Paul’s pride (2 Corinthians 12:14; 1 Thessalonians 2:9; 2 Thessalonians 3:8, 2 Thessalonians 3:9; Acts 20:33). 2 Corinthians 11:8 I robbed; literally, I ravaged, or plundered. The intensity of St. Paul’s feelings, smarting under base calumny and ingratitude, reveals itself by the passionate expression which he here uses. Other Churches. The only Church of which we know as contributing to St. Paul’s needs is that at Philippi (Philippians 4:15, Philippians 4:16). Taking wages. The expression is again impassioned. It is meant rather ironically than literally. Literally it means rations (1 Corinthians 9:7). 2 Corinthians 11:9 And wanted. The aorist shows that this sad condition of extreme poverty was a crisis rather than chronic. Yet even at that supreme moment of trial, when from illness or accident the scanty income of his trade failed him, he would not tell them that he was starving, but rather accepted help from the Philippians, who, as he knew, felt for him an unfeigned affection. It is needless to point out once more how strong is the argument in favour of the genuineness of the Acts and the Epistles from the numberless undesigned coincidences between them in such passages as those to which I have referred in the foregoing notes. I was chargeable to no man; literally, I did not benumb you. The word katenarkesa, which occurs only here and in 2 Corinthians 12:13, 2 Corinthians 12:14, is ranked by St. Jerome among St. Paul’s cilicisms, i.e. the provincial expressions which he picked up during his long residence at Tarsus. Narke (whence our narcissus and narcotie) means "paralysis," and is also the name given to the gymnotus, or electric eel—in Latin, torpedo, the cramp-fish—which benumbs with the shock of its touch. "I did not," he indignantly says, "cramp you with my torpedo touch." Perhaps in a less vehement mood he would have chosen a less picturesque or technical and medical term. That which was lacking to me the brethren which came from Macedonia supplied; rather, for the brethren, on their arrival from Macedonia; filled up my deficiency. This must have been the third present which St. Paul received from Philippi (Philippians 4:15, Philippians 4:16). These brethren from Macedonia accompanied Silas and Timotheus (Acts 18:5). And so will I keep myself (2 Corinthians 12:14). 2 Corinthians 11:10 As the truth of Christ is in me. The strength of St. Paul’s feelings on the subject has already been expressed in 1 Corinthians 9:15. We have a similar appeal in Romans 9:1. The "as" is not in the original, but evidently the words are meant for a solemn asseveration—"The truth of Christ is in me, that," etc. No man shall stop me of this boasting; literally, this shall not be stopped as concerns me. The verb means literally, "shall be fenced," and with that tendency to over elaboration which is frequent in commentators, some suppose that St. Paul referred to the projected wall across the isthmus of Corinth, etc. But the same word is used for simply stopping the mouth in Romans 3:19; Hebrews 11:33. In the regions of Achaia. He would not apply the rule to Corinth only, but seems to have felt the need for the utmost circumspection, and for cutting off every handle for suspicion or slander among these subtle, loquacious, intellectual Greeks. He could act more freely among the more frank and generous Macedonians. 2 Corinthians 11:11 Wherefore? Be cannot tell them the real ultimate reason, which is their whole character and nature. Because I love you not? He has already assured them of his deep affection. 2 Corinthians 11:12 Occasion; rather, the occasion. Wherein they glory, they may be found even as we. "These new teachers boast to you how disinterested they are. Well, then, I have proved myself to be equally disinterested." But the words apparently involve a most stinging sarcasm. For these teachers were not in reality disinterested, though they boasted of being so; on the contrary, they were exacting, insolent, and tyrannical (2 Corinthians 11:20), and did not preach gratuitously (1 Corinthians 9:12), though they sneered at the apostle for doing so. Being radically false (2 Corinthians 11:12, 2 Corinthians 11:13), "while they were," as Theodoret says, "openly boasting, they were secretly taking money," and therefore were not "even as we." 2 Corinthians 11:13 For such are false apostles. This, with 1 Thessalonians 2:14-16 and Philippians 3:2, is one of St. Paul’s most passionate outbursts of plain speaking. "Now at length" says Bengel, "he calls a spade a spade." They were "false apostles" (Revelation 2:2), because a true apostle delivers the message of another, while these cared only for self (Romans 16:18). Deceitful workers. Workmen who cheat their employers (2 Corinthians 2:17; 2 Corinthians 4:2). Transforming themselves. The verb is the same as in 1 Corinthians 4:6 and Philippians 3:21, and does not occur elsewhere in the New Testament. 2 Corinthians 11:14 Even Satan .. angel of light. This is one of Satan’s devices (2 Corinthians 2:11). The allusion may be to the temptation (Matthew 4:8, Matthew 4:9); or to the appearances of Satan with the angels before God in the Book of Job (Job 2:1); or perhaps to the Jewish hagadah, that the "angel" who wrestled with Jacob was in reality Satan. 2 Corinthians 11:15 Whose end shall be according to their works. Whatever their fashion (schema), they shall be judged, not by what they seem, but by what they are, as shown by their works. 2 Corinthians 11:16-33 Apology by contrast. 2 Corinthians 11:16 I say again. St. Paul evidently feels an almost invincible repugnance to begin to speak of his own works. He has twice swerved away from the task (2 Corinthians 10:8; 2 Corinthians 11:1, 2 Corinthians 11:6) to speak of collateral topics. Now at last he begins, but only (to our grievous loss) to break off abruptly in 2 Corinthians 11:33, before the story of his past sufferings has been much more than begun. A fool… boast. Here, again, we have the two haunting words of this section (see note on 2 Corinthians 11:1; 1 Corinthians 15:36; 1 Corinthians 13:3). "Boast" occurs sixteen times in these three chapters alone. That I; rather, that I also. 2 Corinthians 11:17 Not after the Lord. "Boasting," or what might be stigmatized as such, may become a sort of painful necessity, necessitated by human baseness; but in itself it cannot be "after the Lord." There is nothing Christ-like in it. It is human, not Divine; an earthly necessity, not a heavenly example; a sword of the giant Philistine, which yet David may be forced to use. Confidence; hypostasis, as in 2 Corinthians 9:4, where exactly the same phrase occurs. 2 Corinthians 11:18 After the flesh (see note 2 Corinthians 10:3; comp. Philippians 3:4). I will glory also. But, as Robertson admirably observes, he "does not glory in what he has done, but in what he has borne." 2 Corinthians 11:19 Seeing you yourselves are wise; ye gladly tolerate the senseless, being intellectual. The irony would be very scathing to those whose minds and consciences were sufficiently humble and delicate to feel it. 2 Corinthians 11:20 For ye suffer, if a man bring you into bondage. The verse gives us an unexpected and painful glimpse of the enslaving (Galatians 2:4), greed-loving (Matthew 23:1-39. 14; Romans 16:1-27;18), gain-hunting (1 Peter 5:2, 1 Peter 5:3), domineering (3 John 1:9). and even personally violent and insulting character of these teachers; whom yet, strange to say, the Corinthians seem to take at their own estimate, and to tolerate any extreme of insolence from them, while they were jealously suspicious of the disinterested, gentle, and humble apostle. If a man devour you. As the Pharisees "devoured" widows’ houses (Matthew 23:14). Take of you; rather, seize you; makes you his captives. The verb is the same as "caught you," in 2 Corinthians 12:16. Smite you on the face. They must have brought their insolence with them from Jerusalem, where, as we see, not only from the details of our Lord’s various mockeries, but from the accounts of the priests in Josephus and the Talmud, the priests made free use of their fists and staves! The fact that so many of the converts were downtrodden slaves and artisans would make them less likely to resent conduct to which they were daily accustomed among the heathen. Neither Greeks nor Orientals felt to anything like the same extent as ourselves the disgrace of a blow. That sense of disgrace rises flora the freedom which Christianity has gradually wrought for us, and the deep sense of the dignity of human nature, which it has inspired Christ had been so smitten, and so was Paul himself long afterwards (Acts 23:2), and he had to teach even Christian bishops that they must be "no strikers" (1 Timothy 3:3; Titus 1:7). The "syllogism of violence" has, alas! been in familiar use among religious teachers in all ages (1 Kings 22:24; Nehemiah 13:25; Isaiah 58:4; Matthew 5:39; Luke 22:64; 1 Corinthians 4:11). 2 Corinthians 11:21 I steak as concerning reproach, as though we had been weak. The sense is uncertain, but if with the Revised Version we render it, "I speak by way of disparagement," the verse may be understood as an ironical admission that, if absence from these violent and self-assertive proceedings be a sign of weakness, he has been weak. He proceeds to correct the ironical admission in the next clause. The meaning can hardly be, "I admit the disgraces I have suffered", because he is speaking of the Corinthians, not of himself. I am bold also. If they derive their right to this audacious and overweening line of conduct from any privileges of theirs, there is not one of these privileges which I too may not claim. 2 Corinthians 11:22 Hebrews. In the strictest sense those who still understood and spoke Aramaic, not Hellenists of the dispersion, who no longer knew the sacred language. (For the use of the word, see Acts 6:1; Philippians 3:4.) Israelites. Jews, not only by nation, but in heart and feeling (see John 1:48; Acts 2:22, etc.; Romans 9:4; Romans 11:1). The seed of Abraham. Alike literally and spiritually (see John 8:33-53; Romans 9:7; Romans 11:1). It may seem strange that St. Paul should have found it necessary to make this statement; but his Tarsian birth and Roman franchise may have led to whispered innuendoes which took form long afterwards in the wild calumny that he was a Gentile who had only got himself circumcised in order that he might marry the high priest’s daughter (Epiphan., ’Haer.,’ 30:16). 2 Corinthians 11:23 I speak as a fool. Not merely as before aphron, but paraphronon," I speak as a madman." It is downright insanity on my part to enter into this contest of rival egotism. The verb does not occur elsewhere in the New Testament; the substantive is used of "downright infatuation" in 2 Peter 2:16. I am more. I may claim to be something beyond an ordinary servant of Christ. This is the "frantic" boast which he proceeds to justify in a fragment of biography which must ever be accounted as the most remarkable and unique in the world’s history. And when St. Paul lived the life was, as Dean Stanley says, "hitherto without precedent in the history of the world." No subsequent life of saint or martyr has ever surpassed St. Paul’s, as here sketched, in self-devotion; and no previous life even remotely resembled it. The figure of the Christian missionary was, until then, unknown. In labours more abundant; literally, more abundantly. The best comment Isaiah 1 Corinthians 15:10. In stripes above measure. The expression is partly explained in the next verse. In prisons. St. Clement of Rome says that St. Paul was imprisoned seven times. The only imprisonment up to this date recorded in the Acts is that at Philippi (Acts 16:23). The imprisonments in Jerusalem, Caesarea, and Rome all took place later. He says later," The Holy Ghost witnesseth in every city that bonds and imprisonment await me" (Acts 20:23). In deaths oft. He alludes to the incessant opposition, peril, and anguish which make him say in 1 Corinthians 15:31, "I die daily". With the whole passage we may compare 2 Corinthians 6:4, 2 Corinthians 6:5. 2 Corinthians 11:24 Five times. Not one of these Jewish scourgings—which yet were so severe that the sufferer often died under them—is mentioned in the Acts. This paragraph is the most striking proof of the complete fragmentariness of that narrative, marvellous as it is. On the circumstances which probably led to these Jewish scourgings, see ’Life of St. Paul,’ exc. 11.; and comp. Acts 22:19; Acts 26:11; Matthew 23:34. The question arises—Was St. Luke entirely unaware of all these scenes of anguish and daily martyrdom? Had St. Paul, in his humble reticence, never cared to speak of them? or were the Acts only intended for a sketch which made no pretension to completeness, and only related certain scenes and events by way of specimen and example? Forty stripes save one (Deuteronomy 25:3). On this instance of Jewish scrupulosity, and for all that is known of the rationale of Jewish scourgings, see ’Life of St. Paul,’ ubi supra. 2 Corinthians 11:25 Thrice was I beaten with rods. This alludes to scourgings inflicted by Gentile magistrates with the vitis, or vine stick, of soldiers, or with the fasces of lictors. Only one of these horrible scourgings, which likewise often ended in death, is narrated in the Acts (Acts 16:22). We do not know when the others were inflicted. In any case they were egregious violations of St. Paul’s right of Roman citizenship; but this claim (as we see in Cicero’s various orations) was often set at nought in the provinces. Once was I stoned. At Lystra (Acts 14:19). Thrice I suffered shipwreck. Not one of these shipwrecks is narrated in the Acts. The shipwreck of Act 27:1-44, took place some years later. A night and a day I have been in the deep. An allusion, doubtless, to his escape from one of the shipwrecks by floating for twenty-four hours on a plank in the stormy sea. We have no right to assume that the deliverance was miraculous. The perfect tense shows St. Paul’s vivid reminiscence of this special horror. "In the deep" means "floating on the deep waves." Theophylact explains the words ἐνβυθῷ to mean "in Bythos," and says that it was a place near Lystra, apparently like the Athenian Barathrum and the Spartan Caeadas—a place where the bodies of criminals were thrown. The word does not occur elsewhere in the New Testament. 2 Corinthians 11:26 In journeyings often. In those days and in those countries journeys were not only perilous and fatiguing, but also accompanied with many severe hardships and discomforts. In perils of waters; rather, of rivers. In all countries which, like parts of Greece and Asia Minor, abound in unbridged mountain torrents, journeys are constantly accompanied by deaths from drowning in the sudden rush of swollen streams. In perils of robbers. Then, as now, brigandage was exceedingly common in the mountains of Greece and Asia. In perils from mine own countrymen; literally, from my race. These are abundantly recorded in the New Testament (Acts 9:23, Acts 9:29; Acts 13:50; Acts 14:5, Acts 14:19; Acts 20:3, etc.; 1 Thessalonians 2:15, 1 Thessalonians 2:16; Philippians 3:2) From the heathen. They were generally instigated by the Jews (Acts 16:19-39, Acts 17:5; Acts 19:23-34, etc.). In the city. As at Damascus, Jerusalem, Philippi, Thessalonica, Beroea, Ephesus, etc.—"in every city" (Acts 20:23). In the wilderness. As, for instance, in travelling through the wild waste tracts of land between Perga and Antioch in Pisidia, or thence to Lystra and Derbe; or over the mountain chains of Taurus to the cities of Galatia. In the sea. Storms, leaks, pirates, mutinies, etc. Among false brethren. The word only occurs elsewhere in Galatians 2:4. 2 Corinthians 11:27 In weariness and painfulness; literally, in toil and travail (1 Thessalonians 2:9 2 Thessalonians 3:8). In watchings; literally, in spells of sleeplessness (Acts 20:34). In hunger and thirst (2 Corinthians 11:8; 1 Corinthians 4:11; Philippians 4:12). In fastings often. It is not clear whether this refers to voluntary fastings (2 Corinthians 6:5; Acts 27:9) or to general destitution short of the actual pangs of hunger. In cold and nakedness. St. Paul’s ideal, like that of his Master Christ, was the very antithesis of that adopted by the wealthy, honoured, and full-fed Shammais and Hillels of Jewish rabbinism, who delighted in banquets, fine garments, pompous titles, domestic comforts, and stationary ease. 2 Corinthians 11:28 Those things that are without. The adverb thus rendered parektos only occurs in Matthew 5:32; Acts 26:29. It may either mean "trials that come to me from external and extraneous sources (quae extrinsecus accedunt) or things in addition to these (praeterea), which I here leave unmentioned.’’ The latter meaning is (as St. Chrysostom saw) almost certainly the correct one. That which cometh upon me. The word thus rendered is either episustasis (J, K), which means "hostile attack" or "tumult," as we talk of "a rush of trouble or business;" or epistasis (à, B, D, E, F, G), which may imply "halting, lingering thoughts; "attention," and so "anxiety" (comp. Acts 24:12, where there is the same various reading). Of all the Churches. No doubt he is thinking of his own Churches, the Churches of the Gentiles (Colossians 2:1). 2 Corinthians 11:29 Who is weak, and I am not weak? See, by way of example, 1 Corinthians 8:13; 1 Corinthians 9:22; Romans 14:21. Instead of stiffly maintaining my own prejudices, I am always ready to make concessions to weak brethren. Who is offended, and I burn not! That is, "who is ever caused to stumble without my burning with indignation?" In other words, "Is not the intensity of my sympathy whenever any scandal occurs an addition to the trials of my life?" 2 Corinthians 11:30 If I must needs. If boasting is forced on me as a moral necessity (δεῖ). The things which concern mine infirmities. After all, St. Paul cannot keep up even for a few verses anything which can be regarded as "boasting after the flesh" (2 Corinthians 11:18). Practically his boasting has been only of those afflictions which to others might sound like a record of disgraces, but which left on him the marks of the Lord Jesus. His hairbreadth escapes were to him, as Bossuet said of the wounds of the Prince of Conde, "marks of the protection of Heaven." 2 Corinthians 11:31 The God and Father of our Lord Jesus Christ. This solemn asseveration does not seem to be retrospective. It is used to preface what was perhaps intended to be a definite sketch of the most perilous incidents and trials of his life, which would have been to us of inestimable value. This awful attestation of his truthfulness was necessary, (1) because even the very little which we do know shows us that the tale would have been "passing strange;" and (2) because his base and shameless calumniators had evidently insinuated that he was not straightforward (2 Corinthians 12:16). (On the phrases used, see 2 Corinthians 1:23; 1 Corinthians 15:24; Ephesians 1:3.) 2 Corinthians 11:32 In Damascus. (For the incident referred to, see Acts 9:22-25.) The governor; literally, the ethnarch. This is obviously the title given to the commandant of the city (whether an Arabian or a Jew), left in charge by Aretas. The word does not occur elsewhere in the New Testament, but is found in 1Ma 14:47; Josephus, ’Ant.,’ 14:7, § 2. Under Aretas the king. Hareth, the Emir of Petra, father-in-law of Herod the Great. He had either seized the city during his war with Herod, to avenge the insult offered to his daughter by Herod’s adultery with Herodias; or it may have been assigned to him by Caligula. His relations with Damascus are confirmed by coins (see ’Life of St. Paul,’ exc. 8.). Kept… with a garrison; literally, was guarding. It is said in Acts 9:24 that the Jews did this; but they could not in any case have done it without leave from the ethnarch, and qui facit per alium, facit per se. Desirous to apprehend me. Both words are a little stronger in the Greek—"determining to seize me." 2 Corinthians 11:33 Through a window. A "little door," or lattice in some house which abutted on the wall. In a basket (comp. Joshua 2:15; 1 Samuel 19:12). The word used by St. Luke in Acts 9:25 is spuris, which is a general name for a large basket. The word here used is sargane, which is defined by Hesychius to be a basket of wickerwork, but which may also mean a rope basket. This particular incident, no doubt, seems to be less perilous and trying than many which St. Paul has already mentioned. We must, however, remember that escape from a window in the lofty wall of a city guarded by patrols was very perilous, and also that such a method of concealment was very trying to the dignity of an Oriental rabbi, such as St. Paul had been. Further, it is clear that St. Paul only mentions this as the earliest incident in along line of perils which it had been his original intention to recount. But at this point he was interrupted, and laid aside his task of dictation—an incident which has not unfrequently had its effect in literature. When next he resumed, the Epistle, he was no longer in the mood to break through his rule of reticence on these subjects. He had played "the fool" and "the madman," as he says of himself with indignant irony, enough; and he proceeds to speak of other personal claims which he regards as more Important and more Divine. Of all "chapters of unwritten history," not one is more deeply to be regretted than the one which we have them lost. 2 Corinthians 11:1-4 - Inviting men to Christ the supreme object of preaching. "Would to God ye could bear with me a little," etc. The purpose and spirit of this chapter are the same as the preceding one. The apostle proceeds against the charges which they had brought against him and the same breeze of irony breathes through all. These verses seem to be his defence against the charge of his foolish boasting, "Would to God" or rather would that ye could "bear with me a little in my folly," or better, in a little foolishness. What I have said already you say is foolish boasting; be it so, bear with me whilst I proceed in the same strain of self-vindication; tolerate me a little further. It has been observed that no less than five times in this chapter does the expression "bearing with," or" burden," occur, and the word "folly" eight times; and the inference is that the expressions refer to something which he had heard of some of their remarks concerning him. Paul here seems to claim their continued attention on two grounds. I. THE OF THE WORK HE HAD AMONGST THEM. "For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ." He had "espoused," or united them, to Christ, as the bride to the Bridegroom—a relationship the most sacred, close, tender, and lasting. To unite men in supreme affection and supreme purpose is the grand work of the Christian minister, and what work on earth is so sublimely beneficent and glorious as to make men one with Christ? It is impossible to make men one with a creed or a Church, and were it possible it would be to the last degree undesirable. But to make men one with Christ is at once most practical and urgent—practical because God has established an infallible method, and urgent because souls disconnected from Christ are in a guilty and ruined condition. II. THE DREAD WHICH HE HAD LEST THAT WORK SHOULD BE UNDONE. "But I fear, lest by any means, as the serpent beguiled Eve through his subtlety [craftiness], so your minds should be corrupted from the simplicity that is in Christ." It would seem from this that the union of souls to Christ is nor absolutely indissoluble, that a separation is possible; and, in truth, were it not so, man would with the union lose his freedom of action, and would become a mere instrument. Angels fell from their primitive holiness, our first parents from innocence, and Peter for a time from connection with Christ. The holiest creature in the universe is conscious of a power by which he could break away from his orbit of purity and obedience; otherwise he would have no sense of personal virtuousness. The apostle here seems to ascribe the possible dissolution of the marriage of souls to Christ to Satan, whom he here represents as the "serpent," implying his belief at once in the personality, moral maliciousness, and mighty spiritual influence of this superhuman intelligence. See how he does this. 1. By insidiously corrupting the mind. "I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ." There can be no union between a soul morally corrupt and impure, and Christ. The moment those who are united to Christ become corrupted, the union is at an end; the letter branch falls from the trunk. So Satan’s work is to "corrupt," and thus undo the grandest of all works. This he does insidiously, or craftily, just as he dealt with Eve (Genesis 3:1-24.). How craftily this huge enemy of souls pursues his soul-corrupting work! "Beware of his devices." 2. By the agency of false teachers. "For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, Which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him." There is but one dissolute Christ, but as many subjective ones as call themselves Christians, and not a few of the subjective ones are pernicious caricatures of the true Jesus of Nazareth. These are preached, and the preaching of them corrupts souls and fulfils the purpose of the devil. There is as much difference between the Christ of the Gospels and the Christ of the creeds, as there is between the cedar growing in Lebanon and that cedar reduced to its primitive elements in the laboratory of the chemist; in the one form beautifully attractive, in the other hideously repulsive. Such Christs were preached in Corinth. Paul, perhaps, specially refers to some one who was preaching "another Jesus," and ironically he intimates that such preachers they tolerated. "Ye might well bear with him." As if he had said," Such men who are doing the work of the devil ye would tolerate? 2 Corinthians 11:5-12 - The highest knowledge and the noblest generosity. "For I suppose I was not a whit behind the very chiefest apostles. But though I be rude in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things. Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? I robbed other Churches, taking wages of them, to do you service. And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia. Wherefore? because I love you not? God knoweth. But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we." Few things in human life are more distasteful than egotism or vanity. There are those in society whose chief delight is to parade their own imaginary merits and distinctions. We are wrong, however, if we regard the man who sometimes speaks about himself as an egotist. When a man is denied virtues which he knows he possesses, and charged with faults of which his conscience tells him he is not guilty, he is bound by the laws of his nature to stand up in self-defence. Every man is justified in fighting for his moral reputation, which is to him more precious than gold, and dear to him as life itself. This is just what Paul does here and in many other places in his letters to the Corinthians. He had slanderers at Corinth. Here he says, "For I suppose [reckon] I was not a whit behind the very chiefest apostles." Two facts are here indicated which warranted his boasting. I. He felt that, though he had not rhetorical accomplishments, HE HAD THE HIGHEST . "Though I be rude in speech, yet not in knowledge." He was not trained in all the rhetorical parts of Grecian oratory, his periods were not polished, his sentences were not tuneful, and, perhaps, his utterances lacked flow and his voice music. This he seems to have felt; but what of that? He had the highest "knowledge.’’ What is the grandest oratory without true knowledge? Clouds of golden splendour without water for the thirsty land. Paul’s knowledge was of the highest kind. He knew Christ; he knew what Christ was to him; what he had done for him, as well as what he was in himself and in his relation to the Father and the universe. This is the science of all sciences; the science of which all other sciences are to it the mere leaf, or stem, or branch, of which this is the root. "This is life eternal, to know thee the only true God, and Jesus Christ, whom thou hast sent." "I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord." II. He felt that, though he consecrated himself to their highest interests, he FROM THEM NO . What trials he endured for them! what perils he braved for them! what labours he prosecuted for them (see 2 Corinthians 11:24-27)! All this was done and endured for what? Not for selfish ends, not for worldly gain. "Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely?" Why did he not receive remuneration at their hands? Nay, why did he reject it? (1) Not because he did not need such a recompense. "And when I was present with you, and wanted, I was chargeable to no man." He was dependent upon such contributions for his subsistence. He had received them at Thessalonica before his first visit to Corinth. (2) Not because he did not love them. "Wherefore? because I love you not? God knoweth." It would have been a gratification to those whom he had spiritually saved, to have made some secular recompense for his labours, but he denied them this gratification, not because he did not love them. Why, then, did he reject their secular help? 1. To furnish in his own life a proof of the benevolent terms of the gospel. "I preach to you the gospel of God freely." The gospel is a free gift of God, and I present it to you as a tree gift. The gospel should never be preached as a means of livelihood or for filthy lucre. 2. To silence the tongue of his slanderers. No doubt his enemies at Corinth sought in every way to degrade the apostle. The false apostles, no doubt, boasted that they did their work there as benefactors disinterestedly and without pay. Had Paul taken payment he would have given them some ground for boasting of their generosity. 3. To compel his enemies by his example to act from generous impulses. "That they may be found as we are." "Notice," says Mr. Beet, "the bitter irony of these words. Paul’s opponents boasted their disinterestedness whilst making gain of the Corinthians, and eagerly watched him to detect self-enrichment, that they might boast of their own superiority. These have been the tactics of demagogues in all ages. But Paul resolved to refuse just recompense for real and great benefits, that thus by his example he may compel those who boasted their superiority to come up to his own level of working without pay, so that when his conduct and theirs are investigated, they may be found to be as disinterested as he was." . Truly that man might well exult who feels that, however deficient in mere verbal learning, he possesses the highest knowledge—the knowledge of Christ; and who also feels that he is rendering to men the highest service from kindly generous impulses without a desire for fee or reward, giving freely to men what God has given freely to all—the gospel of Jesus Christ. 2 Corinthians 11:13-15 - Self-misrepresentation. "For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing it fits ministers also be transformed as the ministers of righteousness; whose end shall be according to their works." Three thoughts are suggested by these words. I. MAN HAS THE POWER OF HIS TO OTHERS. Naturalists tell us of animals which have the power to appear what they really are not. Some feign sleep and death. Be this as it may, man has this power in an eminent degree—he can disguise himself and live in masquerade. Hence our Saviour speaks of "wolves in sheep’s clothing." In fact, throughout all circles and populations those who appear to be what they really are have ever been in a miserable minority. As a rule men are not what they seem. II. IN THE OF THIS POWER MAN CAN INVEST EVIL WITS THE HIGHEST FORMS OF GOOD. The "false apostles," to whom reference is here made, seem to have done so. Paul speaks of them as "deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light." The worse a man is the stronger the temptation he has to assume the forms of goodness. Were corrupt men to show the state of their hearts to their contemporaries, they would recoil from them with horror and disgust, and they would be utterly unable to enjoy social intercourse or to transact their worldly business. As a rule, the worse a man is the more strenuous his efforts to assume the habiliments of virtue. Selfishness robes itself in the garbs of benevolence, error speaks in the language of truth. Hence it does not follow that a man is a true apostle or minister of Christ because he appears in the character. Some of the worst men on the earth have been deacons and priests, occupied pulpits and preached sermons. "No marvel," says the apostle; "for Satan himself is transformed into an angel of light." Hence it behoves us all to look well into the real moral character of those who set themselves up as the representatives of Christ and the teachers of religion. "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world." III. HE WHO THIS POWER IN THIS WAY RENDERS HIMSELF LIABLE TO . "Whose end shall be according to their works." Of all characters the hypocrite is the most guilty and abhorrent. More terrible and more frequent were the denunciations Christ hurled against such than against the voluptuary, the gross sensualist, or the sordid worldling. "Woe unto you, scribes and Pharisees, hypocrites!" etc. (see Matthew 23:13-33). As such are the greatest sinners, such will have the most terrible end; the "end shall be according to their works." They will reap the fruit of their own doings. . Learn: 1. The duty of self-truthfulness. Let us seek to be such true men, so true to self, society, and God, that we may have no temptation whatever to play the hypocrite or to appear to others what we are not. "To thine own self be true, And it must follow, as the night the day, Thou canst not then be false to any man." 2. The duty of social caution. Do not let us estimate men by their appearances, ant take them into the circle of our confidence and friendship merely on account of what they appear to be. Often those whose outward garb is the most holy are inwardly the most corrupt, who outwardly move as angels of light are inwardly the greatest devils. Let us learn to take off the mask, to disrobe corruption of its external robes of purity, and to give neither our trust nor our sympathy until we are convinced that they have truth in the "inward parts." 2 Corinthians 11:16-19 - Man talking about himself, and the limitation of apostolic inspiration. "I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little. That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting. Seeing that many glory after the flesh, I will glory also. For ye suffer fools gladly, seeing ye yourselves are wise." Observe here— I. MAN TALKING ABOUT HIMSELF. Paul had said a good many things about himself. Here again he takes up the subject, and his language suggests: 1. That the world is disposed to regard such talk as foolish. "Let no man think me a fool [or, ’foolish’]." In this he recognizes the tendency of men to regard such self reference and self talk as weak and unwise. So in truth unsophisticated men do. When they hear a man talking about himself he impresses them with a sense of his folly. Inwardly they say, "What a fool that man is to be talking about himself!" It must be confessed that generally it is a very foolish thing—few things are more foolish. 2. That such conduct may become a duty. Paul felt it such an urgent obligation at this time that he begs them to bear with him. "Yet as a fool receive me, that I may boast myself a little." He was on his defence, and he felt that such self references as he made he owed to himself, to the Christians at Corinth, and to the cause of his Master. Hence he seems to say, "Though you regard me as a fool whilst I thus talk about myself, yet do hear me." 3. That to attention to such talk about himself the apostle had a special claim. "Seeing that many glory after the flesh, I will glory also. For ye suffer fools gladly, seeing ye yourselves are wise." As if he had said, "The false apostles amongst you talk about themselves; they boast of their merits and achievements, and you listen to them. I have a special claim to your attention because of the proofs of my apostleship amongst you." II. THE OF . "That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting." As if he had said, "I do not talk of myself by ’commandment;’ I have no special commission from Christ." How frequently does the apostle, in his communications to the Church at Corinth, guard against the impression that everything he wrote was divinely inspired! Indeed, in one case he indicates an imperfection of memory. "I baptized also the household of Stephanas: besides, I know not whether I baptized any other" (1 Corinthians 1:16). "I know not." What, an inspired apostle not knowing what he had done, forgetting the religious ordinances he had celebrated! In his letter to Timothy he himself says, "Every Scripture inspired of God is also profitable for teaching," implying that all Scripture is not inspired. It is for us to find out which the inspired ones are, to separate the human from the Divine. Whatever agrees with the character and the teaching of the Spirit of Christ we may rest assured is inspired of God. Who but God himself can tell the enormous amount of injury that has been done to sacred truth by the dogma of verbal inspiration, regarding all the imprecations of David, all the reasonings of Job’s three friends, and even the utterances of Satan himself, as inspired by Heaven? The Scriptures contain the word of God, but they are not the word of God; the casket is not the jewel, the shell is not the kernel. This by a devout and earnest study we must find out for ourselves. . The subject teaches: 1. That we must not shrink from the discharge of a duty, however painful. Paul, as a humble and modest man, felt it a very painful thing to talk about himself. His native modesty shrank from it; yet, though he would be considered a "fool," he did it. 2. That we must study the Scriptures with a discriminating judgment. We must penetrate through the "letter" that is human and reach the "spirit" that is Divine, "Open thou mine eyes, that I may behold wondrous things out of thy Law." 2 Corinthians 11:20 - A picture of religious impostors. "For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face." This verse suggests five things concerning religious impostors. I. THEY ARE . "For ye suffer [bear] if a man bring you into bondage." The reference is undoubtedly to those described in 2 Corinthians 11:13, who were false teachers in Corinth. They were enslaving the souls of men with their dogmas and rites. False teaching always makes men spiritual serfs. Heathens are slaves to their priest, fanatics are slaves to their leader, papists are slaves to their pope. True teaching makes men free men. Spiritual bondage is infinitely worse than physical or political. A man’s body may be in chains, yet he may be free in spirit; but if his spirit is enslaved, he himself is in captivity. The work of a false teacher is always to subdue souls to himself; the work of the true, to win souls to Christ. Even conventional Christianity is enslaving. II. THEY ARE . "If a man devour you." False teachers devour widows’ houses. They teach for money, turn temples and churches into shops. They shear the sheep instead of feeding them. Greed is their inspiration. III. THEY ARE CRAFTY. "If a man take of you [taketh you captive]." The expression "of you" is not in the original. The idea to me seems to be—if a man takes you in, deceives and entraps you. This is just what religious impostors do—they "take men in," they cajole men, and make them their dupes. IV. THEY ARE . "If a man exalt himself." It is characteristic of false teachers that they assume great superiority. With this they endeavour to impress men by their costume, their bearing, and their pompous utterances. They arrogate a lordship over human souls. V. THEY ARE . "If a man smite you on the face." This is the last form of outrage; no greater insult could be offered to a man. The religious impostor has no respect for the rights and dignities of man as man. With his absurd dogmas and arrogances he is everlastingly smiting men on "their face," on their reason, their consciences, and their self-respect. 2 Corinthians 11:21-33 - Paul’s avowal of his advantages and his history of his trials. "I speak as concerning reproach," etc. The two subjects for thought that stand out conspicuously in these verses are Paul’s manly avowal of his distinguished advantages and his historic sketch of his extraordinary trials. I. HIS MANLY AVOWAL OF HIS , There are three advantages which he here touches upon. 1. His superior character. "I speak as concerning reproach [by way of disparagement], as though we had been weak." Hitherto I have spoken of myself as if all the disparaging things you have said of me were true. The idea of Paul’s language here seems to be this: "I have been speaking of reproach or disgrace, as if I was weak, i.e. as if I was disposed to admit as true all that has been said of me, as reproachful or disgraceful, all that has been said of my want of qualifications for the office, of my want of talent, my dignity of character, my folly. In all this I have been speaking ironically. I am superior to all; I am not ignorant, but learned; I am not foolish, but wise; not greedy, but generous; not proud, but humble; not ignoble, but dignified." How far his character transcended that of his traducers, history shows. 2. His superior ancestry. "Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am His traducers, the false teachers, were, it would seem, Jews; probably boasted of their descent, and certainly implied that Paul was a mere Hellenistic Jew, born at Tarsus. If they gloried in their descent, so could he; the blood of Abraham quivered in his veins, he was a lineal descendant of the man who wrestled with Jehovah and prevailed, an Israelite. 3. His superior apostleship. "Are they ministers of Christ? (I speak as a fool) I am more." They called themselves "ministers of Christ," and belonged, perhaps, to the party in the Corinthian Church who said they were "of Christ"—Christites. But he was more an apostle of Christ than they were. Of this he was conscious. In touching this Paul says, "I speak as a fool," or as one beside myself. Here his great soul seems to flash out in the fire of indignant irony. There is an egotism here, say some. True, but it is a just, manly, necessary egotism. II. HIS SKETCH OF HIS TRIALS. He was scourged "five times," in "prisons frequent" and in "deaths oft," thrice "beaten with rods," once "stoned," "thrice suffered shipwrecks," in "perils in the sea" and on laud, midst foes and friends, in the "wilderness" and in cities, tried by "weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness." Besides all this, he refers to the trials that came "daily" upon him in "the care of all the Churches." The Churches were dear to his heart, and all the dissensions, heresies, unchastities, immoralities, that appeared from time to time in the Churches would carry anguish into his heart. Why he should refer in the last Verse to the event that happened at Damascus, when he was let down "through a window in a basket," has been a puzzle to commentators. But as it was amongst his first trials as an apostle, it, perhaps, made the greatest impression on his mind. The trials here sketched indicate several things. 1. The mysteriousness of God’s procedure with his servants. One might have thought that the man inspired with supreme love to God, and receiving a commission from him, involving the salvation of souls, would have had his way made clear and safe and even pleasant for him; that in his path no enemy should appear, no peril should threaten, no pain should be endured, that all things would be propitious; that he who embarked in such an enterprise as Paul’s would sail in a bark absolutely secure, under a sky without a cloud, with every billow and every breeze propitious. But not so. The more important the Divine work entrusted to a man, and the more faithful he is in its discharge, the more trials will embarrass and distract him. For an explanation of this we must await the great explaining day. 2. The unconquerableness of Christly love in the soul. What stimulated Paul to embark in such an enterprise as this? What urged him on through innumerable difficulties and dangers? What bore him up under distressing and ever-thickening trials? Here is the answer: "The love of Christ constraineth me." This is the love that is unconquerable and all-conquering, the love that makes the true hero. 3. The indelibility of the impressions which trials produce. The trials in this long catalogue, so varied and tremendous, had long since transpired, but they were fresh in Paul’s memory. Each one stood before the eye of his memory in living reality. It is a law in our nature that our trials make a deeper impression on us than our mercies. Why should this be so? Because they are the exceptions, not the rule. 4. The blessedness which the memory of trials rightly endured produces. In Paul’s case it did two things. (1) It generated sympathy with the woes of others. "Who is weak, and I am not weak? who is offended, and I burn not?" No man can sympathize with the trials of others unless he has passed through trials himself. The sufferings that Christ endured qualified him to sympathize with the woes of the world. He who hungers for sympathy in his sufferings will go in vain to the man who has never suffered. (2) It inspired the soul with true rejoicing. "If I must needs glory, I will glow of the things which concern mine infirmities." The reminiscence of the trials he had endured, the foes he had encountered, the perils he had braved, in the cause of Christ were now for him subjects for congratulation and glorifying. They had exerted such a beneficent influence on his character, and were endured in such a noble cause, that he rejoiced in them. In declaring all this Paul makes a solemn appeal for its truth. "The God and Father of our Lord Jesus Christ, which is blessed forevermore, knoweth that I lie not? BY C. 2 Corinthians 11:1-6 - Relations of the apostle to the Corinthians; ground of anxiety. How shall we read this chapter? To read it aright it is certain that we must do more than exercise the understanding on its contents; more than treat it as an argument intended to set forth a definite conclusion; and, especially, more than a defence, on any private grounds, of St. Paul’s character and conduct. First of all, a general view of the situation is necessary. In this large, growing, and influential city, a bond of connection between Asia and Europe, a medium through which the most prominent agencies of the day operated over a very broad surface,—in this active and aspiring city a Christian Church had been founded by St. Paul on his first visit. It was an era in his apostleship. Of Greek intellect and habits, he had learned enough at least to give a special bias to his style of preaching. Thrown among a population of Jews, Romans, Greeks, and adventurers from every quarter of the globe, he found a degree of skill and prudence necessary in the management of his work that had not been required in any previous stage of his career. Shrewd money lovers were all around him; he would practise his trade and support himself. Aquila and Priscilla had stood faithfully by his side and cheered his toil. He preached in the synagogue, trouble came, and he transferred his work to the house of Justus. A vision from God assured him of help and protection, and one of its fulfilments occurred when Gallio drove the apostle’s persecutors, the turbulent Jews, from "the judgment seat," and, in the subsequent tumult, "cared for none of these things." But it was more than an era in his ministry. It was an epoch in the history of the gospel. There had been something like a repetition of Pentecost. None of the outward symbols, and yet a mighty descent of the Holy Ghost in the number and variety of gifts. If the great Pentecost had been followed by sad lapses in the cases of Ananias and Sapphira, even by lying unto the Holy Ghost whose dispensation had just been inaugurated, could it be wondered at that disorder, misrule, heart burnings, strife, immoralities, had sprung up as tares among the wheat in this luxuriant harvest? It was Corinth out and out. It was the excitable emporium in one of those ferments, good and evil intermixed, which have happened at intervals in the history of the Church. To check the unhealthy excitement, to purify the Church from corruption, to suppress rivalries and animosities between parties, St. Paul had put forth all his wisdom, energy, and fidelity, and, in large measure, had succeeded. At this point, a closer view of the situation becomes necessary. Looking at St. Paul as the apostle to the Gentiles, we see at once the significance of his relation to the Corinthian Church. Humanly speaking, he had fought here his greatest battle and had won a grand victory. Where was there a Church potentially of such promise? Where such an array of brilliant endowments? Where such a manifoldness and plenitude of captivating gifts? Here, in the very city where the Jews had required a sign and the Greeks had sought after wisdom; here, in the very metropolis of Achaia, where learning and culture and Jewish traditions were so strongly entrenched behind wealth and social influence, he had chosen to lay a peculiar and profound stress on "the foolishness of preaching." And the Christ crucified had suddenly revealed himself as the Christ glorified, had refulfilled his promise of the Holy Ghost, and a glorious Pentecostal season had been granted to Corinth. It was the miracle of all the miracles in his career. How personal it was to him as the apostle to the Gentiles is obvious. It was akin to the demonstration made before Jerusalem and her Sanhedrim in behalf of the twelve; and if that event gave St. Peter a commanding attitude at once, only second to that, if indeed second, was this outpouring of the Holy Spirit as an attestation from Christ the Lord of the special ministry of St. Paul. Amid these signs and wonders dissension and bitter strife had appeared at Corinth. Most alarming of all, Judaizers had come from Jerusalem to assail St. Paul’s authority and destroy his influence. They had been zealous, unscrupulous, persistent, malignant. At every point they had attacked him, and they had a sufficient following to make the apostle apprehend serious damage. The persecution, he had hoped, was checked if not ended. But it had broken out anew, and that, too, while writing this Second Epistle. It was a severe blow. He was not prepared for it. Could it be possible that his work here was to be undone, or, if not that, to be arrested by these unprincipled adversaries? Corinth was the key to the vast citadel of the West; should he lose it from his hand? It is in the light of these facts that we must read this eleventh chapter. And if we find him making a most vigorous and determined effort to reinstate his authority over the disaffected portion of the Corinthian Church, let us remember that it is not Paul as an individual, but St. Paul as an apostle—the apostle to the Gentiles—who pleaded for a cause far dearer to him than reputation, honour, or life itself. It was not a party, however strong, but the Church he needed in his future work. The opening verse of the chapter indicates his sense of the embarrassing position. "Would that ye could bear with me in a little foolishness, nay indeed bear with me." To commend himself to them by this frequent recital of his labours and sufferings must have been exceedingly painful to one of his sensibility. Only as a duty to his apostleship and to them could he do it, and hence he says, "I am jealous over you with godly jealousy." The figure introduced is expressive of love and purity: "For I have espoused you to one husband, that I may present you as a chaste virgin to Christ." But what is the actual state of the Corinthian Church? Is it making ready for presentation as a bride to the Bridegroom when he shall appear in his glory? There is ground for his jealousy: "I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ." Deception is plainly stated as the danger threatening them—no ordinary danger, for it had an infernal origin, one that had been successful even with Eve in Paradise; and as these new teachers were using just such insidious arts, he warns them lest they fall into the snare. The character to be maintained was virginal purity; the end to be kept in view was that Christ’s betrothed Church might be worthy of her Lord at the marriage supper; the peril was the deceitfulness of agents who, under the mask of instructors and authoritative guides, were acting in the interest of Satan; and the enforcement of the warning was the success of the serpent as Satan’s instrument in beguiling Eve. If Eve could be deceived in her purity, how great the danger to this chaste virgin! The "subtlety" had lost none of its persuasive arts; thorough the deception then, thorough would it be now, if they hearkened to these false teachers. To supplant the gospel by the Law, to sink the Christian Church in the Jewish Church, to rob him of his disciples and degrade them into the slaves of Pharisaic superstitions already in their dotage,—this was the mercenary aim of these emissaries of Satan. Such they were, as he would presently show. And what were the evidences of imminent danger? If this new preacher come to you preaching another Christ, another Spirit, another gospel, how would you receive him? This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ The revelations vouchsafed to him (2 Corinthians 12:1-6). The counteracting "thorn in the flesh" (2 Corinthians 12:7-10). One more apology for glorying (2 Corinthians 12:11, 2 Corinthians 12:12). His disinterestedness (2 Corinthians 12:13-15). Indignant refutation of the charge that he had made gain of them through the agency of subordinates (2 Corinthians 12:16-18). Caution and warnings (2 Corinthians 12:19-21. 2 Corinthians 12:1 It is not expedient for me doubtless to glory. This rendering follows the best-attested reading; but it is at least doubtful whether, instead of δεῖ or δὲ, the ironic δὴ of Κ, Μ, and the Greek Fathers is not the true reading. In mere vowel variations, especially in passages where the meaning does not lie on the surface, the diplomatic (external) evidence is less important. If St. Paul wrote δὴ, it means, "of course it is not expedient for me to boast." I will come; for I will come; if the reading of D is correct. In that case it is hardly possible to define the counter currents of feeling which caused the use of the conjunction. Visions and revelations. The word used for "visions" means presentations perceived in a state which is neither sleeping nor waking, but which are regarded as objective; "revelations" are the truths apprehended as a result of the visions. Optasia, for "visions," only occurs elsewhere in Luke 1:22; Luke 24:23; Acts 26:19 (comp. Galatians 2:2). 2 Corinthians 12:2 I knew; rather, I know. A man. St. Paul speaks in this indirect way of himself (see 2 Corinthians 12:5, 2 Corinthians 12:7). In Christ (1 Corinthians 1:30). To St. Paul every true Christian was a man whose personal life was lost in the life of Christ. Above fourteen years ago. The note of time is very vague. If we are at all able to identify the vision alluded to, it must have been the vision in the temple, referred to in Acts 22:17, which was, roughly speaking, "about fourteen years" before this time. The vision on the road to Damascus had occurred about twenty years earlier than the date of this Epistle. Whether in the body, etc. A powerful description of the absorption of all conscious bodily modes of apprehension. In their comments on. these verses, many commentators enter into speculations which seem to me to be so entirely arbitrary and futile that I shall not even allude to them. St. Paul’s bodily and mental state during this vision is familiar to all who know the history of Oriental and mediaeval mysticism. Caught up (Ezekiel 11:24; Acts 8:39; Revelation 4:1, Revelation 4:2). Into the third heaven. It is most unlikely that St. Paul is here in any way referring to the Jewish hagadoth about seven heavens. The expression is purely general, and even the rabbis did not expect to be taken au pied de la lettre. Hence all speculations about first, second, and third heavens are idle and useless. Even as late as the Clementine writings in the middle of the second century, an attempt is made, in reference to this passage, to disparage St. Paul by sneering at visions as a medium of revelation, on the ground that they may spring from self-deception; and this rapture of the "bald hook-nosed Galilean" to the third heaven is also sneered at in the ’Philopatris’ of the pseudo-Lucian. Yet how modest and simple is St. Paul’s awestruck reference to this event, when compared, not only with the lying details of Mohammed’s visit to heaven, but even with the visions of St. Theresa or Swedenborg! 2 Corinthians 12:4 Into Paradise. Here, again, we encounter long speculations as to whether Paradise is the same as the third heaven; whether St.,Paul is referring to two visions or two parts of one vision. Such questions are clearly insoluble, and I leave them where I find them. We shall never understand this passage otherwise than in the dim and vague outline in which St. Paul has purposely left it. All that we can know from the New Testament about Paradise must be learnt from this verse and Luke 23:1-56:63 and Revelation 2:7, and it is extremely little. Unspeakable words. A figure of speech called an oxymoron. Utterances (or "things") incapable of utterance. Not lawful for a man to utter. How futile, then, must be the attempt to guess what they were, or on what subject! 2 Corinthians 12:5 Of such a one. These are legitimate subjects of "boast," because they are heavenly privileges, not earthly grounds of superiority. Except in my infirmities (2 Corinthians 11:30). 2 Corinthians 12:6 I forbear; literally, I spare; i.e. I refrain from boasting. Should think of me; literally, that no man should estimate concerning me beyond what he sees me (to be), or hears at all from my own lips. If he were to tell them more of his revelations, he might encourage them to think more of him than he deserves or wishes. 2 Corinthians 12:7-10 The thorn in the flesh. 2 Corinthians 12:7 Lest I should be exalted above measure; literally, that I may not be over exalted. It was necessary to show St. Paul that he only held the treasure in an earthen vessel. There was given me. Even God’s afflictions are meant for gifts. A thorn (skolops). The more usual meaning is, as Hesychius says, "a sharp stake" (’Sudes,’ Tert.). Hence the word skolopizo, I impale or crucify. St. Paul’s agony was an impalement or crucifixion of all sensual impulses and earthly ambitions. In the flesh. There have been endless conjectures as to the exact nature of this painful and most humbling physical affliction. It is only by placing side by side a great many separate passages that we are almost irresistibly led to the conclusion which is now most generally adopted, namely, that it was acute and disfiguring ophthalmia, originating in the blinding glare of the light which flashed round him at Damascus, and accompanied, as that most humiliating disease usually is, by occasional cerebral excitement. It would be impossible here to enter into the whole inquiry, for which! refer to my ’Life of St. Paul,’ 1:214-226. The messenger of Satan; rather, an angel of Satan. By way of comment, see Matthew 25:41; Luke 13:16; Job 2:7; Revelation 12:7, Revelation 12:9. To buffet me. The verb is derived from kolaphos, a slap on the face, and would be suitable to such a disfigurement as ophthalmia (2 Corinthians 10:10). 2 Corinthians 12:8 For this thing. In reference to this or "to him," the angel of Satan. The Lord. That is, Christ (1 Corinthians 1:3). Thrice (comp. Matthew 26:44). 2 Corinthians 12:9 And he said unto me. The original is much more forcible: "And he has said to me." Is sufficient for thee. A similar phrase, though in a very different context, occurs in Deuteronomy 3:26. My strength is made perfect in weakness. The verse contains a paradox, which yet describes the best history of the world. The paradox becomes more suggestive if, with à, A, B, D, F, G, we omit "my." May rest upon me; literally, may tabernacle over me. The compound verb occurs here alone, but the simple verb and the substantive occur in similar meanings in John 1:14; Revelation 7:15; Revelation 21:3. 2 Corinthians 12:10 I take pleasure in; I am content to bear them cheerfully (2 Corinthians 7:4; Romans 5:3). Strong; rather, powerful, mighty. The resemblance to Philo (’Vit. Mos.,’ Opp., 1:613, "Your weakness is might") is probably accidental (see 1 Corinthians 15:54; Colossians 3:4). 2 Corinthians 12:11 A fool (see 2 Corinthians 11:16). For I ought. The "I" is emphatic. You compelled me to become senseless in boasting of myself to you, whereas I ought to have been commended by you. To have been commended. The verb gives one more side allusion, not without bitterness, to the commendatory epistles of which his adversaries boasted (2 Corinthians 3:1; 2 Corinthians 5:12; 2 Corinthians 10:12-18). The very chiefest apostles. The same strange compound, "out and out apostles," is used as in 2 Corinthians 11:5; comp. Galatians 2:6. 2 Corinthians 12:12 The signs of an apostle. St. Paul always claimed to have attested his mission by spiritual and miraculous gifts (Romans 15:19; Acts 15:12). 2 Corinthians 12:13 I was not burdensome. The same word as in 2 Corinthians 11:9. Forgive me this wrong. There is an exquisite dignity and pathos mixed with the irony of this remark. 2 Corinthians 12:14 The third time I am ready to come to you. He had been ready twice before, though the second time his actual visit had been prevented by the scandals in their Church. That the visit which he now contemplates is a third visit, and that there was an unrecorded second visit, is a needless and improbable inference from this passage. Be burdensome (see 2 Corinthians 12:13). Not yours, but you (1 Thessalonians 2:8). 2 Corinthians 12:15 Spend and be spent; rather, spend and be outspent, or spent to the uttermost (Philippians 2:17). 2 Corinthians 12:16 But be it so, I did not burden you. The "I" is emphatic. It is shocking to think that, even after Paul has so triumphantly cleared himself from the disgraceful charge of trying to make gain out of the Corinthians, he should still be obliged to meet the slanderous innuendo that, even if he had not personally tried to get anything out of them, still he had done so indirectly through the agency of Titus. Being crafty, I caught you with guile. He is here quoting the sneer of his enemies (see what he has already said in 2 Corinthians 1:12; 2 Corinthians 7:2). The word used for "being" means "being by my very nature." 2 Corinthians 12:17 Did I make a gain of you, etc.? The same verb as in 2 Corinthians 2:11. It means" to overreach," "to take unfair advantages." 2 Corinthians 12:18 Titus. This refers to the first visit of Titus. He was now on the eve of a second visit with two others (2 Corinthians 8:6, 2 Corinthians 8:18, 2 Corinthians 8:22). A brother; rather, the brother. Who it was is entirely unknown. Perhaps Tychicus (Titus 3:12). In the same Spirit; namely, in the Spirit of God. 2 Corinthians 12:19 Again, think you that we excuse ourselves unto you? The best reading is not palin, again, but palai, long ago. This word with the present is an elegant classical idiom, and means, "You have, perhaps, been imagining all this time that I am pleading with you by way of self-defence. Do not think it! You are no judges of mine. My only object is to speak before God in Christ, not to defend myself since I need no defence so far as you are concerned—but to help in building you up, by removing the falsehoods that alienate you from me." 2 Corinthians 12:20 Such as ye would not (see 1 Corinthians 4:21). Debates. "Discords," "quarrels." Strifes. "Party intrigues," "factious and emulous rivalries" (Romans 2:8). Backbiting. Detractions, talkings against one another. Swellings. Inflated conceit pompous egotism (1 Corinthians 4:6, 1 Corinthians 4:18, 1 Corinthians 4:19; Colossians 2:18). Tumults. Disorderly excitement. 2 Corinthians 12:21 Humble me among you; rather, in my relation to you. Many which have sinned already, and have not repented; rather, who have sinned before and did not repent. Many had sinned (1 Corinthians 6:12-20); some only had repented. 2 Corinthians 12:1-5 - Apostolic piety and psychology. "It is not expedient," etc. These verses present two subjects of thought. I. . The words reveal certain ideas which Paul had concerning the human mind. He had the idea: 1. That whilst here it is capable of existing separate from the body. "Whether in the body, I cannot tell; or whether out of the body, I cannot tell." If he had been certain that the soul could not exist whilst here apart from the body, would he have spoken thus? And who is not conscious of the mind having experiences in which the body does not participate? Paul speaks of himself as entering regions far away. (1) The "third heaven." The Bible speaks of three heavens. (a) The atmospheric, There the clouds travel and perform their functions. (b) The starry. There the sun, moon, and stars appear. (c) The heavens that lie beyond the heavenly orbs; where God and his holy angels are supposed to have their special residence. Up to this" third heaven" Paul was caught. (2) Paradise. "Caught up into Paradise." The word here denotes some place in the universe distinguished in beauty and fruitfulness. Paul regarded it possible for the soul to go away into those distant regions of supernal brightness and beauty. Who has not been conscious of being borne far away from the body on the wing of thought? 2. That whilst here it is capable of receiving extraordinary revelations apart from the body. "Heard unspeakable words." Things of the soul may be unutterable either from necessity or from impropriety. The deepest things of the heart are unutterable in any language. Perhaps what Paul saw and heard in the spirit was neither possible nor proper to communicate. There are but few of us who have not received impressions of distant things. We are often caught away to distant scenes, and see and hear extraordinary things. 3. That whilst here it may exist apart from the body and the man not know it. "Whether in the body, I cannot tell." He was so charged with spiritual things that he had lost all consciousness of matter and his relations to it. The man whose soul is flooded with the higher elements of being does not know for the time whether he is "in the body" or "out of the body." 4. That wherever or however it exists it constitutes the man. "I knew a man in Christ." That which had these wonderful revelations he regarded as the man. To the apostle the body was the costume of the man, which he put on at birth and took off at death. In fact, he regarded the body as his not him, the soul as himself. II. PIETY. There are three things concerning piety here. 1. Humility. That the man of whom Paul here speaks is himself scarcely admits of a doubt. Why should he speak of himself in the third person? It is because of that modesty of nature which is ever the characteristic of a truly great soul. Humility is an essential attribute of piety. 2. Christism. "A man in Christ." To be in Christ is to live in his ideas, character, spirit, as the atmosphere of being. He who lives in the spirit of Christ becomes a man. 3. Transport. His soul was borne away in ecstasy. The time when the revelation occurred is specified—"fourteen years ago." Strange that he did not speak of it before. Piety has its hours of ravishments, ecstasies, and transfigurations. 2 Corinthians 12:6-10 - Soul schooling. "For though," etc. These words teach us several things concerning soul discipline. I. THAT THE OF IS FOR THE BEST OF MEN. Paul required it. He says, "Lest I should be exalted above measure." 1. Pride is a great spiritual evil. This is implied in the discipline with which the apostle was now visited. "To be exalted above measure [or, ’overmuch’]" is, of course, to be proud, and to be proud is to be in a position inimical to soul progress. 2. Good men have sometimes great temptations to pride. Paul’s temptation seems to have arisen from the "abundance of the revelation" of which he speaks. II. THAT THE MODE OF IS VERY PAINFUL. Paul was visited with a "thorn in the flesh." What the thorn was is a question for speculation; our object is practical. Two things deserve notice here. 1. That suffering stands connected with Satan. This painful dispensation was a "messenger from Satan." The great original sinner is the father of suffering. 2. Both suffering and Satan are under the direction of God. He uses them as his instruments for good. Satan himself is the servant of the Holy One. III. THAT THE MEANS OF ARE . Paul prays to be delivered from that "thorn in the flesh" which was sent for his good, and he does so frequently—"thrice." Notice: 1. The ignorance which sometimes marks our prayers. We often pray against our own interests. There are some blessings which are positively promised by God, such as pardon for sin, etc., for which we may pray incessantly; and there are others which we may esteem desirable, but which are not promised. These we must seek in submission to his will. 2. The kindness of God in not always answering our prayers. He knows what is best. The great Father may refuse the cry of his children for toys here, but he will give them estates in the great hereafter. IV. THAT THE UNDER ARE ALWAYS . "My grace is sufficient for thee: for my strength is made perfect in weakness." Observe: 1. The nature of the support. "Strength." What matters the weight of the burden it the strength is equal to bear it with ease? 2. The principle of the support. "Grace." It comes, not from merit, but from grace free and unbounded. 3. The influence of the support. "Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." "Rest upon me." Spread over me like a tent to screen me from the scorching sun. "I glory in my infirmities." The cup may be bitter, but it has curative virtues. Tempests may toss, but those storms will purify the atmosphere round the heart and bear us away from scenes on which our hearts are set. All prayer is answered when the mind of the suppliant is brought into cordial submission to the Divine will. 2 Corinthians 12:11-21 - Paul’s state of mind concerning his past and prospective connection with the Church at Corinth. "I am become a fool in glorying," etc. These verses throw light upon Paul’s state of mind, both in relation to his past and prospective connection with the Corinthian Church. I. HIS STATE OF MIND HIS PAST WITH THE CHURCH. 1. He remembers the ill treatment which forced him to speak with apparent boastfulness of himself. "I am become a fool [I am become foolish] in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing." Dean Plumptre’s remarks tend to illustrate Paul’s state of mind. "The verse opens with a somewhat thrilling abruptness, ’I am become insane—it was you who compelled me.’ The words are partly ironical, partly speak of an impatient consciousness, that what he had been saying would seem to give colour to the opprobrious epithets that had been flung at him. The passage on which we now enter, and of which we may think as begun after a pause, is remarkable for the production in a compressed form of most of the topics, each with its characteristic phrase, on which he had before dwelt. The violence of the storm is over, but the sky is not yet clear, and we still hear the mutterings of the receding thunder. He remembers once more that he has been called insane, that he has been taunted with commending himself, that he has been treated as ’nothing’ in comparison with those apostles extraordinary, who were setting themselves up as his rivals. ’I,’ he says, with an emphatic stress on the pronoun, ’ought to have had no need for this painful self-assertion. You ought to have acknowledged my labour and nay love for you.’" 2. He remembers the work which he had done amongst them, and which raised him above all the apostles. "Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds." Paul possessed supernatural power and wrought supernatural results in their midst. Of this they must have been aware and could not deny. Referring to his ministry there he says elsewhere, "My speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and. of power" (1 Corinthians 2:4). In this respect he was, therefore, not only not behind "the very chiefest apostles," such as Peter, James, and John, but immeasurably superior to the false teachers, his traducers. Can a man who was conscious of such power as this be charged with egotism in proclaiming it in the presence of his detractors? Does he become "a fool in glorying"? Nay, nay, a wise man. 3. He remembers that for his labours amongst them he had not sought any temporal assistance. "For what is it wherein ye were inferior to other Churches, except it be that I myself was not burdensome to you? forgive me this wrong." Probably it had been insinuated by his traducers that Paul cared less for the Churches at Corinth than for those at Macedonia, because he had maintained his independence and sought no gifts. He seems to intimate that this was some disadvantage to them, and he asks their forgiveness. And, indeed, it seems to me it is a spiritual disadvantage to any Church not to contribute to the support of its minister; for there is more good in giving than in receiving. II. HIS STATE OF MIND HIS WITH THE CHURCH. 1. Here are loving resolves. "Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you." We have no record of a second visit, but this does not disprove its existence; for no doubt there is more omitted of Paul’s history than recorded. He resolves that in this third visit he would not be burdensome to them, but pursue the same conduct of independency towards them as he had done all along, taking nothing from them, but giving to them. "I seek not yours, but you." Act as a father generally acts towards his "children," "lay up" for them, not they for him, and gladly spend and be spent for them. And all this, whether they love him or not. What noble generosity breathes in all these resolves! 2. Here are painful memories. "I did not burden you: nevertheless, being crafty, I caught you with guile." This, again, is ironical. You say that, although I made no demand on your purses for myself, I want a collection for the "saints," and that out of that collection I will craftily take what I want. He seems to fling back upon them their accusation of his being crafty and catching them "with guile." "Did I make a gain of you by any of them whom I sent unto you? I desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps?" Nay, neither they nor he had ever sponged on them, but had maintained their high independency. In saying this he deprecates the idea that he was amenable to them for his conduct, but to God only. "Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying." Thus, in the prospect of visiting Corinth once more, most painful memories of his traducers arose. 3. Here are anxious apprehensions. "For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not." His tender nature seemed to shrink at the supposition of the old evils still rampant there. "Lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults." He was too brave a man to dread perils, or toils, or death. "None of these things moved" him, but from such evils as "strifes," "envyings," "wraths," "backbitings," "whisperings," "swellings," "tumults," "uncleanness," "fornication," "lasciviousness," his pure and pious nature shrank with horror. The great thing to be dreaded is sin. It is the "abominable thing," the soul destroying devil of humanity. . 1. Do not judge any minister by the opinions of his brethren. Paul was the best and the most useful of men, but the opinion of his brethren was that he was the worst and the most pernicious. 2. Do not cease in your endeavours to benefit men because they calumniate you. The worst men require your services most, the "whole need no physician." 3. Do not sponge upon your congregation. Do not seek theirs, but them. Do not study how to increase your pew rents, swell your collections and offertories, but how to increase the spiritual intelligence, freedom, and true blessedness of the people. 4. Do not cower before anything but sin. Sin is the Apollyon of the universe. BY C. 2 Corinthians 12:1-6 - Supernatural communications as evidences of his apostleship. The old question as to his apostolic authority, which had recently been revived in a most exciting form, was not yet disposed of, and he must now discuss it in another aspect. So far as external circumstances were concerned, had not the prophetic declaration to Ananias been fulfilled?—"I will show him how great things he must suffer for my Name’s sake." And, furthermore, he had proved that his own state of mind, the inward being of his soul, had corresponded with his call to suffer. The flesh had been subdued. Years of growth had brought him to a stage of experience that allowed him to speak of glorying in his infirmities. But he would now turn to another branch of experiences, viz. "visions and revelations of the Lord." Glorious as these exaltations were, they would see that, while they were exceptional in certain respects, yet they fell in with the providential discipline of his life, and opened the way for a keener sense of his infirmities by "a thorn in the flesh" All along St. Paul has been painfully aware that his enemies were using these infirmities to his official disparagement. Painfully, we say, for it is obvious that he was sensitive to the disadvantages under which he appeared before the public. "Humble," "rude in speech," "bodily presence weak," "speech contemptible," were things that had some foundation in fact. Of course, his adversaries exaggerated them, but the apostle could not escape instinctive feeling, and at times acute feeling, touching this matter. This, however, was only one source of depression. A fuller account of his sufferings, physical and mental, than he had ever given bad just now been presented, and the conclusion of it was that his bodily disadvantages as a speaker, his low repute as a public teacher, his constant endurance of pain and solicitude, had resulted in his realizing the fact that this very weakness was his strength. Could "visions and revelations" be entrusted to him—such visions and revelations—and he not be humbled by Divine direction? The more glorious the revelation, the greater the necessity for him to be reminded, and most painfully reminded, that the treasure was committed to an "earthen vessel." Witness the following: a man fourteen years ago—the memory of it still vividly present as a reality of today—such a man, whether in the body or out of the body it was impossible to tell, elevated to, the third heaven, and hearing "unspeakable words not lawful for a man to utter." "Fourteen years ago" the fact now first divulged, and yet the fact alone; the secret disclosures still a secret and personal to the man alone; and the sanctity such that it would be profanation to make the contents of the communication known. "Caught up to the third heaven, caught up into Paradise," face to face with the Lord Jesus in his mediatorial glory; and there, the senses laid to rest and the body forgotten and the spirit opened to receive instruction and inspiration, the man taught what he was to be and what he was to do as the servant on earth of his Divine Master. Of this man, as a man in Christ, he would boast; of himself in the flesh and subject to its infirmities, be would not boast save of his weakness. Under grace, what a debtor was he to these humiliations! Intellectual pride and vanity, spiritual pride and vanity, pride and vanity as a Jew to whom the God of the fathers had manifested himself—how could these be kept down except by mortifications of the flesh? If, nevertheless, he were to boast of these revelations, he should do it truthfully. Suppose, then, that he should make this boast; who would be able to transfer himself into the proper attitude of a listener? It would not be weakness, but power, the observer would see. "I forbear," and I shrink from it, lest the contrast between this power and my visible weakness, this glory and my present humiliation, be too great for any man to bear.—L. 2 Corinthians 12:7-10 - Need of humility add the means appointed to secure it. If the Lord Jesus passed from the baptism in the Jordan, and the dovelike descent of the Holy Ghost upon him, to the solitude of the wilderness and the assaults of the tempter; if he came down from the mount of transfiguration to witness the failure of the disciples to heal the lunatic boy, and to give expression to his sorrow in the words, "O faithless and perverse generation!" etc.—it is not surprising that an apostle should be sorely tried after his exaltation. New endowments must have new tests. New and larger grace must be immediately put off probation, since there are many probations in this one probation that have eternal issues. "Lest I"—this man in Christ, who fourteen years ago was prepared by special revelation for the toil and trial of his Gentile apostleship—"lest I should be exalted above measure;" and what was the danger? "The abundance of the revelations." Against that danger he must be fortified. If new endowments and new graces are instantly put on trial, and the conditions of life’s general probation changed, then, indeed, a new check to guard against abuse of increased gifts must not be lacking. The man is not precisely the same man as before, nor is he in the same world that he previously occupied. Accessions of outward advantages, such as wealth and social position, are full of risks, but accessions of inward power are far more perilous. To preserve St. Paul from self-glorification, there was given him "a thorn in the flesh." First of all, the revelations were as to the fact itself to be kept a secret, and this was a means of humility, but the thorn in the flesh was added. What it was we know not, but it was a bodily infirmity that caused him much suffering. "This is significant. It is of the very nature of thorns to be felt rather than seen, and to appear trifling evils to all but those directly stung by them" (Dr. Bellows). It was "a messenger of Satan," though this does not imply that it was not under God s direction. The idea is that this "angel of Satan" was an impaling stake that produced severe and continued pain, and the reason therefore is twice stated, "lest I should be exalted above measure." So, then, it was not as an apostle, but as the apostle to the Gentiles, that he was specially afflicted. Pain is instinctively resisted as an enemy to the activity, comfort, and pleasure of life. Naturally, therefore, St. Paul felt that it would interfere with his energy and happiness, and, of course, the Satanic side of the torture would be uppermost in his thought. The evil in pain is what we see first. If this were not realized, it could not be an affliction. Hence he prayed thrice to the Lord that it might depart from him. But his prayer was denied. At the same time, the promise was given—a promise worth far more than the removal of the pain—"My grace is sufficient for thee: for my strength is made perfect in weakness." The thorn was to continue—a lifelong suffering in addition to his other infirmities was to be fastened upon him, a special and grievous suffering. Yet, while it had to remain a sad memorial, not of his exaltation, but of human frailty in connection with great endowments, there was an assurance direct and specific of sustaining grace. Along with that a most important truth was taught him, namely, that the perfection of strength is attained through the consciousness of our utter weakness. First, then, the evil of pain; next, the good of pain under the agency of God’s grace;—this is the method of providence and grace, for the two are one in the Divine purpose. Alas! had the prayer of those sensitive nerves of his been literally answered, what a loser would he and we have been! How much of his power would have vanished with the pain! How many thoughts and emotions that have cheered the afflicted and inspired the weak to be heroic, would have been unknown! Such Epistles as the apostle wrote (to say nothing of his other services to the world) could never have been written under the ordinary experience of the ills of life. All men have thorns in the flesh, for there is no perfect health, no human body free from ailments. But in St. Paul’s case the thorn was a superaddition to existing infirmities. Nor is it difficult for us to see how this particular infirmity, sanctified by the Spirit, was specially adapted to guard him at a most exposed point. Inasmuch as he was the object of a peculiar and violent opposition, he was singularly liable to the temptation of over asserting himself and his merits, the more so as his enemies took delight in taunting him with his personal defects as to manner and appearance. The safeguard was provided where it was most wanted. Such, in fact, was his own view of the matter: "Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." "My infirmities," he argues, "instead of being the hindrance they would be if left to themselves, are helpers, since they are the occasions of grace, and this grace rests upon me, i.e. abides continually. The thought is precious; it must be repeated. "Therefore I take pleasure in infirmities," etc.; for the power of Christ had been imparted to him with such fulness as to transform pain into pleasure so far as his spiritual nature was concerned. The body continued to suffer, the humiliations were increased, but his soul was filled with Christ as the Christ of his pains and sorrows, and thus he had the victory, not only over physical misery, but over all pride and vanity that might have sprung up "through the abundance of the revelations." Glorious words are these: "When I am weak, then am I strong." Notice the clear view St. Paul has of the Divine hand in his thorn in the flesh. If he is perfectly assured of the abundance of the revelations, if he can locate the scene in Paradise, if he realizes the sanctity of these disclosures in the "unspeakable words," he is just as certain that the thorn "was given" him. He knew it was a "thorn," and he knew whence it came. He acknowledged God in it, and, in this feeling, prayed thrice for its removal. Christians often fail at this point. They doubt at times whether their afflictions come from God. Some Christians cannot be induced to believe that their sufferings are sent from above, and they see in them nothing more than evil casualties. But if they fail to recognize God in the sorrow, they will not find him in the joy of his blessed promise, "My grace is sufficient for thee." It was not merely the "them" that St. Paul had to endure. This was a source of pain, and it aggravated, doubtless, his other physical infirmities, and, in turn, was augmented by them. But we must not forget the state of mind such an affliction naturally produced—the surprise that it should follow such wonderful signs of God’s favour as had been vouchsafed in the "abundance of the revelations," the temptation to a rebellious spirit and the occasion for unbelief it would furnish. A literal answer to his prayer was refused; a spiritual answer was granted. The "grace" bestowed was "sufficient," not only to bear the pain as a peculiar addition to his "infirmities" already existing, but to enable him to "glory" in it; and the providence of it was specially manifested in the power it had given him to be patient, forbearing, humble, in the late trouble with the Corinthians. O Christians, who are called to a lifelong discipline in the school of suffering, think of the measure implied in the sufficient grace! Sufficient for what? Sufficient, not only to glory in pain and infirmity, but to glory "most gladly."—L. 2 Corinthians 12:11-15 - Recurrence to the former argument. The intense feeling of St. Paul indicates itself by not continuing on one unvarying level. From the climax just reached he reverts to what had been previously discussed in 2 Corinthians 10:1-18. and 11. These reverberations are very characteristic of the man as a thinker, and they show how closely, in him, temperament was allied with intellect. If aroused, he never became artificial or unnatural, but was then most true to his organization. In the verses before us he resumes his ironical vein: "I am become a fool in glorying;" but not of his own accord, for "ye have compelled me." The disaffected party at Corinth had not respected his just claims, had not "commended" him, and they had failed in this matter when he had demonstrated that he was "in nothing behind the very chiefest of the apostles" the same idea expressed in 2 Corinthians 11:5, adding in this instance, "though I be nothing." Was he thinking of the abundant revelations with which he could not have been entrusted save on the condition of a thorn in the flesh? Only a brief utterance, yet very sincere—"though I be nothing." It was safe for such a man in his impaled situation to dramatize the "fool," but he hastens to serious work and mentions that "the signs of an apostle" had been wrought among them. His language is, full and earnest; "truly," "in all patience," "signs and wonders and mighty deeds," no lack, no irritating haste, no deception, number and variety and extraordinary power all provided for. Despite of the accumulation, the magnitude, the unimpeachable quality of these Divine evidences, God among you of a truth, Christ honouring his servant and his servant’s work, ye Corinthians, or some of you, have not "commended" me! In what respect were ye inferior to other Churches? Look at Macedonia, look at Asia; wherein were you less favoured than they? They commended me; what have you done to exemplify your sense of my apostleship? I remember but one thing in which ye were "inferior"—and the irony is keen now—I remember that I preached the gospel gratuitously, so as not to be "burdensome to you;" and this is your acknowledgment, this your commendation of my course! What a mistake my disinterestedness was! What a "fool" in my goodness! "Forgive me this wrong!" Despite of it all, I am not weaned from Corinth. "The third time I am ready to come to you." Though my self-denying conduct has been used to bring me into contempt, I shall repeat it without any abatement, for "I will not be burdensome to you." And now his heart swells as he says, "I seek not yours, but you"—words that he bequeathed to the admiration of ages; for was he not their spiritual father? If, at the bidding of natural instinct, children were not to lay up for the parents, but the parents for the children, then it became him to provide for his spiritual children. But was this all that his love had to promise? Nay; what means he had or might have should not only be freely used in their behalf, but he would give his faculties, his heart, his whole self, to advance their well being. "Signs of an apostle" had been wrought at Corinth, "wonders and mighty deeds," but the signs of a sublime moral manhood rise before us when he declares, "I will very gladly spend and be spent for you." Will this avail? "If I love you more abundantly, am I loved the less?"—L. 2 Corinthians 12:16-19 - Forestalling false criticism. What limit is there to the carping skill of envy and hatred! Some of this Judaizing party might say that, under cover of disinterestedness, he had acted cunningly in the matter of the collection for the poor saints at Jerusalem. Was this so? Did the deputies make a gain of you? Did Titus abuse his position? One spirit, Christ’s spirit, animated us, for we all "walked in the same steps." Think you that this has been said for self-justification? Do we excuse ourselves? Fears were oppressing him, fears that he would mention presently. Can it all be in vain? Assurances of fatherly regard, assurances of a willingness, ay, of a gladness, in giving all he had and all he was, even life itself, to their service and interest; would they pass for nought? And were there both history and prophecy in the melancholy winds, "The more abundantly I love you, the less I be loved"? The fervent appeal, the protracted argument, the action and reaction, the irony and the profound sincerity, the grieved tenderness, the sad ingratitude, the memory of noble self-sacrifice, gather into the climax, "We speak before God in Christ." There, at that bar of judgment, he makes the solemn avowal, "We do all things, dearly beloved, for your edifying." Once more he would conciliate, nor should this long and impassioned outburst come to a close without calling God in Christ to witness his deep-felt affection for these ungrateful Corinthians.—L. 2 Corinthians 12:20, 2 Corinthians 12:21 - Expression of his fears. Why had he just spoken with so much earnestness? Why had St. Paul brought facts to their notice which he had never used in addressing his Churches? Why had he referred to that extraordinary event in his career, when he had been ushered into the secret chambers of Paradise and permitted to hear things which were not to be told? Why a revelation to be unrevealed? It was to teach the rebellious and evil disposed among the Corinthians that he was Christ’s apostle to them, and, as such, charged with maintaining the order, peace, and purity of the Churches entrusted to his oversight. Very tenderly had he appealed to the Corinthians, and now, having called God, even God in Christ, to witness the depth and sincerity of his love for them, he would entreat them not to drive him to extreme measures. To exercise stern authority gave him no pleasure. The greatest thing in an apostle was love, and he wished to restore harmony and prosperity to the Church by means of forbearance and affectionate counsel. Therefore he had pleaded so fervently; therefore he had condescended to boasting; therefore he had told them more of his infirmities than his enemies knew; therefore he had gloried in those things which these very men used to alienate his own spiritual children by putting contempt on him and his office. Fears he had, lest when he should come to Corinth, he should not find them such as he wished, and fears too that he would have to act in an apostolic way not agreeable to them, so that on their meeting together each party would be disappointed in the other. Hope he had, and so he speaks doubtingly. But the fatherly heart is overloaded with apprehensions and "lest" is thrice employed, for he would not conceal these apprehensions. What a dark list of vices and sins is spread out in the last two verses! If he should have to confront these evils, he will not find them such as he would and they will find him such as they would not. First comes the catalogue of moral evils such as originated in the factious spirit so rife in Corinth, viz. strife, jealousy, wraths, factions, backbitings, whisperings, swellings, tumults. These things would require discipline. But, moreover, he feared the sensual wickedness which had such a hold on Corinth. For he might have to deal with gross offenders, men who had committed sins of "uncleanness and fornication and lasciviousness," and had not repented. Such a state of things would grieve him. Disappointed and afflicted by a blight like this falling on his labours in the ministry of the gospel, he tells them, "My God will humble me among you." To avoid these distressing results, to restore peace and spiritual prosperity to a Church rent by faction and disgraced by immorality, he had written and laboured and prayed. If all failed, "my God will humble me among you."—L. BY J.R. THOMSON 2 Corinthians 12:2 - "A man in Christ." When we consider what man is, and who Christ is, the conjunction seems wonderful indeed. Yet, when apprehended, this union appears one fraught with richest blessings for him who is the inferior and dependent member. The thought was one familiar to the apostle; himself "a man in Christ," he spoke of others who were "in Christ before" himself, and he designated Christian societies, "Churches in Christ Jesus." I. THE NATURE OF THE UNION THUS . 1. The Christian is grafted "in Christ" as a graft in a tree, joined to him as a branch to a vine. The union is thus a vital union, and is to the Christian the means and the occasion of spiritual life. 2. The Christian is accepted "in Christ," i.e. in the Beloved. For Christ’s sake the Christian is received into Divine favour. The Saviour is in this capacity a Representative, a Mediator, an Advocate. 3. The Christian is incorporated "in Christ" as the member in the body, and has a new function to discharge in consequence of this relationship. 4. The Christian is hidden "in Christ" as the traveller in the cleft of the rock, as the voyager in the ark, when "the Lord shut him in." 5. The Christian dwells "in Christ" as in a house, a home appointed for him by Divine wisdom and goodness. II. THE AND OF THIS UNION. 1. As is apparent from considering the position of those who are out of Christ. For such, where is safety, where is a law of life, where is a prospect for immortality? For to be out of Christ is to be without God, and so without hope. 2. From considering what in this life they possess who have Christ and are in him. Whilst, so far as the bodily life is concerned, they are in the world, they are in spirit in the Lord, and thus partake a higher nature and existence than belong to earth and to time. 3. From considering the imperishable character of this union. To be "in Christ" now is to be "with Christ" forever. To those who are in him there is no condemnation now, and from him there shall be no separation hereafter. The visions which Paul beheld, and the declarations he heard when he was caught up into the third heaven, were to him, and may be to us, an earnest and promise of immortal union. Therefore "Abide in him."—T. 2 Corinthians 12:5 - Glorying in weaknesses. It is not to be wondered at that Paul boasted; the wonder is that, instead of boasting of the extraordinary visions he had experienced, the extraordinary commission he had received, the extraordinary success which had followed his labours, he boasted of what other men would have concealed or have lamented—his own infirmities, disadvantages, and troubles. I. THE IN WHICH THE APOSTLE GLORIED. 1. His own bodily infirmity was especially present to his thoughts, when using this language. Whatever this was, whether general ill health or some special malady, as of the eyes, it was naturally distressing to himself, as it prevented him from doing his work with the ease and pleasure which he might have experienced had he possessed health and vigour of body. 2. The contempt he met with from some amongst whom he laboured was to Paul no cause of mortification, but cause of rejoicing. Let men despise him; if he was able to serve and please his Master, that was enough. 3. The hardships and privations and persecutions he endured in the fulfilment of his ministry were matter of glorying. In these he took pleasure, contrary as such a fact was to ordinary human experience. II. THE GROUND OF THE APOSTLE’S IN HIS . 1. There can be no doubt that the deepest ground lay in Paul’s sympathy with his Divine Lord. The humiliation and obedience unto death of the Lord Jesus in order to secure man’s salvation became a new source of inspiration, in the direction both of human action and of human suffering, and Paul was crucified with Christ unto the world. He bore about with him in the body the marks of the Lord Jesus, and of this he justly boasted. 2. Personal weakness was the occasion of the reception of new and spiritual strength. For Christ made his own grace sufficient when his servant’s strength was gone. And by a sublime paradox the apostle learned that when he was weak, then was he strong. And thus the very infirmities which seemed to disqualify for service became the occasion of the communication of such spiritual power and aid as rendered the apostle more efficient and successful in the service of the Lord.—T. 2 Corinthians 12:9 - Sufficient grace. Perhaps there is no verse in Scripture which has brought more strength and comfort to the hearts of Christ’s people than this. The explanation of its preciousness and its power is to be sought first in the spiritual, the revealed truth which it communicates, and secondly in the fact that it is the record of personal experience. There is an instinctive persuasion in the human mind that the experience which has been realized by one is possible to another. The grace which was actually bestowed upon Paul does not seem inaccessible to the feeble, the tempted, the overburdened Christian who cries to Heaven for help. I. THE NEED FOR THIS . 1. The manifold duties, the severe temptations, the wried sorrows and troubles, incidental to the Christian life. There are difficulties and trials common to the Christian with all men, but there are others peculiar to him, arising from the higher view he takes of life, both as a personal discipline and as an opportunity for serving and glorifying God. 2. The conscious insufficiency of human resources. This, indeed, accounts for the universal practice of prayer, frequent or occasional, deliberate or spontaneous. Men feel their utter helplessness in the presence of the demands of life, and therefore they call upon God. Much more keenly does the follower of the Lord Jesus realize his need of a higher than human aid. Conscious that only Divine grace has reconciled him to God, he daily acknowledges his dependence upon the same grace for the maintenance of his spiritual life and usefulness. II. THE GROUND OF THIS . 1. The divinity of the Saviour. Can we imagine any other than Christ using this language, "My grace is sufficient"? It is becoming, it is possible, only to him who possesses Divine resources, who is spiritually present with all his people. 2. Christ’s mediatorial position. This involves the possession and the disposal of whatsoever is necessary for the spiritual welfare of those whom the Lord Jesus saves. Accepted as our Representative, he has received gifts for men; and it is in the fulfilment of his mediatorial office that he imparts to each individual disciple and friend the specially needed grace. 3. The spiritual dispensation over which the Lord Jesus presides. He is Head over all things unto his Church. He distributes to every man severally as he will. His Spirit is the Spirit of truth, of holiness, of power. III. THE OF THIS . 1. The personal experience of Paul as recorded in this passage. He tells us here, not only what Christ promised, but what he performed. He was perfectly satisfied with the course he had taken. He did not find His own personal weakness and insufficiency a barrier to his efficiency and usefulness. What he lacked, his Lord supplied. 2. The recorded experience of all who have trusted to the same Divine Source of all-sufficiency. There is no discordant note in the song of grateful, affectionate adoration which fills the Church of the Redeemer. All his people have known their own demerits, their own powerlessness, and all have known the sufficiency of their Lord. And every Christian has reason to acknowledge— "And when my all of strength shall fail, I shall with the God Man prevail." T 2 Corinthians 12:12 - Signs of apostleship. The evidences of deep feeling, which are manifest throughout this Epistle, are very prominent in this passage. There were special reasons why a sensitive man like Paul should lay to heart the treatment with which he met from the Corinthians. Considering what he had done among them and for them, he felt it hard that empty pretenders should be preferred to himself. And he was convinced that, in disregarding his authority, these members of the Corinthian congregation whom he had in view were doing injustice to his ministry among them. For all the proofs of a Divine commission had been exhibited in his ministry in their city. He appeals to— I. OF . Upon due occasion the apostle did not hesitate to bring forward and adduce as proofs of his commission the supernatural gifts which had been bestowed upon him. How could he have publicly made such a claim as this in an authentic letter, unless the Corinthians, friendly and inimical, were ready to witness to the truth of his language? It would not be fanciful to discriminate among the terms which Paul in this passage applies to these miraculous evidences. Observe that they are designated: 1. Powers, as pointing to the heavenly and Divine source to which they must needs be traced. Whether exercised in controlling nature, in healing disease, or in inflicting punishment, they bore upon their very presence the evidences that they were of superhuman origin. 2. Wonders, as fitted and indeed intended to awaken the interest, the inquiry, the amazement, of all beholders. Wonder may be useful in leading to such reflection, such emotion, as may surpass itself in value. 3. Signs, as indicating the authority of those at whose prayer or command these marvels were wrought "among" the Corinthians. II. THE MORAL OF . Nowhere in the New Testament is the portent placed above the spiritual. Christ’s mighty works answered their purpose when they prompted the exclamation and inquiry, "What manner of man is this!" And in Paul’s character there was seen an evidence of apostleship far more convincing and far more instructive than the most marvellous deeds which he performed. He justly claims to have exhibited patience, both in his continuing to work for the Corinthians and to interest himself in them notwithstanding their ingratitude, and in his tender and brotherly treatment of them with a view to their restoration to entire sympathy with himself.—T. 2 Corinthians 12:15 - Ministerial devotion. Paul rejoices and boasts that, however the Corinthians may misunderstand him, he cannot be accused of having acted towards them in a mercenary spirit. Disinterestedness at all events he must claim, and they must concede. They are the debtors, not he. He is the parent who lays up for the children. This he does cheerfully, and is resolved that he will do in the future as in the past. His determination is to spend and to be spent for their souls. I. A SINCERE . Had Paul been a stranger to his correspondents he could not have used such language as this. But he was well known to them, having lived and laboured in Corinth, working with his own hands for his maintenance, and putting forth every effort for the spiritual enlightenment and salvation of the citizens. 1. The minister of Christ spends for the enrichment of his people’s souls. He has "treasure," though in earthen vessels. He has "the true riches" committed to his keeping. His sire is to bestow the choicest and most precious blessings upon the spiritually necessitous. All he has he longs to part with. 2. The minister of Christ is willing to be spent for his people’s souls. Labour often involves suffering. Bodily powers may be exhausted; even the mind itself may give way under the strain of a toilsome, emotional, prolonged ministry. The missionary may sink beneath the burden of climate, of unrequited toil, of persecution. Every faithful minister must lay his account, not only with effort, but with self-denial and self-sacrifice. II. AN ARDENT APPEAL. The Revisers adopt a rendering of the latter part of this verse which harmonizes with what we may well believe to have been the sentiment of the apostle. 1. Paul has proved the abundance of his love; and every true minister, animated by the love of Christ and by pity for souls, has shown himself to be a true lover and friend of his fellow men. 2. Shall it, then, be the ease that those whom the Christian minister loves, and whose welfare he seeks, shall be indifferent and ungrateful? It is sometimes so; the very faithfulness and earnestness of the minister may occasion the aversion of those who desire that he should "prophesy smooth things," and leave them to their sinful pursuits and pleasures uninterrupted. Yet the affection and devotion of spiritual workers deserve a very different return.—T. 2 Corinthians 12:19 - Edification. The strain in which this portion of the Epistle is written may, the writer is conscious, mislead some readers. It displays a good deal of personal feeling; it reproaches those who have not shown themselves amenable to rightful influence and authority; it reveals a wounded heart. Some readers may misinterpret these signs and infer that the apostle regards himself as on his defence, as excusing and vindicating himself, as asking that the best construction possible may be forbearing]y put upon his conduct. But all this is erroneous. Paul’s one great aim is, not his own vindication, but, on the contrary, the edification of those to whom his Epistle is addressed. I. IN WHAT DOES CONSIST? 1. It has respect to those who are already built upon the one Foundation—Christ. The minister of Christ, like other workmen, must begin at the beginning. When men receive the gospel, then, and only then, are they in a position to be "edified." 2. It consists in the building up of the Christian character in the case of individuals. The resemblance to Christ is what is mainly to be sought. 3. And in the formation of solid and serviceable Christian societies, all of which are parts of the holy temple which is being reared to the glory of God. II. BY WHAT MEANS IS ? 1. The means divinely appointed and approved are moral and spiritual. All employment of mechanical or political agency to secure such an end is to be condemned, as both inappropriate and useless. 2. Personal agency is that which the New Testament exemplifies and which experience approves. Living spirits, full of love and sympathy, are divinely qualified to engage in such a work as this. 3. The presentation of truth, the addressing of language of encouragement and promise, of admonition and rebuke,—these are emphatically the scriptural methods of edification. Of all these abundant and very instructive examples may be found in this very Epistle. III. WHAT DOES ? 1. The welfare, the highest spiritual development and happiness, of those who are edified. 2. The impression thus made upon the world by the presence in the midst of it of a Divine temple reared with human souls. 3. The honour and glory of the heavenly Architect himself.—T. BY E. 2 Corinthians 12:1-4 - Apostolic experiences in heaven. I. THE APOSTLE HAD A DURING HIS EARTHLY LIFE. His earthly experience was, vary largely, dark and sorrowful; but amidst the darkness appears this brilliant flash of heavenly light. 1. He gives us this experience as an actual fact, and as such we must receive it. It was a reality to him. He records it that it may come before us as a reality, not as a mere fancy or illusion. 2. It furnished him with an opportunity of contrasting man’s treatment and God’s. In the closing verses of the preceding chapter we have a catalogue of Paul’s tribulations, many of these occasioned by human perversity and enmity. Men treated Paul evilly; God gave him this special and marvellous heavenly experience! II. THE OF THIS . 1. A real entrance into the heavenly world. Paul has no doubt about this. His only doubt is whether he was in the body at the time. He most distinctly conveys that there was a removal of his spirit into another sphere; he is not sure whether his body accompanied his spirit. There could not have been a doubt as to whether he was "in the body" if his experience had been a mere trance or any special influence brought to bear upon his mind. There was a removal, but whether of body and spirit, or of spirit alone, the apostle cannot declare. We may note the apostolic belief that conscious life is possible to us when we are "out of the body." The apostle did not know whether his experience was of this order, but he evidently recognizes this order of experience as possible. We may note further that the apostle regarded heaven or paradise as a place as well as a state. "Third heaven" and "paradise" seem to be used synonymously—"third heaven" indicating the realm in which God’s glory is pre-eminently manifested. The rabbins taught the existence of seven heavens, but it is not probable that Paul refers to their notions. 2. An entrance effected by God. It was not by the apostle’s merit or power; it was by a Divine act—he was "caught up." Admittance to the heavenly world is in the hands of God; if we enter, then God must effect the entrance for us. Christ, the Way, is given to us by God. 3. Astonishing visions. Paul saw much (2 Corinthians 12:1). 4. Wonderful revelations. He heard much. "Unspeakable words," understood by him, but not to be repeated on earth. Possibly they would not have been intelligible to any who had not participated in the heavenly experience. Our curiosity craves to know what Paul saw and heard, but our needs do not demand it. We have the speakable words of the gospel, which, rightly received, will prepare us to hear by and by the "unspeakable words" of heaven and to behold the heavenly glories. III. THE OBJECT OF THIS . 1. To encourage the apostle in his many labours and sufferings. Christ took his disciples up into the mountain and was transfigured before them; then he brought them down into the world of men to toil and to endure. 2. To quicken his faith in the unseen. Great natures doing great works have often great trials of faith. A big devil always comes against a big Christian. 3. To speed him onward to the final rest of God’s people. He was a much loved child; the Father showed him special favour. 4. That others to whom the experience should be recounted might participate in the benefit. The experience was for us as well as for the apostle. From us its special features are largely hidden; but it is revealed to us, and this knowledge may well encourage us in the earthly service, quicken our faith, and hasten our footsteps towards the glories beyond the veil. A general lesson may be learnt from the event that those who have special trials and sorrows experience also special comforts and helps.—H. 2 Corinthians 12:7 - The thorn in the flesh. I. WHAT WAS IT? 1. In itself. There have been almost infinite conjectures. As to the figure: some prefer a "goad for the flesh," a sharpened stake; others, a rankling thorn; others, a stake on which offenders were impaled or the cross to which they were fastened. As to the reality: evil suggestions; fiery darts of Satan; some prominent adversary; some painful bodily affection, weak eyesight, defective speech, carnal cravings; whilst a bold imaginationist has had the temerity to suggest a termagant wife! Possibly the precise nature of the affliction is concealed that no one may say, "Ah, that is not my trouble." It was very grievous to the apostle whatever its precise nature. 2. As Satan was concerned in it. Paul recognized Satan’s hand (see Job 2:7; Luke 13:16). It was used of Satan to annoy, pain, depress, and harass Paul, and with the hope that it would hinder his great work. Satanic malice rejoiced in the anticipation that it might prove the last straw upon the camel’s back. Paul interfered much with the devil’s kingdom; it is no wonder that the devil sought to interfere with him. Satan can afford to leave some people alone; but if we faithfully attack his kingdom and his rule we may expect reprisals. Yet Satan is but a fool after all, and constantly overreaches himself. One has well said, "The devil drives but a poor trade by the persecution of the saints—he tears the nest, but the bird escapes; he cracks the shell, but loses the kernel." This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ APPEALS AND , 2 Corinthians 13:1 This is the third time I am coming to you. I have thrice formed the intention, though the second time I had to forego my plan (2 Corinthians 1:15-17). In the mouth of two or three witnesses. The quotation is from Deuteronomy 19:15. It has been explained as a reference to examinations which he intended to hold on his arrival at Corinth. It is much more probable that St. Paul is representing his separate visits as separate attestations to the truths which he preaches. 2 Corinthians 13:2 I told you before; rather, I have told you before. As if I were present, the second time. The meaning seems to be, "You must understand this announcement as distinctly as if I were with you, and uttered it by word of mouth." And being absent now I write; rather, so now being absent. The verb "I write" is almost certainly an explanatory gloss. And to all other; rather, and to the rest, all of them. Namely, to those who, though they may not have fallen into gross sin, still rejected St. Paul’s authority, and said that he was afraid to come in person. I will not spare (2 Corinthians 1:23; 2 Corinthians 4:1-18:19, 21). 2 Corinthians 13:3 Of Christ speaking in me; rather, of the Christ who speaketh in me. Which; rather, who. But is mighty in you. The spirit of Christ, in spite of all their shortcomings, had not deserted them (see 1 Corinthians 1:6, 1 Corinthians 1:7; 1 Corinthians 2:4). 2 Corinthians 13:4 For though. The "though" should be omitted. Through weakness; literally, out of weakness; i.e. as a result of that human weakness of our nature which he took upon him, and which rendered him liable to agony and death (2 Corinthians 8:9; Philippians 2:7, Philippians 2:8; 1 Peter 3:18; Hebrews 2:10-18). But we shall live with him… toward you. This thought of participation alike in Christ’s humiliation and his glory, alike in his weakness and his might, was very familiar to St. Paul (2 Corinthians 4:10-12; Ephesians 1:19, Ephesians 1:20), Here, however, the following words," toward you," i.e." with reference to you," show that the life of which he is thinking is the vigorous reestablishment of his spiritual authority in Christ over the Church of Corinth. 2 Corinthians 13:5 Prove year ownselves. In other words, "test your own sincerity." Jesus Christ is in you. To this truth—that the body of every Christian is a temple of the Holy Spirit of Christ—St. Paul returns again and again (Galatians 2:20; Galatians 4:19; Ephesians 3:17; Colossians 1:27). We find the same truth frequently in St. John (John 15:4, John 15:5; 1 John 3:24, etc.). Except ye be reprobates. The Greek word adokimoi—from the same root as the verb "to test"—means tried and found to be worthless. "Reprobate silver shall men call them, because the Lord hath rejected them" (Jeremiah 6:30). The word is found almost exclusively in St Paul (2 Corinthians 13:5, 2 Corinthians 13:6, 2 Corinthians 13:7; Romans 1:28; 1 Corinthians 9:27; 2 Timothy 3:8; Titus 1:16). The only other passage of the New Testament where it occurs is Hebrews 6:8; and the reader must not read Calvinistic horrors into an expression which gives no sanction to them. 2 Corinthians 13:6 That we are not reprobates. My power and faithfulness will be tested as well as yours, and I hope that it will stand the test. 2 Corinthians 13:7 Approved (dokimoi). The opposite of "reprobates." Though we be as reprobates; rather, [I pray] that ye may do what is excellent, and that we may be as reprobates. This is one of the intense expressions which, like Romans 9:3, spring from the earnest and passionate unselfishness of St. Paul. His anxiety is for them, not at all for himself. As reprobates; i.e. in the judgment of men (comp. Romans 9:3). 2 Corinthians 13:8 We can do nothing against the truth. I am powerless against anything which is true, real, sincere; I can exercise no power except in the cause of the truth. Be true to the gospel, and you will be mighty and I shall be powerless, and (as he proceeds to say) I shall rejoice at the result. 2 Corinthians 13:9 When we are weak, and ye are strong. Strong; "powerful (2 Corinthians 10:4). We wish; rather, we pray. Your perfection; rather, your perfect union; "the readjustment of your disordered elements." A similar word occurs in Ephesians 4:10, and the verb in Ephesians 4:11; 1 Corinthians 1:10; 1 Thessalonians 3:10, etc. It is also used in the Gospels for "mending nets" (Mark 1:19, etc.). 2 Corinthians 13:10 I should use sharpness. The word rendered "sharpness" is an adverb, like our "abruptly" or "precipitately." The only other passage of the New Testament where it occurs is Titus 1:13; but the substantive apotomia occurs in Romans 11:22 for "severity." 2 Corinthians 13:11 Finally, brethren, farewell. His concluding words are marked by great gentleness, as though to heal the effects of the sharp rebuke and irony to which he has been compelled to have recourse. The word may also moan "rejoice" (Philippians 3:1; Philippians 4:4). Be perfect (see note on "perfection" in 2 Corinthians 13:9). Be of one mind; literally, think the same thing (Philippians 2:2; 1 Peter 3:8; 1 Corinthians 1:10; Romans 12:16, Romans 12:18). Be at peace (Ephesians 4:3). 2 Corinthians 13:12 Great one another. The verb, being in the aorist, refers to a single act. When the letter had been read in their hearing, they were, in sign of perfect unity and mutual forgiveness, to give one another the kiss of peace. With a holy kiss. 2 Corinthians 13:13 All the saints; namely, in Philippi or Macedonia. 2 Corinthians 13:14 The grace of our Lord, etc. This is the only place where the full apostolic benediction occurs, and is alone sufficient to prove the doctrine of the Trinity. St. Paul seems to feel that the fullest benediction is needed at the close of the severest letter. With you all. The word "all" is here introduced with special tenderness and graciousness. Some have sinned before; some have not repented; yet he has for them all one prayer and one blessing and one "seal of holy apostolic love? The superscription, though of no authority, may here correctly state that the letter was written at Philippi, and conveyed thence to Corinth by Titus and (possibly) Luke (see 2 Corinthians 8:16-22). These are the last recorded words addressed by St. Paul to the Corinthian Church. The results produced by the letter and by his visit of three months (Acts 20:2, Acts 20:3) were probably satisfactory, for we hear no more of any troubles at Corinth during his lifetime, and the spirit in which he writes the letter to the Romans from Corinth seems to have been unwontedly calm. He had been kindly welcomed (Romans 15:23), and the collection, about which he had been so anxious, seems to have fully equalled his expectations, for as we know (Romans 16:18; Acts 20:4), he conveyed it to Jerusalem in person with the delegates of the Churches. We gain a subsequent glimpse of the Corinthian Church. Some thirty-five years later, when a letter, which is still extant, was addressed to them by St. Clement of Rome, they were still somewhat inclined to be turbulent, disunited, and sceptical (see ’Ep. ad Corinthians,’ 3., 4., 13., 14., 37., etc.); but still there are some marked signs of improvement. About A.D. 135 they were visited by Hegesippus (Eusebius, ’Hist. Eccl.,’ 4:22), who spoke very favourably of them, especially of their obedience and liberality. Their bishop, Dionysius, was at that time exercising a widespread influence (Eusebius ’Hist. Eccl.,’ 4:23). 2 Corinthians 13:1-14 Paul’s epistolary farewell to the Corinthians. "This is the third time I am coming to you, etc. This chapter concludes Paul’s letters to the Corinthians. There is no evidence that he wrote a word to them after this. The letters had evidently been a task to him. To a man of his tender nature no duty could be more painful than that of censure and reproach. Nothing but a sense of loyalty to the holiness of Christianity could have urged him to it. no doubt he felt a burden rolled from his heart, and a freer breath, when he dictated the last sentence. He was now to visit them for the third time, determined to execute the discipline that might be required, earnestly hoping at the same time that, when he was once more amongst them, the necessity for such discipline would not appear. In this concluding chapter we find words of warning, exhortation, prayer, comfort, and benediction. I. WORDS OF WARNING. He warns them of a chastisement which he determined to inflict upon all offenders, both in doctrine and conduct, against the gospel of Christ. Four things are suggested here concerning the discipline he intended to prosecute. 1. The discipline would be righteous. "In the mouth of two or three witnesses shall every word he established." Here is a rule quoted and endorsed by Christ (Matthew 18:16), an axiom of the Jewish Law and a natural dictate of judicial policy. What he probably means to say, is, "I will not chastise any without proper evidence. I will not trust to rumours or surmises; I will test every case myself, so that justice shall be done. Therefore the true need not fear, the false alone need apprehend." 2. The discipline would be rigorous. "I told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare." He had threatened this in his former letter (1 Corinthians 4:13-19), in which he had also indicated severity, (1 Corinthians 5:5), and spoken of "delivering them to Satan"—an expression which probably means not only excommunication, but the infliction of corporal suffering. The blindness of Elymas and the death of Ananias and Sapphira are instances of the power of the apostles over the body of men. This chastisement would be dealt, not only to the notorious incestuous person often referred to, but to "all other;" he would "spare" none. "I will not spare." A more terrible chastisement know I not than entire excommunication from the fellowship of the good. 3. The discipline would demonstrate the existence of Christ in him. "Since ye seek a proof of Christ speaking in me. "They had called in question his apostolic authority, they had demanded the evidence of his Divine commission. He says he would now furnish such evidence by inflicting just punishment on all offenders, and they should have abundant proof that Christ spoke by him." He could have given this proof sooner, but he acted in this respect like Christ, and was content to appear "weak" amongst them, in order that his power might be more conspicuously displayed. "For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you." "The thought," says Dean Plumptre, "that underlies the apparently hard saying is that the disciples of Christ share at once in their Lord’s weakness and in his strength. We, too, are weak, says the apostle, we have our share in infirmities and sufferings, which are ennobled by the thought that they are ours because we are his, but we know that we shall live in the highest sense in the activities of the spiritual life, which also we shall share with him, and which comes to us by the power of God. This life will be manifested in the exercise of our spiritual power towards you and for your good." In the case of the truly good, in all weakness there is strength, and the weakness one day will disappear and the strength be manifest. II. WORDS OF . "Examine yourselves." Self-scrutiny is at once a duty the most urgent and the most neglected. Hence the universal prevalence of self-ignorance. Even men who know a very great deal of the world without are ignorant of the world within, the world of worlds. 1. The momentous point to be tested in self scrutiny. "Whether ye be in the faith? Not whether you have faith in you, for all men are more or less credulous, and have some kind of faith in them; but whether you are "in the faith." The faith here is the gospel, or rather the Christ of the gospel; whether you are in Christ, in the character of Christ. Intellectually and morally, all men are living in the characters of others. The grand thing is to be in the character of Christ, in his principles, sympathies, aims, etc. 2. The momentous conclusion to be reached by self-scrutiny. "Know ye not [emphatic] your own selves, how that Jesus Christ is in you, except ye be reprobates?" If you are in the faith, you are in his character, and he is in your. life; nay, your life itself. Should you find you are not in the faith, ye are "reprobates," counterfeits, spurious, not genuine; tares, not wheat; hypocrites. Here, then, is a work forevery man to do—"examine" himself, introspect scrutinize, decide, and thus know his real moral condition, III. WORDS OF PRAYER. "Now I pray to God," etc. For what does he pray? Not for his own reputation or himself. As if he had said, "I am not anxious about my own standing amongst you. He prays for two things. 1. That they should be kept from the wrong. "Now I pray to God that ye do no evil." "Do no evil," nothing inconsistent with the character and teaching of Christ. "Cease to do evil, learn to do well." 2. That they should possess… the right. "Not that we should appear approved but that ye should do that which is honest, though we be as reprobates." We pay not that we may gain a reputation as successful workers in your eyes or those of others, but that you may do that which is nobly good, even though the result of that may be that we no longer put our apostolic supernatural powers into play, and so seem to fail in the trial to which you challenge us." IV. WORDS OF COMFORT. "We can do nothing against the truth." There are two comforting ideas here. 1. That truth is uninjurable. "We can do nothing against the truth." Let the "truth" here stand for Jesus, who is the "Truth," the great moral Reality incarnated, all that is real in doctrine and duty embodied in him; who can injure such? Man can do much against theories of truth, conventional manifestations of truth, ecclesiastical representations of truth, verbal revelations of truth. The more he does against these, perhaps, the better; but he can do nothing against "the truth," its essence. Man may quench all the gas lamps in the world, but he cannot dim one star. The great ethical and doctrinal truths embodied in the life and teaching of Christ are imperishable, they live in all religions. Men can destroy the forms of nature, level the mountains, dry up the rivers, burn the forests, but can do nothing against the imperishable elements of nature, and these elements will live, build up new mountains, open fresh rivers, and create new forests. You can do nothing against the truth. 2. That goodness is unpunishable. "For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection." It is unpunishable: (1) Because it is goodness. The best of men are too "weak" in authority to punish those who are "strong" in goodness. And in truth there is no authority in the universe, even God himself, to punish goodness. The stronger a man is in goodness, the weaker the power to chastise him. Hence Paul wishes to find them "strong" in goodness when he comes amongst them. He wishes this because goodness is their "perfection," or restoration. The way to paralyze all penal forces is to promote the growth of goodness. (2) Because it is restorative. "Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction." Its destiny is "edification," not "destruction;" building up, not pulling down. Moral goodness is the restorative power in the universe. V. WORDS OF . "Finally, brethren, farewell. Be perfect, be of good comfort be of one mind, live in peace; and the God of love and peace shall be with you." His becedictory words imply: 1. Be Happy. "Farewell," which means rejoice. To be happy they must be "perfect," "of good comfort," etc. 2. Be blest of God. "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all." BY C. 2 Corinthians 13:1-4 - Announcement of his purpose; Christ’s power in him and in his apostleship. About to visit the Corinthians "the third time." he informs them very distinctly what they had to expect. In the words of the Old Testament Law, he says, "In the mouth of two or three witnesses shall every word be established." The strength of his resolution to punish impenitent offenders is declared—"I will not spare." A crisis was at hand, and he was fully prepared to meet the issue. He refers to the main source of all the trouble, viz. the disparagement of his office as Christ’s apostle. Everything had been done by the Judaizers to put contempt on him and his official position The forbearance he had shown, the patience under repeated and aggravated provocation, his deeds of self-denial, Christ’s testimony to the greatness of the work alone among them, had all been misconstrued and turned to his injury. Even his infirmities, the defects of personal appearance, his conscientious avoidance of the least worldly art in his ministry, had been used to his disadvantage. Craft, falsehood, malignity, had followed him with persistent steps. Neither his private nor public life had escaped prying eyes and slanderous tongues. A man in feeble health, his strength constantly over taxed, infirmities growing beyond his years as well as with his years, labouring to support himself, and thus making heavy drafts on his bodily powers, he had these ills daily augmented by annoyances and vexations from those who sought to come between him and his Churches. To undo his work was their aim and ambition. They hated him officially, they despised him personally, nor could they rest while he had friends to cheer him on in his labours. What is most noticeable is the utter blindness of these persecutors to the wonderful tokens of God’s presence with him. It is to this fact he alludes in the words, "Since ye seek a proof of Christ speaking in me." Remember, it was in this Corinth, where these turbulent spirits were most industrious to overthrow him, that Christ had given the most numerous and remarkable evidences of the favour bestowed on his apostle as the apostle of the Gentiles. "Seek a proof," to our ears sounds most strangely. "Signs and wonders and mighty deeds," and yet "seek a proof of Christ speaking in me"! It is well that there was an antecedent history, a fourfold history but one biography, and that this biography of the Lord Jesus opens to us a full view of man’s capacity to disbelieve where Divine manifestations are concerned. "If they have persecuted me, they will also persecute you." So the Lord Jesus had foretold; so St. Paul had realized. And now, in the closing hour of writing this Epistle, the apostle identifies his condition with that of Christ in the days of the flesh. Years before, the great fact had occurred of which these recent facts were no more than exemplifications. Taking upon himself the lowly form of a servant and submitting to every kind of privation and sorrow, putting himself as to his circumstances in extreme contrast with his power and never exercising this power except; under the agency of the Holy Ghost, men treated him, Son of God, Son of man, as one in their hands, over whom and his earthly destiny they had entire control. "He was crucified through weakness." He could have been crucified in no other way. The sole condition under which this event was possible is here stated, viz. weakness. The weakness was assumed voluntarily by him because it was necessary to the work of redemption. "Yet he liveth by the power of God." Even in the grave his body was treated as though men had it under mastery. Roman procurator and Jewish Sanhedrim held it as their own, and stationed a military guard at the sepulchre where his corpse, still their prisoner, lay till the third day ended the mystery of his weakness. Then came the triumph "of the power of God." Authority felt it and was abased. To its degradation it added the infamy of a lie, and to the lie the infamy of a money bribe. Guilt felt it and acknowledged its impending curse in the return of innocent blood as vengeance on its head. Sad as this hour was to St. Paul, his faith was never firmer. Had he not said just before, that if he should have to "bewail many which have sinned already, and have not repented," he should accept the humiliation as a holy discipline? "My God will humble me among you." One had gone before him in weakness. But his Leader in trial would be his Leader in triumph. "For we also are weak in him." It is not our weakness. It wears a human look, speaks human words, trembles with human sensibility, sighs with human pathos, yearns for relief with human desires. Nevertheless it is a fact, "we also are weak in him." The weakness we share is that of the God-Man, the weakness of the Divine incarnation, so that we walk according to our small measure in the footsteps of him who "himself took our infirmities and bare our sicknesses." "But we shall live," not in the resurrection, but in the day when we come to Corinth and vindicate our authority, "we shall live with him by the power of God toward you." Then, indeed, you who have taunted us as "weak and contemptible," shall see and know that this risen and exalted Christ is Christ in us," the power of God toward you." Do you then "seek a proof of Christ speaking in me"? 1 shall come with "the power of God" and the "proof" shall be given.—L. 2 Corinthians 13:5-10 - Self-examination recommended; supremacy of Divine truth. Proof of his apostleship had been the demand of the disaffected portion of the Corinthians; "but prove your own selves is St. Paul’s exhortation. "Examine not me, but yourselves, whether you are truly in the faith; put yourselves to the proof concerning Christ’s presence with you which you seek in me" (Conybeare and Howson). No one can help seeing how natural this advice was to the apostle, and how suitable to these noisy and fault-finding Corinthians. On the one hand, St. Paul was a man whom casual observers could easily misunderstand. His temperament, his habit of introversion, his intense self-consciousness, exposed him to constant misconception. Again, he was a born leader of men. Such a leader as he could not escape a severe probation while acquiring the ascendency to which he was predestined. Leaders who adapt themselves unscrupulously to times and circumstances gain a quick mastery. Leaders that shape contingencies to their high purposes and bring men into sympathy with a lofty ideal in their own souls must have creative genius, and exert it under sharp and continual opposition. To this class of leaders the apostle belonged. Furthermore, his position was unique by reason of the fact that his apostleship necessarily placed him between the two great rival forces of the age, Judaism and Gentilism to show what the Law meant as a Divine institution; to show what Gentile civilization and culture meant as a long existing providence; to harmonize as far as might be the truths in each; in brief, to mediate between their claims as widely organized economies, and put them on common ground as it respected Christianity and its supreme authority, and do away with the distinction of Jew and Gentile as to the conditions of salvation;—this was the most difficult task ever committed to a man. Owing to its intrinsic character, it brought him at every turn in contact with prejudices and passions which justified themselves in the one case by the miracles of Jehovah, in the other by the prescripts of government, and in both by the venerable sanction of ages. What wonder, then, that his career as a public man among public men was specialized quite as much by systematic and vindictive misrepresentation as by a success unequalled in the influence exerted over the thought and morals of the world! On the other hand, look at these young Christian communities, situated often wide apart and unable to strengthen each others’ hands, planted in the midst of peoples hostile to their creeds and still more to their virtues, and dependent in most instances on the nurture of a single apostle; look at them in a state hardly more than inchoate, and can we be surprised that they were in some cases the subjects of intestine disturbance, nay, of violent commotion? "Not many wise men after the flesh, not many mighty, not many noble," were "called;" but the "weak things of the world," "base things, and things despised," were "chosen," for the most part, as the original materials of that edifice which was to show in its proportions, its symmetry, its permanence, the workmanship of the Hand unseen. The "called" and the "chosen" were eventually to vindicate the wisdom of the call and the choice. Let us not overlook, however, the disadvantages inseparable at the time from the crude elements that constituted the early Churches. Without dwelling on these at length, suffice it to say that they were imperilled by a corrupt Judaism on the one side, and a most corrupt paganism on the other, the agencies and influences of which sought them as a prey to their lust of avarice and ambition. Now, the Church at Corinth was notably in this state of exposure. Gallic, the Proconsul of Achaia, had protected St. Paul against the fury of the Jews, and the Greeks had used the occasion to wreak their vengeance on the Jews. Retaliation was the order of the times. Baffled by a Roman official, insulted and beaten by a mob of Greeks, the Jews were not likely to forget the apostle, and we can imagine with what zest they would enjoy the zeal of the Judaizing emissaries, and how they would diligently foment the efforts made for his disgrace in Corinth. To what extent this was carried by the Jews as a body we can only conjecture. Certain it is, however, that for several years Corinth was the seat of a most active and uncompromising warfare on St. Paul. Once more, and finally, he comes before us in the passage under notice in an attitude unmistakably stern and authoritative. Is Christ in you, be asks the Corinthians, or are ye reprobates? Prove yourselves, apply the test, find out whether or not you are in Jesus Christ and share his spirit, and if you cannot stand the test, know then that you are reprobates. He expresses the hope that they will not find him a reprobate (unapproved or spurious) if they put him to the test of exercising his authority. Yet he trusts that the test of his power will be avoided, and prays that they may "do no evil." If they should act as he prayed they might, then there would be no necessity for him to demonstrate his authority, and, in that happy event, he would appear "unapproved," i.e. not tested as to the display of his power. Welcome such unapproval! It would be in exact conformity to the spirit and end of his apostolic administration, which was in accordance with the truth of the gospel and designed to show forth that truth. What is the test of a great and wise ruler? The test is the uselessness of a punishing power (except in extreme cases and as an ultimate resort), because his subjects govern themselves. Such was the apostle’s argument. Nothing against the truth, all for the truth, Christ the Truth; this was the beautiful summation in which he rested. If this should apparently exhibit his weakness, what a glorious weakness it would be! Apostolic judgment made needless by self-government; what could be a grander testimony to the truth and excellence of his work among them? Then, verily, they would be strong. "Perfection" in the order and unity of the Church, "perfection" of individual character, was the object of his prayer, and hence this Epistle. Whoever teaches Christianity as God’s truth cannot fail to teach much else besides. These verses are maxims of infinite wisdom. What man in authority, what statesman in the affairs of a nation, what father at the head of a family, what office holder in the Church, if he would bear his faculties so meekly and be thus "clear in his great office," would not be a providence of instruction and helpfulness in the world] Decay of reverence for law begins in decay of reverence for men who administer the law. Unhappily enough, this decline in reverence for law is one of the growing perils of the age. It is peculiar to no form of government. It is spreading everywhere as an atmospheric evil, and threatening like an epidemic to travel roared the globe. Power to build up, not to destroy; this is St. Paul’s idea of power divinely bestowed. And accordingly we see what a blessed discipline it was to him personally and officially; and having accomplished this result in his own soul, it is not remarkable that it achieved its ends in this distracted and corrupted Church at Corinth.—L. 2 Corinthians 13:11-14 - Parting tenderness. If ever great principles of government were subjected to the severest of ordeals, it was in the instance which has been under review. It ever personal qualities and official prerogatives were inextricably mixed in pending issues, and those issues diffused over a vast surface, it was in this affair at Corinth. If ever the chief actor in the interest of tranquillity and social purity had to fight a battle absolutely single handed and alone, it was St. Paul’s fortune in this struggle to save a community from degradation and destruction. We have seen what he endured when endurance was probably harder than at any period of his life. What aids he summoned in these critical hours, what recourse he had to the past, what account he gave of the "thorn in the flesh" and its uses in his work, we have seen in the progress of this interesting section of his career. Most of all, we have seen how the man and the apostle, the tentmaker and the preacher, the liberal Jew and the sagacious Christian, were most happily interblended in the rarest harmony and unity while doing the work of pacification and reformation. And now that he comes before us. in the last expression of himself as to this weighty controversy, it is ennobling to see how finely poised he is, and what anxiety he has "lest, being present," he should be compelled against all his prayers and hopes "to use sharpness according to the power which the Lord had given him." That miraculous gift was his as the apostle of Christ, but it was for "edification, and not to destruction." At the cost of personal humiliation, he would be "glad" if the Corinthians were "strong," and he "weak." How like his Master he was! "Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?" Had he waved his hand, Jerusalem would have been darkened by the wings of gathering angels for his rescue; but he was to be crucified in "weakness" that the "power of God" might be the more gloriously manifested in his resurrection. Power denied in one of its uses, to be more signally displayed in another and higher use, was the lesson St. Paul had learned of his dying Lord. "I am crucified with Christ," said he on a subsequent occasion; but he shares that crucifixion word in one of its most painful forms by withholding the exertion of authority to punish his enemies till all other means had been exhausted. He preached Christ "the Wisdom of God," no less than Christ "the Power of God." Under circumstances of extreme hazard, reputation and influence and future success trembling in the balance, flesh and blood supplying clamorous reasons for a self-asserting course and the swift riddance of a most vexatious trouble, he abides with heroic fortitude by Christian principle in its demands for self-crucifixion, and makes everything yield to magnanimity in his ardent desire for the "perfection" of the Church at Corinth. All this is admirable as a mere matter of congruity in respect to the laws of art. But it leaves the domain of art and rises to a realm infinitely more exalted when he comes before us "apparelled in celestial light," and completes the impression of one "Whose high endeavours are an inward light, That makes the path before him always bright." Nothing in the apostle’s life more became him than the tenderness in the parting words of this Epistle. "Finally, brethren, farewell." There have been throes of spirit during the birth of this Epistle, moments of vehemence, outbursts of indignation and menace; but they are over now. The sun sets in a sky that the storm has purified, and the last beams glide through an atmosphere of holy stillness. "Be perfect," or, be perfected, making up what ye lack; "be of good comfort," taking encouragement and hope from your trials that God would overrule them for your happiness; "be of one mind," by suppressing all selfishness and partisanship and cultivating unity of interest; "live in peace," so that your outward life bears witness to the fact that ye have "one mind." So shall the "God of love and peace be with you." Let not the sign of your union in Christ as members of his Church be forgotten, and, accordingly, "greet one another with a holy kiss." Macedonian brethren salute you. And now, acknowledging with profoundest reverence the Holy Trinity, "in place of his own salutation, he gives us finally that precious benediction which has acquired such a liturgical use in every age and in every part of the Christian world" (Lunge). Grace, love, communion,—these three, and each blessing and all the blessedness forevery one, friends and enemies, since they are, in this touching moment, "brethren" to his heart. "The grace of the Lord Jesus Christ" in the fulness of his mediatorial office, "the love of God" the Father revealed through that grace, and the "communion of the Holy Ghost" as the effect of the "grace" and the "love" in their fellowship with God and one another, "be with you all. Amen." It pleased God to make St. Paul his own historian during the memorable period to which this Epistle belongs. No one was competent to this task, not even St. Luke, with all his skill and insight as a writer, and his close relations to the apostle The inner life of the author was to be set forth with a force and vividness never equalled in sacred literature; and we were to have a section, and a most important section, of the New Testament as a Scripture of a private soul. For, indeed, the Holy Spirit would not limit the wonders of inspiration to the narration of outward events. Great as those events were in the midst of changes going on in the Roman empire, "the mingling and confusion of races, languages, and conditions," of which Dean Milman gives so eloquent a description (’Latin Christianity’), and vast as was the influence of the gospel in slowly transforming that "heterogeneous mass of a corrupted social system" by "instilling feelings of humanity," and giving "dignity to minds prostrated by years, almost centuries, of degrading despotism," it yet was vital to the purpose of the written Word that we should have the record of a human soul in the most typical period of its perplexity and conflict, and under just such circumstances as identified it most nearly with the sharpest trials of manly intelligence and courage. It is St. Luke who describes the one class of occurrences. Only a St. Paul was qualified for the other; and in the Second Epistle to the Corinthians he does this most interesting work. At no point are we left in dimness or obscurity as to what he felt and purposed. Every moment, as the eye follows his path, we see the end to which his steps are tending. "Faint, yet pursuing," often thwarted, often thrown back, often sorely embarrassed, without the lights of past experience, without the helps of brother apostles, alone and unbefriended, he had to solve those problems of Church order and discipline which involved all the future administrative policy of Christian communities. Throughout the struggle we accompany him. We know what he thought, and why. We mark his wisdom, earnestness, and fidelity. In the variety of his moods, in exaltation and depression, in the alternate predominance of very unlike states of consciousness, we find him the same man as to his ruling principle and aim, the same when he threatens and beseeches, the same when he unmasks "false apostles," that he is in prayers for peace and brotherhood. It was a most energetic and exciting portion of his career. But the man’s heart is the chief interest as illustrative of the cardinal doctrines of grace. True, we have invaluable contributions to theological truth, expositions of rare profundity and insight, contrasts between the Law and the gospel never surpassed in this favourite department of his intellectual work, references to the body that throw a new light on its relations to mind, and directions as to practical benevolence which cover the whole range, in this particular, of Christian obligation. Yet these are enhanced in value by the fact that the spirit of an intense living personality is ever present. We lose nothing of the logic and philosophy, nothing of the force in the historical allusions, nothing of the charm of metaphor and similitude. At the same time there runs through everything the subtle influence of an individual soul, so that the strength which throbs in doctrinal arguments is from a heart all alive with sensibility. "Men," says Foster (’First Essay on a Man’s writing Memoirs of Himself’), "carry their minds as for the most part they carry their watches, content to be ignorant of the constitution and action within, and attentive only to the little exterior circle of things to which the passions, like indexes, are pointing." Not so St. Paul. Temperament, disease, special circumstances in his position, made him in an unusual degree a self-observing man. In this Epistle we have the richest fruits of his self-knowledge. Most of all, we see the meaning of that discipline of affliction by means of which the life of Christ in the soul is perfected. And we see, too, how our private history is far more than a personal concern, and widens out in connections no one could have foreseen. "A thorn in the flesh" becomes a part of St. Paul’s public character; incidents that historians and philosophers and poets would have passed by as of little meaning, take on a most impressive significance, and endear an Epistle, great on other grounds and great as a work of art, to the struggling and sorrowing heart of every Christian.—L. BY J.R. THOMSON 2 Corinthians 13:4 - Weakness and power. It must have been very painful to the sensitive and benevolent mind of the apostle to have written thus to any congregation of Christians, especially to a congregation so intimately connected with him as was this at Corinth. The whole society was to blame for suffering the Judaizers and the questioners of St. Paul’s authority; when they should have taken the part of their spiritual benefactor, and have indignantly resented the slights and misrepresentations which they tolerated. In the prospect of visiting Corinth, the apostle requires that the people shall put themselves to the test and shall give a proof of their reformation; otherwise, he will be compelled to give them a proof of his supernatural power and thus to silence calumny and opposition. I. THE OF CHRIST IS SHARED EVEN BY HIS AND MOST . 1. In the Lord Jesus were, both in his person and in his ministerial career, many circumstances of humiliation. His helpless childhood; his subjection to hunger, thirst, and weariness; his liability to pain; his endurance of death, are instances of the former. His submission to calumny and insult, to betrayal and desertion, to hatred and rejection, are proofs of the latter. 2. Now, our Lord himself forewarned his disciples that they should share their Master’s lot. Paul certainly took up the cross. The thorn or stake in the flesh, the feeble body, the scourgings and imprisonments which he was called upon to endure, were not regarded by him as accidents and misfortunes, but rather as proofs of true discipleship, as participations in the sufferings of the Lord. And this is the light in which all followers of the Lord Jesus are justified in regarding the endurances and calamities which befall them in treading in his steps and in executing his commission. It is the moral glory of Christianity that it dignifies the sufferings of those who partake their Leader’s spirit in self-denying endeavours for the salvation of their fellow men. Such servants of the Divine Master may well "glory in infirmity." Their wounds are the honourable scars telling of the severity of the conflict in which they have been engaged. II. THE POWER OF GOD WHICH WAS UPON CHRIST SHALL BE IN THOSE WHO, SHARING THE MASTER’S SERVICE, SHARE ALSO HIS . Paul was content that men should perceive the weakness manifest in the crucifixion of the Redeemer but he preached to them a risen, reigning, and glorified King. The resurrection and ascension of Christ were both proofs of the acceptance of the Son by the Father, and they were an inspiriting omen of the approaching victory of the cause for which Jesus deigned to die. From the throne of might and dominion, possessed of all authority, the victorious Lord governs his Church on earth, and secures its safety and well being. St. Paul felt himself entrusted with abundant means of maintaining his spiritual authority as the "ambassador of Christ." He might possess marks of the dying of the Lord Jesus; but he wielded a might which no foe could resist. Let all faithful servants of Jesus and true soldiers of the cross be encouraged by the reflection that their Commander is omnipotent, and that he must reign until every foe is beneath his feet.—T. 2 Corinthians 13:5 - "Prove yourselves." The apostle, before closing his Epistle, turned round upon his detractors. They had been questioning his authority and disparaging his claims, and he had been defending himself and asserting his apostolic rights. But was this as it should be? How was it with themselves? They were very anxious to test him, to compel him to verify his claims. Why should not they be asked whether their own position was assured, whether their own professions were justifiable? Let them examine, test, and prove themselves! The exhortation is one by which all professing Christians may profit. I. THE OF SELF-PROOF. This appears from the unquestionable fact that men generally are disposed to take too favourable a view of themselves, their own character, their own services, their own importance to the Church or the world. Illusion often becomes delusion. That which is nearest at hand, and which might be supposed, because most accessible, to he best known, is often judged with the least fairness and justice. Yet if we form a false estimate of ourselves, how disastrous the consequences may be! II. THE METHOD AND SPIRIT OF SELF-PROOF. 1. There should be perfect candour. 2. The examination should be carried on as under the eye of the omniscient and all-searching God. 3. The standard by which we judge ourselves should be the high and infallible standard of God’s own Word. 4. There should be no attempt to exalt self by depreciating others. III. THE OF SELF-PROOF. 1. The process may reveal what is altogether unsatisfactory and lamentable. He who tests himself thoroughly may come to the conclusion that his life is all wrong from the very foundation. If this is so, it is well that it should be known, that a new basis for the moral life may be laid in the truth and righteousness of God himself. 2. The process may yield results partly gratifying and partly regrettable. If so, while there will be reason for gratitude and encouragement, there will be a call to repentance, reformation, and improvement. For a man to know his faults and errors is the first step towards what is better and nobler.—T. 2 Corinthians 13:8 - Invincible truth. Paul boasted that he could do all things, i.e. through Christ who strengthened him. Let his adversaries rage and threaten, he had no fear. He would assert his authority, exercise his power, and reduce the proudest opponent to helplessness. For the truth’s sake, for the gospel, there was nothing which he was not able to achieve. But if those whom he chided should submit, should return to their fidelity, not to him only, but to the gospel, then he was powerless to harm them. Nay, in such a case he was with them, on their side. Such appears to be the explanation of this grand utterance occurring in this connection. I. THE OF MAN WHEN IN TO THE TRUTH OF GOD. 1. The avowed enemies of the truth have failed in their attacks upon it, whatever have been the resources upon which they have drawn, the arms upon which they have relied. Persecution has raged first against Christianity itself, and then against its purer representation in days of reformation. With what result? The blood of the martyrs has ever been the seed of the Church. "Truth, like a torch, the more it’s shook it shines." 2. The false, hypocritical friends of the truth have never succeeded in exterminating it. Their efforts have often been insidious, and have often corrupted and ensnared individuals and even societies. But the pure truth of God has survived, whilst these attempts have again and again been foiled. II. THE OF THOSE WHO WORK WITH AND FOR THE TRUTH OF GOD. 1. Their natural feebleness does not hinder the victory of the cause which they embrace. The ignorant, the poor, the young, the feeble, have done and are still doing great things for the gospel. As at first, so now, God chooses "the weak things of the world to confound the mighty," 2. The efficiency of the truth depends upon its Divine origin and source. "If God be for us, who can be against us?" Wherever God’s truth is proclaimed, there God’s Spirit works and God’s power is felt. 3. The efficiency of the truth lies in its harmony with the nature and constitution of man. With the use of this divinely tempered implement the divinely prepared soil of humanity may be rendered fruitful in great results. Magna est veritas, et prevalebit.—T. 2 Corinthians 13:11 - "Live in peace." The Christian religion ever represents all true peace among men as taking its beginning in peace with God. This first creates peace of conscience, and then issues in harmony and concord in civil and ecclesiastical society. There can be no doubt that the apostle is here enjoining mutual good will, kindness, and amity. I. PEACE IS IN TO THE ENMITY WHICH IS NATURAL TO SINFUL MEN. "Whence come," asks the inspired writer—"whence come wars and fightings among you?" And the answer is that they may be traced to the lusts which are inherent in depraved human nature. In a more primitive state of society, mankind are actually and almost normally at war. In more civilized society, hatred, malice, envy, etc., prevail, and produce disastrous results, although the worst outward manifestations may be restrained. II. PEACE IS OFTEN IN THE WHICH ARE NAMED AFTER THE PRINCE OF PEACE. How signally this was the case with the Church at Corinth these Epistles make abundantly manifest. It was distracted by party spirit, by schism, by factions. Christ was "divided" in his body and members. And in this respect the example set at Corinth has, alas! too often been followed. The abode intended for peace has too often been converted into a scene of strife. III. WITH CHRIST IS THE ONLY MEANS FOR OR PEACE. Interest is not sufficient; external authority and advice continually fail. But if Christ be enthroned in each heart and in the society at large, then conflicts will be hushed and the peace of God prevail. Hence the need for all those exercises of prayer and meditation by which this truly Christian grace may be promoted. IV. PEACE IS A OF CHURCH . Work and warfare are inimical. If there be strife, the vitality must needs be low, the witness must needs be marred, the work must needs suffer in all finer quality. On the other hand, harmony conduces to cooperation as well as to devotion. The world cannot fail to feel the effects of the presence and the testimony of a united and harmonious Church.—T. 2 Corinthians 13:12, 2 Corinthians 13:13 - Salutation. Among the various features which distinguish these apostolic documents from ordinary treatises must be noticed the prominence they attach to social greetings. The personal element mingles very beautifully with the doctrinal and the practical. The apostle’s theme may have been absorbing, but he usually, in bringing an Epistle to its close, refers to the individuals by whom he is himself surrounded—his companions and colleagues, and to such as were known to him among the community he is addressing. I. UPON WHAT ARE BASED. They differ from common everyday salutations in this, that they are not mere forms, and are not exchanged as a matter of course. They presume a common relation to, a common interest in, the Divine Saviour. The vital union of Christ’s people to himself involves an intercommunion of sympathy amongst themselves. II. IN WHAT FINDS , 1. In words and in messages of spiritual friendship, in the case of those who are absent from one another. It is thus proved that distance does not sunder hearts, that the spiritual family, dispersed through many places, is nevertheless but one. 2. In the primitive Churches the Christian greeting took the form of the "holy kiss." In this a common social usage was sanctified by a new and higher meaning. The custom was one which in some Churches was retained for centuries. The kiss of peace, brotherhood, and love was felt to be the appropriate symbol of the new and all-pervading sentiment of Christian kindness. III. WHAT . We may trace several very useful practical ends secured by them. 1. They are evident tokens of the wide diffusion of the Saviour’s spiritual presence. It is because Christ is with and in his Church that the living members of this Church, pervaded by one Spirit, show true unity and love. 2. They remove the distressing feeling of isolation from which Christ’s people may in many circumstances grievously suffer. 3. They are an anticipation of the confidential and affectionate fellowship which is (next to the presence of the Redeemer) to be expected as the highest joy of the heavenly state.—T. 2 Corinthians 13:14 - Benediction. When we remember what just cause of complaint Paul had against many members of the Corinthian Church, we cannot but regard this concluding benediction as an evidence of his large-hearted charity. There is no exception; his benevolent wishes and earnest intercessions are for all. And what fulness and richness of blessing is this which the apostle here implores! I. TRUE DOES NOT CONSIST IN EARTHLY OR EVEN IN HUMAN . Men’s good wishes usually relate to these advantages, and as far as they go they are good, and may be very good. But the apostle took a higher view of the possibilities of human nature and life. II. TRUE IN THE OF a DIVINE . The three Persons of the Trinity are all concerned in the best and happiest experiences of the pious soul. It is a lofty view, it must be admitted, this which the apostle takes of religion, but not therefore unreasonable. It is all the worthier as evincing the interest of the Creator in the spiritual well being of mankind. III. TRUE ASSUMES A FORM. This is apparent from the remarkable fact that in this solemn formal language the Lord Jesus occupies the foremost place. Harmonious this with. the Saviour’s saying, "No man cometh unto the Father but by me." The Mediator brings us into relation of sonship towards the Father and of participation in and with the Divine Spirit. IV. TRUE RESIDES IN THE TO OF THE ASPECTS OF THE DIVINE . Observe that "favour," "love;" and "communion" are here put forward as those attributes and relations in which it is chiefly desirable that the Eternal should manifest himself to his finite and dependent creatures. V. TRUE IS THE SUBJECT OF MUTUAL . It is noticeable that, not only is this incomparable boon to be sought by each devout soul for itself; we have the example and the authority of the apostle for including it among the objects sought in intercessory supplications. Hence the appropriateness of this language for use at the close of devotional services.—T. BY E. 2 Corinthians 13:4 - The death and resurrection of Christ contrasted. I. THE FORMER WAS THROUGH . 1. Christ assumed a nature which was capable of crucifixion. Who could crucify God? But the God-Man might walk in weariness and weakness to Golgotha. What a pathetic consideration that Christ voluntarily chose a nature which was subject to suffering and death! 2. Christ repressed his innate power. (1) His Divine power. Thus he laid down his life; no man took it from him. But a flash of that power, and the cross would never have been reared. But a word from his lips, and his persecutors would have been dead men. But then the gospel would never have been told to man; so for man omnipotence became impotence. (2) His human power. Man power as well as God power was discarded. There was no resistance. He became "as a sheep before her shearers." He voluntarily became the weakest of the weak that he might be strong to redeem. Learn here that repression is often a triumph. Not always does the putting forth of power mean success. It is sometimes our wisdom to sit still, to submit, to be silent. II. THE LATTER WAS IN POWER. 1. A marvellous event. What a contrast between the first day and the third! How mighty men seem on the former! how unutterably impotent on the latter! How weak Christ seems on the one! how omnipotent on the other! 2. Demanding Divine energy. This power was not of man. Man stands completely helpless at the grave. Here his boastings are silenced. But the Author of life can restore life. The Divine power manifested in our Lord’s resurrection we find sometimes ascribed to God the Father (Ephesians 1:20), sometimes to the Son (Mark 14:58). "I and my Father are one" (John 10:30). 3. Complete. (1) Christ arose in perfect power. The cross and the grave left no marks of weakness upon him. His omnipotence was untainted. (2) He has reigned since in power above. (3) He works in power today on earth through his Word and Spirit. III. THE DEATH AND OF CHRIST, THOUGH IN , ARE IN CLOSE . They are in point of time. A few hours only separated the weakness of the cross from the power of the restoration. But there is real dependence also. In a certain sense the one was the natural result of the other. Without so perfect a crucifixion there could not have been so triumphant a resurrection. Christ was perfect alike when he was in weakness and when he was in power. Had there been any less "weakness" in the death, there had been less "power" in the resurrection. The humiliation was, in its order, as truly glorious as the exaltation. So with us—if we are abased with Christ here we shall be glorified with him hereafter. We have the cross—must have the cross—if we would have the crown.—H. 2 Corinthians 13:5 - Self-testing. I. MANY ARE FOND OF TESTING OTHERS WHEN IT IS MORE NEEDFUL FOR THEM TO TEST . "Beginning at Jerusalem" is beginning at the right place. "Know thyself" was a very wise exhortation. To ascertain the shortcomings of others is more pleasant, but not so profitable, as to ascertain our own. The matter of first importance to us is, not whether our neighbour’s scales are true, but whether ours are. Men are singularly unselfish in some directions—in the directions of giving advice and passing condemnatory judgments. II. THE TEST WHICH WE APPLY TO OTHERS WE SHOULD BE ABLE TO STAND . Paul was not what the Corinthians thought he ought to be, because they were not what they ought to have been. A blind man is a poor judge of colours. The beam must be taken out of our eyes before we shall be able to see clearly. An unclean man denouncing uncleanness is no very edifying spectacle. If we warn men against getting into the mire, they will expect us to come out of it. If we would be leaders, we must lead. "Come" is much more potent than "go." III. THERE IS ONE POINT UPON WHICH WE SHOULD BE MOST OF TESTING . This is—whether we are "in the faith." Men test themselves frequently, but generally upon points of secondary importance. This is the question of questions. 1. Do we truly repent of sin? Do we grieve over evil as that which has been done against God? Do we hate it, loathe it, desire to be freed from it? 2. Have we a living faith in the Lord Jesus Christ? Do we gratefully receive him as our Redeemer, and believe that his blood cleanses us from all sin? Have we come to God by Christ and obtained his forgiveness? 3. Is the vitality of our faith demonstrated by the fruits of holy living? If our faith is not accompanied by works, it is no faith—we are "reprobates" still, and hypocritical reprobates into the bargain. If we are "in the faith," we shall be subject to God, striving daily to do his will, living and labouring to please him and to extend his glory in the earth. We may still be very imperfect, but, having been "born again," we shall walk in "newness of life." IV. HOW WE MAY TEST UPON THIS VITAL POINT. 1. By prayerful self-examination. Prayer must come into this examination of ourselves because God must come. We need Divine help to aid us in knowing ourselves. 2. By comparing head, heart, and life with God’s Word. In the Scriptures we have declared what those "in the faith" believe, feel, do. 3. By pressing home the question—Is Christ in me? "If any man hath not the Spirit of Christ, he is none of his" (Romans 8:9). We are in the faith if the Lord of the faith is in us. How earnestly should we examine ourselves! How restless should we be until we enter into the rest which comes from knowing that we are truly in the faith!—H. 2 Corinthians 13:11, 2 Corinthians 13:12 - A beautiful farewell. I. OF . In his letter the writer had been compelled to insist much upon his apostleship, but he now wisely and graciously stands upon common ground. He was compelled to magnify his office, but he was too good and too great to magnify himself. Amongst men there is a natural craving for equality; we resent a fellow creature attempting to lord it over us. And in the realm of religion we have ever need to remember "all ye are brethren." What a poor fool a great man seems when he swells and struts in his miserable is pomposity and conceit! he is not great—no one can persuade us that he is great—be extremely little. How much greater our great men would be if they would not be so great! One might imagine, sometimes, that our Lord had commanded those who would be chief to imitate turkey cocks; but he said they must become as little children. II. GOOD WISHES. "Farewell," or "Rejoice." All joy to you, all prosperity, all happy and profitable experience. Not a few of them had ill wishes for him; he had nothing but good wishes for friends and foes. This was a very real farewell. Upon our lips it often means too little—in fact, it has become but the barest signal for separation; but coming from Paul’s heart it was full of earnest meaning. Possibly in his thought it took the form of "Rejoice in the Lord," as in Philippians 3:1. Everything of value in the eyes of Paul was "in the Lord." And there is no real faring well unless we are in Christ. III. LOFTY AND DESIRES. 1. For spiritual growth. "Be perfected." Correct the evils which I have painted out. Reform yourselves. Seek to become more like your Lord. Strive to get rid of the "old things," and to become new in Christ. Rest not as long as any sin abides within you. This was desiring for them the very highest good. This was a practical suggestion of the way in which they might "fare well." 2. For comfort. "Be comforted." Paul’s heart was tender towards them. They had caused him great, discomfort; he desires their consolation. He had, indeed, wounded them himself in administering stern but necessary rebuke—but faithful were the wounds of such a friend; and now he desires that these wounds may be healed, trusting that the lancet has done its work. Note: he does not say, "Be comforted, be perfected," but "Be perfected, be comforted;" true comfort comes only as we strive for true holiness. The quickest way to bring comfort to men is to seek to make them better. To comfort men in sin is devil like; to comfort men by bringing them out of sin is God-like. 3. For unity. "Be of the same mind." Disunited, they would be miserable and weak; united, they would be happy and strong. When we are drawn nearer to Christ we shall be drawn nearer to the brethren; if we quarrel with the members we shall soon quarrel with the Head. The Church has to fight united foes; union should not be the monopoly of the servants of the devil. 4. For peace. "Live in peace." Let peace be continuous, uninterrupted. Disunion will lead to civil war, and how can Christians fight the devil if they are fighting one another? If we have peace with God we should live in peace with his children, and be at war only with Satan and sin. 5. For love. Conveyed by the exhortation to "salute one another with a holy kiss." Union is not enough; peace is not enough; there must be heartfelt affection between the people of God. This is the only true basis of union and peace. An armed truce is sometimes worse than open battle. We must not "tolerate" the brethren—we must love them. A "Toleration Act" is a blasphemy against Christ. IV. A PROMISE. "The God of love and peace shall be with you." What Wesley said in death is true for all life, "The best of all is—God is with us." "If thy presence go not with me, carry me not up hence" (Exodus 33:15). If we have God with us, what can we lack? Perhaps we may regard this promise as conditional. If you sincerely strive to be holy, united, loving, God will abide with you; otherwise, he will depart. Like Israel of old, you may become desolate through carnality and hardness of heart. But if you desire to live in love and peace, the God of love and peace will presence himself with you. You must be workers together with him; from him you get desires for love and peace; but you must cultivate these, and be true and earnest in your religious life. It has been well said, "God’s presence produces love and peace, and we must have love and peace in order to have his presence; God gives what he commands; God gives, but we must cherish his gifts."—H. 2 Corinthians 13:14 - The benediction. These words have become the universal sanctuary utterance of the Christian Church. As Paul wrote them, how real and full of meaning they were! Now, alas! they have too much degenerated into a mere signal for terminating public worship, anxiously anticipated by the weary—an empty appendage, for which might adequately be substituted a bare announcement, "The meeting is over." Yet how beautiful is this benediction! how suggestive! how full of teaching! It is a summary of Christianity, a revelation of the Trinity and of the great threefold Divine work for human redemption and exaltation. I. THE MATTER OF THE . 1. "The grace of the Lord Jesus Christ." (1) Remark the title. Lord—the Divine One and the Master. Jesus—the Saviour and the Man. Christ—the Anointed of God, the long promised Messiah. A trinity of qualification. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/