2 Corinthians 7:1 - Homilies By J.r. Thomson

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 NEGATIVE VIEW OF HOLINESS . 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 POSITIVE VIEW OF HOLINESS . 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 CHRISTIAN MOTIVES TO HOLINESS . 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.'"

I. HOW TO ACCOUNT FOR THIS AFFECTIONATE INTEREST . The feeling here described is appropriate in the case of all Christian ministers in relation to those placed in their spiritual charge.

1 . The general reason: Christ's friendship towards his people is the model and the motive of the friendship which obtains among them mutually. There is something distinctively Christian in sentiments and relations of this kind. Not kindred, not interest, but fellowship in Christ, constitutes the bond of union.

2 . The special reason: labour and suffering deepen interest and strengthen and hallow love. The apostle had toiled for these Corinthians, had exposed himself to danger on their behalf, had suffered anguish of spirit through their unspirituality and folly. Hence the tender interest, resembling maternal affection, which he cherished towards them.

3 . The personal reason. Many of the members of this congregation had come to love their evangelist, to regard him as the minister of God to their souls; and he had found in their devotion a rich reward for all he had done for their good. Those who would benefit their fellow men spiritually and lastingly must have them "in their hearts." This will give a zest, a vigour, to all efforts for their good.

II. IN WHAT RESPECT TO TRACE THE RESULTS OF THIS AFFECTIONATE INTEREST . If the heart be the very spring of action, the true explanation of conduct, it may be expected that the minister who has his people in his heart will be by that fact powerfully affected in his ministerial life.

1 . Such a minister will leave no labour unaccomplished which may tend to the good of his people. Much occurs to deject the zealous servant of God; and, as a mere matter of duty, it will often be hard for him to persevere in his endeavours. But, prompted by love, he will not grow weary or hopeless, but will persevere in his faithful efforts and sacrifices.

2 . Such a spiritual labourer will be either distressed or cheered by the treatment with which he may meet from those to whom he ministers. We may be indifferent as to the conduct of some of our acquaintances; but those who are in our hearts must needs give us either satisfaction and comfort or anxiety and grief. Let all hearers of the gospel, all members of the Church, consider how deeply their action must affect the hearts of God's servants.

3 . The true minister hopes to enjoy the society of his people in the heavenly state. So closely are pastor and flock united, that in heart, in feeling, they may be said to "die together" as well as to "live together." The saved are to those who have been helpful in their salvation their joy and crown of rejoicing in the world of glory.—T.

2 Corinthians 7:5 - Fighting and fears.

The course of the apostle was one remarkably varied sometimes prosperous, sometimes adverse. At the time when he wrote this Epistle he looked back upon a period of trouble, contention, and opposition, and upon experiences of suffering and disappointment. His nature was not one to pass through life unmoved; he was sensitive to all influences. And at Ephesus, at Troas, and in that Macedonia from which he was now writing, Paul had endured much which was fitted to harass and depress his mind. Never was affliction more comprehensively summed up than in the language he here employs—"without, fightings; within, fears."

I. THE TROUBLES WHICH ASSAIL THE CHRISTIAN WORKER FROM WITHOUT .

1 . Opposition to his doctrine. This Paul experienced, and this every servant of Christ must expect, both from open enemies of Christianity and from false brethren who corrupt the truth.

2 . Persecution. That the apostle was exposed to this, the record of his life abundantly proves; and, in the first age, as at many subsequent periods, such experience was common. Thus the Master suffered, and thus his servants must expect to suffer like him.

II. THE TROUBLES WHICH ASSAIL THE CHRISTIAN WORKER FROM WITHIN . What were the "fears" to which St. Paul refers? We can but conjecture.

1 . Fear lest there had been a want of wisdom, or devotion, in the services undertaken.

2 . Fear lest the work of the Lord should have suffered through any insufficiency on the part of the worker.

3 . Fear lest at last the labourer should fail of acceptance and approval.

III. THE SUPPORT AND CONSOLATION PROVIDED FOR THE CHRISTIAN WORKER TO SUSTAIN HIM UNDER THESE TROUBLES .

1 . The testimony of a good conscience, that, however imperfectly and inadequately the service has been rendered, it has yet been rendered in sincerity.

2 . The assurance that an overruling Providence has remarked and has permitted all that has taken place, even to the temporary discouragement of the toiler for Christ.

3 . The conviction that in such trouble the servant has had fellowship with his Lord.

4 . The hope and expectation that light affliction will work out an exceeding and eternal weight of glory.—T.

2 Corinthians 7:6 - The Comforter of the lowly.

We are accustomed to think of the apostle as the soldier of the cross, the hero of the spiritual war. And this is just. Nevertheless, we should not forget that he had a human heart, with human susceptibilities and cravings; that he knew what it was to be weary, disappointed, and sorrowful, and what it was to be consoled, encouraged and elated. This Epistle represents him as bitterly distressed by the conduct of the Corinthian Christians, and yet as truly comforted by the tidings brought by Titus and by the brotherly fellowship and sympathy of his youthful colleague.

I. THE NEED OF COMFORT . This is owing to the fact that Christian people and Christian workers are sometimes among the downcast, the lowly, the depressed. It is a permitted experience of human life, and there are reasons, some of them obvious enough, why the faithful and zealous servant of Christ should not be exempt from such feelings. It may be necessary, in order to keep him humble, to preserve him from self-confidence, to cherish within him a spirit of dependence upon Divine assistance.

II. THE AUTHOR OF COMPORT . This view which the apostle here takes of God may to some seem derogatory to his dignity. But it should rather be regarded as setting God's character in an admirable and attractive light. If God has made the human heart such as it is, if he has appointed its varied experiences, it cannot be beneath him to minister to that nature which is his own handiwork, to overrule to highest ends those circumstances which his wisdom has created. He has delighted to reveal himself to his people as a God of consolation, especially when their hearts have been most sore and their cry most piercing.

III. THE MEANS OF DIVINE COMFORT . These means accord with the nature with which the Creator has endowed us, and are none the less honouring to his wisdom because they are often of the simplest kind. The case of Paul illustrates this.

1 . The presence and brotherly kindness of a friend is consolatory to the afflicted; e.g. the coming of Titus.

2 . The good tidings that reach the downcast cheer the soul; e . g . good news concerning the Corinthian Church.

3 . The assurance of affection and sympathy on the part of those whose welfare is sought ( vide verses 7-9).—T.

2 Corinthians 7:10 - Sorrow and repentance.

here is only one way to avoid sorrow, and that is to avoid sin. Even then sympathy will awaken sorrow on account of the sin of others. But so long as there is evil in this world, so long will it be a world of anguish and of tears It is not the sorrow which is to be regretted, but the sin which is its cause. "They that lack time to mourn lack time to mend."

I. THE SORROW OF THE WORLD . The ungodly may sorrow because they have sinned. But observe:

1 . What are the characteristics of this sorrow. When the irreligious are rebuked and chastened for their wrong doing, their vanity is wounded, their anger is excited, their resentment is aroused, they are vexed because they lose the favour of their neighbours or suffer in reputation.

2 . The issue of this sorrow is death; instead of being profitable, it is deleterious, drawing the thoughts away from the moral heinousness of sin, and confirming the sinner in courses whose only end is spiritual death.

II. THE SORROW WHICH IS GODLY .

1 . This is occasioned by the recognition of the sin as an offence against the Divine Law. "Against thee, thee only, have I sinned."

2 . And by the feeling that sin is a grief to the Divine heart. As a tender child grieves to hurt his father's spirit, so a truly sensitive nature is pained in the very pain of Christ.

3 . And by the knowledge that human sin brought the holy Saviour to the cross.

4 . And is heightened by the knowledge that privileges have been abused and grace defied.

III. THE REPENTANCE TO WHICH GODLY SORROW LEADS . It is a change of mind and purpose; a turning away from the error, the folly, the unbelief of the past, a turning away from temptation and from the society of the sinful, a turning to God as he has revealed in Christ his infinite mercy and loving-kindness. Especially is this repentance that "which bringeth no regret." He who comes out of bondage into liberty can never rue his choice.

IV. THE ULTIMATE ISSUE OF TRUE REPENTANCE . This is salvation, which contrasts with that death to which worldly sorrow leads. Such is the appointment of Infinite Wisdom. And be who studies this process must acknowledge that, to a true and eternal salvation, there can be no other path than the path of repentance and of faith.—T.

2 Corinthians 7:13 - Refreshment of spirit.

The very decidedly personal character of this Epistle is the occasion of its bringing before the reader some topics to which otherwise his attention might not be directed. The writer, his friends and colleagues, Timothy and Titus, the several persons in the Corinthian Church alluded to, the community which was called upon to take action,—all seem to live before us. Human feelings appear in the light of Christian truth, privilege, and duty. The experiences of the heart are represented as hallowed and elevated by the principles of spiritual religion. Titus is depicted as visiting Corinth, as received with respect, and as obeyed with alacrity, and consequently as cherishing a deepened affection for the Corinthian Christians, as rejoicing because of their attitude of spirit and their united action, and, in fact, as refreshed in spirit by his visit to them.

I. THE SPIRIT 'S NEED OF REFRESHMENT . This may arise from:

1 . Weariness in labour. One may become weary in the work when not weary of it.

2 . Disappointment in efforts made for the good of others. When energy and self-denial have done their best, and no results have followed, or at all events none have become apparent, the spirit is sometimes saddened and dejected.

3 . Opposition, whether from the world without or from professed brethren, produces a most disheartening effect upon the sensitive nature.

III. THE POWER OF TRUE CHRISTIAN FELLOWSHIP TO REFRESH THE SPIRIT . It does this in many ways.

1 . It brings home the conviction that the Christian labourer is not alone. He may be disposed to lament, as Elijah did, that he is left alone in the world; but it is not so, and there are occasions upon which he realizes this.

2 . It sometimes takes the form of appreciation of services rendered on behalf of the brotherhood. The pastor finds that his visits have been valued; the preacher that his word has been a living seed in hearts of which he had thought there was but little that was good; the admonition awakens confessions, acknowledgments, resolutions, which were but little expected.

3 . United exercises of praise and prayer react upon the weary soul; listlessness, discouragement, disappear; the whole nature is braced by Heaven-born energy for new and happier service.—T.