2 Corinthians 2Introduction to 2nd Corinthians Chapter 2 IN this chapter Paul continues the discussion of the subject which had been introduced in the previous chapter. At the close of that chapter, he had stated the reasons why he had not visited the church at Corinth. 2Cor 1:23, 2Cor 1:24. The main reason was that instead of coming to them in that disordered and irregular state, he had preferred to send them an affectionate letter. Had he come to them personally, he would have felt himself called on to exercise the severity of discipline. He chose, therefore, to try what the effect would be of a faithful and kind epistle. In this chapter, he prosecutes the same subject. He states, therefore, more at length the reason why he had not come to them, 2Cor 2:1-5. The reason was, that he resolved not to come to them, if he could avoid it, with severity; that his heart was pained even with the necessity of sending such a letter; that he wrote it with much anguish of spirit; yet that he cherished towards them the most tender love. In his former epistle (1Cor 5) he had directed them to exercise discipline on the offending person in the church. This had been done according to his direction; and the offender had been suitably punished for his offence. He had been excommunicated; and it would seem that the effect on him had been to induce him to forsake his sin, and probably to put away his father's wife, and he had become a sincere penitent. Paul, therefore, in the next place, (2Cor 2:6-11,) exhorts them to receive him again into fellowship with the church. The punishment he says had been sufficient, (2Cor 2:6;) they ought now to be kind and forgiving to him, lest he should be overwhelmed with his sorrow, (2Cor 2:7) he says that he had forgiven him, so far as he was concerned, and he entreated them to do the same, (2Cor 2:10;) and says that they ought, by all means, to pursue such a course that Satan could' get no advantage of them, 2Cor 2:11. Paul then states the disappointment which he had had at Troas in not seeing Titus, from whom he had expected to learn what was the state of the church at Corinth, and what was the reception of his letter there; but that not seeing him there, he had gone on to Macedonia, 2Cor 2:12,13. There, it would seem, he met Titus, and learned that his letter had had all the success which he could have desired. It had been kindly received; and all that he had wished in regard to discipline had been performed, 2Cor 2:14. The hearing of this success gives him occasion to thank God for it, as one among many instances in which his efforts to advance his cause had crowned with success. God had made him everywhere successful; and had made him triumph in Christ in every place. This fact gives him occasion 2Cor 2:15,16 to state the general effect of his preaching and his labours. His efforts, he says, were always acceptable to God--though he could not be ignorant that in some cases the gospel which he preached was the occasion of the aggravated condemnation of those who heard and rejected it. Yet he had the consolation of reflecting that it was by no fault of his, 2Cor 2:17. It was not because he had corrupted the word of God; it was not because he was unfaithful; it was not because he was not sincere. He had a good conscience-- a conscience which assured him that he spoke in sincerity, and as in the sight of God--though the unhappy effect might be that many would perish from under his ministry. Verse 1. But I determined this with myself. I made up my mind on this point; I formed this resolution in regard to my course. That I would not come again to you in heaviness. In grief, (ενλυπη) would not come, if I could avoid it, in circumstances which must have grieved both me and you. I would not come while there existed among you such irregularities as must have pained my heart, and as must have compelled me to resort to such acts of discipline as would be painful to you. I resolved, therefore, to endeavour to remove these evils before I came, that when I did come, my visit might be mutually agreeable to us both. For that reason I changed my purpose about visiting you, when I heard of those disorders, and resolved to send an epistle. If that should be successful, then the way would be open for an agreeable visit to you." This verse, therefore, contains the statement of the principal reason why he had not come to them as he had at first proposed. It was really from no fickleness, but it was from love to them, and a desire that his visit should be mutually agreeable. Comp. 2Cor 1:23. (a) "heaviness" 2Cor 1:23, 12:20,21, 13:10 Verse 2. For if I make you sorry. "If when I should come among you I should be called on to inflict sorrow by punishing your offending brethren by an act of severe discipline as soon as I came, who would there be to give me comfort but those very persons whom I had affected with grief? How little prepared would they be to make me happy, and to comfort me, amidst the deep sorrow which I should have caused by an act of severe discipline. After such an act--an act that would spread sorrow through the whole church, how could I expect that comfort which I should desire to find among you? The whole church would be affected with grief; and though I might be sustained by the sound part of the church, yet my visit would be attended with painful circumstances. I resolved, therefore, to remove all cause of difficulty, if possible, before I came, that my visit might be pleasant to us all." The idea is, that there was such a sympathy between him and them--that he was so attached to them-- that he could not expect to be happy unless they were happy; that though he might be conscious he was only discharging a duty, and that God would sustain him in it, yet that it would mar the pleasure of his visit, and destroy all his anticipated happiness by the general grief. Verse 3. And I wrote this same unto you. The words "this same" (τουτοαυτο) refer to what he had written to them in the former epistle, particularly to what he had written in regard to the incestuous person, requiring them to excommunicate him. Probably the expression also includes the commands in his former epistle to reform their conduct in general, and to put away the abuses and evil practices which prevailed in the church there. Lest, when I came, etc. Lest I should be obliged, if I came personally, to exercise the severity of discipline, and thus to diffuse sorrow throughout the entire church. I should have sorrow from them of whom I ought to rejoice. Lest I should have grief in the church. Lest the conduct of the church, and the abuses which prevail in it, should give me sorrow. I should be grieved with the existence of these evils; and I should be obliged to resort to measures which would be painful to me, and to the whole church. Paul sought to avoid this by persuading them before he came to exercise the discipline themselves, and to put away the evil practices which prevailed among them. Having confidence in you all. Having confidence that this is your general character, that whatever adds to my joy, or promotes my happiness, would give joy to you all. Paul had enemies in Corinth; he knew that there were some there whose minds were alienated from him, and who were endear outing to do him injury. Yet he did not doubt that it was the general character of the church that they wished him well, and would desire to make him happy; that what would tend to promote his happiness would also promote theirs; and, therefore, that they would be willing to do anything that would make his visit agreeable to him when he came among them. He was therefore persuaded, that if he wrote them an affectionate letter, they would listen to his injunctions, that thus all that was painful might be avoided when he came among them. Verse 4. For out of much affliction. Possibly Paul's enemies had charged him with being harsh and overbearing. They may have said that there was much needless severity in his letter. He here meets that, and says, that it was with much pain and many tears that he was constrained to write as he did. He was pained at their conduct, and at the necessity which existed for such an epistle. This is an eminently beautiful instance of Paul's kindness of heart, and his susceptibility to tender impressions. The evil conduct of others gives pain to a good man; and the necessity of administering reproof and discipline is often as painful to him who does it, as it is to those who are the subjects of it. And anguish of heart. The word rendered "anguish" (συνοχης) means, properly, a holding together or shutting up; and then pressure, distress, anguish--an affliction of the heart by which one feels tightened or constrained; such a pressure as great grief causes at the heart. I wrote unto you with many tears. With much weeping and grief that I was constrained to write such a letter. This was an instance of Paul's great tenderness of heart--a trait of character which he uniformly evinced. With all his strength of mind, and all his courage and readiness to face danger. Paul was not ashamed to weep; and especially if he had any occasion of censuring his Christian brethren, or administering discipline, Comp. Php 3:18, Acts 20:31. This is also a specimen of the manner in which Paul met the faults of his Christian brethren. It was not with bitter denunciation. It was not with sarcasm and ridicule. It was not by blazoning those faults abroad to others. It was not with the spirit of rejoicing that they had committed errors, and had been guilty of sin. It was not as if he was glad of the opportunity of administering rebuke, and took pleasure in denunciation and in the language of reproof. All this is often done by others; but Paul pursued a different course. He sent an affectionate letter to the offenders themselves; and he did it with many tears. IT WAS DONE WEEPING. Admonition would always be done right if it was done with tears. Discipline would always be right, and would be effectual, if it were administered with tears. Any man will receive an admonition kindly, if he who administers it does it weeping; and the heart of an offender will be melted, if he who attempts to reprove him comes to him with tears. How happy would it be if all who attempt to reprove should do it with Paul's spirit. How happy, if all discipline should be administered in the church in his manner. But, we may add, how seldom is this done ! How few are there who feel themselves called on to reprove an offending brother, or to charge a brother with heresy or crime, that do it with tears! Not that ye should be grieved. It was not my object to give you pain. But that ye might know the love, etc. This was one of the best evidences of his great love to them which he could possibly give. It is proof of genuine friendship for another, when we faithfully and affectionately admonish him of the error of his course; it is the highest proof of affection when we do it with tears. It is cruelty to suffer a brother to remain in sin unadmonished; it is cruel to admonish him of it in a harsh, severe, and authoritative tone; but it is proof of tender attachment when we go to him with tears, and entreat him to repent and reform. No man gives higher proof of attachment to another than he who affectionately admonishes him of his sin and danger. (a) "love which" 2Cor 11:2 Verse 5. If any have caused grief. There is doubtless here an allusion to the incestuous person. But it is very delicately done. He does not mention him by name. There is not anywhere an allusion to his name; nor is it possible now to know it. Is this not a proof that the names of the offending brethren in a church should not be put on the records of sessions, and churches, and presbyteries, to be handed down to posterity? Paul does not here either expressly refer to such a person. He makes his remark general, that it might be as tender and kind to the offending brother as possible. They would know whom he meant, but they had already punished him, as Paul supposed, enough; and now all that he said in regard to him was as tender as possible, and fitted, as much as possible, to conciliate his feelings and allay his grief. He did not harshly charge him with sin; he did not use any abusive or severe epithets; but he gently insinuates that he "had caused grief;" he had pained the hearts of his brethren. He hath not grieved me, but in part. He has not particularly offended or grieved me. He has grieved me only in common with others, and as apart of the church of Christ. All have common cause of grief; and I have no interest in it which is not common to you all. I am but one of a great number who have felt the deepest concern on account of his conduct. That I may not overcharge you all. That I may not bear hard (επιβαρω) on you all; that I may not accuse you all of having caused me grief. The sense is, "Grief has been produced. I, in common with the church, have been pained, and daily pained, with the conduct of the individual referred to; and with that of his abettors and friends. But I would not charge the whole church with it; or seem to bear hard on them, or overcharge them with want of zeal for their purity, or unwillingness to remove the evil." They had shown their willingness to correct the evil by promptly removing the offender when he had directed it. The sense of this verse should be connected with the verse that follows; and the idea is, that they had promptly administered sufficient discipline, and that they were not now to be charged severely with having neglected it. Even while Paul said he had been pained and grieved, he had seen occasions not to bear hard on the whole church, but to be ready to commend them for their promptness in removing the cause of the offence. (b) "if any" Gal 5:10 (c) "but in part" Gal 4:12 Verse 6. Sufficient to such a man. The incestuous person that had been by Paul's direction removed from the church. The object of Paul here is to have him again restored. For that purpose he says that the punishment which they had indicted on him was "sufficient." It was (1.) a sufficient expression of the evil of the offence, and of the readiness of the church to preserve itself pure; and (2.) it was a sufficient punishment to the offender. It had accomplished all that he had desired. It had humbled him, and brought him to repentance; and doubtless led him to put away his. wife. Compare 1Cor 5:1. As that had been done, it was proper now that he should be again restored to the privileges of the church. No evil would result from such a restoration, and their duty to their penitent brother demanded it. Mr. Locke has remarked, that Paul conducts this subject here with very great tenderness and delicacy. The entire passage, from 2Cor 2:5-10, relates solely to this offending brother; yet he never once mentions his name, nor does he mention his crime. He speaks of him only in the soft terms of "such a one" and "any one." Nor does he use an epithet which would be calculated to wound his feelings, or to transmit his name to posterity, or to communicate it to other churches. So that though this epistle should be read, as Paul doubtless intended, by other churches, and be transmitted to future times, yet no one would ever be acquainted with the name of the individual. How different this from the temper of those who would blazon abroad the names of offenders, or make a permanent record to carry them down with dishonour to posterity. Which was inflicted of many. By the church, in its collective capacity. 1Cor 5:4. Paul had required the church to administer this act of discipline, and they had promptly done it. It is evident that the whole church was concerned in the administration of the act of discipline; as the words "of many" (υποτωνπλειονων) are not applicable either to a single "bishop," or a single minister, or a presbytery, or a bench of elders: nor can they be so regarded, except by a forced and unnatural construction. Paul had directed it to be done by the assembled church, 1Cor 5:4, and this phrase shows that they had followed his instructions. Locke supposes that the phrase means, "by the majority;" Macknight renders it, "by the greater number;" Bloomfield supposes that it means that the punishment was carned rate effect by all. Doddridge paraphrases it, "by the whole body of your society." The expression proves beyond a doubt that the whole body of the society was concerned in the act of the excommunication, and that that is a proper way of administering discipline. Whether it proves, however, that that is the mode which is to be observed in all instances, may admit of a doubt, as the example of the early churches, ha a particular case,does not prove that that mode has the force of a binding rule on all. (1) "this punishment" "censure" (d) "was inflicted of many" 1Cor 5:4,5, 1Timm 5:20 Verse 7. So that contrariwise. On the other hand; on the contrary. That is, instead of continuing the punishment. Since the punishment was sufficient, and has answered all the purpose of bearing your testimony against the offence, and of bringing him to repentance, you ought again to admit him to your communion. Ye ought rather to forgive him. Rather than continue the pain and disgrace of excommunication. It follows from this, (1.) that the proper time for restoring an offender is only when the punishment has answered the purpose for which it was designed; that is, has shown the just abhorrence of the church against the sin, and has reformed the offender; and (2.) that when that is done, the church ought to forgive the offending brother, and admit him again to their fellowship. When it can be ascertained that the punishment has been effectual in reforming him, may depend somewhat on the nature of the offence. In this case, it was sufficiently shown by his putting away his wife, and by the manifestations of sorrow. So, in other cases, it may be shown by a man's abandoning a course of sin, and reforming his life. If he has been unjust, by his repairing the evil; if he has been pursuing an unlawful business, by abandoning it; if he has pursued a course of vice, by his forsaking it, and by giving satisfactory evidences of sorrow and of reformation, for a period sufficiently long to show his sincerity. The time which will be required in each case must depend, of course, somewhat on the nature of the offence, the previous character of the individual, the temptations to which he may be exposed, and the disgrace which he may have brought on his Christian calling. It is to be observed, also, that then his restoration is to be regarded as an act of forgiveness, a layout, (χαρισασθαι, that is, χαρις, favour, grace,) on the part of the church. It is not a matter of justice, or of claim on his part; for having once dishonoured his calling, he has forfeited his right to a good standing among Christians; but it is a matter of favour, and he should be willing to humble himself before the church, and make suitable acknowledgment for his offences. And comfort him. There is every reason to think that this man became a sincere penitent. If so, he must have been deeply pained at the remembrance of his sin, and the dishonour which he had brought on his profession, as well as at the consequences in which he had been involved. In this deep distress, Paul tells them that they ought to comfort him. They should receive him kindly, as God receives to his favour a penitent sinner. They should not cast out his name as evil; they should not reproach him for his sins; they should not harrow up his recollection, of the offence by often referring to it; they should be willing to bury it in lasting forgetfulness, and treat him now as a brother. It is a duty of a church to treat with kindness a true penitent, and receive him to their affectionate embrace. The offence should be forgiven and forgotten. The consolations of the gospel, adapted to the condition of penitents, should be freely administered; and all should be done that can be, to make the offender, when penitent, happy and useful in the community. Lest perhaps such a one. Still forbearing to mention his name; still showing towards him the utmost tenderness and delicacy. Should be swallowed up, etc. Should be overcome with grief; and should be rendered incapable of usefulness by his excessive sorrow. This is a strong expression, denoting intensity of grief. We speak of a man's being drowned in sorrow; or overwhelmed with grief; of grief preying upon him. The figure here is probably taken from deep waters, or from a whirlpool which seems to swallow up anything that comes within reach. Excessive grief or calamity, in the Scriptures, is often compared to such waters. See Ps 124:2-5, "If it had not been the LORD who was on our side when men rose up against us, then they had swallowed us up quick, when their wrath was kindled against us; then the waters had overwhelmed us, the stream had gone over our soul; then the proud waters had gone over our soul." See Ps 69:1, "Save me, O God, for the waters are come into my soul." Paul apprehended that, by excessive grief, the offending brother would be destroyed. His life would waste away under the effect of his excommunication and disgrace, and the remembrance of his offence would prey upon him, and sink him to the grave. (a) "so that" Gal 6:1 (*) "contrariwise" "on the contrary" Verse 8. Wherefore I beseech you that ye would confirm your love toward him. The word here rendered confirm, (κυρωσαι) occurs in the New Testament only here and in Gal 3:15. It means, to give authority, to establish as valid, to confirm; and here means that they should give strong expressions and assurances of their love to him; that they should pursue such a course as would leave no room for doubt in regard to it. Tindal has well rendered it, "Wherefore I exhort you that love may have strength over him." Paul referred doubtless, here, to some public act of the church by which the sentence of excommunication might be removed, and by which the offender might have a public assurance of their favour. Verse 9. For to this end also did I write. The apostle did not say that this was the only purpose of his writing, to induce them to excommunicate the offender, he does not say that he wished, in an arbitrary manner, to test their willingness to obey him, or to induce them to do a thing in itself wrong, in order to try their obedience. But the meaning is this: This was the main reason why he wrote to them, rather than to come personally among them. The thing ought to have been done; the offender ought to be punished; and Paul says that he adopted the method of writing to them, rather than of coming among them in person, in order to give them an opportunity to show whether they were disposed to be obedient. And the sense is, "You may now forgive him. He has hot only been sufficiently punished, and he has not only evinced suitable penitence, but also another object which I had in view has been accomplished. I desired to see whether you were, as a church, disposed to be obedient. That object, also, has been accomplished. And now, since everything aimed at in the case of discipline has been secured, you may forgive him, and should, without hesitation, again receive him to the bosom of the church." (b) "obedient" 2Cor 7:15 Verse 10. To whom ye forgive any thing. The sense here is, "I have confidence in you as a Christian society; and such confidence, that if you forgive an offence in one-of your members, I shall approve the act, and shall also be ready to forgive." He refers, doubtless, to this particular case; but he makes his remark general. It is implied here, I think, that the Corinthians were disposed to forgive the offending brother; and Paul here assures them that they had his hearty assent to this, and that if they did forgive him, he was ready to join them in the act, and to forgive him also. For if I forgave any thing. If I forgive anything; if I remit any of the punishments which have been inflicted by my authority. For your sakes. It is not on account of the offender alone; it is in order to promote the happiness and purity of the church. In the person of Christ. Locke paraphrases this, "By the authority, and in the name of Christ." Doddridge, "As in the person of Christ, and by the high authority with which he has been pleased to invest me." Tindal, "In the room of Christ." The word rendered person (marg., sight προσωπω, from προς and ωψ) means, properly, the part towards, at, and around the eye.--Robinson. Then it means the face, visage, countenance; then the presence, person, etc. Here it probably means, in the presence of Christ; with his eye upon me, and conscious that I am acting before him, and must give account to him. It implies, undoubtedly, that Paul acted by his authority, and felt that he was doing that which Christ would approve. (1) "the person" "sight" Verse 11. Lest Satan. The devil. The name Satan denotes an adversary, an accuser, an enemy. It is the usual proper name which is given to the devil, the great adversary of God and man. Should get an advantage of us. The literal translation of the Greek would be, "That we may not be defrauded by Satan," ιναμηπλεονεκτηθωμεν υποτουσατανα. The verb here used denotes, to have more than another; then to gain, to take advantage of one, to defraud. And the idea is, that they should at once re-admit the penitent offender to their communion, lest, if they did not do it, Satan would take advantage of it to do injury to him and them. It is a reason given by Paul why they should lose no time in restoring him to the church. What the advantage was which Satan might gain, Paul does not specify. It might be this: That under pretence of duty, and seeking the purity of the church, Satan would tempt them to harsh measures; to needless severity of discipline; to an unkind and unforgiving spirit; and thus, at the same time, injure the cause of religion, and ruin him who had been the subject of discipline. For we are not ignorant of his devices. We know his plans, his thoughts, his cunning, his skill. We are not ignorant of the great number of stratagems which he is constantly using to injure us, and to destroy the souls of men. He is full of wiles; and Paul had had abundant occasion to be acquainted with the means which he had used to defeat his plans, and to destroy the church. The church, at all times, has been subjected to the influence of those wiles, as well as individual Christians And the church, therefore, as well as individual Christians, should be constantly on its guard against those snares. Even the best and purest efforts of the church are often perverted, as in the case of administering discipline, to the worst results; and by the imprudence and want of wisdom--by the rashness or overheated zeal--by the pretensions to great purity and love of truth --and by a harsh, severe, censorious spirit, Satan often takes advantage of the Church, and advances his own dark and mischievous designs. Verse 12. Furthermore. But, (δε.) This particle is properly adversative; but frequently denotes transition, and serves to introduce something else, whether opposite to what precedes, or simply continuative or explanatory. Here it is designed to continue or explain the statement before made of his deep affection for the church, and his interest in its affairs. He therefore tells them that when he came to Troas, and was favoured there with great success, and was engaged in a manner most likely of all others to interest his feelings and to give him joy, yet he was deeply distressed because he had not heard, as he expected, from them; but so deep was his anxiety, that he left Troas, and went into Macedonia. When I came to Troas. This was a city of Phrygia, or Mysia, on the Hellespont, between Troy on the north, and Asses on the south. Acts 16:8. It was on the regular route from Ephesus to Macedonia. Paul took that route because on his journey to Macedonia he had resolved, for the reasons above stated, not to go to Corinth. To preach Christ's gospel. Greek, "For (εις) the gospel of Christ;" that is, on account of his gospel; or to promote it. Why he selected Troas, or the region of the Troad, Acts 16:8 as the field of his labours, he does not say. It is probable that he was waiting there to hear from Corinth by Titus, and while there he resolved not to be idle, but to make known as much as possible the gospel. And a door was opened unto me. 1Cor 16:9. There was an opportunity of doing good, and the people were disposed to hear the gospel. This was a work in which Paul delighted to engage, and in which he usually found his highest comfort. It was of all things the most adapted to promote his happiness. (a) "when I came to Troas" Acts 16:8 (b) "a door" 1Cor 16:9 Verse 13. I had no rest in my spirit. I was disappointed, sad, deeply anxious. Though the work in which I was engaged was that which usually gives me my highest joy, yet such was my anxiety to learn the state of things in Corinth, and the success of my letter, and to see Titus, whom I was expecting, that I had comparatively no peace, and no comfort. But taking my leave of them. Though so many considerations urged me to stay; though there was such a promising field of labour, yet such was my anxiety to hear from you, that I left them. I went from thence into Macedonia. Acts 16:9. I went over where I expected to find Titus, and to learn the state of your affairs. This is one of the few instances in which Paul left an inviting field of labour, and where there was a prospect of signal success, to go to another place. It is adduced here to show the deep interest which he had in the church at Corinth, and his anxiety to learn what was their condition. It shows that there may be cases where it is proper for ministers to leave a field of great and inviting usefulness, to go to another field, and to engage in another part of the great vineyard. (c) "no rest in my spirit" 2Cor 7:5,6 Verse 14. Now thanks be unto God, etc. There seem to have been several sources of Paul's joy on this occasion. The principal was his constant and uniform success in endeavouring to advance the interests of the kingdom of the Redeemer. But in particular he rejoiced, (1.) because Titus had come to him there, and had removed his distress, compare 2Cor 2:13; (2.) because he learned from him that his efforts in regard to the church at Corinth had been successful, and that they had hearkened to his counsels in his first letter; and, (3.) because he was favoured with signal success in Macedonia. His being compelled, therefore, to remove from Tress and to go to Macedonia had been to him ultimately the cause of great joy and consolation. These instances of success Paul regarded as occasions of gratitude to God. Which always causeth us. Whatever may be our efforts, and wherever we are. Whether it is in endeavouring to remove the errors and evils existing in a particular church,, or whether it be in preaching the gospel in places where it has been unknown, still success crowns our efforts, and we have the constant evidence of Divine approbation. This was Paul's consolation in the midst of his many trials; and it proves that, whatever may be the external circumstances of a minister, whether poverty, want, persecution, or distress, he will have abundant occasion to give thanks to God if his efforts as a minister are crowned with success. To triumph in Christ. To triumph through the aid of Christ, or in promoting the cause of Christ. Paul had no joy which was not connected with Christ, and he had no success which he did not trace to him. The word which is here rendered triumph (θριαμβευοντι), from θριαμβευω occurs in no other place in the New Testament, except in Col 2:15. It is there rendered "triumphing over them in it," that is, triumphing over the principalities and powers which he had spoiled, or plundered; and it there means that Christ led them in triumph after the manner of a conqueror. The word is here used in a causative sense--the sense of the Hebrew Hiphil conjugation. It properly refers to a triumph; or a triumphal procession. Originally the word θριαμβος meant a hymn which was sung in honour of Bacchus; then the tumultuous and noisy procession which constituted the worship of the god of wine; and then any procession of a similar kind.--Passow. It was particularly applied, among both the Greeks and the Romans, to a public and solemn honour conferred on a victorious general on a return from a successful war, in which he was allowed a magnificent entrance into the capital. In these triumphs, the victorious commander was usually preceded or attended by the spoils of war; by the most valuable and magnificent articles which he had captured; and by the princes, nobles, generals, or people whom he had subdued. The victor was drawn in a magnificent chariot, usually by two white horses. Other animals were sometimes used. "When Pompey triumphed over Africa, his chariot was drawn by elephants; that of Mark Antony by lions; that of Heliogabalus by tigers; and that of Aurelius by deer."--. Clark. The people of Corinth were not unacquainted with the nature of a triumph. About one hundred and forty-seven years before Christ, Lucius Mummius, the Roman consul, had conquered all Achaia, and had destroyed Corinth, Thebes, and Colchis, and by order of the Roman senate was favoured with a triumph, and was surnamed Achaicus. Tindal renders this place, "Thanks be unto God, which always giveth us the victory in Christ." Paul refers here to a victory which he had, and a triumph with which he was favoured by the Redeemer. It was a victory over the enemies of the gospel; it was success in advancing the interests of the kingdom of Christ; and he rejoiced in that victory, and in that success, with more solid and substantial joy than a Roman victor ever felt on returning from his conquests over nations, even when attended with the richest spoils of victory, and by humbled princes and kings in chains, and when the assembled thousands shouted Io triumphe! And maketh manifest. Makes known; spreads abroad--as a pleasant fragrance is diffused through the air. The savour. οσμην. The smell; the fragrance. The word in the New Testament is used to denote a pleasant or fragrant odour, as of incense or aromatics, Jn 12:3, Eph 5:2, Php 4:18. There is an allusion here, doubtless, to the fact that in the triumphal processions fragrant odours were diffused around; flowers, diffusing a grateful smell, were scattered in the way; and on the altars of the gods incense was burned during the procession, and sacrifices offered, and the whole city was filled with the smoke of sacrifices, and with perfumes. So Paul speaks of knowledge--the knowledge of Christ. In his triumphings, the knowledge of the Redeemer was diffused abroad, like the odours which were diffused in the triumphal march of the conqueror. And that odour or savour was acceptable to God--as the fragrance of aromatics and of incense was pleasant in the triumphal procession of the returning victor. The phrase, "makes manifest the savour of his knowledge," therefore means, that the knowledge of Christ was diffused everywhere by Paul, as the grateful smell of aromatics was diffused all around the triumphing warrior and victor. The effect of Paul's conquests everywhere was to diffuse the knowledge of the Saviour--and this was acceptable and pleasant to God-- though there might be many who would not avail themselves of it, and would perish. See 2Cor 2:15. (d) "God, which always" (*) "savour" "odour" (a) "savour of his knowledge" Song 1:3 Verse 15. For we are unto God. We who are his ministers, and who thus triumph. It is implied here that Paul felt that ministers were labouring for God, and felt assured that their labours would be acceptable to him. The object of Paul in the statement, in this and in the following verses, is undoubtedly to meet the charges of his detractors and enemies, he says, therefore, that whatever was the result of his labours in regard to the future salvation of men, yet that his well-meant endeavours, and labours, and self-denials in preaching the gospel, were acceptable to God. The measure of God's approbation in the case was not his success, but his fidelity, his zeal, his self-denial, whatever might be the reception of the gospel among those who heard it. A sweet savour. Like the smell, of pleasant incense, or of grateful aromatics, such as were burned in the triumphal processions of returning conquerors. The meaning is, that their labours were acceptable to God; he was pleased with them, and would bestow on them the smiles and proofs of his approbation. The word here rendered "sweet savour" (ευωδια occurs only in this place, and in Eph 5:2; Php 4:18; and is applied to persons or things well-pleasing to God. It properly means good odour, or fragrance; and in the Septuagint it is frequently applied to the incense that was burnt in the public worship of God, and to sacrifices in general, Gen 8:21, Ex 29:18,25,41; Lev 1:9,13,17, 2:2,9,12, 3:5,16, 4:31, etc. Here it means that the services of Paul and the other ministers of religion were as grateful to God as sweet incense, or acceptable sacrifices. Of Christ. That is, we are Christ's sweet savour to God; we are that which he has appointed, and which he has devoted and consecrated to God; we are the offering, so to speak, which he is continually making to God. In them that are saved. In regard to them who believe the gospel through our ministry, and who are saved. Our labour in carrying the gospel to them, and in bringing them to the knowledge of the truth, is acceptable to God. Their salvation is an object of his highest desire, and he is gratified with our fidelity, and with our success. This reason why their work was acceptable to God is more fully stated in the following verse, where it is said that in reference to them they were the "savour of life unto life." The word "saved" here refers to all who become Christians, and who enter heaven; and as the salvation of men is an object of such desire to God, it cannot but be that all who bear the gospel to men are engaged in an acceptable serried, and that all their efforts will be pleasing to him, and approved in his sight. In regard to this part of Paul's statement there can be no difficulty. And in them that perish. In reference to them who reject the gospel, and who are finally lost. It is implied here, (1.) that some would reject the gospel and perish, with whatever fidelity and self-denial the ministers of religion might labour. (2.) That though this would be the result, yet the labours of the ministers of religion would be acceptable to God. This is a fearful and awful declaration, and has been thought by many to be attended with difficulty. A few remarks may present the true sense of the passage, and remove the difficulty from it. (1.) It is not affirmed or implied here that the destruction of those who would reject the gospel, and who would perish, was desired by God, or would be pleasing to him. This is nowhere affirmed or implied in the Bible. (2.) It is affirmed only that the labours of the ministers of religion in endeavouring to save them would be acceptable and pleasing to God. Their labours would be in order to save them, not to destroy them. Their desire was to bring all to heaven--and this was acceptable to God. Whatever might be the result, whether successful or not, yet God would be pleased with self-denial, and toil, and prayer that was honestly and zealously put forth to save others from death. They would be approved by God in proportion to the amount of labour, zeal, and fidelity which they evinced. (3.) It would be by no fault of faithful ministers that men would perish. Their efforts would be to save them, and those efforts would be pleasing to God. (4.) It would be by no fault of the gospel that men would perish. The regular and proper tendency of the gospel is to save, not to destroy men; as the tendency of medicine is to heal them, of food to support the body, of air to give vitality, of light to give pleasure to the eye, etc. It is provided for all, and is adapted to all. There is a sufficiency in the gospel for all men, and in its nature it is as really fitted to save one as another. Whatever may be the manner in which it is received, it is always in itself the same pure and glorious system; full of benevolence and mercy. The bitterest enemy of the gospel can, not point to one of its provisions that is adapted or designed to make men miserable, and to destroy them. All its provisions are adapted to salvation; all its arrangements are those of benevolence; all the powers and influences which it originates, are those which are fitted to save, not to destroy men. The gospel is what it is in itself pure, holy, and benevolent system, and is answerable only for effects which a pure, holy, and benevolent system is fitted to produce. To use the beautiful language of Theodoret, as quoted by Bloomfield, "We indeed bear the sweet odour of Christ's gospel to all; but all who participate in it do not experience its salutiferous effects. Thus to diseased eyes even the light of heaven is noxious; yet the sun does not bring the injury. And to those in a fever, honey is bitter; yet it is sweet, nevertheless. Vultures too, it is said, fly from sweet odours of myrrh; yet myrrh is myrrh, though the vultures avoid it. Thus, if some be saved, though others perish, the gospel retains its own virtue, and we the preachers of it remain just as we are; and the gospel retains its odorous and salutiferous properties, though some may disbelieve and abuse it, and perish." Yet (5.) it is implied that the gospel would be the occasion of heavier condemnation to some, and that they would sink into deeper ruin in consequence of its being preached to them. This is implied in the expression in 2Cor 2:16, "to the one we are a savour of death unto death." In the explanation of this we may observe, (a.) that those who perish would have perished at any rate. All were under condemnation whether the gospel had come to them or not. None will perish in consequence of the gospel's having been sent to them who would not have perished had it been unknown. Men do not perish because the gospel is sent to them, but for their own sins. (b.) It is in fact by their own fault that men reject the gospel, and that they are lost. They are voluntary in this; and, whatever is their final destiny, they are not under compulsion. The gospel compels no one against his will either to go to heaven or to hell. (c.) Men under the gospel sin against greater light than they do without it. They have more to answer for. It increases their responsibility. If, therefore, they reject it, and go down to eternal death, they go from higher privileges; and they go, of course, to meet a more aggravated condemnation. For condemnation will always be in exact proportion to guilt; and guilt is in proportion to abused light and privileges. (d.) The preaching of the gospel, and the offers of life, are often the occasion of the deeper guilt of the sinner. Often he becomes enraged. He gives vent to the deep malignity of his soul. He opposes the gospel with malice and infuriated anger, his eye kindles with indignation, and his lip curls with pride and scorn. He is profane and blasphemous; and the offering of the gospel to him is the occasion of exciting deep and malignant passions against God, against the Saviour, against the ministers of religion. Against the gospel men often manifest the same malignity and scorn which they did against the Saviour himself. Yet this is not the fault of the gospel, nor of the ministers of religion. It is the fault of sinners themselves; and while there can be no doubt that such a rejection of the gospel will produce their deeper condemnation, and that it is a savour of death unto death unto them, still the gospel is good and benevolent, and still God will be pleased with those who faithfully offer its provisions, and who urge it on the attention of men. (b) "them that are save" 1Cor 1:18 Verse 16. To the one. To those who perish. We are the savour of death unto death. We are the occasion of deepening their condemnation, and of sinking them lower into ruin. The expression here used means, literally, "to the one class we bear a death- conveying odour leading to their death"--a savour, a smell which, under the circumstances, is destructive to life, and which leads to death. Mr. Locke renders this, "To the one my preaching is of ill-savour, unacceptable and offensive, by their rejecting whereof they draw death on themselves." Grateful as their labours were to God, and acceptable as would be their efforts, whatever might be the results, yet Paul could not be ignorant that the gospel would in fact be the means of greater condemnation to many, 2Cor 2:15. It was indeed by their own fault; yet wherever the gospel was preached, it would to many have this result. It is probable that the language here used is borrowed from similar expressions which were common among the Jews. Thus in Debarim Rabba, &1, fol. 248, it is said, "As the bee brings home honey to the owner, but stings others, so it is with the words of the law." "They (the words of the law) are a savour of life to Israel, but a savour of death to the people of this world." Thus in Taarieth, fol. 7, 1, "Whoever gives attention to the law on account of the law itself, to him it becomes an aromatic of life, (,) but to him who does not attend to the law on account of the law itself, to him it becomes an aromatic of death, () the idea of which is, that as medicines skilfully applied will heal, but if unskillfully applied will aggravate a disease, so it is with the words of the law. Again, "The word of the law which proceeds out of the mouth of God is an odour of life to the Israelites, but an odour of death to the Gentiles." See Rosenmuller and Bloomfield. The sense of the passage is plain, that the gospel, by the wilful rejection of it, becomes the means of the increased guilt and condemnation of many of those who hear it. And to the other. To those who embrace it, and are saved. The savour of life. An odour, or fragrance producing life, or tending to life. It is a living, or life-giving savour. It is in itself grateful and pleasant. Unto life. Tending to life; or adapted to produce life. The word life here, as often elsewhere, is used to denote salvation. It is life, (1.) in opposition to the death in sin in which all are by nature; (2.) in opposition to death in the grave--as it leads to a glorious resurrection; (3.) in opposition to eternal death--to the second dying--as it leads to life and peace and hey in heaven. See the words "life" and "death" explained Rom 6:23. The gospel is "the savour of life unto life," because (1.) it is its nature and tendency to produce life and salvation. It is adapted to that; and is designed to that end. (2.) Because it actually results in the life and salvation of those who embrace it. It is the immediate and direct cause of their salvation; of their recovery from sin; of their glorious resurrection; of their eternal life in heaven. And who is sufficient for these things? For the arduous and responsible work of the ministry; for a work whose influence must be felt either in the eternal salvation, or the eternal ruin of the soul. Who is worthy of so important a charge? Who can undertake it without trembling? Who can engage in it without feeling that he is in himself unfit for it, and that he needs constant Divine grace? This is an exclamation which any one may well make in view of the responsibilities of the work of the ministry. And we may remark, (1.) if Paul felt this, assuredly others should feel it also. If, with all the Divine assistance which he had--all the proofs of the peculiar presence of God, and all the mighty miraculous powers conferred on him--Paul had such a sense of unfitness for this great work, then a consciousness of unfitness, and a deep sense of responsibility, may well rest on all others. (2.) It was this sense of the responsibility of the ministry, which contributed much to Paul's success. It was a conviction that the results of his work must be seen in the joys of heaven, or the woes of hell, that led him to look to God for aid, and to devote himself so entirely to his great work. Men will not feel much concern unless they have a deep sense of the magnitude and responsibility of their work. Men who feel as they should about the ministry will look to God for aid, and will feel that he alone can sustain them in their arduous duties. (a) "To the one" Jn 9:39, 1Pet 2:7,8 (*) "savour" "odour" (b) "who is sufficient" Verse 17.For we are not as many. This refers doubtless to the false teachers at Corinth; and to all who mingled human philosophy or tradition with the pure word of truth. Paul's design in the statement in this verse seems to be to affirm that he had such a deep sense of the responsibility of the ministerial office, and of its necessary influence on the eternal destiny of man, that it led him to preach the simple gospel, the pure word of God. He did not dare to dilute it with any human mixture, he did not dare to preach philosophy or human wisdom. He did not dare to mingle with it the crude conceptions of man. He sought to exhibit the simple truth as it was in Jesus; and so deep was his sense of the responsibility of the office, and so great was his desire on the subject, that he had been enabled to do it, and to triumph always in Christ. So that, although he was conscious that he was in himself unfit for these things, yet by the grace of God he had been able always to exhibit the simple truth, and his labours had been crowned with constant and signal success. Which corrupt the word of God. Margin, "deal deceitfully with." The word here used (καπηλευοντες) occurs nowhere else in the New Testament, and does not occur in the Septuagint. The word is derived from καπηλος, which signifies, properly, a huckster, or a retailer of wine; a petty chapman; who buys up articles for the purpose of selling them again. it also means sometimes a vintner, or an innkeeper. The proper idea is that of a small dealer, and especially in wine. Such persons were notorious, as they, are now, for diluting their wines with water, (comp. Sept. in Isa. i. 22;) and for compounding wines of other substances than the juice of the grape, for purposes of gain. Wine, of all substances in trade, perhaps, affords the greatest facilities for such dishonest tricks; and accordingly the dealers in that article have generally been most distinguished for fraudulent practices and corrupt and diluted mixtures, hence the word comes to denote to adulterate, to corrupt, etc. It is here applied to those who adulterated or corrupted the pure word of God in any way, and for any purpose. It probably has particular reference to those who did it either by Judaizing opinions, or by the mixtures of a false and deceitful philosophy. The latter mode would be likely to prevail among the subtle and philosophizing Greeks. It is in such ways that the gospel has been usually corrupted. (1.) It is done by attempting to attach a philosophical explanation to the facts of revelation, and making the theory as important as the fact. (2.) By attempting to explain away the offensive, points of revelation by the aid of philosophy. (3.) By attempting to make the facts of Scripture accord with the prevalent notions of philosophy, and by applying a mode of interpretation to the Bible which would fritter away its meaning, and make it mean anything or nothing at pleasure. In these, and in various other ways, men have corrupted the word of God; and of all the evils which Christianity has ever sustained in this world, the worst have been those which it has received from philosophy, and from those teachers who have corrupted the word of God. The fires of persecution it could meet, and still be pure; the utmost efforts of princes, and monarchs, and of Satan to destroy it, it has outlived, and has shone purely, and brightly amidst all these efforts; but, when corrupted by philosophy, and by "science falsely so called," it has been dimmed in its lustre, paralyzed in its aims, and shorn of its power, and has ceased to be mighty in pulling down the strongholds of Satan's kingdom. Accordingly, the enemy of God has ceased to excite persecution, and now aims in various ways to corrupt the gospel by the admixture of philosophy, and of human opinions. Tindal renders this passage, "For we are not as many are which choppe and chaunge with the word of God"--an idea which is important and beautiful--but this is one of the few instances in which he mistook the sense of the original text. In general, the accuracy of his translation, and his acquaintance with the true sense of the Greek text, are very remarkable. But as of sincerity. Sincerely; actuated by unmingled honesty and simplicity of aim. 2Cor 1:12. As of God. As influenced by him; as under his control and direction; as having been sent by him; as acting by his command. Acts 1:12. In the sight of God. As if we felt that his eye was always on us. Nothing is better fitted to make a man sincere and honest than this. Speak we in Christ. In the name, and in the service of Christ, We deliver our message with a deep consciousness that the eye of the all-seeing God is on us; that we can conceal nothing from him; and that we must soon give up our account to him. (1) "which corrupt" "deal deceitfully" 2Cor 4:2 (+) "corrupt" "adulterate" (c) "sight of God" Heb 11:27 (2) "we in Christ" "of" REMARKS on 2nd Corinthians Chapter 2. (1.) In this chapter, and in the management of the whole case to which Paul here refers, we have an instance of his tenderness in administering discipline. This tenderness was manifested in many ways. 1st. He did nothing to wound the feelings of the offending party. 2nd. He did nothing in the way of punishment which a stern sense of duty did not demand. 3rd. He did it all with many tears. He wept at the necessity of administering discipline at all. He wept over the remissness of the church. He wept over the fall of the offending brother. 4th. He did not mention even the name of the offender. He did not blazon his faults abroad; nor has he left any clue by which it can be known; nor did he take any measures which were fitted to pain, unnecessarily, the feelings of his friends. If all discipline in the church were conducted in this manner, it would probably always be effectual and successful, 2Cor 2:1-10. (2.) We ought cordially to receive and forgive an offending brother, as soon as he gives evidence of repentance. We should harbour no malice against him; and if, by repentance, he has put away his sins, we should hasten to forgive him. This we should do as individuals, and as churches. God cheerfully forgives us, and receives us into favour on our repentance; and we should hail the privilege of treating all our offending brethren in the same manner, 2Cor 2:7,8. (3.) Churches should be careful that Satan should not get an advantage over them, 2Cor 2:11. In every way possible he will attempt it; and perhaps in few modes is it more often done than in administering discipline. In such a case, Satan gains an advantage over a church in the following ways: 1st. In inducing it to neglect discipline. This occurs often because an offender is rich, or talented, or is connected with influential families; because there is a fear of driving off such families from the church; because the individual is of elevated rank, and the church suffers him to remain in her bosom. The laws of the church, like other laws, are often like cobwebs: great flies break through, and the smaller ones are caught. The consequence is, that Satan gains an immense advantage. Rich and influential offenders remain in the church; discipline is relaxed; the cause of Christ is scandalized; and the church at large feels the influence, and the work of God declines. 2nd. Satan gains an advantage in discipline, sometimes, by too great severity of discipline. If he cannot induce a church to relax altogether, and to suffer offenders to remain, then he excites them to improper and needless severity. He drives them on to harsh discipline for small offences. He excites a spirit of persecution. He enkindles a false zeal on account of the shibboleth of doctrine. He excites a spirit of party, and causes the church to mistake it for zeal for truth. He excites a spirit of persecution against some of the best men in the church, on account of pretended errors in doctrine, and kindles the flames of intestine war; and breaks the church up into parties and fragments. Or he urges on thee church, even in cases where discipline is proper, to needless and inappropriate severity; drives the offender from its bosom; breaks his spirit; and prevents ever onward his usefulness, his return, and his happiness. One of the chief arts of Satan has been to cause the church, in cases of discipline, to use severity instead of kindness; to excite a spirit of persecution instead of love. Almost all the evils which grow out of attempts at discipline might have been prevented by a spirit of LOVE. 3rd. Satan gains an advantage in cases of discipline, when the church is unwilling to re-admit to fellowship an offending but a penitent member. His spirit is broken; his usefulness is destroyed. The world usually takes sides with him against the church, and the cause of religion bleeds. (4.) Individual Christians, as well as churches, should be careful that Satan does not get an advantage over them, 2Cor 2:11. Among the ways in which he does this are the following: 1st. By inducing them to conform to the world. This is done under the plea that religion is not gloomy, and morose, and ascetic. Thence he often leads professors into all the gaieties, and amusements, and follies of which the world partake. Satan gains an immense advantage to his cause when this is done for all the influence of the professed Christian is with him. 2nd. By producing laxness of opinion in regard to doctrine. Christ intends that his cause shall advance by the influence of truth; and that his church shall be the witness of the truth. The cause of Satan advances by error and falsehood; and when professed Christians embrace falsehood, or are indifferent to truth, their whole influence is on the side of Satan, and his advantage is immense when they become the advocates of error. 3rd. By producing among Christians despondency, melancholy, and despair. Some of the best men are often thus afflicted and thrown into darkness, as Job was, Job 23:8,9. Indeed, it is commonly the best members of a church that have doubts in this manner, and that fall into temptation, and that are left to the buffetings of Satan. Your gay, and worldly, and fashionable Christians have usually no such troubles--except when they lie on a bed of death. They are not in the way of Satan. They do not oppose him, and he will not trouble them. It is your humble, praying, self-denying Christians that he dreads and hates; and it is these that he is suffered to tempt, and to make sad, and to fill with gloom and doubt. And when this is done, it is an immense advantage to his cause. It produces the impression that religion is nothing but gloom and melancholy, and the people of the world are easily led to hate and avoid it. Christians, therefore, should be cheerful, and benevolent, and happy--as they may be --lest Satan should get an advantage over them. 4th. By fanaticism. For when Satan finds that he can get no advantage over Christians by inducing them to do nothing, or to do anything positively wrong or immoral, he drives them on with over-heated and ill-timed zeal; he makes them unreasonably strenuous for some single opinion or measure; he disposes them to oppose and persecute all who do not fall into their views, and feel as they feel. 5th. By contentions and strifes. Satan often gets an advantage in that way. No matter what the cause may be, whether it be for doctrines, or for any other cause, yet the very fact that there are contentions among the professed followers of "the Prince of peace" does injury, and gives Satan an advantage. No small part of his efforts, therefore, have been to excite contentions among Christians--an effort in which he has been, and is still, eminently successful. (5.) Satan gets an advantage over sinners, and they should be on their guard. He does it, 1st, by producing a sense of security in their present condition; and by leading them to indifference in regard to their eternal condition. In this he is eminently successful; and when this is gained, all is gained that his cause demands. It is impossible to conceive of greater success in anything than Satan has in producing a state of indifference to the subject of religion among men. 2nd. By inducing them to defer attention to religion to some future time. This is an advantage, because (a.) it accomplishes all he wishes at present; (b.) because it is usually successful altogether. It is usually the same thing as resolving not to attend to religion at all. 3rd. By producing false views of religion. He represents it at one time as gloomy, sad, and melancholy; at another, as so easy that it may be obtained whenever they please; at another, by persuading them that their sins are so great that they cannot be forgiven. One great object of Satan is to blind the minds of sinners to the true nature of religion; and in this he is usually successful. 4th. He deludes the aged by telling them it is too late; and the young by telling them that now is the time for mirth and pleasure, and that religion may be attended to at some future period of life. 5th. He gains an advantage by plunging the sinner deeper and deeper in sin; inducing him to listen to the voice of temptation; by making him the companion of the wicked; and by deluding him with the promises of pleasure, honour, and gain in this world until it is too late, and he dies. (6.) Ministers of the gospel may have occasion to triumph in the success of their work. Paul always met with success of some kind; always had some cause of triumph. In all his trials, he had occasion of rejoicing, and always was assured that he was pursuing that course which would lead him ultimately to triumph, 2Cor 2:14. (7.) The gospel may be so preached as to be successful, 2Cor 2:14. In the hands of Paul it was successful. So it was with the other apostles. So it was with Luther, Knox, Calvin. So it was with Whitefield, Edwards, Wesley, and Payson. If ministers are successful, it is not the fault of the gospel. It is adapted to do good, and to save men; and it may be so preached as to accomplish those great ends. If all ministers were as self-denying, and laborious, and prayerful as were these men, the gospel would be as successful now as it has ever been. (8.) Much of the work of the ministry is pleasant and delightful. It is the savour of life unto life, 2Cor 2:15,16. There is no joy on earth of a higher and purer character than that which the ministers of the gospel have in the success of their work. There is no work more pleasant than that of imparting the consolations of religion to the sick and the afflicted--than that of directing inquiring sinners to the Lamb of God; no joy on earth so pure and elevated as that which a pastor has in a revival of religion. In the evidence that God accepts his labours, and that to many his message is a savour of life unto life, there is a joy which no other pursuit can furnish a joy, even on earth, which is more than a compensation for all the toils, self-denials, and trials of the ministry. 9. In view of the happy and saving results of the work of the ministry, we see the importance of the work. Those results are to be seen in heaven. They are to enter into the eternal destiny of the righteous. They are to be seen in the felicity and holiness of those who shall be redeemed from death. The very happiness of heaven, therefore, is dependent on the fidelity and success of the ministry. This work stretches beyond the grave. It reaches into eternity. It is to be seen in heaven. Other plans and labours of men terminate at death. But the work of the ministry reaches in its results into the skies; and is to be seen ever onward in eternity. Well might the apostle ask, "Who is sufficient for these things ?" 10.) The ministers of the gospel will be accepted of God if faithful, whatever may be the result of their labours; whether seen in the salvation, or the augmented condemnation of those who hear them, 2Cor 2:15. They are a sweet savour to God. Their acceptance with him depends not on the measure of their success, but on their fidelity. If men reject the gospel, and make it the occasion of their greater condemnation, the fault is not that of ministers, but is their own. If men are faithful, God accepts their efforts; and even if many reject the message and perish, still a-faithful ministry will not be to blame. That such results should follow from their ministry, indeed, increases their responsibility, and makes their office more awful, but it will not render them less acceptable in their labours in the sight of God. (11.) We are to anticipate that the ministry will be the means of the deeper condemnation of many who hear the gospel, 2Cor 2:16. The gospel is to them a savour of death unto death. We are to expect that many will reject and despise the message, and sink into deeper sin, and condemnation, and woe. We are not to be disappointed, therefore, when we see such effects follow, and when the sinner sinks into a deeper hell from under the ministry of the gospel. It always has been the case, and we have reason to suppose it always will be and painful as is the fact, yet ministers must make up their minds to witness this deeply painful result of their work. (12.) The ministry is a deeply and awfully responsible work, 2Cor 2:16. It is connected with the everlasting happiness, or the deep and eternal condemnation, of all those who hear the gospel. Every sermon that is preached is making an impression that will never be obliterated, and producing an effect that will never terminate. Its effects will never all be seen until the day of judgment, and in the awful solemnities of the eternal world. Well might Paul ask, "Who is sufficient for these things? (13.) It is a solemn thing to hear the gospel. If it is solemn for a minister to dispense it, it is not less solemn to hear it. It is connected with the eternal welfare of those who hear. And thoughtless as are multitudes who hear it, yet it is deeply to affect them hereafter. If they ever embrace it, they will owe their eternal salvation to it; if they continue to neglect it, it will sink them deep and for ever in the world of woe. Every individual, therefore, who hears the gospel dispensed, no matter by whom, should remember that he is listening to God's solemn message to men; and that it will and must exert a deep influence on his eternal doom. (14.) A people should pray much for a minister. Paul often entreated the churches to which he wrote to pray for him. If Paul needed the prayers of Christians, assuredly Christians now do. Prayer for a minister is demanded because, 1st, he has the same infirmities, conflicts, and temptations which other Christians have. 2nd. He has those which are peculiar, and which grow out of the very nature of his office; for the warfare of Satan is carried on mainly with the leaders of the army of God. 3rd. He is engaged in a great and most responsible work--the greatest work ever committed to mortal man. 4th. His success will be generally in proportion as a people pray for him. The welfare of a people, therefore, is identified with their praying for their minister. He will preach better, and they will hear better, just in proportion as they pray for him. His preaching will be dull, dry, heavy--will be without unction, spirituality, and life--unless they pray for him; and their hearing will be dull, lifeless, and uninterested, unless they pray for him. No people will hear the gospel to much advantage who do not feel anxiety enough about it to pray for their minister. (15.) The interview between a minister and his people in the day of judgment will be a very solemn one. Then the effect of his ministry will be seen. Then it will be known to whom it was a savour of life unto life, and to whom it was a savour of death unto death. Then the eternal destiny of all will be settled. Then the faithful minister will be attended to heaven by all to whom his ministry has been a savour of life unto life; and then he will part for ever with all whom he so often warned and entreated in vain. In distant worlds--worlds for ever separated--shall be experienced the result of his labours. Oh, how solemn must be the scene when he must give up his account for the manner in which he has preached, and they for the manner in which they attended on his ministry! (16.) Let all ministers, then, be careful that they do not corrupt. the word of God, 2Cor 2:17. Let them preach it in simplicity and in truth. Let them not preach philosophy, or metaphysics, or their own fancy, or the tradition of men, or the teaching of the schools; but the simple truth as it is in Jesus. Let them preach as sent by God; as in the sight of God; as commissioned by Christ to deliver a simple, plain, pure message to mankind, whether they will hear or forbear. Their success will be in proportion to the simplicity and purity of the gospel which they present; their peace and joy in death and in heaven will be just as they shall have evidence then that in simplicity and sincerity they have endeavoured to present everywhere, and to all, the pure and simple gospel of Jesus Christ. As ministers, therefore, desire acceptance with God and success in the work, let them preach the pure gospel; not adulterating it with foreign admixtures; not endeavouring to change it so as to be palatable to the carnal mind; not substituting philosophy for the gospel, and not withholding anything in the gospel because men do not love it; and let the people of God everywhere sustain the ministry by their prayers, and aid them in their work by daily commending them to the God of grace. So shall they be able to perform the solemn functions of their office to Divine acceptance; and so shall ministers and people find the gospel to be "a savour of life unto life."
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