In the midst of the fears and warnings of the Spirit concerning the churches, we may observe that He is alarmed for them on several and different grounds, as expressed in different epistles and by different apostles.
1. He specially warns them respecting Judaizing, i.e., religiousness, or the observance of rites and ordinances. This fear is expressed in the letters to Galatia, Colosse, and Philippi.
3. He fears for them also on the ground of abusing grace, or licentiousness, the practical denial of godliness while boasting in grace and liberty. This is seen in 2 Peter 2 and in Jude.
4. He fears also worldliness.
It is this last feature of fear filling the mind of the Spirit about the saints or churches, and shaping apostolic ministry, which has just struck me in connection with 2 Corinthians.
This is a distinct character of fear. It is not an apprehension of religiousness, or infidelity, or licentiousness corrupting the churches; it is formally distinct from each of these. The Grecian style may have exposed the Corinthians specially to a simple worldly attraction, to the pretensions of a man of refinement and station and independence, who had much in the flesh; that is, from nature and from circumstances, that was attractive and showy. This was worldliness.
The fear about Corinth was not respecting religious or Judaizing influence. Neither was it (at least in the second epistle) from the working of an infidel mind, or from the sports of an unclean and lustful nature, but “the god of this world” was feared by the apostle.
A certain man appears to have gained attention, who had much more both from nature and from circumstances than the apostle; and the saints at Corinth were moved by this. He was, I believe, as modern language speaks, a gentleman. He had a fine person and an independent fortune. He had many advantages of that kind; and the Corinthians were under that evil influence—to some extent they had been beguiled. They were looking on things after the outward appearance. They were suffering a man vaunting of himself, and lording it over them, and taking occasion by some low and worldly advantages he possessed from nature and from circumstances to be somebody.
Such a bad condition the apostle has to contend with. Affection and confidence toward himself had been withdrawn in measure, because he had no such advantages to boast. And surely he was fully purposed not to affect such things at all. It is true, he would be independent as well as the other, but it should arise from his working with his own hand, not from advantages of fortune, as we say. And though he had certain things of which he might boast in the flesh, he would glory rather in his infirmities. He would be “weak in Christ,” that is, in fellowship with Him who was “crucified in weakness,” that all his strength might be spiritual, or resurrection-strength.
The natural advantages which this man had he used, taking to himself the importance and value which attach to such things in the world. And some of the saints were corrupted. But against such association he protests in chapter 4, “Be ye not unequally yoked,” he says. And the manner of this man he exposes more fully, setting his own way forth as contrary to it, in chapters 10-12.
And in doing this, in offering himself as a practical witness of a way different from this man of the world, we may notice these particulars:
1. The apostle refuses to know himself, or to be known by the saints, save according to his measure in the Spirit, and not as he was by nature or in the flesh.
2. He glories only in either his infirmities or in such dignities as separated him from all worldly estimation, as his rapture into paradise; for the world would not understand such honor.
Such a one does the apostle present himself in contradiction of the man who gloried in the flesh. We may know how hard it is to follow him in such a path, in a willingness to be weak that we may be strong; in his decision to know Christ in the weakness of His cross, so that whatever strength he knew might be as of resurrection (2 Cor. 13:44For 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. (2 Corinthians 13:4)).
I dare say some were tempted to undervalue the office or apostleship of Paul, because he had not the advantage in the flesh of other apostles.
He had not companied with the Lord in the days of His flesh; and in his own flesh he had a thorn. This may further have exposed him to observation by those who judged after the flesh. But the apostle was willing that his ministry or office should remain unrecommended by anything the world could appreciate. He valued only that power of God, that power in the Spirit which accompanied his ministry, and which was fitted to tell on hearts and consciences, power which linked him with the Lord in life or resurrection. These features in Paul’s ministry show how the flesh is now excluded, and all its advantages, from the divine idea of ministry.
Every symptom of weakness in man’s account gathered round the blessed Lord in the day of His crucifixion: desertion and denial by those who should have stood with Him, the enmity of man in every form in which it could have expressed itself, the forsaking of God, all the malice and purpose of Satan. This was the full exhibition of all that was weak, miserable, and despised in the world’s account. None were for Jesus, all was against Him, and even nature seemed to join. But Paul was willing that his ministry should be in moral sympathy with His.
Generally, as to this epistle, I would say, it might distribute itself as follows:
2 Corinthians 1-2:13. In this portion the apostle speaks of his trials in the gospel, and answers objections made to him because of his not having visited Corinth a second time.
2 Corinthians 2:14-7:414Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place. 15For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish: 16To the one we are the savor of death unto death; and to the other the savor of life unto life. And who is sufficient for these things? 17For 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. 1Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you? 2Ye are our epistle written in our hearts, known and read of all men: 3Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. 4And such trust have we through Christ to God-ward: 5Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; 6Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. 7But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: 8How shall not the ministration of the spirit be rather glorious? 9For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. 10For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. 11For if that which is done away was glorious, much more that which remaineth is glorious. 12Seeing then that we have such hope, we use great plainness of speech: 13And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: 14But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. 15But even unto this day, when Moses is read, the vail is upon their heart. 16Nevertheless when it shall turn to the Lord, the vail shall be taken away. 17Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. 18But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. 1Therefore seeing we have this ministry, as we have received mercy, we faint not; 2But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. 3But if our gospel be hid, it is hid to them that are lost: 4In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. 5For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. 6For 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. 7But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. 8We are troubled on every side, yet not distressed; we are perplexed, but not in despair; 9Persecuted, but not forsaken; cast down, but not destroyed; 10Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. 11For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. 12So then death worketh in us, but life in you. 13We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; 14Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. 15For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. 16For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. 17For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 18While 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. 1For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. 2For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: 3If so be that being clothed we shall not be found naked. 4For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 5Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. 6Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: 7(For we walk by faith, not by sight:) 8We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. 9Wherefore we labor, that, whether present or absent, we may be accepted of him. 10For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. 11Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences. 12For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. 13For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. 14For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: 15And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. 16Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. 17Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. 18And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 19To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 20Now 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. 21For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. 1We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. 2(For he saith, I have heard thee in a time accepted, and in the day of salvation have I succored thee: behold, now is the accepted time; behold, now is the day of salvation.) 3Giving no offence in any thing, that the ministry be not blamed: 4But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, 5In stripes, in imprisonments, in tumults, in labors, in watchings, in fastings; 6By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, 7By the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, 8By honor and dishonor, by evil report and good report: as deceivers, and yet true; 9As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; 10As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. 11O ye Corinthians, our mouth is open unto you, our heart is enlarged. 12Ye are not straitened in us, but ye are straitened in your own bowels. 13Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged. 14Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 15And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? 16And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. 1Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 2Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man. 3I speak not this to condemn you: for I have said before, that ye are in our hearts to die and live with you. 4Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation. (2 Corinthians 2:14‑7:4). This is a parenthesis. The apostle presents his ministry in several characteristics of it.
2 Corinthians 7:5-165For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. 6Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus; 7And 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. 8For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season. 9Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. 10For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. 11For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter. 12Wherefore, 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. 13Therefore 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. 14For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth. 15And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with fear and trembling ye received him. 16I rejoice therefore that I have confidence in you in all things. (2 Corinthians 7:5‑16). Here the apostle resumes and pursues the point from which he had departed at 2 Corinthians 2:1313I 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. (2 Corinthians 2:13). He expresses his joy in the Corinthians, and in the grace that was in them.
2 Corinthians 8- 9. This is quite incidental.
2 Corinthians 10-13. The great and leading purpose of the epistle occupies these chapters. The apostle contemplates the way of a certain injurious teacher who had acquired influence at Corinth, and he intimates the fruit of that influence; largely, also, exhibiting his own way as a teacher in contradiction of him who was then corrupting the saints.
This may be read as a general analysis of the epistle, I believe.
I might observe, that the apostle’s commendation of the Corinthians in chapter 7— previous to his large and fervent rebuke of them in chapters 10-13, may remind us of the way of the Spirit in His addresses to the seven churches in the Revelation; for in each of them there is a beginning with a commendation, and then (when called for) an enlarging in the way of rebuke and condemnation.
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