2 Corinthians 10:1 - Homilies By R. Tuck

It is important to notice that this chapter begins a new section of the Epistle. St. Paul has hitherto been addressing the better, the more spiritual, portion of the Corinthian Church; but now he turns to the section that impugned his authority, misrepresented his conduct, and spoke evil things of himself. Olshausen says, "Until now Paul has addressed himself preeminently to the better intentioned in the Christian Church; but henceforth he addresses himself to those who had sought to lower his dignity and weaken his authority by representing him as weak in personal influence," as well as in bodily strength and consistency of purpose, "although courageous and full of self-commendation in his letters." Dean Plumptre says, "The stinging words which Titus has reported to him vex his soul. He speaks in the tone of the suppressed indignation which shows itself in a keen incisive irony. The opening formula is one which he reserves as emphasizing an exceptionally strong emotion (see Galatians 5:2 ; Ephesians 3:1 ; Philemon 1:19 )." Conybeare indicates that the party with which St. Paul now deals was the Christian section of the Judaizing party—a section which, throwing off all authority, even though it was apostolic, declared that they received Christ alone as their Head, and that he alone should communicate truth directly to them. There is some ground for the supposition that "they were headed by an emissary from Palestine, who had brought letters of commendation from some members of the Church at Jerusalem, and who boasted of his pure Hebrew descent, and his especial connection with Christ himself. St. Paul calls him a false apostle, a minister of Satan disguised as a minister of righteousness, and hints that he was actuated by corrupt motives. He seems to have behaved at Corinth with extreme arrogance, and to have succeeded, by his overbearing conduct, in impressing his partisans with a conviction of his importance and of the truth of his pretensions. They contrasted his confident bearing with the timidity and self-distrust which had been shown by St. Paul. And they even extolled his personal advantages over those of their first teacher; comparing his rhetoric with Paul's inartificial speech, his commanding appearance with the insignificance of Paul's 'bodily presence.'" Conybeare gives a translation of verses 1 and 2, which effectively expresses the spirit in which the apostle began his pleading with this malicious party. "Now I, Paul, myself exhort you by the meekness and gentleness of Christ—(I, who am mean, forsooth, and lowly in outward presence, while I am among you, yet treat you boldly when I am absent)—I beseech you (I say), that you will not force me to show, when I am present, the bold confidence in my power, wherewith! reckon to deal with some who reckon me by the standard of the flesh." Archdeacon Farrar says, "There is (in these closing chapters) none of the tender effusiveness and earnest praise which we have been hearing, but a tone of suppressed indignation, in which tenderness, struggling with bitter irony, in some places renders the language laboured and obscure, like the words of one who with difficulty restrains himself from saying all that his emotion might suggest. Yet it is deeply interesting to observe that the 'meekness and gentleness of Christ' reigns throughout all this irony, and he utters no word of malediction like those of the psalmists." By the term "meekness" we are to understand the habit of putting self aside, which was so characteristic of Moses, and the supreme grace of the Lord Jesus. By the term "gentleness" is not meant "softness of manner," but "fairness," "considerateness of the feelings of others." It indicates the habit of mind that is engendered by the practice of regarding the rights of others as well as our own. Meekness and gentleness belong to those passive graces which it was a great part of our Lord's mission to exemplify, to set in prominent place, and to commend. Bushnell speaks of the sublime efficacy of those virtues which belong to the receiving, suffering, patient side of character. They are such as meekness, gentleness, forbearance, forgiveness, the endurance of wrong without anger and resentment, contentment, quietness, peace, and unambitious love. These all belong to the more passive side of character, and are included, or may be, in the general and comprehensive term, "patience." "These are never barren virtues, as some are apt to imagine, but are often the most efficient and most operative powers that a true Christian wields; inasmuch as they carry just that kind of influence which other men are least apt and least able to resist." Considering St. Paul's naturally sensitive and impulsive temperament, it must have cost him much effort and prayer so to restrain himself that he could speak, even to such active enemies, with the "meekness and gentleness of Christ."

I. THE MEEKNESS OF CHRIST IN ST . PAUL . The word seems unsuitable for him unless we give it the proper meaning, which is—not self-assertive, willing to bear quietly, more anxious for others than for self. St. Paul was not even anxious, first of all, for his own imperilled reputation. The honour of Christ was involved in his self-vindication, and for Christ's sake he undertook it.

II. THE GENTLENESS OF CHRIST IN ST . PAUL . Save to hardened scribes and Pharisees, our Lord ever spoke softly and persuasively, or, at most, reproachfully. He, in his considerateness for others, would not break the bruised reed, or quench the smoking flax. And nothing is more striking in the Apostle Paul than the gentlemanly delicacy with which he considers the feelings of others. His hand trembles when it holds the rod, And the words of reproof and reproach break forth from a grieved and troubled heart. F.W. Robertson says, "He vindicated his authority because he had been meek, as Christ was meek; for not by menace, nor by force, did he conquer, but by the might of gentleness and the power of love. On that foundation St. Paul built; it was the example of Christ which he imitated in his moments of trial, when he was reproved and censured. Thus it happened that one of the apostle's 'mightiest weapons' was the meekness and lowliness of heart which he drew from the life of Christ. So it ever is; humility, after all, is the best defence. It disarms and conquers by the majesty of submission. To be humble and loving—that is true life."—R.T.

2 Corinthians 10:3 - In the flesh, but not of it.

"For though we walk in the flesh, we do not war after the flesh." This expression recalls the corresponding words of our Lord, with which we may assume that St. Paul was familiar. Addressing his disciples during thorn closing hours of communion with them in the "upper room," Jesus had said, "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." And, in his sublime high priestly prayer, Jesus spoke thus: "They are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil." The thought expressed m the passage now before us seems to have been a cherished one with the apostle. He enlarges upon it in writing to the Romans ( Romans 8:4-9 ). He speaks of "us, who walk not after the flesh, but after the Spirit." He explains that "to be carnally minded is death; but to be spiritually minded is life and peace." And he firmly declares, "So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." By "living in the flesh" we are to understand, simply our possessing this fleshly, bodily nature, with its frailties, limitations, and infirmities. By "living, or warring, after the flesh," we are to understand neglecting the higher dictates of the higher spiritual nature, and living as though the desires of the body were the only ones that needed satisfying. But the precise thought of the apostle here may be that he will not be moved against the evil party at Corinth by those natural feelings of indignation which their conduct towards him had aroused, but will reprove and exhort only upon the great Christian principles, and only in the Christly spirit. Self shall not rule even his warfare with such unreasonable foes. Christ shall rule.

I. THE CHRISTIAN POSSIBILITIES OF OUR FLESHLY CONDITION . "We walk in the flesh." God is pleased to set us in this human body, to give us this vehicle of communication with other men and with the surrounding world; and it is possible for us to win this body for Christ, to possess and rule it so that all its powers shall be used, and all its relations sustained, only in Christly service. In fact, the work of human life may be spoken of as this—winning our bodies and our life spheres for Christ. Our bodies, our fleshly natures, include

It is possible to dominate the whole machinery of the body with the sanctified and Christly will.

II. THE LIMITATIONS OF OUR FLESHLY CONDITION . It is not a merely dead machine that we have to move by the force of the regenerate life. Nor is it a machine in full efficiency and repair. If the figure may be used, the body is a machine of too limited capacity for the work which the renewed soul wants done; and even taking it for what it is, it is sadly out of repair, rusted and worn, so that we have continually to complain that "we cannot do the things that we would." Illustrate in St. Paul's case. The body would have so affected him, if he had yielded to it, that he could not have been noble towards his traducers at Corinth. The body would have urged a passionate reply. So we find the body such a drag upon the high and holy aims, purposes, and endeavours of the soul, that we are often saying, "O wretched man that I am! who shall deliver me from the body of this death?"

III. THE CHRISTIAN MASTERY OF FLESHLY CONDITIONS . This is precisely the discipline of life. Christ wins our soul. Christ regenerates our will. Christ assures us of his own spiritual presence as our inspiration and strength; and then seems to say, "Go forth, win your flesh, your mind, your body, your associations, for me, so that henceforth no fleshly ends are sought, and no carnal, self-seeking tone rests on any of your doings and relations." It is inspiring to find how fully St. Paul could enter into Christ's thought for him, but it is comforting to observe how very near he was to failure in his endeavour to gain the mastery over self, again and again. Through much tribulation and conflict only can any one of us gain the mastery of the spirit over the flesh.—R.T.

2 Corinthians 10:5 - Captivity of thoughts for Christ.

Probably the apostle makes special reference to the confidence of Christians at Corinth in their learning and philosophizing; "to the efforts of human reason to deal with things beyond it, the best corrective of which is, and always will be, the simple proclamation of God's message to men." But our thoughts are the springs of action, as well as the means of acquiring knowledge; so they may be treated in a comprehensive way.

1. THE IMPORTANCE OF OUR THOUGHTS . "As a man thinketh in his heart, so is he." Note:

1 . The defiling power of cherished evil thought.

2 . The inspiring and ennobling power of cherished good thought.

3 . The relation of thought to

Right thoughts make openness to God, give graciousness to our conversation, enable us to be considerate of and helpful to others. As we must keep the fountain pure, if the stream is to run sweet and clear, we must recognize the supreme importance of taking heed to our thoughts.

II. OUR RESPONSIBILITY FOR OUR THOUGHTS . On this point a sentiment prevails which greatly needs correction. It is assumed that we cannot help thoughts coming up before us, and that they may be the suggestions of our soul's spiritual enemy, and so we cannot be held responsible for them. This is one of those half truths that are oftentimes more mischievous than downright error. We are not responsible for the mere passing of thoughts, as in a panorama, before our mental vision; but we are responsible for what we select of them for consideration; we are responsible for what we cherish. We are further responsible for the materials of our thought, and for the circumstances in which we place ourselves, so far as they may suggest thought. Therefore we have the counsel so earnestly given us, "Keep thy heart with all diligence, for out of it are the issues of life."

III. THE SECRET OF CONTROLLING OUR THOUGHTS . That secret is made up of parts. It includes:

1 . The full surrender of our will to Christ, so that he may rule all our choices and preferences, even the very choices of our thoughts.

2 . The cherished consciousness of Christ's living presence with us gives tone and harmony with him, to all cur preferences.

3 . The culture of mind, disposition, and habits, which involves the resolute putting away from us of all associations and suggestions of evil.

4 . The freeness of access to God in prayer for strength whenever temptation seems to have an overcoming rower.

5 . The occupying of heart, thought, and life so fully with the things of Christ that there can be no room for evil. There is no more practical way of mastering doubting, sensual, corrupt thought than by turning at once to good reading or engaging at once in works of charity. While we pray to God to "cleanse the thoughts of our hearts by the inspiration of his Holy Spirit," we must also remember that the apostle teaches us to make personal efforts of watchfulness and good endeavour, and so "bring into captivity every thought to the obedience of Christ." In every age sincere hearts have prayed the psalmist's prayer: "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."—R.T.

2 Corinthians 10:7 - Mistaken judgment by appearances.

"Do ye look on things after the outward appearance?" In the mind of the apostle was, no doubt, the evident disposition of the community at Corinth to "attach undue weight to the outward accidents of those who claimed their allegiance rather than to that which was of the essence of all true apostolic ministry." Bold and forward men, who make great boasting and pretension, whose appearance and manners are taking, often do incomparable mischief in Christian Churches. So easily are people carried away with the "outward appearance." The Divine teaching on this subject is given in connection with Samuel's visit to the house of Jesse, for the selection and anointing of Jehovah's new king. Samuel looked on the stately figure of Eliab, Jesse's firstborn, and said to himself, "Surely the Lord's anointed is before him. But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." Plutarch says, "We ought to be candid enough to extol the merits of him Who speaks, but not suffer his address to lead into incaution; to regard his talents with pleasure, but investigate strictly the justness of his reasonings; not to be influenced by the authority of the speaker, but to scrutinize accurately the grounds of his argument; the orator's subject should be considered rather than his eloquence admired."

I. THE OUTWARD APPEARANCE OUGHT TO EXPRESS THE INWARD FACT . Outward and inward should be in perfect harmony. They should be related as are thought and word . A man's words should clearly, precisely, worthily, express to men his thought. And so his outward appearance should exactly correspond with his inward condition. Only then can a man be "sincere." We speak of a man as being "always the same." He can only be so if he will let what be really is find due expression in his life. The consciously sincere man makes no show. Without restraint he lets the life speak freely what message it pleases. The life of the Lord Jesus Christ is so sublimely attractive, because we feel that it was through and through true; and whatever were its appearances they were but manifestations of his life.

II. THE OUTWARD APPEARANCE IS OFTEN UNTRUE TO THE INWARD FACT . Of this the familiar illustration is taken from the usual description of the fruit grown near the Dead Sea, and called "apples of Sodom." Beautiful to all appearance, but dry and unpleasant to the taste. Hypocrisy is real "part acting," representing ourselves to be other than we are. It is a very subtle form of sin, especially in what are called "civilized times," when so much depends on "keeping up appearances." Illustrate in relation to house, dress, society; and show that it may even concern personal religion. The assumption and the show of piety are not always faithful transcripts of the heart's love and devotion. But sometimes the outward appearance is untrue by being below the reality. This seems to have been the case with St. Paul. His insignificant appearance, and his modesty and considerateness of manner, gave little indication of the force that was in him, or the bold and valiant defence of the truth which he could give upon occasion. So the outward appearance may be unworthy of the inward, without being wrongfully so; unworthy by reason of infirmity, and not of hypocrisy.

III. THEREFORE WE ARE ALWAYS BOUND TO TEST THE IMPRESSIONS MADE BY OUTWARD APPEARANCES . "Prove all things; hold fast that which is good." The testings can often be done

In order to find unworthy men out, and in order to esteem aright good men, we must go beyond their form, feature, and outward show, and we must know them. St. Paul will bear thoroughly knowing.—R.T.

2 Corinthians 10:16 - The gospel for the regions beyond.

"To preach the gospel in the regions beyond you" (comp. Romans 15:19-24 ). The apostle, filled with the true missionary spirit, was longing to be free from the care of Churches already founded, so that he might be free to go again upon his journeyings, and preach the gospel in Western Greece, in Rome, and even away in distant Spain. St. Paul was first and chiefly a missionary. The genius of the missionary is a Divine restlessness, a constant impulse forward into new spheres, a passion for finding some one else to whom the gospel message might be told. The men who settle down in Churches situated in heathen districts are ministers and pastors and clergymen; they cannot properly be called missionaries, since these are men who are always hearing a call from "regions beyond," saying, "Come over and help us."

I. MISSIONARY WORK AS HERALDING A MESSAGE , The word for "preaching" properly means "heralding"—going forth to make a royal proclamation. Explain the work of the Eastern herald. He would go through the land, and, wherever he could find people, deliver the king's message. We need a fuller and worthier impression of the gospel, as the royal proclamation of the King of kings, entrusted to us for delivery to "all the world," to "every creature."

II. HERALDING WORK AS TEMPORARY . It is done when the message is declared and delivered. The herald—as a herald—has no more to do there; he must pass on his way. There is abundant work left behind for others to do; but his is over. And we are told that the gospel heralds will not have gone all over the world when the kingdom shall come. So we need fear no lack of work for missionaries and heralds.

III. HERALD 'S DUTY TO FIND REGIONS BEYOND . A glance at the map of our world will show what vast masses of mankind have never heard of the true God, the redeeming Son, and the eternal life. We rejoice that, especially in Africa and China, the Christian Church is showing that it keeps the true missionary idea, and is ever reaching out to "regions beyond."—R.T.

2 Corinthians 10:17 - Man's only true glorying.

"But he that glorieth, let him glory in the Lord." The apostle used the simpler and stronger word, "boasteth." Dean Plumptre complains of the besetting weakness for variation which characterized our English translators. And oftentimes force of utterance is gained by dwelling on a word, even at the peril of tautology. Reference is made, no doubt, to the boastings of this leader of the party at Corinth that was antagonistic to St. Paul, and also to the accusation which this man made against the apostle, that he was always boasting of his authority, his superior knowledge, and the great things he had done. St. Paul firmly urged the distinction between glorying in what a man is or in what a man has done, and glorying in what God has made a man to be and in what God has done by him. The first kind of boasting is wrong and dangerous. "Let him that thinketh he standeth take heed lest he fall." The other kind is right, is honouring to God, and may be our proper form of testifying for him. There is then a sin of boasting, against which we require to be duly warned. And there is a service of boasting which may, under certain circumstances, be our most effective mode of resisting evil and witnessing for God. On the whole, however, it may be fully urged that a man's life, rather than his lips, should do all his boastings for him. These distinctions may be further elaborated and illustrated.

I. GLORYING IN WHAT WE ARE IS ALWAYS A SIGN OF CHRISTIAN WEAKNESS . A man had better not even think about himself, but put all his effort into higher attainments in the Divine life. There is danger for us when we find that we have anything in ourselves to talk about or to glory in. All the finest and most delicate Christian graces are so fragile that they break with a touch, so sensitive that they fade if we only look on them. Do not even think about what you are; fill your thoughts with what you may be, what you may become , in the grace and strength of Christ. Christian progress stops as soon as we begin to boast. He that is satisfied with his attainments falls from the Christian ideal, which is this, "Not that I have already obtained, or am already made perfect; but I press on, if so be that I may apprehend that for which also I was apprehended by Christ Jesus" ( Philippians 3:12 , Revised. Version). Show the peril that lies in habits of introspection and self-examination with a view to finding subjects of self-satisfaction. And also of meetings in which Christians are encouraged to boast of religious feelings and experiences. The text suggests an altogether "more excellent way." "Let him that glorieth glory in the Lord."

II. GLORYING IN WHAT WE HAVE DONE PUTS CHRISTIAN HUMILITY IN PERIL . Because it directs men's thoughts to us, sets them upon praising us , and so lifts up our minds, gives us undue notions of our own superiority and excellence. When he gains the applause of an unthinking multitude, Nebuchadnezzar can forget himself, and, in uttermost pride, cast God wholly away, and say, "Is not this great Babylon, which I have builded?" Boastfulness of our doings is always perilous. God does not need it, since he knows all about it. And man does not need it, for he can see the doings well enough without our telling. "Let thine own works praise thee." Let thine enemies praise thee. Let thy friends praise thee. But if you would keep fresh the great grace of humility, never praise yourself .

III. GLORYING IN WHAT GOD HAS DONE FOR US AND BY US IS ALWAYS INSPIRING AND HEALTHY . Such was the glorying of the apostle, and such are the narratives of labour given us by great missionaries. All true records of our life work should lead men to say, "What hath God wrought?"—R.T.