2 Corinthians 7:1 - Homilies By E. Hurndall

I. CONSIDER THE DIVINE PROMISES .

1 . How numerous they are . Some are specified in preceding verses. Divine promise is, however, found in all parts of the Scripture. The crown of revelation is thickly studded with the pearls of promise. God encourages his people by multiplying promises to them.

2 . How varied . There are promises suited to every condition—for joy, sorrow, sickness, health, penury, prosperity, weakness, strength. We change greatly in experience, but in every new condition we find a promise appropriate to it. The manna of promise covers the path of pilgrimage.

3 . How needful to us . For our support, guidance, comfort, encouragement, happiness, advance. God's promises are our rods and staffs. Were it not for such upholdings, we should soon sink in the mire.

4 . How precious . What promises are like unto these? How can we compute the value of that which is invaluable? Divine promises are things by themselves. Nothing could compensate for their loss. Of such value are they that only a God is rich enough to bestow them.

5 . How faithful . What reliance may be placed upon them! They are all "yea" and "amen" in Christ ( 2 Corinthians 1:20 ). Promises, indeed, are easily obtained from men, but what men fail in is fulfilment. But the word of Jehovah cannot be broken. His promises are precious, but they are not more precious than sure.

6 . Divine promise culminates in such special promises as those given in preceding verses ( 2 Corinthians 6:16-18 ): God's engagement to dwell within us; God's continuous adoption of us, whereby we are ever his sons and daughters. If these things be ours, then all things are ours.

II. CONSIDER THE LIFE TO WHICH THESE PROMISES SHOULD LEAD .

1 . Sins of the flesh should be discarded . If we are God's, our body is the temple of God ( 2 Corinthians 6:16 ). Such a temple must be kept pure. Such sins as intemperance, gluttony, lust, etc., must be renounced by the child of God. We are to glorify God in our bodies ( 1 Corinthians 6:20 ). Many forget how truly they may do so. Sins of the flesh are defilements of the flesh. If we defile the temple of God, God will not bless us, but curse us ( 1 Corinthians 3:17 ). It is not enough to be pure within, we must be pure without also. Our whole being must be consecrated to God and ruled by his laws.

2 . Sins of the spirit must be renounced . Such sins as pride, malice, wrath, envying, falsehood, idolatry, impure conceptions, etc. Many cleanse the exterior only; they whiten the sepulchre, but trouble not about the dead bones within. Many are quite satisfied with external piety; God is not. Note: Sins of the spirit lead to sins of the flesh, and vice versa .

3 . We are to seek complete holiness . We are to cleanse ourselves from "all" defilement. We are to "perfect holiness." We are not to be easily satisfied with ourselves. 'Tis not enough to do a little and then rest. The statue must be finished; it is begun that it may be completed. The ideal set before us is a high one. Like the painter, the poet, the orator, we must strive to realize this ideal. We are not to rest until all things have become new.

4 . All should be done in the fear of God . Our duty to God must influence us more than our own happiness or the welfare of others. True life is a life which is full of God . "The fear of the Lord is the beginning of wisdom," and the fear of the Lord runs throughout the truly wise life. Much righteousness is society-satisfying righteousness; social sanction takes the place of Divine; our fellows become our god. In our righteousness we must seek to please and satisfy God. Fear of God's disapprobation will spur us to sterner efforts.

5 . Earnest effort on our part is necessary, The apostle says, "Let us cleanse ourselves." Many wait for God when God is waiting for them. Our salvation is ascribed to God; nevertheless, we are enjoined to work it out; and our efforts to work out our salvation are the evidence that God is working in us. All cleansing of our life is voluntary on our side; and there is no high spiritual life without striving .

III. CONSIDER WHY GOD 'S PROMISES SHOULD LEAD TO SUCH A LIFE .

1 . Gratitude . This is a life well pleasing to God. He in his promises has done how much for us I What is our" reasonable service"?

2 . The fulfilment of the Divine promises is conditional upon our seeking to live the new life . Newness of living is the evidence of newness of condition . God's promises are made to God's people, or to those who sincerely desire to be his people; but if we do not walk in righteousness we have evidently believed in vain. We are then only of the nominal, not the real, Israel; and the promises are for the latter, not the former. The nominal Jews lost their privileges because they possessed only nominal piety. All God's promises are conditional. If we are not fruit-bearing trees, we must expect not to be cared for, but to be cut down. The promises of God are not for any save those who walk in his fear and love.—H.

2 Corinthians 7:2-4 - Christian affection.

I. HINDERS WRONG DOING . Paul had many reasons for not in any way injuring the Corinthians, but his love for them was certainly one. He loved them too well to wilfully do them any evil. As true love to God leads to obedience to Divine commands and abstention from injuring the Divine kingdom, so love to men leads us to consult their interests. We should love men too well to harm them. This check of love is very beautiful as well as very powerful. It is love, after all, that rules the world; only, alas! it is largely love of self and love of sin.

II. LEADS TO FAITHFUL UTTERANCE . The apostle was very outspoken to the Corinthians because of his great love for them. His love rendered silence impossible. If we love our brother much we shall not suffer sin upon him. Blindness and dumbness towards the sins of our brethren are cruelty, not kindness. If we find it practically impossible to admonish the erring, it is not because we love them so much, but because we love them so little. Ministers and teachers should have great boldness of speech. A house dog is no good unless he barks. A surgeon who never uses the knife deserves few patients. Faithful speech is a true child of the chief of the graces.

III. SHOULD BE VERY INTENSE TOWARDS BELIEVERS , ESPECIALLY TOWARDS OUR SPIRITUAL CHILDREN . The only manacles of the children of God are golden ones. Believers can be truly knit together by love alone. The cement joining together the living stones of God's house is love. Churches without love are scandalous spectacles to the world, dens of misery in themselves, and hateful in the sight of God. But love can make a happy family out of otherwise incongruous elements, and a holy family out of elements still marked by imperfections. A particular affection should be cherished towards those whom we have led to Christ. Paul's affection for his spiritual children was remarkable; yet not greater than ours ought to be. If we love such greatly, we can do much for them; our love to them and special relation will give us power over them. They will need guidance, counsel, possibly admonition. A great love for them will prompt to great efforts on their behalf. Paul's love made him cleave to his converts; they were in his heart "to die together and live together" ( 2 Corinthians 7:3 ).

IV. SHOULD BE STRONG ENOUGH TO BEAR A GREAT STRAIN . It is very likely to be subjected to this. So easy is it to love when we are loved, deferred to, obeyed, courteously treated; so difficult otherwise. But apostolic love could bear this test (see 2 Corinthians 12:15 ). We are apt to love ideal persons, or to suppose that the real persons of our affection have ideal excellences. Love is tested when we discover the many imperfections in the objects of our affection; but love ought to bear the test. Profitably may we remember that, if we see faults in others, they probably see not a few in us.

V. WILL OFTEN TRIUMPH OVER OPPOSITION . If you want to conquer men, love them. Persist in loving the unlovely. Some hearts may not yield even to love, but nothing is likely to bring them so near to yielding. There is mighty power in love. But it must be real, solid, test-bearing, abiding. Paul's great power was love power.

VI. BRINGS MUCH JOY TO THOSE EXERCISING IT . It has its pains, but these are chastened. It is the unloving heart which is the unrejoicing heart. Especially is the joy great when this love is reciprocated or begins to triumph. Paul's cup ran over when the Corinthians yielded to his love. He could say, "I overflow with joy in all our affliction" ( 2 Corinthians 7:4 ). God is love, and God lives in unsullied bliss. If we were more like God in love we should be more like God in joy. The atmosphere of heaven is love; if we breathe this atmosphere on earth we experience heavenly delight.

VII. FITS US FOR USEFULNESS . A less loving apostle than Paul could never have done Paul's work. The greatest teacher the world has ever seen was the One who had most love. Love drives us to usefulness and qualifies us for it at the same time. If we would be more educated for Christian service, let us labour to take a higher degree in the university of love. The world wants Christian workers whose hearts are full of apostolic, yea, of Christ-like, love.—H.

2 Corinthians 7:5-7 - Ministerial sorrows and their alleviation.

I. MUCH SORROW IS OFTEN THE PORTION OF MINISTERS OF CHRIST . Arising from various causes, such as:

1 . Bodily weakness . Some seem to forget that ministers have bodies at all. Certainly many expect them at all times to be ready for their duties. Ministerial work is very trying to bodily strength. And ministerial work is exceedingly painful in bodily sickness and infirmity. Here many ministers bring ranch sorrow upon themselves by carelessness as to the body. In some Churches it might be a good thing to appoint a deacon whose special function should be to see that the pastor took sufficient open air exercise.

2 . Mental weariness . The mind soon tires. The Lord's servant has often to do his wink with a flagging brain. Great sorrow is felt when the need of work is seen and the capacity not possessed through exhaustion.

3 . Mental depression . "Fears within." Sometimes experienced in the very midst of success, When under adverse circumstances, it becomes indeed a Marah of bitterness.

4 . Church troubles . A Church, carefully planted with prayers and tears and toil, threatened with ruin or with severe injury. Factious opposition—"fightings without." Misrepresentation; ingratitude; division.

5 . The inconsistencies of believers . The true pastor deeply loves his spiritual children, and can say, "I have no greater joy than to hear that my children walk in truth" ( 3 John 1:4 ). But when they go astray, when they dishonour the cause to which they belong, his anxiety becomes intense and his grief profound; when they grow careless, idle, worldly; when the prayer meetings and more spiritual gatherings are neglected; when no spirit of zeal burns in their hearts or is manifested in their lives.

6 . The callousness of the impenitent . When the wave of his own earnestness beats upon the rock of carnality, and is dashed back, leaving the rock as hard and cold as ever. When the very heart of a man is nearly preached out of him, and yet no sigh follows.

7 . The opposition of men of the world . The sneer of the sceptic, and his insidious efforts, The open or covert endeavour of ungodly men to hinder the progress of the truth.

8 . Personal difficulties, doubts, and temptations . The minister has his own spiritual life to care for, and whilst it might easily be concluded that his special work is pre-eminently favourable to that life, the fact is that ministerial labours involve very special temptations, and that much grace is needed to preserve a spiritual tone. The minister, too, is the favourite target of Satan and of the followers of Satan. These troubles are cumulative. Many, and sometimes all, press at the same time; and yet the all-responsible work of the ministry has to be carried on under such conditions. Well may one cry, "Who is sufficient for these things?"

II. NOTE SOME ALLEVIATIONS OF MINISTERIAL SORROW .

1 . Conviction of the Divine approval . The faithful minister often has this Joy, and may always have it if he will. This is enough to make any man brave in peril, and to cheer any man in heaviest sorrow. This was one of Paul's sheet anchors.

2 . A good conscience . If conscience does not condemn, we may pluck up our courage. Still, a man must not conclude too easily that he is faultless. There are some over-contented, non-successful ministers who are a bane to the Church.

3 . Realization of the grandeur of the work . The soul sinks when this is lost sight of or obscured. The soul rises when the service of Christ is seen in a clear, true light.

4 . Evidences that labour is not in vain . God sends some Titus with good news. Conversions, causing joy in the presence of the angels of God, cause joy also in the pastor's heart of hearts. Here is infinite compensation for all toil, anxiety, and suffering.

5 . Suitable response of those under charge when appealed to . Paul's joy was largely caused by the Corinthian response to the First Epistle. When the inconsistent give up much of their inconsistency under pastoral admonition; when the worldly become more spiritual; when the indifferent become earnest;—then the under shepherd is made glad indeed.

6 . The anticipation of the Master ' s commendation at last . Paul ever had regard to "the crown of righteousness." If we can but please our Master, everything else must be a matter of comparative indifference.

Applies to some extent to all Christian workers. All such are "ministers," and in their degree share in ministerial joys and sorrows.—H.

2 Corinthians 7:8-15 - Marks of true penitence.

I. TRUE REPENTANCE IS IN CONTRAST WITH THE SORROW or THE WORLD . It is the fruit of "godly sorrow" ( 2 Corinthians 7:10 ). It is sorrow "after a godly sort" ( 2 Corinthians 7:9 ), or "according to God." It makes us see sin as against God . It is coming to the mind of God as to sin. It leads to salvation—to eternal life. It is never the subject of regret, but of thankfulness. The sorrow of the world is not because of sin, but because of its penal consequences. It issues in death because it still holds to the sin. It is a regret that sin in any stage should be so painful. It would reform hell by banishing its pains, not its wickedness .

II. IT INVOLVES DEEP SOLICITUDE . ( 2 Corinthians 7:11 .) Opposed to prior indifference. The Corinthians had regarded their sin as of little importance, but now they feel far otherwise towards it. So unrepentant men boast that they have sinned so little. Job said, "I abhor myself, and repent in dust and ashes." When true penitence is begotten in the heart, the time for carelessness in respect of sin has gone, and the time of carefulness has come. Sin is no longer a light matter, but one most momentous and urgent.

III. RENUNCIATION OF THE EVIL . Thus the Corinthians sought to clear themselves (verse 11). Before, they had connived; now, they repudiated. True repentance involves a desire to be separate from the sin. The evil thing is renounced. To hold to the evil, whilst we profess to repent of it, is to demonstrate that we do not repent at all.

IV. DETESTATION OF THE EVIL . (Verse 11) We may renounce what we still love, but in true penitence the mind is enlightened, the true nature of sin is perceived, and the soul ceases to love and begins to loathe it. Sin is detested, and self is detested because self has sinned. The soul is roused against sin; there is "indignation."

V. FEAR . (Verse 11.)

1 . Of the Divine wrath.

2 . Of again sinning.

VI. DESIRE FOR RESTORATION . (Verse 11.)

1 . To the approval of righteous men.

2 . To peace with conscience.

3 . Above all, to the favour of God.

VII. ZEAL . (Verse 11.)

1 . In immediately taking a right course.

2 . In seeking to remedy the effects of sin.

3 . For God's honour.

VIII. CONVICTION THAT SIN DESERVES PUNISHMENT . (Verse 11.) A sense of justice is aroused. It does not seem wrong for the sinner to be punished then, but right. Hearts unstirred by true penitence carp at and question sin-penalties. But "godly sorrow" gives to sin a tongue crying loudly for wrath. When sin is rightly apprehended it becomes an evil for sin not to be punished. This applies to ourselves; we condemn ourselves. This applies to others; we feel that they ought to be condemned. "Yea, what avenging!"

IX. A HUMBLE , TEACHABLE SPIRIT . (Verse 15.) Godly sorrow breaks down pride. The Corinthians before had found fault with the teaching of Paul himself. Now they are willing to be taught by one of his disciples.—H.

2 Corinthians 7:9-11 - Two kinds of sorrow.

Reproof works well when it induces sorrow toward God and issues in repentance. But of sorrow there are two kinds.

I. THE SORROW OF THE WORLD .

1 . Its nature . It is regret for worldly loss, or, if for faults and sins, it is for them as bringing worldly discredit. It is vexation, not for wrong done, so much as for damage incurred, credit spoilt, advantage missed, pride wounded.

2 . Its issues . It works death. It wears the mind, sours the temper, fills the breast with discontent, takes away all zest of exertion, chokes the heart with resentment and chagrin. It actually kills; a rankling annoyance or shame tends both to embitter and to shorten life. There are more than is commonly believed dying of vexation; as Spenser has it—

"Dying each day with inward wounds of Dolour's dart."

II. SORROW ACCORDING TO GOD .

1 . Its nature . It springs from a sense of sin in the light of God, and in relation to his Name, Law, and glory. It is the grief of a mind that has learnt to honour, observe, and follow the Lord, and therefore mourns for sin as committed against heaven and in his sight. See the sorrow of the world in King Saul, who, when he was reproved by the prophet, admitted, "I have sinned;" but immediately added this request to Samuel, "Yet honour me now." See the sorrow according to God in King David, who, when he was reproved by a prophet, said. "I have sinned against Jehovah," and then prayed the fifty-first psalm, saying, "Hide thy face from my sins."

2 . Its result . It works "repentance to salvation," otherwise described as "repentance toward God" and "repentance unto life." The sorrow does not exhaust itself in emotion, but induces a change of mind, a turning from sin to God, and so from death to life. And such repentance will never be regretted. St. Paul had regretted his first letter, but now did not regret it, since he learned the good effect it had produced. A minister of Christ may have to speak sharply to men about their sins. He may have to regret that he evaded such duty or spoke smooth things, but not that he brought trouble to the consciences of sinners or godly sorrow to their hearts. And many a hearer of the Word may have to grieve that he was deaf to reproof, but none that he listened to it and mourned for his sin. No one will ever regret that he repented toward God.

3 . Its further issues and evidences . The moral earnestness which was connected with sorrow according to and repentance toward God showed itself thus at Corinth. "What carefulness it wrought in you!" What diligence! Blessed is the reproof, healthy is the sorrow, which puts a stop to trifling, and makes us face the reality and feel the seriousness of living in God's sight. We must not then excuse our faults or count them unavoidable, but set about the correction of them with all diligence. "Yea, what a clearing of yourselves!" What solicitude to be right with God! "Yea, what indignation!" What lively abhorrence of evil! "Yea, what fear! yea, what longing desire!" What anxiety to satisfy the apostle, or any servant of God who has brought our sins home to our conscience, that we are and mean to be what he would approve! Thus the effect of godly sorrow is to make the heart tender and affectionate as well as pure. "Yea, what zeal" in reformation! "Yea, what revenge!" What holy severity against sin! When a sinner, charged with his offences against God, stands on his defence, he is fertile in excuses. The sin was a little one; or the motive was not bad; or the provocation or temptation was great; or the circumstances almost compelled him; or he did it without thought; or he did as others do. But when he is convinced of the Holy Ghost and moved with godly sorrow, he has no plea, and does not wish to have any excuse pleaded for him. He wants rather to have revenge upon his sin, and abhors himself on account of it, repenting in dust and ashes. There is no peace for his conscience but in the sin-purging blood of Jesus Christ. When the believer (and this rather than the other is the case which this text suggests) is reproved for grave inconsistency, moral earnestness is roused within him. Not that he is bound to accept the strictures and rebukes of ill-natured and censorious persons who call it Faithfulness to find fault freely with their neighbours. But let a righteous man smite him, and he takes it as an excellent oil. As his fault is shown to his conscience, he scorns to excuse it. He breaks off the sin by righteousness, and that with a sort of sacred indignation, not against the reprover, but against the thing reproved. Indeed, a sorrow God-ward for one fault works a repentance for all sin. As Gurnal says, One spot occasions the whole garment to be washed. A careful man, when he findeth it rain in at one place, sends forth the workmen to look over all the roof. So should the discovery of one fault lead to a general renewal of self-examination and repentance; and sorrow for one sin should rend the heart for all sins."—F.