With God At Dawn

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Paul to the Corinthians

The First Epistle to the Corinthians was written by the apostle Paul during the latter part of his stay in Ephesus. For no church had he felt a deeper interest or put forth more earnest effort than for the believers at Corinth. The good seed sown by him had seemed to promise an abundant harvest; but tares were planted by the enemy among the wheat, and ere long these sprung up, and brought forth their evil fruit. The period of Paul’s absence was a time of severe temptation to the Corinthian church. They were surrounded by idolatry and sensualism under the gayest and most alluring aspect. While the apostle was with them, these influences had little power. With his firm faith, his fervent prayers, and words of instruction, and, above all, his own example to inspire and encourage, they could gladly choose to suffer affliction for Christ’s sake, rather than to enjoy the pleasures of sin. But when Paul departed, natural tastes and inclinations would assert control. It is not in a day that the education and habits of a life are to be overcome. Little by little, many departed from the faith.

For three years the voice which had urged them Heavenward had been silent. Like the children of Israel when Moses was hid from view by the clouds of Sinai, they sat down to eat and drink, and rose up to play. Not a few returned to the debasing sins of heathenism, as though they had never heard the heavenly message; some practiced iniquity in secret, others openly, and with a spirit of bravado, perverting the Scriptures to justify their course.

Paul had written briefly to the church, announcing a plan which he for a time cherished, of visiting them immediately upon leaving Ephesus, and again upon his return from Macedonia. In the same letter he had admonished them to cease all communication with members who should persist in their profligacy. But the Corinthians perverted the apostle’s meaning, quibbled over his words, and excused themselves for disregarding his instructions.

A letter was sent to Paul by the church, revealing nothing of the enormous sins that existed among them, but in a self-complacent manner asking counsel from him concerning various matters. He was, however, forcibly impressed by the Holy Spirit, that the true state of the church had been concealed, and that this letter was an attempt to draw from him statements which the writers could construe to serve their own purposes. There had come to Ephesus about this time several members of the household of Chloe, a Christian family of high repute in Corinth. In answer to the questions of the apostle, these brethren reluctantly gave him a statement of facts as they existed. The church was rent in factions; the dissensions that arose at the time of Apollos’ visit had greatly increased. False teachers were leading the brethren to despise the instructions of Paul. The doctrines and the ordinances of the gospel had been perverted. Pride, idolatry, and sensualism were steadily increasing among those who had once been disciples of Christ.

The apostle’s worst fears were more than realized. He was filled with horror at the picture thus presented before him. But he did not even now yield to despair. He did not conclude that his work had been a failure. With a heart throbbing with anguish, and eyes blinded with tears, he sought counsel from God, and made his plans. His immediate visit to Corinth must be given up. In the present state of the church they were not prepared to profit by his labors. He sent Titus to Corinth to inform them of his change of plans, and to do what he could to correct the existing evils. Then, summoning all the courage of his nature, and keeping his soul stayed upon God, stifling all feelings of indignation at the ingratitude which he had received, and throwing his whole soul into the work, he dictated to the faithful Sosthenes one of the richest, most instructive, and most powerful of all his letters,—the first extant Epistle to the Corinthians.

With marvelous clearness and energy, he proceeded to answer the various questions proposed by the church, and to lay down general principles, which, if heeded, would produce a better spiritual condition. His letter is no long-studied production of the intellect. He did not seek by polished sentences to please the ear of his brethren. Their souls were in peril. He warned them of their dangers, and faithfully reproved their sins. He pointed them again to Christ, and sought to kindle anew the fervor of their early devotion.

After a tender greeting to the church, he refers to their experience under his ministry, by which they have been led to turn from idolatry to the service and worship of the true God. He reminds them of the gifts of the Holy Spirit which they have received, and presents before them their duty to make continual advancement in the Christian life, that they may attain to the purity and holiness of Christ. Having thus prepared the way, he speaks plainly of the dissensions among them, and exhorts his brethren, in the name and by the authority of Christ, to cease from their strife, and to seek earnestly for Christian unity and love.

Paul was free to mention how and by whom he had been informed of the divisions in the church: “It hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.” Though Paul was an inspired apostle, the Lord did not reveal to him at all times just the condition of his people. Those who were interested in the prosperity of the church, and saw evils creeping in, presented the matter before him, and from the light which he had previously received, he was prepared to judge of the character of these developments. Because the Lord had not given him a new revelation for that special time, those who were really seeking light did not cast aside his message as only a common letter. The Lord had shown him the difficulties and dangers which would arise in the churches, that when they should develop, he might know how to treat them. He was set for the defense of the church; he was to watch for souls as one who must render account to God; and should he not take notice of the reports concerning their state of anarchy and division? Most assuredly; and the reproof he sent them was written as much under the inspiration of the Spirit of God as were any of his epistles.

 

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Paul to the Corinthians

The apostle made no mention of the false teachers who were seeking to destroy the fruit of his labor. Because of the darkness and division in the church, he wisely forbore to irritate them by such references, for fear of turning some entirely from the truth. But he called the attention of the Corinthians to his own work among them, saying: “According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ.”

Paul, as a champion of the faith, did not hesitate to declare the character of his work. But he did not thereby exalt himself when he asserted that he was a wise master-builder, who had laid the foundation for another to build upon. He stated, “For we are laborers together with God.” He claimed no wisdom of his own; but divine power, uniting with his human efforts, had enabled him to present the truth in a manner pleasing to God. He was a co-laborer with Christ, a diligent worker in bringing spiritual knowledge from the word of God and the works of Christ, to all whose hearts were open to evidence. United with Christ, who was the greatest of all teachers, Paul had been enabled to communicate lessons of divine wisdom, which met the necessities of all classes and conditions of men, and which were to apply to all times, all places, and all people. In so doing, the apostle took no glory to himself, as a humble instrument in the hands of God.

The Lord gave Paul the wisdom of a skillful architect, that he might lay the foundation of the church of Christ. This figure of the erection of a temple is frequently repeated in the Scriptures, as forcibly illustrating the building up of the true Christian church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He also refers to the Gentiles as helping in this work: “And they that are far off shall come and build in the temple of the Lord.”

Paul had now been working in the Gentile quarry, to bring out valuable stones to lay upon the foundation, which was Jesus Christ, that by coming in contact with that living stone, they might also become living stones. In writing to the Ephesians, he says: “Now, therefore, ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord. In whom ye also are builded together for an habitation of God.”

In his letter to the Corinthians, he writes, further: “If any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble, every man’s work shall be made manifest; for the day shall declare it.” Some ministers, through their labors, furnish the most precious material, gold, silver, and precious stones, which represent true moral worth in those gained to the cause by them. The false material, gilded to imitate the true,—that is, a carnal mind, and unsanctified character, glossed over with seeming righteousness,—may not be readily detected by mortal eye; but the day of God will test the material.

The precious stones represent the most perfect Christians, who have been refined and polished by the grace of God, and by affliction which they have endured with much prayer and patience. Their obedience and love resemble those of the great Pattern. Their lives are beautified and ennobled by self-sacrifice. They will endure the test of the burning day, for they are living stones. “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out.”

From worldly policy, many endeavor, by their own efforts, to become as polished stones; but they cannot be living stones, because they are not built upon the true foundation. The day of God will reveal that they are, in reality, only wood, hay, and stubble. The great temple of Diana was ruined; her magnificence utterly perished; those who shouted, “Great is Diana of the Ephesians!” perished with their goddess and the temple which enshrined her. Their religion is forgotten, or seems like an idle tale. That temple was built upon a false foundation, and when tried, it was found to be worthless. But the stones that Paul quarried out from Ephesus were found to be precious and enduring.

Paul laid himself upon the true foundation, and brought every stone, whether large or small, polished or unhewn, common or precious, to be connected with the living foundation-stone, Christ Jesus. Thus slowly ascended the temple of the church of God. The apostle says, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.”

Paul had, in vision, a view of the city of God, with its foundations; and he represents the true Christian converts to be gold, silver, and precious stones. But the Jews made the work of Paul exceedingly difficult. They were continually claiming to be the only true children of Abraham, and therefore the only legitimate building-stones for God’s house; and when the Gentiles accepted the gospel, and were brought to the true foundation, the Jews murmured about this material. Thus they hindered the work of God; nevertheless, the apostle unflinchingly continued his labors.

Paul and his fellow-workmen were skillful architects, because they had learned from Christ and his works. They had not only to build, but to tear down. They had to contend with the bigotry, prejudice, and violence of men who had built upon a false foundation. Through the power of God, the apostles became mighty in pulling down these strongholds of the enemy. Many who wrought as builders of the temple of Christ’s church could be likened to the builders of the wall in Nehemiah’s day: “They which builded on the wall, and they that bore burdens, with those that laded, every one with one of his hands wrought in the work, and with the other held a weapon.”

One after another of the noble builders fell at his work by the hand of the enemy. Stephen was stoned; James was slain by the sword; Paul was beheaded; Peter was crucified; John was exiled. And yet stone after stone was added to the building, the church increased in the midst of the terrible persecutions that afflicted her, and new workers on the wall took the place of the fallen.

These faithful builders sought diligently to bring precious material to the living foundation. Paul labored to have his own heart and character in harmony with the law of God, and then earnestly sought to bring about the same result with his converts. He exhorted Timothy, “Take heed unto thyself, and unto the doctrine.” This is the duty of every teacher of Bible truth,—to illustrate in his own life the active Christian virtues, to be pure in heart, given to holy conversation, to be good, and to do good.

 

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Paul to the Corinthians

God will not accept the most brilliant talent or the most able service, unless it is laid upon the living foundation stone, and connected with it; for this alone gives true value to ability and makes the labor a living service to God. We may look back through centuries and see the living stones gleaming like jets of light through the darkness of error and superstition. These precious jewels will shine with continually increasing luster throughout eternity. Although dead, the righteous of all ages testify, by the record of their words and deeds, to the truth of God. The names of the martyrs for Christ’s sake are immortalized among the angels in Heaven; and a bright reward awaits them when the Lifegiver shall call them from their graves.

The flashing light of these polished stones, set for beauty in Christ’s temple, has ever been exceedingly annoying to the world; for their brightness in the midst of surrounding darkness shows the strong contrast between righteousness and sin, —the gold of truth and the dross of error and tradition. Those who refuse to obey the truth themselves are unwilling that others should obey it; for the course of the faithful is a continual reproof to the unbelieving and disobedient.

Christ himself, the foundation and the crowning glory of God’s temple, became “a rock of offense to them that stumble at the word.” Yet that chief foundation stone, “disallowed indeed of men,” was “chosen of God and precious.” Though rejected by the Jewish builders, it became the head of the corner. Christ was put to death; but the work of building did not cease. He was honored in Heaven and by the faithful on earth as the true foundation.

The servants of Christ have ever been greatly hindered in their labors by the errors which have from time to time corrupted the church. Carnal minds wrest the word of God to make it pander to their follies and superstitions. That unerring word, the rule by which every stone brought to the foundation must be tested, has been virtually set aside by many who appeared to be zealous builders on the temple of Christ’s church. Thus wood, hay, and stubble have been laid upon the foundation stone by heedless workmen as precious acquisitions.

When emperors, kings, popes, and priests sought to defile and destroy this temple of God with sacrilegious idolatry and persecution of the faithful, God’s eye never for a moment left his building and his workmen. In the face of gaping prisons, torture, and flames, the work grew under the hands of faithful men; the structure arose, beautiful and symmetrical. The workmen were at times almost blinded by the mists of superstition that settled dense and dark around them, and they were beaten back by the violence of their opponents; yet, like Nehemiah and his co-laborers, they still urged forward the work. Their language was, The God of Heaven liveth and reigneth; he will prosper his own work. Therefore we, his servants, will arise and build.

The figure which Paul uses of the temple erected on the foundation stone is to represent the work of God’s servants to the end of time. To all who are building for God, the apostle addresses words of encouragement and warning: “If any man’s work abide, which he have built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss; but he himself shall be saved, yet so as by fire.” The Christian teacher who faithfully presents the word of truth, leading his converts to holiness of heart and life, is bringing precious material to the foundation; and in the kingdom of God, he will be honored as a wise builder. He who neglects to teach the truth in its purity, will gather converts who are not holy in heart and life. He is bringing material that will not stand the test. In the day of God, he will suffer loss. Though it is possible that those who have spent the best of life in teaching error may, by repentance and faith, be saved at last, yet their work is lost. Their life has failed of the good results that might have been secured. Souls have gone down to ruin, who, by a faithful presentation of the truth, might have been saved. Says the apostle, “Let every man take heed how he buildeth.”

Paul writes to the Corinthians: “Though I be free from all men, yet have I made myself servant unto all, that I might gain the more.” The apostle desired that his Corinthian brethren might be led to see the selfish ambition and intolerance which they had cherished. Hence, he presents before them his own course of action, that they may by contrast perceive the sinfulness of their conduct. He labored for men of every nation, tongue, and people, and sought to meet the varied classes on their own ground. He avoided making prominent the difference between himself and them. He strove to lay aside his personal feelings, and to bear with the prejudices of the persons for whom he was laboring.

When working for the unconverted Jews, he did not at once begin to preach that which they regarded as dangerous heresy but commenced with doctrines upon which they could agree. Beginning with Moses and the prophets, he led them gradually from point to point, comparing scripture with scripture, tracing down the fulfillment of prophecy, showing the evidence that Messiah was to have come, and the manner of his coming. He then clearly presented before them the object of his coming, and what he was to have done upon earth, and how he was to have been received.

When he had given many discourses upon these subjects, he testified that the Messiah had indeed come and then preached the simple gospel of Jesus Christ. This was the craft which Paul mentions, saying that he caught them with guile. He thus tried to allay prejudice and win souls to the truth. He refrained from urging upon the Jews the fact that the ceremonial laws were no longer of any force. He cautioned Timothy to remove any occasion for them to reject his labors. He complied with their rules and ordinances as far as was consistent with his mission to the Gentiles. He would not mislead the Jews nor practice deception upon them; but he waived his personal feelings, for the truth’s sake.

 

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Paul to the Corinthians

With the Gentiles his manner of labor was different. He plainly informed them that the sacrificial offerings and ceremonies of the Jews were no longer to be observed, and preached to them Christ and him crucified.

The apostle in his labors encountered a class who claimed that the moral law had been made void, with the precepts of the ceremonial system. He vindicated the law of ten commandments, and held it up before the people as a rule of life. He showed that all men are under the most solemn obligation to obey that law, which Christ came to make honorable. He taught that Christ is the only one who can release men from the consequences of breaking the divine law; and that it is only by repentance for their past transgressions, faith in the atoning sacrifice of Christ, and a life of obedience, that men can hope to receive the favor of God.

Paul did not make light of the conscientious scruples of those who were weak in faith or dull of comprehension. He did not display his superior knowledge, and show contempt for their ignorance; but he placed himself as nearly as possible on a level with them, manifesting for them true sympathy and love, and leading them to nobler and more elevated views. He says, “I am made all things to all men, that I might by all means save some.” By cheerful, patient kindness and Christian courtesy, he won the hearts of the people, quieted their prejudices, and endeavored to teach them the truth without exciting their combativeness. All this he did because he loved the souls of men, and desired to bring them to Christ that they might be saved.

Paul endeavored to impress upon the minds of his Corinthian brethren the importance of firm self-control, strict temperance, and unflagging zeal in the service of Christ. To illustrate the Christian warfare, he compared it with the games celebrated near Corinth, and always attended by vast multitudes of spectators. This illustration was calculated to make a vivid impression upon the minds of those whom he addressed, as it referred to that with which they were intimately acquainted. Various games were instituted among the Greeks and Romans for the purpose of amusement, and also with the design of training young men to personal vigor and activity, and thus qualifying them for warfare. The foot-races were the most ancient and the most highly esteemed of these games. They were held at stated times and places with great pomp, and were patronized by kings, nobles, and statesmen. Persons of rank and wealth engaged in these
exercises, and shrank from no effort or discipline necessary to obtain the honor won by the victors.

The contest was governed by strict regulations, from which there was no appeal. Before the names of candidates could be entered upon the list as competitors for the prize, they were required to undergo a severe preparatory training. Every indulgence of appetite, or other gratification which could in the least affect their mental or physical vigor, was strictly forbidden. The muscles were kept strong and supple. Every nerve must be under control, every movement certain, every step swift and unswerving, and all the powers kept up to the highest mark, to give any hope of success in the grand trial of strength and speed.

As the contestants in the race made their appearance before the eager and waiting crowd, their names were heralded, and the rules of the race expressly stated. The prize was placed in full view before the competitors, and they all started together, the fixed attention of the spectators inspiring them with zeal and determination to win. The judges were seated near the goal, that they might watch the race from its beginning to its close, and award the prize to the victor. If a man came off victorious through taking any unlawful advantage, the prize was not awarded to him.

Great risks were run in these contests; it was not unusual for one of the contestants to drop dead as he was about to seize the prize in triumph. But this was not considered too great a risk to run for the sake of the honor awarded to the conqueror. As he reached the goal, shout after shout of applause from the vast multitude rent the air and wakened the echoes of the surrounding hills and mountains. The judge, in full view of the spectators, presented him with the emblems of victory, the perishable laurel crown, and a palm branch to carry in his right hand. This crown was worn by the victor with great pride. His praise was extravagantly heralded, and sung throughout the land. His parents received their share of honor, and even the city where he lived was held in high esteem for having produced so great an athlete.

Paul presents these races as a striking figure of the Christian warfare: “Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.”

To run the Christian course in triumph, it is as necessary for us to exercise fortitude, patience, and self-denial, as it was for the contestants in the games and races of the Greeks and Romans. Like them the Christian must not allow his attention to be attracted by the spectators, nor diverted by amusements, luxuries, or love of ease. All his habits and passions must be brought under the strictest discipline. Reason, enlightened by the teachings of God’s word, and guided by his Spirit, must hold the reins of control. Every hindrance must be laid aside; no weight must impede his course. And after this has been done, the utmost exertion is required in order to gain the victory.

“Now they do it to obtain a corruptible crown; but we an incorruptible.” The chaplet of fading laurel is presented before us in the strongest contrast with the enduring honor and the crown of immortal glory which he will receive who runs with triumph the Christian race, and becomes a victor in the spiritual warfare. There must be no flagging of zeal, no wavering steps, or the effort will be lost. The last few strides of the contestants in the race were always made with agonizing effort to keep up undiminished speed. So the Christian, as he nears the goal, must press on with even more zeal and determination than at the first part of his course.

Paul carries the illustration back to the preparation necessary to the success of the contestants in the race,—to the preliminary discipline, the careful and abstemious diet, the temperance in all things. These were unflinchingly practiced in order to win the small recompense of earthly honor. How much more important that the Christian, whose eternal interest is at stake, be trained to put appetite and passion under subjection to reason and the will of God. If men will voluntarily submit to hardships, privations, and self-denial to secure the perishable reward of worldly distinction, how much more should the Christian be willing to do and to suffer for the sake of obtaining the crown of glory that fadeth not away, and the life which runs parallel with the life of God.

The competitors in the ancient games, after they had submitted to self-denial and rigid discipline, were not even then sure of the victory. The prize could be awarded to but one. Some might put forth the utmost effort to obtain this crowning honor, but, as they reached forth the hand to secure it, another, an instant before them, might grasp the coveted treasure. Such is not the case in the Christian warfare. Those who comply with the conditions are not to be disappointed at the end of the race. They all may gain the prize, and win and wear the crown of immortal glory.

Multitudes in the world are witnessing this game of life, the Christian warfare. The Monarch of the universe and myriads of heavenly angels are watching with intense interest the efforts of those who engage to run the Christian race. The reward given to every man will be in accordance with the persevering energy and faithful earnestness with which he has performed his part in the great contest.

 

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Paul to the Corinthians

Paul himself practiced self-denial and endured severe hardships and privations that he might win the prize of eternal life, and, by his example and teachings, lead others also to be gainers of the same reward. He says: “I therefore so run, not as uncertainly; so fight I, not as one that beateth the air; but I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway.” The apostle desired to arouse his Corinthian brethren to see the danger that menaced them through self-gratification, he therefore dwelt on the rigid discipline and abstemiousness necessary to develop soundness, vigor, and endurance in the competitors in the games. He drew a contrast between this preparation and its consequences, and the self-indulgent life of the Corinthian Christians, who had matters of eternal interest at stake, and needed the fullest strength of body and mind in order to come off victorious. He showed them that heretofore their course had been highly censurable; for not even anxiety for spiritual health and the honor of the gospel could induce them to deny the cravings of appetite and passion.

In the indulgence of depraved appetites, they had even united with the heathen in their idolatrous festivals, thus endangering the faith of those newly converted from idolatry. Paul counsels them to firmly control their animal passions and appetites. The body, the master-piece of God’s workmanship, like a perfect and well-stringed instrument, must be kept in soundness, in order to produce harmonious action. He says that unless he should put in practice his own exhortations, by striving for the mastery over self, observing temperance in all things, he would, after preaching to others, himself becomes a castaway.

The apostle declares that he did not run in the Christian race uncertainly, that is, indifferently, willing to be left behind; neither did he fight as the pugilist practices prior to the fray, beating the air with empty blows, having no opponent. But as, when in actual conflict, he contends for the mastery, overcomes his antagonist by repeated and well-directed blows, beats him to the ground, and holds him there till he acknowledges himself conquered, so did the apostle fight against the temptations of Satan and the evil propensities of the carnal nature.

Paul refers his brethren to the experience of ancient Israel, to the blessings which rewarded their obedience, and the judgments which followed their transgressions. He reminds them of the fact that the Hebrews were led in a miraculous manner from Egypt, under the protection of the shadowy cloud by day and the pillar of fire by night. He recounts how the whole company were thus safely conducted through the Red Sea, while the Egyptians, essaying to cross in like manner, were all drowned. God in these acts acknowledged all Israel as his church. “They did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them; and that Rock was Christ.” The Hebrews, in all their travels, had Christ as a leader. The smitten rock typified Christ, who was to be wounded for men’s transgressions, that the stream of salvation might flow to them.

Notwithstanding the favor which God manifested to the Hebrews, yet because of their wicked lust for the luxuries which they had left in Egypt,—because of their sins and rebellion,—the judgments of God came upon them. The apostle enjoins upon his brethren the lesson to be learned: “Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.”

Paul continues, giving the most solemn warnings against the sins of idolatry, licentiousness, and presumption, which caused so many of the Israelites to fall in the wilderness. He cites examples from sacred history to show how love of ease and pleasure prepared the way for those sins which called forth the signal vengeance of God. It was when the children of Israel sat down to eat and drink, and rose up to play, that they threw off the righteous fear of God which they had felt a short time before as they listened to the law from Sinai. They made them a golden calf to represent God, and worshiped it in a festive religious gathering. Again, it was after enjoying a luxurious feast connected with the worship of Baal-peor that many of the Hebrews fell through licentiousness, and the anger of God was manifested toward them, and twenty-three thousand were slain by the sword at the command of God through Moses.

The apostle adjures the Corinthians, “Let him that thinketh he standeth, take heed lest he fall.” Should they become boastful and self-confident, and neglect to watch and pray, they would fall into grievous sin, and call down upon themselves the wrath of God. Yet Paul would not have them yield to despondency or discouragement. Whatever might be their temptations or their dangers, he assures them, “God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptations also make a way to escape, that ye may be able to bear it.”

Paul enjoins upon his brethren to inquire what influence their words and works will have upon others, and to do nothing, however innocent in itself, that would seem to sanction idolatry, or that would offend the scruples of those who might be weak in the faith. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God.”

The apostle’s words of warning to the Corinthian church are applicable to all time, and are specially adapted to the wants of our day. By idolatry he did not alone mean the worship of idols, but also selfishness, love of ease, the gratification of appetite and passion. All these come under the head of idolatry. A mere profession of faith in Christ, and a boastful knowledge of the truth, does not constitute a Christian. A religion which seeks only to gratify the eye, the ear, and the taste, or which permits any hurtful self-indulgence, is not the religion of Christ. It is in harmony with the spirit of the world, and is opposed to the teachings of the Holy Scriptures. Festivals and scenes of amusement, in which professed members of the Christian church imitate the customs and enjoy the pleasures of the world, constitute a virtual union with the enemies of God.

The Corinthians were departing widely from the simplicity of the faith and the harmony of the church. They continued to assemble for worship, but with hearts that were estranged from one another. They had perverted the true meaning of the Lord’s supper, patterning in a great degree after idolatrous feasts. They came together to celebrate the sufferings and death of Christ, but turned the occasion into a period of feasting and selfish enjoyment.

It had become customary, before partaking of the communion, to unite in a social meal. Families professing the faith brought their own food to the place of meeting, and ate it without courteously waiting for the others to be ready. The holy institution of the Lord’s supper was, for the wealthy, turned into a gluttonous feast; while the poor were made to blush when their meager fare was brought in contrast with the costly viands of their rich brethren.

 

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Paul to the Corinthians

Paul rebukes the Corinthians for making the house of God a place of feasting and revelry, like a company of idolaters: “What! have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not?” The public religious feasts of the Greeks had been conducted in this way, and it was by following the counsels of false teachers that the Christians had been led to imitate their example. These teachers had begun by assuring them that it was not wrong to attend idolatrous feasts, and had finally introduced similar practices into the Christian church.

Paul proceeded to give the order and object of the Lord’s supper, and then warned his brethren against perverting this sacred ordinance: “As often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come. Wherefore, whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.... He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.”

The apostle thus sought, in the most decided and impressive manner, to correct the false and dangerous ideas and practices which were prevailing in the Corinthian church. He spoke plainly, yet in love for their souls. In his warnings and reproofs, light from the throne of God was shining upon them, to reveal the hidden sins that were defiling their lives and characters. Yet how would it be received?

While writing to the Corinthians, Paul had firmly controlled his feelings; but when the letter had been dispatched, a reaction came. He feared lest he should wound too deeply those whom he desired to benefit. He keenly dreaded a further alienation, and sometimes longed to recall his words. With trembling anxiety he waited to receive some tidings as to the reception of his message.

Those who, like the apostle, have felt a responsibility for beloved churches or institutions, can best appreciate his depression of spirit and self-accusings. The servants of God who bear the burden of his work for this time, share the same experience of labor, conflict, and anxious care that fell to the lot of the great apostle. Burdened by divisions in the church, meeting with ingratitude and betrayal from those to whom they look for sympathy and support, vividly impressed with the peril of churches that are harboring iniquity, compelled to bear a close, searching testimony in reproof of sin, and then weighed down with fear that they may have dealt with too great severity,—the faithful soldiers of the cross find no rest this side of Heaven.

 

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Second Epistle to the Corinthians

From Ephesus Paul went to Troas, with the same object which was ever before him, that of making known to the people the way of salvation through Christ. It was while visiting this city upon a former journey that the vision of the man of Macedonia and the imploring cry, “Come over and help us,” had decided him to preach the gospel in Europe. His stay in Troas was thus shortened, and he was prevented from laboring there as he had purposed; but he states that a door was now open to him of the Lord, and he laid the foundation of a church, which rapidly increased.

Paul had directed Titus, on his return from Corinth, to rejoin him at Troas, and he awaited the coming of this beloved fellow-laborer, hoping to receive some tidings from the Corinthian church. But week after week passed, and Titus came not. The apostle’s solicitude became almost insupportable. He says, “My spirit found no rest, because of Titus, my brother.” He left Troas, and went to Philippi, where he met Timothy, his son in the gospel.

Here was a church which had proved its love for the gospel of Christ by its faith and works. The brethren had not swerved from their confidence in the Lord’s messenger. Paul, in his epistle to the Philippians, does not censure them, but speaks words of warm approval. The truth of the gospel had thoroughly converted them. This church could not be prevented from making donations to the apostle for his support while preaching the gospel, although he had repeatedly refused to accept their liberality. He was very persistent in his determination to sustain himself, lest occasion might be given his enemies to say that he labored for his personal gain. But the Philippians would not be denied the privilege of aiding the Lord’s ambassador by bestowing of their means to meet his necessities. Twice while he was at Thessalonica, immediately after their conversion, they urged their gifts upon him. Again they sent him relief while he was preaching at Corinth, and working for his own support. Also when the apostle was a prisoner at Rome, the faithful love of his Philippian brethren was evinced by their kindly care for his comfort.

The church at Philippi were not wealthy. Paul says of these brethren: “In a great trial of affliction, the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves; praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.”

It had been one object of the apostle, in this journey, to collect means for the relief of the poor saints at Jerusalem. He had established in the Corinthian church, as also in Galatia, a system of weekly offerings, and had enjoined upon Titus, in his visit to Corinth, to give special attention to forwarding this benevolent enterprise. Not only was the apostle actuated by a desire to relieve the sufferings of his Jewish brethren, but he hoped that this tangible expression of the love and sympathy of the Gentile converts would soften the bitter feelings cherished toward them by many of the believers in Judea. Notwithstanding the poverty of the Philippian church, they joined readily in the apostle’s plan, and urged him to accept their bounty for the needy Christians at Jerusalem. They had the utmost confidence in his integrity and judgment, and considered him the proper person to take charge of their gifts.

The Philippians did not hold their small earthly possessions with a tenacious grasp, but considered them as theirs only to use in doing good. They thus experienced the truth of the words of Christ, “It is more blessed to give than to receive.” They felt that the cause of Christ was one everywhere. They therefore, in their poverty, felt called out to help other churches more needy than themselves.

This spirit of unsectional liberality should characterize the churches of today. They should continually keep the burden on their souls for the advancement of the cause of God in any and every place. Benevolence is the very foundation of the universe. God is a benefactor of the human family. He is a being of inexhaustible goodness and love. The love of the Father for man was expressed in the gift of his beloved Son to save the race from ruin.

Christ gave his life for man. He was a monarch in the courts of Heaven, yet he voluntarily left his riches and honor, and came to earth, becoming poor and lowly that we might be made rich and happy in the kingdom of Heaven. The revelation of the gospel should lead all who accept its sacred truths to imitate the great Exemplar in doing good, in blessing humanity, and in living a life of self-denial and benevolence. The sin of covetousness is specially denounced in the Scriptures. Worldliness is at war with the true principles of Christianity. A life of beneficent labor is the fruit borne by the Christian tree.

A deep sadness still rested upon the mind and heart of Paul because of his apprehensions concerning the Corinthian church. While at Philippi he commenced his second epistle to them; for they hung as a heavy weight upon his soul. The depression of spirits from which the apostle suffered was, however, attributable in a great degree to bodily infirmities, which made him very restless when not engaged in active service. But when working for the salvation of souls, he rose superior to physical debility. He felt that the disease under which he suffered was a terrible impediment to him in his great work, and repeatedly besought the Lord to relieve him. God did not see fit to answer his prayers in this respect, though he gave him assurance that divine grace should be sufficient for him.

Paul’s burden because of the Corinthians did not leave him until he reached Macedonia, where he met Titus. He states, “Our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. Nevertheless, God that comforteth those that are cast down, comforted us by the coming of Titus.” The report of this faithful messenger greatly relieved the mind of Paul. Titus assured him that the greater part of the church at Corinth had submitted to the injunctions of the apostle, and had given proof of the deepest repentance for the sins that had brought a reproach upon Christianity. They had immediately separated from their fellowship the ones who had sinned, and who had sought to justify their corrupt course. They had also nobly responded to the appeal in behalf of the poor saints at Jerusalem

 

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Second Epistle to the Corinthians

In this second epistle to the church, the apostle expressed his joy at the good work which had been wrought in them: “Though I made you sorry with a letter, I do not repent, though I did repent”—when tortured with fear that his words would be despised, and half regretting that he had written so decidedly and severely. He continues: “Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance; for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh repentance to salvation not to be repented of.” That repentance which is produced by the influence of divine grace upon the heart, will lead to the confession and forsaking of sin. Such were the fruits which the apostle declares had been manifested by the Corinthian church: “What carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal.”

Still there was a small minority of the Corinthians who stubbornly resisted all efforts of the apostle for the purification of the church; but their course was such that none could be deceived in them. They displayed a most bitter spirit, and were bold in denunciation of Paul, accusing him of mercenary motives, and craft in preaching the gospel and dealing with the churches. They charged him with receiving personal advantage from the means contributed by the brethren for various benevolent purposes. On the other hand, some challenged his claims to apostleship, because he did not demand support from the churches which he had raised up. Thus the accusations of his opposers were conflicting, and without a shadow of foundation.

Just such unreasonable persons are to be met in our times, men who set themselves against the progress of the work of God, while professing to believe the truth. They refuse to come into harmony with the body of the church, the burden of their work being to dissect the characters of their brethren, to raise dark suspicions, and circulate covert insinuations. Many honest persons are deceived by these calumniators, whose purpose are not so readily discerned as they would be if the traducer dealt in bare-faced falsehoods.

Paul, in his second epistle to the Corinthians, expresses his faith and hope in that church, that, as they had suffered reproach for Christ’s sake, they would not be left in perplexities and trials without consolation. The majority of the church were true to principle, and of firm integrity; they shared in the sorrows and anxiety of their father in the gospel, and greatly deplored the sins of some who professed the Christian faith.

Paul informed the Corinthians of his trouble in Asia, where, he says, “We were pressed out of measure, above strength, insomuch that we despaired even of life.” In his first epistle he speaks of fighting with beasts at Ephesus. He thus refers to the fanatical mob that clamored for his life. They were indeed more like furious wild beasts than men. With gratitude to God, Paul reviews
his danger and his deliverance. He had thought when at Ephesus, that his life of usefulness was about to close, that the promise made to him that he should at last die for his faith, was about to be fulfilled. But God had preserved him, and his remarkable to deliverance made him hope that his labors were not at an end.

The apostle mentions his distress because of the burden of the churches. The pressure was sometimes so great that he could scarcely endure it. Outward dangers and inward fears had harassed him beyond his own power to bear. False teachers had prejudiced his brethren against him; they had made false charges against him to destroy his influence among the churches which he had raised up. But, amid all his persecutions and discouragements, he could rejoice in the consolation which he found in Christ.

His conscience did not accuse him of dishonesty or unfaithfulness to his trust. It was a cause of joy to him that he had been enabled, through the grace of God, to labor in the ministry, not using his natural eloquence, to receive the praise of men, but with simplicity and pureness, in the Spirit of God, his only aim being the good of souls. The fear of God had been ever before him; the love of Christ had ever sustained him. He had not dissembled, he had not labored to obtain honor, or a reputation for wisdom. The wisdom given him of God he had exercised to rescue souls from the darkness of error and superstition, and to strengthen and build up the churches in the most holy faith.

He had been watchful for souls as one who must give account to God. He had not been turned from his purpose by opposition, falsehoods, the prejudice of his brethren, or the persecution of his enemies. He had given his disinterested love and labors alike to all parts of the world that he had visited. He had preached Christ with sincerity and simplicity, and the church at Corinth could sustain no charges against him.

He refers to the promise which he made them, to the effect that he would visit them before going to Macedonia. He tells them that God had not permitted him to visit them according to his intention; for his presence at that time would have precipitated a crisis which might have endangered souls. Had he visited them immediately after leaving Ephesus, he could not have withheld the reproof that their course deserved. Had they then resisted him, the power of God, through him, would have been visited upon the evil workers. God saw that this course was not proper at that time, and guided his servant in another direction. He had sent his first epistle to present before them the evil of their course, that they might manifest repentance, and take action against those who were disgracing the church by their lascivious conduct.

It was through the counsel of God that he had been turned away from his original purpose of visiting them, so that when he should go to them, it would not be with the rod of correction, but with love, approval, and the spirit of meekness. He had felt that more could be gained by his letter than by his presence at that time. He had admonished them to put away the evils existing among them, before he should visit Corinth in person.

His compassion for them is evinced by his advice that the ones who had been dealt with for their sins, having given proof of their repentance, should be received with love and kindness. They were at liberty to act in his behalf toward the repenting sinner. If they could forgive and accept the penitent, he, acting in Christ’s stead, would ratify their action. Thus the apostle shows his confidence in the wisdom of the church, and recognizes their authority to receive again into their fellowship those who had once injured the cause by their wicked course, but had now become truly penitent.

 

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Second Epistle to the Corinthians


Paul’s opposers in the church made use against him of his failure to visit Corinth according to his promise, and argued that he was inconsistent and vacillating, changing his plans according to his convenience or inclination. But the apostle solemnly assures his Corinthian brethren that the reports were untrue, and that their knowledge of him should convince them of their injustice. His change of purpose, viewed from any standpoint, was no evidence that his doctrine was uncertain. As God was true and faithful, Paul’s preaching was not in uncertainty or contradiction. After he had once declared the doctrine of Christ, he had said yea in Christ, and had never after said nay; or, in other words, had never retracted a single point which he had established by the word of God. His testimony had been straightforward, uniform, and harmonious, and exemplified by his own life.

He and his fellow-laborers had been, in their teachings and doctrine, unchangeable. Their course had been consistent and unwavering. They had ever assured their hearers that salvation was to be found alone in Christ. In matters of customs and ceremonies, the apostle declared that he had wisely met the people where they were, that none might be turned from the truth by pressing upon them that which was of no vital importance. He had carefully instructed them in the truly essential matters of the faith.

The apostle declares that their belief in the truths of the gospel was not the result of wisdom of words in their teachers. No human power had worked the great change. They had not been converted from heathenism to Paul or to any other man, but to Christianity. God had accepted them and made them his children, stamping his divine image upon their hearts through the transforming power of his Spirit and grace. But it was necessary that those among them who had perverted the gospel of Christ, and corrupted the pure doctrines taught by him, should be rebuked, to prevent them from corrupting others, and that all might be warned by seeing that the frown of God was upon those enemies of the faith.

After informing his brethren of his great anxiety in their behalf, and the relief that he experienced at the coming of Titus, the apostle breaks forth with a voice of praise and triumph: “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place. For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish.” The figure in the apostle’s mind was that of a general returning from a victorious warfare, followed by a train of captives, according to the custom of the day. On such occasions there were persons appointed as incense-bearers. As the army marched triumphantly home, the fragrant odors, the signal of victory, were to the captives appointed to die a savor of death, in that it showed them they were nearing the time of their execution. But to those of the prisoners who had found favor with their captors, and whose lives were to be spared, it was a savor of life, in that it showed them that their freedom was near.

Paul had been an ardent opposer of the gospel, but he had been conquered by light from Heaven, and had yielded himself a captive of Christ. He had become an incense-bearer, signaling the victory of Christ over his enemies. Paul was now full of hope and faith. He felt that Satan was not to triumph over the work of God. The praise and gratitude of his heart was poured forth as a precious ointment. He determined that the name and salvation of Jesus should be diffused by him as a sweet odor. He and his fellow-laborers would celebrate their victory over the enemies of Christ and the truth. They would go forth to their duties with new zeal and courage to spread the knowledge of Christ, as a stream of fragrant incense, through the world. To those who would accept Christ, the message would be a savor of life unto life; but to those who would persist in unbelief, it would be a savor of death unto death.

Paul, feeling the overwhelming magnitude of the work, exclaims, “And who is sufficient for these things?” Who is competent to preach Christ in such a way that his enemies shall have no just cause to despise him or the message which he bears? Paul would impress upon believers the solemn responsibility of the gospel ministry. Faithfulness in preaching the word, joined to a pure and consistent life, would alone make the efforts of ministers acceptable to God, and profitable to souls. Ministers of our day, burdened with a sense of the greatness of the work, may well exclaim, with the apostle, “Who is sufficient for these things?”

 

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Chapter 17—Paul Revisits Corinth

It was autumn when Paul again visited Corinth. As he beheld the Corinthian towers and lofty citadel in the distance, the clouds that enshrouded the mountains and cast a shadow upon the city beneath, seemed a fitting emblem of the error and immorality which threatened the prosperity of the Christian church in that place. The mind of Paul was agitated by conflicting thoughts. He was to meet his children in the faith of the gospel. Some of them had been guilty of grievous sins. Some of his former friends had forgotten his love and the sweet friendship and confidence of earlier days. They had become his enemies, and questioned and disputed whether he was a true apostle of Christ, intrusted with the gospel. Though the majority of the church had turned from their sins and submitted to the commands of Paul, yet it could not be with them entirely as it was before their immorality. There could not exist that union, love, and confidence between teacher and people, as upon the occasion of his former visit.

There were still some in the church, who, when reproved by the apostle, had persisted in their sinful course, despising his warnings and defying his authority. The time had come when he must take decisive measures to put down this opposition. He had warned the Corinthians of his purpose to come and deal in person with the obstinate offenders: “I write to them which heretofore have sinned, and to all other, that if I come again, I will not spare; since ye seek a proof of Christ speaking in me.” He had delayed his coming, to give them time for reflection and repentance. But now all who continued in their course of error and sin, must be separated from the church of Christ. They had charged Paul with timidity and weakness because of his long forbearance through love for their souls. He would now be compelled to pursue a course which would disprove this charge.

As Paul thus approaches Corinth, how striking the contrast to the close of a former journey, when Saul, “breathing out threatenings and slaughter against the disciples of the Lord,” drew near to Damascus! How widely different the appearance, purposes, and spirit of Saul and Paul! Then he was intrusted with the sword of secular power, he was the agent of the Sanhedrim, the Jewish inquisitor, the exterminator of heretics, seeking victims to imprison, to scourge, or to stone. Filled with pride, he rode toward Damascus, with servants at his command to convey his prisoners to Jerusalem. Now he journeys on foot, with no outward tokens of rank or power, and no officers of justice to do his bidding. The utmost that he can do to punish those who disregard his authority, is to separate them from a society whose members are everywhere regarded as ignorant and degraded. His enemies declare that his bodily presence is weak, and his speech contemptible. Yet the apostle is not so powerless as he is represented. He bears a commission from the King of kings. All Heaven is enlisted to sustain him. His weapons are not carnal, but mighty through God to overthrow the strongholds of sin and Satan.

There has been as great a change in the spirit of the apostle, as in his outward appearance. Then he was “breathing out threatenings and slaughter against the disciples;” he “made havoc of the church;” he “haled men and women to prison;” he “compelled them to blaspheme;” he was “exceedingly mad” against all who revered the name of Jesus. His heart was filled with bitterness, malice, and hatred; yet he was so deluded as to imagine himself serving God, while in reality doing the work of Satan. Now the proud, passionate nature of Saul has been transformed by the grace of Christ. His heart yearns over his most bitter opponents. The thought of causing them pain, fills him with sorrow. He wrote to his brethren, “If I cause you grief, who is there to cause me joy?” He entreated them to spare him the necessity of dealing severely with them. All that was good and noble in the character of Saul remains, the same zeal burns upon the altar of his heart; but it has been purified, and sacredly consecrated to the service of Christ.

Paul was accompanied to Corinth by a little band of fellow-laborers, some of whom had been his companions during the months spent in Macedonia, and his assistants in gathering funds for the church at Jerusalem. He could rely upon these brethren for sympathy and support in the present crisis. And though the condition of the Corinthian church was in some respects painful and discouraging, there were also reasons for joy and gratitude. Many who had once been corrupt and degraded worshipers of idols, were now sincere and humble followers of Christ. Not a few still regarded the apostle with warm affection, as the one who had first borne to them the precious light of the gospel. As he once more greeted these disciples, and saw the proof of their fidelity and zeal, he felt that his labor had not been in vain. In the society of his beloved companions and these faithful converts, his worn and troubled spirit found rest and encouragement.

For three months Paul stayed at Corinth. During this period he not only labored unweariedly for the church in that city, but he found time to look forward to wider missions, and to prepare for new conquests. His thoughts were still occupied with his contemplated journey from Jerusalem to Rome. To see the Christian faith firmly established at the great center of the known world, was one of his dearest hopes and most cherished plans. A church had already been raised up at Rome, and the apostle desired to secure their co-operation in the work which he hoped to accomplish. To prepare the way for his labors among these brethren, as yet strangers, he addressed them by letter, announcing his purpose to visit Rome, and also by their aid to plant the standard of the cross in Spain.

In his Epistle to the Romans, Paul set forth the great principles of the gospel which he hoped to present in person. He stated his position on the questions which were agitating the Jewish and Gentile churches, and showed that the hopes and promises which once belonged especially to the Jews were now offered to the Gentiles. With great clearness and power he presented the doctrine of justification by faith in Christ. While addressing the Roman Christians, Paul designed to instruct other churches also; but how little could he foresee the far-reaching influence of his words! The great truth of justification by faith, as set forth in this epistle, has stood through all the ages as a mighty beacon to guide the repentant sinner into the way of life. This light scattered the darkness which enveloped Luther’s mind, and revealed to him the power of the blood of Christ to cleanse from sin. It has guided thousands of sin-burdened souls to the same source of pardon and peace. Every Christian has reason to thank God for that epistle to the church at Rome.

While Paul looked with interest and hope to new fields of labor in the west, he had cause for serious apprehension concerning the fields of his former labor in the east. Tidings had been received at Corinth from the churches in Galatia, revealing a state of great confusion, and even of absolute apostasy. Judaizing teachers were opposing the work of the apostle, and seeking to destroy the fruit of his labors.

In almost every church there were some members who were Jews by birth. To these converts the Jewish teachers found ready access, and through them gained a foot-hold in the churches. It was impossible, by scriptural arguments, to overthrow the doctrines taught by Paul; hence they resorted to the most unscrupulous measures to counteract his influence and weaken his authority. They declared that he had not been a disciple of Jesus, and had received no commission from him; yet he had presumed to teach doctrines directly opposed to those held by Peter, James, and the other apostles. Thus the emissaries of Judaism succeeded in alienating many of the Christian converts from their teacher in the gospel. Having gained this point, they induced them to return to the observance of the ceremonial law as essential to salvation. Faith in Christ, and obedience to the law of ten commandments, were regarded as of minor importance. Division, heresy, and sensualism were rapidly gaining ground among the believers in Galatia.

Paul’s soul was stirred as he saw the evils that threatened speedily to destroy these churches. He immediately wrote to the Galatians, exposing their false theories, and with great severity rebuking those who had departed from the faith.

In the introduction to his epistle, he asserted his own position as an apostle, “not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead.” He had been commissioned by the highest authority, not of earth, but in Heaven. After giving his salutation to the church, he pointedly addresses them: “I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another gospel, which is not another.” The doctrines which the Galatians had received, could not in any sense be called the gospel; they were the teachings of men, and were directly opposed to the doctrines taught by Christ.

 

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Paul Revisits Corinth


The apostle continues: “But there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from Heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.”

How different from his manner of writing to the Corinthian church is the course which he pursues toward the Galatians! In dealing with the former, he manifests great caution and tenderness, while he reproves the latter with abrupt severity. The Corinthians had been overcome by temptation, and deceived by the ingenious sophistry of teachers who presented errors under the guise of truth. They had become confused and bewildered. To teach them to distinguish the false from the true, required great caution and patience in their instructor. Harshness or injudicious haste would have destroyed his influence over those whom he sought to benefit.

In the Galatian churches, open, unmasked error was supplanting the faith of the gospel. Christ, the true foundation, was virtually renounced for the obsolete ceremonies of Judaism. The apostle saw that if these churches were saved from the dangerous influences which threatened them, the most decisive measures must be taken, the sharpest warnings given, to bring them to a sense of their true condition.

To deal wisely with different classes of minds, under varied circumstances and conditions, is a work requiring wisdom and judgment, enlightened and sanctified by the Spirit of God. The minister of Christ should learn the importance of adapting his labors to the condition of those whom he seeks to benefit. Tenderness, patience, decision, and firmness are alike needful; but they are to be exercised with proper discrimination. It is only by maintaining a close connection with God that his servants can hope to meet judiciously the trials and difficulties that still arise in the churches.

Paul had presented to the Galatians the gospel of Christ in its purity. His teachings were in harmony with the Scriptures; and the Holy Spirit had witnessed to his labors. Hence he warned his brethren to listen to nothing that should contradict the truth which they had been taught.

The apostle reverts to his own experience, of which the Galatians have been previously informed. He reminds them of his proficiency in the learning of the Jews, and his zeal for their religion. Even in early manhood he had achieved distinction as an able and zealous defender of the Jewish faith. But when Christ was revealed to him, he at once renounced all his prospective honors and advantages, and devoted his life to the preaching of the cross. He appeals to his brethren to decide whether in all this he could have been actuated by any worldly or selfish motive. He then shows them that after his conversion he had no opportunity to receive instruction from man. The doctrines which he preached had been revealed to him by the Lord Jesus Christ. After the vision at Damascus, Paul retired into Arabia, for communion with God. It was not until three years had elapsed that he went up to Jerusalem; and he then made a stay of but fifteen days, thence going out to preach the gospel to the Gentiles. He declares that he was “unknown by face unto the churches of Judea which were in Christ. But they had heard only, that he which persecuted us in times past, now preacheth the faith which once he destroyed. And they glorified God in me.”

In thus reviewing his history, the apostle seeks to make apparent to all that by special manifestation of divine power he had been led to perceive and to grasp the great truths of the gospel, as presented in the Old Testament scriptures and embodied in the life of Christ on earth. It was the knowledge received from God himself which led Paul to warn and admonish the Galatians in that solemn and positive manner. He did not present the gospel in hesitancy and doubt, but with the assurance of settled conviction and absolute knowledge. In his epistle he clearly marks the contrast between being taught by man and receiving instruction direct from Christ.

The apostle urged upon the Galatians, as their only safe course, to leave the false guides by whom they had been misled, and to return to the faith which they had received from the Source of truth and wisdom. Those false teachers were hypocritical, unregenerate men; unholy in heart, and corrupt in life. Their religion consisted in a round of ceremonies, by the performance of which they expected to receive the favor of God. They had no relish for a doctrine which taught, “Except a man be born again, he cannot see the kingdom of God.” Such a religion required too great a sacrifice. Hence they clung to their errors, deceiving themselves, and deceiving others.

To substitute the external forms of religion for holiness of heart and life, is still as pleasing to the unrenewed nature as in the days of the apostles. For this reason, false teachers abound, and the people listen eagerly to their delusive doctrines. It is Satan’s studied effort to divert the minds of men from the one way of salvation,—faith in Christ, and obedience to the law of God. In every age the arch-enemy adapts his temptations to the prejudices or inclinations of the people. In apostolic times he led the Jews to exalt the ceremonial law, and reject Christ; at the present day he induces many professed Christians, under the pretense of honoring Christ, to cast contempt upon the moral law, and teach that its precepts may be transgressed with impunity. It is the duty of every faithful servant of God, to firmly and decidedly withstand these perverters of the faith, and to fearlessly expose their errors by the word of truth.

Paul continues to vindicate his position as the apostle of Christ, not by the will of men, but by the power of God. He describes the visit which he made to Jerusalem to secure a settlement of the very questions which are now agitating the churches of Galatia, as to whether the Gentiles should submit to circumcision and keep the ceremonial law. This was the only instance in which he had deferred to the judgment of the other apostles as superior to his own. He had first sought a private interview, in which he set the matter in all its bearings before the leading apostles, Peter, James, and John. With far-seeing wisdom, he concluded that if these men could be led to take a right position, everything would be gained. Had he first presented the question before the whole council, there would have been a division of sentiment. The strong prejudice already excited because he had not enforced circumcision on the Gentiles, would have led many to take a stand against him. Thus the object of his visit would have been defeated, and his usefulness greatly hindered. But the three leading apostles, against whom no such prejudice existed, having themselves been won to the true position, brought the matter before the council, and won from all a concurrence in the decision to leave the Gentiles free from the obligations of the ceremonial law.

Paul further disproved the accusations of his enemies, by showing that his position as an apostle of Christ had been acknowledged by the council at Jerusalem, and that in his labors among the Gentiles he had complied with the decisions of that council. Those who were seeking to destroy his influence, professed to acknowledge Peter, James, and John as pillars of the church. They were constantly extolling these apostles, and endeavoring to prove them superior to Paul in position and authority. But Paul showed that his enemies could not justify their course by a pretended regard for these apostles. While he honored them as faithful ministers of Christ, he showed that they had not attempted to instruct him, neither had they commissioned him to preach the gospel. They were convinced that God had called him to present the truth to the Gentiles, as he had designated Peter to go especially to the Jews. Hence they acknowledged before the council Paul’s divine commission, and received him as a fellow-laborer of equal position with themselves.

It was not to exalt self, but to magnify the grace of God, that Paul thus presented to those who were denying his apostleship, proof that he was “not a whit behind the very chiefest apostles.” Those who sought to belittle his calling and his work were fighting against Christ, whose grace and power were manifested through Paul. Hence the apostle felt that he was forced, by the opposition of his enemies, and even by the course of his brethren, to take a decided stand to maintain his position and authority.

 

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Paul’s Last Journey to Jerusalem
ACTS 20

Paul greatly desired to reach Jerusalem before the passover, as he would thus have an opportunity to meet the people who came from all parts of the world to attend the feast. He had a continual hope that in some way he might be instrumental in removing the prejudice of his countrymen, so that they might accept the precious light of the gospel. He was also desirous of meeting the church at Jerusalem, and bearing to them the liberalities donated by other churches to the poor brethren in Judea. And he hoped, in this visit, to bring about a firmer Christian union between the Jewish and Gentile converts to the faith.

Having completed his work at Corinth, he determined to sail directly for one of the ports on the coast of Palestine. All his arrangements had been made, and he was about to step on board the ship, when he was informed of a plot laid by the Jews to take his life. These opposers of the faith had been foiled in all their efforts to put an end to the apostle’s work. Since the unsuccessful attempt to secure his condemnation by Gallio, five years before, they had been unable to arouse the people or the rulers against him. The work of the gospel had advanced, despite all their opposition. From every quarter there came accounts of the spread of the new doctrine by which Jews were released from their distinctive observances, and Gentiles admitted to share equal privileges as children of Abraham. The success attending the preaching of this doctrine, which with all their hatred they could not controvert, stung the Jews to madness. Paul, in his preaching at Corinth, presented the same arguments which he urged so forcibly in his epistles. His strong statement, “There is neither Greek nor Jew, circumcision nor uncircumcision,” was regarded by his enemies as daring blasphemy. They determined that his voice should be silenced. While he was under the protection of the Roman authorities, it might not be prudent to molest him; but they would have their revenge as soon as the ship had left the shore. It would not be a difficult matter to bribe captain or sailors to do any deed of violence.

Upon receiving warning of the plot, Paul decided to change his course, and go round by Macedonia, accompanied by a sufficient number of brethren to protect him. His plan to reach Jerusalem by the passover had to be given up, but he hoped to be there at Pentecost. An overruling Providence permitted the apostle to be delayed on this occasion; for had he been present at the passover, he would have been accused of instigating a riot and massacre which was caused by the pretensions of an Egyptian impostor claiming to be the Messiah.

At Philippi Paul tarried to keep the passover. Only Luke remained with him, the other members of the company passing on to Troas to await him there. The Philippians were the most loving and true-hearted of the apostle’s converts, and he enjoyed a peaceful and happy visit with them during the eight days of the feast.

The passage from Philippi was hindered by contrary winds, so that five days instead of two, the usual time, were required to reach Troas. Here Paul remained seven days, and as was his custom, improved the opportunity to encourage and strengthen the believers.

Upon the last evening of his tarry with them, the brethren “came together to break bread.” The fact that their beloved teacher was about to depart, had called together a larger company than usual. They assembled in an upper room on the third story, the coolest and pleasantest place for such a gathering on that warm spring evening. The nights were then dark, but many lights were burning in the chamber. Paul’s mind was impressed with a sense of the perils that awaited him, and the uncertainty of again meeting with his brethren; he had matters of great interest and importance to present before them; and in the earnestness of his love and solicitude for them, he preached until midnight.

On the broad sill of a window whose shutters had been thrown open, sat a youth named Eutychus. In this perilous position he sank into a deep slumber, and at last fell from his seat into the court below. The discourse was interrupted. All was alarm and confusion. The youth was taken up dead, and many gathered about him with cries and mourning. But Paul, passing through the affrighted company, clasped him in his arms, and sent up an earnest prayer that God would restore the dead to life. The prayer was granted. Above the sound of mourning and lamentation the apostle’s voice was heard, saying, “Trouble not yourselves, for his life is in him.” With rejoicing, yet in deep humility at this signal manifestation of God’s power and mercy, the believers again assembled in the upper chamber. They partook of the communion, and then Paul continued his discourse till the dawn of day. Eutychus was now fully restored, and they brought him into the congregation and were not a little comforted.

The time had now come when the company must separate. The brethren who accompanied Paul went on board the ship, which was about to set sail. The apostle, however, chose to take the nearer route by land between Troas and Assos, and rejoin his companions on shipboard at the latter city. The difficulties and dangers connected with his proposed visit to Jerusalem, the attitude of that church toward himself and his work, as well as the condition of the churches and the interests of the gospel work in other fields, presented subjects for earnest, anxious thought, and he chose this lonely walk that he might have opportunity for reflection and communion with God.

As the travelers sailed southward from Assos, they passed the city of Ephesus, so long the scene of the apostle’s labors. He had greatly desired to visit the church there; for he had important instruction and counsel to impart to them. But upon consideration he relinquished this purpose. Any delay might render it impossible for him to reach Jerusalem by Pentecost. On arriving at Miletus, however, he learned that the ship would be detained for a short time, and he immediately sent a message to the elders of the Ephesian church to come to him. The distance was but thirty miles, and the apostle hoped to secure at least a few hours’ intercourse with these men upon whom the prosperity of the church must largely depend.

When they had come, in answer to his call, he thus addressed them: “Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews; and how I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.”

Paul had ever exalted the divine law. He had presented before the people their great sin in transgressing its precepts, and their duty to repent of such transgression. He had showed them that there was in law no power to save them from the penalty of disobedience. While they should repent of their sins, and humble themselves before God, whose holy law they had broken, and whose just wrath they had thus incurred, they must exercise faith in the blood of Christ as their only ground of pardon. The Son of God died as their sacrifice, and ascended to Heaven to stand as their advocate before the Father. By repentance and faith they might be freed from the condemnation of sin, and through the grace of Christ be enabled henceforth to render obedience to the law of God.