2 Corinthians 11:4 - Homilies By J.r. Thomson

That the apostle was pained, distressed, and mortified by the partial success with which the false teachers, his opponents, had met at Corinth, is very obvious from his bitter and sarcastic language. He reproached the Corinthians that, indebted as they were to his labours, and grateful as they had shown themselves for the benefits conferred upon them through him, they were nevertheless ready to forget the lessons they had learned and the teacher they had revered, and to allow themselves to be led away into false and delusive doctrines.

I. THAT IS A DIFFERENT GOSPEL WHICH PROCLAIMS ANOTHER JESUS . The Judaizing teachers acknowledged that Jesus of Nazareth was the Messiah, but they seem to have represented him as merely human, as merely a prophet, as destitute of Divine claims upon the faith and reverence of men. The form of error changes, whilst the substance remains. In our own day there are public teachers who commend Jesus to the admiration and the imitation of men, but who ridicule or despise the notion that he is the one Saviour, that he is the rightful Lord, of humanity.

II. THAT IS A DIFFERENT GOSPEL WHICH BREATHES ANOTHER SPIRIT THAN THAT OF THE NEW TESTAMENT . The Judaizers taught the doctrine of the letter, the doctrine of bondage to the Law. In this their religion was contradictory to the religion of Jesus, of Paul, of John, who upheld the religion of liberty, who taught that the heart inflamed with Divine love will itself prompt to deeds of obedience, who discountenanced the merely formal and mechanical compliance with the letter of the Law, as altogether insufficient. In our own day there are those who lay all stress upon the form, upon that which is external and bodily; these proclaim a "different gospel."

III. THAT IS A DIFFERENT GOSPEL WHICH NEGLECTS TO OFFER THE FREE SALVATION OF GOD TO SINFUL MAN . Whether this be the consequence of a defective view of man's sinful condition, or of a failure to enter into the glorious counsels of Divine compassion, or of an unworthy desire to retain a priestly power in their own hands, the result is that, if there be anything that can be called a gospel, it is a different gospel. In truth, there is but one gospel—that which is the power of God unto salvation to every one that believeth, a gospel which is worthy of all love and of all acceptation.—T.

2 Corinthians 11:7 - Gratuitous ministry.

It has been usual for all communities who possess religious ordinances and organizations to set apart an order of men to officiate as the representatives of the people generally, and to maintain them either by voluntary offerings or by public provision. The Lord Jesus sanctioned the maintenance of the Christian ministry by his general principle, "The labourer is worthy of his hire." And no one has more vigorously vindicated the right of spiritual teachers and preachers to live at the expense of those whom they benefit than has the Apostle Paul. Yet for himself, as the text and context prove, he was determined to waive this right, and to preach the gospel of God for nought. Why was this?

I. THE PRINCIPLE OF GRATUITOUS MINISTRY IS THE BENEVOLENCE AND SACRIFICE OF CHRIST . Of our Lord Jesus we know that, though he was rich, yet for our sake he became poor, that he had not where to lay his head, that he had no possessions in this world which was yet his own. The spirit of the Master has in a greater or less measure penetrated the disciples. They have felt the force of the appeal, "Freely ye have received, freely give." No other religion has a supernatural power mighty enough to overcome the selfishness and self-seeking so characteristic of human nature.

II. THE AIM OF GRATUITOUS MINISTRY IS THE SALVATION OF MEN . It is not expected that men should labour without fee or reward in order to supply the ordinary bodily and social wants of their fellow men. The apostle preached at Corinth amidst weakness, weariness, discouragement, and ingratitude, because he sought the spiritual welfare of the population of that wealthy, intellectual, but profligate city. His heart was moved by the spectacle of vice and idolatry which encumbered him on every side, and, being in possession of the true and only remedy, he sought to bring it within the reach and urge it upon the acceptance of all.

III. THE SPECIAL PURPOSE OF GRATUITOUS MINISTRY IS TO REMOVE THE MINISTRY ABOVE THE SUSPICION OF INTERESTED MOTIVES . It is upon this that the Apostle Paul in this passage lays such stress. There were professing Christians who were ready enough to bring the charge of covetousness against the apostle of the Gentiles, and so to undermine his credit and authority. There was one way in which such designs might be surely and conclusively defeated, and, although this was a way involving self-denial to himself, Paul adopted it. He laboured with his hands, he accepted help from the poor Christians of Macedonia, so that he might hold himself altogether flee from any suspicion of working at Corinth for the sake of anything he might receive from the Corinthians. Herein he exemplified his own axiom, "All things are lawful, but all things are not expedient."

APPLICATION .

1 . Learn the wonderful and unique power of the Christian religion, which alone is capable of vanquishing the sinful selfishness of human nature.

2 . Learn the importance of so acting as not to leave room even for suspicion or calumny to injure Christian character and cripple Christian usefulness.—T.

2 Corinthians 11:13-15 - Hypocrisy.

Like his Divine Master, the Apostle Paul, although compassionate to the penitent, was severe with the hypocritical. The vehement language he here uses with reference to his opponents and detractors is not to be attributed to personal resentment, but to a stern and righteous indignation against those who sought to undermine his just influence, and so to hinder the progress of his gospel.

I. THE MANIFESTATIONS OF HYPOCRISY .

1 . What these hypocrites professed to be: "ministers of righteousness," and "apostles of Christ." They posed as such, and with many of the guileless and unwary they passed as such. As far as profession, pretension, and language went, all was well.

2 . What they really were: "false apostles," and "deceitful workers." They had no real grasp of Christian truth; they gave no real evidence of Christian principle; they consequently could do no real spiritual work for the good of the people.

II. THE MOTIVE OF HYPOCRISY . Some characters seem to find a pleasure in dissimulation and deception for their own sake; but usually the motive is

III. THE GREAT PROTOTYPE OF HYPOCRISY . This is to be found in Satan himself, who "fashioneth himself into an angel of light." It is the wont of the tempter, the adversary of souls, to proceed by fraud, to invent specious pretexts for sin, and to give to vice the semblance of virtue. It is wise to bear in mind that, whilst we have sometimes to resist the devil and his open assaults, we have at other times to be wise as serpents, that we may "not be ignorant of his devices."

IV. THE DISCOMFITURE AND EXPOSURE OF HYPOCRISY . Hypocritical teachers of religion and pretenders to authority may for a time escape detection by their fellow men, and may for a time be suffered by an overruling Providence to lead astray, if possible, the very elect. But the day is coming which shall test every man and shall try every man's work. The earthly course of the hypocrites may be according to their words, according to appearances. But their "end shall be according to their works." By these they must be judged, and, since these are evil, by these they shall be condemned.—T.

2 Corinthians 11:23 - Ministers of Christ.

It was not congenial to St. Paul's nature to beast. He would have preferred to keep himself in the background, that his Lord might be prominent and might attract the attention and the admiration of all men. But his apostolic authority and consequently the value of his life work, the credibility of his doctrines, the soundness of the Churches he had founded, were all at stake. As to his national position, that was comparatively immaterial. But the great question was this—Was he, or was he not, a true minister of Christ? His adversaries made great pretensions; he had no choice but to overwhelm them with his own unrivalled credentials: "Are they ministers of Christ?… I more!"

I. TRUE MINISTERS ARE APPOINTED BY CHRIST . Whatever be the human, the ecclesiastical agency by which men are summoned to, prepared for, employed in, the ministry of the gospel, all true Christians are agreed that the real appointment is by the Divine Head of the Church. It is he who, from the throne of his glory, places one minister in this position, and another in that, holding the stars in his right hand.

II. TRUE MINISTERS ARE WITNESSES TO CHRIST . It was Paul's justifiable boast "We preach not ourselves, but Christ Jesus the Lord." His ministry had for its one great theme the character, the life, the sacrifice, the redemption of the Divine Saviour. A ministry which, professing to be Christian, is concerned with anything rather than with Christ, discredits and condemns itself. Inadequate as is all human witness to our Lord, it is required to be sincere and outspoken.

III. TRUE MINISTERS ARE FOLLOWERS OF CHRIST . Upon this the apostle lays great stress. His own ministry was, in many of its circumstances, a copy of his Lord's. His labours, privations, and sufferings were all akin to those of the Lord whose spirit he shared, and in whose steps he trod. The outward circumstances of the ministerial life may vary, but the temper, and aim must ever be those of the Divine Master.

IV. TRUE MINISTERS LOOK FOR THEIR REWARD TO CHRIST . Had the apostle expected an earthly recompense for all he undertook and underwent, bitter indeed would have been his disappointment. But he and every faithful minister must have one supreme desire and aim—to receive the approval and the acceptance of the Divine Lord himself.—T.

2 Corinthians 11:23 - Labours and prisons.

This is one of those passages which enable us to institute a comparison between the Book of the Acts and the apostolic Epistles. It is true that some of the circumstances alluded to in the context have nothing corresponding with them in St. Luke's narrative. But this exception proves the independence of the documents, whilst the coincidences, which are numerous and striking, confirm our faith in the authority and validity of both.

I. THE VARIOUS ENDURANCES INVOLVED IN THE APOSTOLIC LIFE .

1 . Labours abounded, both of body and of mind; almost incessant toil was continued throughout long years. Journeyings, preaching, writing, were a constant strain upon his whole nature.

2 . Hardships, sufferings, perils, and persecutions were even more painful to endure. There are many, especially in the prime of life, to whom toil and effort are congenial; but none can do other than shrink from pains and imprisonments. Paul's enumeration of his privations and afflictions shows how deep an impression they had made upon his nature.

II. THE AIM OF THE APOSTOLIC LIFE IN VIEW OF WHICH THESE EXPERIENCES WERE CHEERFULLY ACCEPTED . His purpose was, not his own exaltation, but the spread of the gospel and the salvation of his fellow men. His benevolent heart found in the extension of that kingdom, which is "righteousness, peace, and joy in the Holy Ghost," an object worthy of all his devotion and all his endurance.

III. THE MOTIVE OF THE APOSTOLIC LIFE . If it be asked—How came St. Paul to voluntarily engage in a service which involved experiences so bitter? there is but one solution of the problem, but that is a sufficient and satisfactory one: "The love of Christ constrained" him. No inferior motive can be relied upon for the production of such results.

IV. THE PRACTICAL ADVANTAGES ACCRUING TO MANKIND FROM THIS APOSTOLIC LIFE .

1 . It has an evidential value. Why should such a man as Saul of Tarsus have lived a life of obloquy, poverty, and suffering? Is any other explanation credible than this—that he knew and felt that he was witnessing to the truth?

2 . It has a moral value, both in the beneficent results of the ministry and in the illustration afforded of the power of the gospel and of the Spirit of Christ to raise a true Christian above the control of influences and interests merely earthly and human.—T.

2 Corinthians 11:28 - Anxiety for the Churches.

Bodily labour and even suffering are sometimes felt to be less oppressive than mental anxiety and care. The Apostle Paul was familiar with all alike; and in his case a peculiarly sensitive and sympathetic nature caused him to feel more keenly and constantly than others might have done the pressure of daily anxiety for the welfare of the converts he had made and the Churches he had founded.

I. THE REASONS FOR ANXIETY WITH REGARD TO THE CHURCHES .

1 . Their immaturity. They had been in existence but a few years, and were subject to the natural disadvantages of youth and inexperience. They needed diligent watching and tender, fostering care.

2 . Their exposure to the insidious efforts of false teachers. Some of these sought to lead the Christians of the first age back into Judaism, others strove to introduce licence and lawlessness.

3 . Their constantly recurring needs. Some needed the visits of evangelists or the appointment of pastors. Others needed the instructions or counsels which circumstances might render appropriate.

II. THE PRACTICAL PROMPTINGS OF APOSTOLIC ANXIETY . We see the evidences of Paul's sincere solicitude for the Churches in:

1 . His frequent visits, by which he brought his personal influence to bear upon those whose welfare he sought and who naturally looked to him for help.

2 . His Epistles, full of clear statement, convincing reasoning, earnest persuasion, and faithful warning.

3 . His selection and appointment of devoted fellow labourers to assist him in the superintendence and edification of the youthful communities.

4 . His fervent prayers, which abounded on behalf of all in whose spiritual well being he was interested.

III. THE PROFITABLE LESSONS OF APOSTOLIC ANXIETY .

1 . A general lesson of mutual interest and sympathy. Who can read this language without feeling to what an extent it enforces the scriptural precept?—"Look not every man upon his own things, but every man also upon the things of others."

2 . A special lesson of mutual helpfulness as the duty and privilege of all who occupy positions of influence and authority in Christ's Church. Some forms of Church government tend rather to isolate Christian communities than to draw them together. This tendency may be happily counteracted by compliance with the precept implicitly contained in this declaration of the apostle.—T.