2 Corinthians 13:4 - Homilies By J.r. Thomson

It must have been very painful to the sensitive and benevolent mind of the apostle to have written thus to any congregation of Christians, especially to a congregation so intimately connected with him as was this at Corinth. The whole society was to blame for suffering the Judaizers and the questioners of St. Paul's authority; when they should have taken the part of their spiritual benefactor, and have indignantly resented the slights and misrepresentations which they tolerated. In the prospect of visiting Corinth, the apostle requires that the people shall put themselves to the test and shall give a proof of their reformation; otherwise, he will be compelled to give them a proof of his supernatural power and thus to silence calumny and opposition.

I. THE WEAKNESS OF CHRIST IS SHARED EVEN BY HIS SINCEREST AND MOST FAITHFUL FOLLOWERS .

1 . In the Lord Jesus were, both in his person and in his ministerial career, many circumstances of humiliation. His helpless childhood; his subjection to hunger, thirst, and weariness; his liability to pain; his endurance of death, are instances of the former. His submission to calumny and insult, to betrayal and desertion, to hatred and rejection, are proofs of the latter.

2 . Now, our Lord himself forewarned his disciples that they should share their Master's lot. Paul certainly took up the cross. The thorn or stake in the flesh, the feeble body, the scourgings and imprisonments which he was called upon to endure, were not regarded by him as accidents and misfortunes, but rather as proofs of true discipleship, as participations in the sufferings of the Lord. And this is the light in which all followers of the Lord Jesus are justified in regarding the endurances and calamities which befall them in treading in his steps and in executing his commission. It is the moral glory of Christianity that it dignifies the sufferings of those who partake their Leader's spirit in self-denying endeavours for the salvation of their fellow men. Such servants of the Divine Master may well "glory in infirmity." Their wounds are the honourable scars telling of the severity of the conflict in which they have been engaged.

II. THE POWER OF GOD WHICH WAS UPON CHRIST SHALL BE DISPLAYED IN THOSE WHO , SHARING THE MASTER 'S SERVICE , SHARE ALSO HIS WEAKNESS . Paul was content that men should perceive the weakness manifest in the crucifixion of the Redeemer but he preached to them a risen, reigning, and glorified King. The resurrection and ascension of Christ were both proofs of the acceptance of the Son by the Father, and they were an inspiriting omen of the approaching victory of the cause for which Jesus deigned to die. From the throne of might and dominion, possessed of all authority, the victorious Lord governs his Church on earth, and secures its safety and well being. St. Paul felt himself entrusted with abundant means of maintaining his spiritual authority as the "ambassador of Christ." He might possess marks of the dying of the Lord Jesus; but he wielded a might which no foe could resist. Let all faithful servants of Jesus and true soldiers of the cross be encouraged by the reflection that their Commander is omnipotent, and that he must reign until every foe is beneath his feet.—T.

2 Corinthians 13:5 - "Prove yourselves."

The apostle, before closing his Epistle, turned round upon his detractors. They had been questioning his authority and disparaging his claims, and he had been defending himself and asserting his apostolic rights. But was this as it should be? How was it with themselves? They were very anxious to test him, to compel him to verify his claims. Why should not they be asked whether their own position was assured, whether their own professions were justifiable? Let them examine, test, and prove themselves! The exhortation is one by which all professing Christians may profit.

I. THE IMPORTANCE OF SELF - PROOF . This appears from the unquestionable fact that men generally are disposed to take too favourable a view of themselves, their own character, their own services, their own importance to the Church or the world. Illusion often becomes delusion. That which is nearest at hand, and which might be supposed, because most accessible, to he best known, is often judged with the least fairness and justice. Yet if we form a false estimate of ourselves, how disastrous the consequences may be!

II. THE METHOD AND SPIRIT OF SELF - PROOF .

1 . There should be perfect candour.

2 . The examination should be carried on as under the eye of the omniscient and all-searching God.

3 . The standard by which we judge ourselves should be the high and infallible standard of God's own Word.

4 . There should be no attempt to exalt self by depreciating others.

III. THE CONSEQUENCES OF SELF - PROOF .

1 . The process may reveal what is altogether unsatisfactory and lamentable. He who tests himself thoroughly may come to the conclusion that his life is all wrong from the very foundation. If this is so, it is well that it should be known, that a new basis for the moral life may be laid in the truth and righteousness of God himself.

2 . The process may yield results partly gratifying and partly regrettable. If so, while there will be reason for gratitude and encouragement, there will be a call to repentance, reformation, and improvement. For a man to know his faults and errors is the first step towards what is better and nobler.—T.

2 Corinthians 13:8 - Invincible truth.

Paul boasted that he could do all things, i.e. through Christ who strengthened him. Let his adversaries rage and threaten, he had no fear. He would assert his authority, exercise his power, and reduce the proudest opponent to helplessness. For the truth's sake, for the gospel, there was nothing which he was not able to achieve. But if those whom he chided should submit, should return to their fidelity, not to him only, but to the gospel, then he was powerless to harm them. Nay, in such a case he was with them, on their side. Such appears to be the explanation of this grand utterance occurring in this connection.

I. THE POWERLESSNESS OF MAN WHEN IN OPPOSITION TO THE TRUTH OF GOD .

1 . The avowed enemies of the truth have failed in their attacks upon it, whatever have been the resources upon which they have drawn, the arms upon which they have relied. Persecution has raged first against Christianity itself, and then against its purer representation in days of reformation. With what result? The blood of the martyrs has ever been the seed of the Church. "Truth, like a torch, the more it's shook it shines."

2 . The false, hypocritical friends of the truth have never succeeded in exterminating it. Their efforts have often been insidious, and have often corrupted and ensnared individuals and even societies. But the pure truth of God has survived, whilst these attempts have again and again been foiled.

II. THE STRENGTH OF THOSE WHO WORK WITH AND FOR THE TRUTH OF GOD .

1 . Their natural feebleness does not hinder the victory of the cause which they embrace. The ignorant, the poor, the young, the feeble, have done and are still doing great things for the gospel. As at first, so now, God chooses "the weak things of the world to confound the mighty,"

2 . The efficiency of the truth depends upon its Divine origin and source. "If God be for us, who can be against us?" Wherever God's truth is proclaimed, there God's Spirit works and God's power is felt.

3 . The efficiency of the truth lies in its harmony with the nature and constitution of man. With the use of this divinely tempered implement the divinely prepared soil of humanity may be rendered fruitful in great results. Magna est veritas, et prevalebit.— T.

2 Corinthians 13:11 - "Live in peace."

The Christian religion ever represents all true peace among men as taking its beginning in peace with God. This first creates peace of conscience, and then issues in harmony and concord in civil and ecclesiastical society. There can be no doubt that the apostle is here enjoining mutual good will, kindness, and amity.

I. CHRISTIAN PEACE IS IN CONTRAST TO THE ENMITY WHICH IS NATURAL TO SINFUL MEN . "Whence come," asks the inspired writer—"whence come wars and fightings among you?" And the answer is that they may be traced to the lusts which are inherent in depraved human nature. In a more primitive state of society, mankind are actually and almost normally at war. In more civilized society, hatred, malice, envy, etc., prevail, and produce disastrous results, although the worst outward manifestations may be restrained.

II. CHRISTIAN PEACE IS OFTEN VIOLATED IN THE SOCIETIES WHICH ARE NAMED AFTER THE PRINCE OF PEACE . How signally this was the case with the Church at Corinth these Epistles make abundantly manifest. It was distracted by party spirit, by schism, by factions. Christ was "divided" in his body and members. And in this respect the example set at Corinth has, alas! too often been followed. The abode intended for peace has too often been converted into a scene of strife.

III. FELLOWSHIP WITH CHRIST IS THE ONLY MEANS FOR RESTORING OR PRESERVING CHRISTIAN PEACE . Interest is not sufficient; external authority and advice continually fail. But if Christ be enthroned in each heart and in the society at large, then conflicts will be hushed and the peace of God prevail. Hence the need for all those exercises of prayer and meditation by which this truly Christian grace may be promoted.

IV. CHRISTIAN PEACE IS A CONDITION OF CHURCH PROSPERITY . Work and warfare are inimical. If there be strife, the vitality must needs be low, the witness must needs be marred, the work must needs suffer in all finer quality. On the other hand, harmony conduces to cooperation as well as to devotion. The world cannot fail to feel the effects of the presence and the testimony of a united and harmonious Church.—T.

2 Corinthians 13:12 , 2 Corinthians 13:13 - Salutation.

Among the various features which distinguish these apostolic documents from ordinary treatises must be noticed the prominence they attach to social greetings. The personal element mingles very beautifully with the doctrinal and the practical. The apostle's theme may have been absorbing, but he usually, in bringing an Epistle to its close, refers to the individuals by whom he is himself surrounded—his companions and colleagues, and to such as were known to him among the community he is addressing.

I. UPON WHAT CHRISTIAN GREETINGS ARE BASED . They differ from common everyday salutations in this, that they are not mere forms, and are not exchanged as a matter of course. They presume a common relation to, a common interest in, the Divine Saviour. The vital union of Christ's people to himself involves an intercommunion of sympathy amongst themselves.

II. IN WHAT CHRISTIAN SALUTATION FINDS EXPRESSION ,

1 . In words and in messages of spiritual friendship, in the case of those who are absent from one another. It is thus proved that distance does not sunder hearts, that the spiritual family, dispersed through many places, is nevertheless but one.

2 . In the primitive Churches the Christian greeting took the form of the "holy kiss." In this a common social usage was sanctified by a new and higher meaning. The custom was one which in some Churches was retained for centuries. The kiss of peace, brotherhood, and love was felt to be the appropriate symbol of the new and all-pervading sentiment of Christian kindness.

III. WHAT PURPOSES CHRISTIAN GREETINGS SUBSERVE . We may trace several very useful practical ends secured by them.

1 . They are evident tokens of the wide diffusion of the Saviour's spiritual presence. It is because Christ is with and in his Church that the living members of this Church, pervaded by one Spirit, show true unity and love.

2 . They remove the distressing feeling of isolation from which Christ's people may in many circumstances grievously suffer.

3 . They are an anticipation of the confidential and affectionate fellowship which is (next to the presence of the Redeemer) to be expected as the highest joy of the heavenly state.—T.

2 Corinthians 13:14 - Benediction.

When we remember what just cause of complaint Paul had against many members of the Corinthian Church, we cannot but regard this concluding benediction as an evidence of his large-hearted charity. There is no exception; his benevolent wishes and earnest intercessions are for all. And what fulness and richness of blessing is this which the apostle here implores!

I. TRUE BLESSING DOES NOT CONSIST IN EARTHLY ENJOYMENTS OR EVEN IN HUMAN FELLOWSHIP . Men's good wishes usually relate to these advantages, and as far as they go they are good, and may be very good. But the apostle took a higher view of the possibilities of human nature and life.

II. TRUE BLESSING CONSISTS IN THE CONSCIOUSNESS OF a DIVINE RELATIONSHIP . The three Persons of the Trinity are all concerned in the best and happiest experiences of the pious soul. It is a lofty view, it must be admitted, this which the apostle takes of religion, but not therefore unreasonable. It is all the worthier as evincing the interest of the Creator in the spiritual well being of mankind.

III. TRUE BLESSING ASSUMES A DISTINCTIVELY CHRISTIAN FORM . This is apparent from the remarkable fact that in this solemn formal language the Lord Jesus occupies the foremost place. Harmonious this with. the Saviour's saying, "No man cometh unto the Father but by me." The Mediator brings us into relation of sonship towards the Father and of participation in and with the Divine Spirit.

IV. TRUE BLESSING RESIDES IN THE REVELATION TO CHRISTIANS OF THE EMPHATICALLY BENIGNANT ASPECTS OF THE DIVINE CHARACTER . Observe that "favour," "love;" and "communion" are here put forward as those attributes and relations in which it is chiefly desirable that the Eternal should manifest himself to his finite and dependent creatures.

V. TRUE BLESSING IS THE SUBJECT OF MUTUAL CHRISTIAN INTERCESSION . It is noticeable that, not only is this incomparable boon to be sought by each devout soul for itself; we have the example and the authority of the apostle for including it among the objects sought in intercessory supplications. Hence the appropriateness of this language for use at the close of devotional services.—T.