Bible Commentaries

Christian Apostleship

2 Corinthians 13:3). The Corinthians had begun to doubt his apostleship. When we do not like a ministry, there is nothing so easy as to doubt its orthodoxy, to question its moral superiority, and to throw doubts generally upon its authenticity. When we like a ministry we easily see the Divine Being in it. When a ministry suits us, is more anxious for consolation than for correction, is more deeply solicitous that we should be quiet than that we should be correct, we can easily discover traces of Divine election and ordination. When it is rousing, passionate, vehement in moral demand; when it is exacting, rigorous; it is easy for us to question the divinity of its origin, and the value of its whole function. The Corinthians did not like what Paul had done; they thought that he was severe; his was a heavy hand, and the rod was not spared. They began to question his apostleship, they sought a proof of Christ speaking in him. What does Paul say in reply?

"Examine yourselves, whether ye be in the faith: prove your own selves."—( 2 Corinthians 13:5)

We might read these words monotonously, and so reading them should miss their whole meaning. Everything depends upon the identification of the emphasis in this exhortation. Reading the words in English we should say, "Examine yourselves," placing the emphasis upon the verb; there the weight would be in place; it is there that the voice has to interpret the sentiment: "prove your own selves," thus laying the weight once more upon the verb. But so distributing the emphasis we miss the Apostle's meaning. In the language he wrote he put the pronoun before the verb, and thus gave the pronoun the emphasis. Instead of saying, "examine yourselves," he said, "yourselves examine." Who does not see that the commentary is in the emphasis? "Your own selves prove:" were we reading in English and saying "examine yourselves," we should be justly exposed to the criticism of a false emphasis, because such a word is seldom required to bear the whole weight of the voice; but as Paul wrote it the emphasis came naturally upon the pronoun—"yourselves examine." Thus we have the balance with 2 Corinthians 13:3—"Since ye seek a proof of Christ speaking in me"—or, in me speaking—"yourselves examine": let the spear be thrust into your own hearts; be not so anxious about my apostleship as about your own condition in God's sanctuary.

Characteristically he enlarges the occasion. The fourth verse has about it something of the distance, the reserve, and the subtlety of a parenthesis—"For though he was crucified through weakness, yet he liveth by the power of God,"—better: 2 Corinthians 13:7)

How willing to sacrifice himself for a moment or two, to undergo misapprehension! how apparently willing to be looked at with some degree of suspicion, if only he could get his scholars advanced a step or two! as who should say once more, Be you right: proceed on your own way; avail yourselves of every holy opportunity to become better men, even if we should be not quite so good as you thought us to be, even although you may suspect our inability to pass the examination or the proof. No such blemish in himself does he conceive or admit in any way; but, he says, Though we be as rejected, though we be unable to pass the examination, let it stand so for a moment,—only what I say to you 2 Corinthians 13:9); we are quite willing to be looked upon as infirm, weak, inadequate, all but incapable, if so be we can live again in you, and see our strength in your power. "And this also we wish, even your perfection." How many mistakes are made about this last word! There are persons now who are advocating perfection. Does the word mean perfectness, as the common etymology would imply? Nothing of the sort: "and this also we wish, even your"—watch the encouragement and the rebuke how they mingle in the apostolic eloquence—"your restoration." Now, we see that you have advanced in nine paces towards the journey that may be accomplished in ten, and we wish you, almost perfect Corinthians, to take the tenth step, and be perfect. The figure is very graphic. The exact word never occurs elsewhere in the New Testament. A corresponding word is found in the English of "they were mending their nets": this also we wish, your mending, your repair, your restoration: be mending yourselves; that is our apostolic wish for you. The word also occurs in Paul's Epistle to the Galatians—"Ye who are spiritual, restore such an one." The figure there is out of joint, it is out of socket; the Apostle says, If any man have become disjointed, ye who are spiritual play the surgeon, and rejoint such a one in a spirit of meekness, doing it very carefully and gently, considering thyself, lest thou also have a joint out of socket, lest thou also require the surgeon. How mighty, how gentle, how like a 2 Corinthians 13:14)—without saying that his whole meaning all the time was to build us up. Admitting, therefore, the existence of wrong, what is the New Testament way of dealing with men who are guilty of wrong? First, there is Christ's way; what does the Master say?—"Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee thou hast gained thy brother." Have we not dwelt upon these words already with rapture? "Thou hast gained thy brother;" bring him as a trophy of battle, bring him as snatched from the hand of the spoiler, bring him home, and rejoice together with godly mirthfulness, with holiest joy. "But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the Church; but if he neglect to hear the Church, let him be unto thee as an heathen man and a publican" ( Matthew 18:16-17). We should have heard Christ's voice when he uttered these words, for the tears would have added dignity to the tone. Then there is Paul's method; how does Paul deal with men who have done wrong? He tells us in his Epistle to the Galatians. "But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed." Then it was simple decency, then it was real manliness, then it was Christian apostolicity. How otherwise the passage might have read! "But when Peter was come to Antioch he found a leading article in the morning journal, that took him down a great deal." The article was anonymous. No doubt he would wonder who wrote it. But that article did not spare him. The Apostle Paul did not do so; he said, "When Peter was come to Antioch, I withstood him to the face, because he was to be blamed." When such honesty prevails in the Church we shall have a true revival of true godliness. He proceeds: "And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation." Why, Paul names his men! How extremely injudicious; he might have been brought up for it! Then he proceeds: "But when I saw that they walked not uprightly according to the truth of the Gospel, I said unto Peter before them all." This was discipline, this was apostolicity, with a breadth of meaning and with a sacred unction we can hardly understand to-day. But this was Paul's method of dealing with all these things. Exhorting Timothy, he says, "Them that sin rebuke before all, that others also may fear." Addressing the same loved disciple in a second letter, he says, "This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes." Then again he says, "For Demas hath forsaken me, having loved this present world." He does not say "somebody has forsaken me, somebody has gone wrong, the whole apostleship is a disgrace and is a mistake." He names the men, he specifies the charges, he meets them face to face; and there is no other honest course to be taken. These indications of personal apostasy or wrongdoing are the more suggestive, because none so much as Paul was so appreciative of the excellences of other men. Read the closing chapter of the Epistle to the Romans; not a name forgotten, not a service neglected, the whole Church remembered as it were one by one for every cup of cold water given, for every prayer shared or stimulated. The man was equal on both sides; an infinitely generous heart, and yet an infinitely critical judgment; sparing none who did wrong, but if he judged them with the severity of righteousness he hastened to heal them with all the clemency and redemptiveness of love.

Now, in view of these reflections, we submit, first, that it may be absolutely necessary to bring peronal charges. Christian men must face every difficulty attendant upon this necessity. If any man is unfaithful to his queen, and yet wears the queen's uniform, he should be pointed out, named, and there should be created for him an opportunity of refuting the charge as a calumny, or accepting it as a just judgment. Then, secondly, some necessary charges should be made in grief, not in anger. Everything depends upon the distinction which is here drawn. We may accuse a man without having in us the spirit of accusation; we may almost ask his permission to put our feeling into words. Wantonly to accuse a man is one thing, but solemnly, tenderly, in a grief-stricken spirit, to say to the man, I may be mistaken—I pray God I am—but I feel that you are not preaching Christ's Gospel, or that I am not; we cannot both be preaching it; let us talk this matter over, lovingly, frankly, prayerfully; if I am right, you are wrong; if you are right, I am wrong; how does the case stand before God? and who can tell what breaking down there may be on both sides? what a running of heart towards heart, what a clearing up of difficulties, what a rectification of mistakes, with a grand reunion of souls; yet, if it should come to a cleavage that cannot be repaired, then let it be solemnly recognised; and let all proper consequences ensue. This, according to my reading of apostolic custom and spirit, would have been the course taken by the Apostle Paul.

I would further submit, that the most odious of all heresies is an uncharitable spirit. You cannot preach the evangelical doctrine without having first the evangelic spirit. Many persons imagine that, by merely naming a number of words and doctrines, they are preaching evangelically. Evangelical preaching is a question of temper, spirit, disposition, solicitude of heart. The evangelical preacher cannot preach without tears, without tenderness ineffable. When Bishop Ken died some one got his Bible, and on trying to open it the book fell open of itself. The friend once more tried to open it, and the book seemed almost spontaneously to fall open at the same place. Curiosity was excited. The portion of Scripture at which the Bible fell open was, "Though I speak with the tongues of men and of angels, and have not love, it profiteth me nothing." We can tell which part of the Bible a man has been using by looking at the Bible itself. There is a self-revealing power about the use to which a Bible has been put. Some of us always fall open at a particular place, but I am afraid it is often at an imprecatory Psalm. Why should we not always open our heart, life and spirit at the holy words, "Now abideth faith, hope, charity; these three; but the greatest of these is love." A man may preach orthodoxy in a heterodox spirit. No man can preach orthodoxy wantonly, defiantly, blatantly; the Cross can only be preached by the crucified; blood can only be represented by tears. God's Gospel ceases to be a Gospel when it is uttered with iron lips. It must be declared with trembling and tenderness, sympathy and anxiety; then will the preacher be lost behind his message, and the Cross will be its own illustration. Do not believe that the divisions of Christianity or of Christian communions are any reflection upon Christianity itself; trace all differences of opinion, all separations into communions, to the vastness of Christianity, not to its littleness. Consider what it is; it is the kingdom of heaven, it is in very deed the kingdom of God; it is the all-including, all-absorbing kingdom. Who can deal with it in a concise way, or expect monotony and literal agreement? Finally, our business should be to find, not the infidel, but the believer in every man. Search for the Christian, even in the most doubtful character, and you may find more of him than you expected. We often get what we look for; want to make a man an infidel, and we soon accomplish the little miracle; want to make him a Christian, and even Zacchus may stand up a son of Abraham.