Loe raamatut: «The Expositor's Bible: The Second Epistle to the Corinthians», lehekülg 16

Most people define repentance as a kind of sorrow, but this is not exactly St. Paul's view here. There is a kind of sorrow, he intimates, which issues in repentance, but repentance itself is not so much an emotional as a spiritual change. The sorrow which ends in it is a blessed experience; the sorrow which does not end in it is the most tragical waste of which human nature is capable. The Corinthians, we are told, were made sorry, or grieved, according to God. Their sorrow had respect to Him: when the Apostle's letter pricked their hearts, they became conscious of that which they had forgotten – God's relation to them, and His judgment on their conduct. It is this element which makes any sorrow "godly," and without this, sorrow does not look towards repentance at all. All sins sooner or later bring the sense of loss with them; but the sense of loss is not repentance. It is not repentance when we discover that our sin has found us out, and has put the things we most coveted beyond our reach. It is not repentance when the man who has sown his wild oats is compelled in bitterness of soul to reap what he has sown. It is not a sorrow according to God when our sin is summed up for us in the pain it inflicts upon ourselves – in our own loss, our own defeat, our own humiliation, our own exposure, our own unavailing regret. These are not healing, but embittering. The sorrow according to God is that in which the sinner is conscious of his sin in relation to the Holy One, and feels that its inmost soul of pain and guilt is this, that he has fallen away from the grace and friendship of God. He has wounded a love to which he is dearer than he is to himself: to know this is really to grieve, and that not with a self-consuming, but with a healing, hopeful sorrow. It was such a sorrow to which Paul's letter gave rise at Corinth: it is such a sorrow which issues in repentance, that complete change of spiritual attitude which ends in salvation, and need never be regretted. Anything else – the sorrow, e. g., which is bounded by the selfish interests of the sinner, and is not due to his sinful act, but only to its painful consequences – is the sorrow of the world. It is such as men feel in that realm of life in which no account is taken of God; it is such as weakens and breaks the spirit, or embitters and hardens it, turning it now to defiance and now to despair, but never to God, and penitent hope in Him. It is in this way that it works death. If death is to be defined at all, it must be by contrast with salvation: the grief which has not God as its rule can only exhaust the soul, wither up its faculties, blight its hopes, extinguish and deaden all.

St. Paul can point to the experience of the Corinthians themselves as furnishing a demonstration of these truths. "Consider your own godly sorrow," he seems to say, "and what blessed fruits it bore. What earnest care it wrought in you! how eager became your interest in a situation to which you had once been sinfully indifferent!" But "earnest care" is not all. On the contrary (ἀλλὰ), Paul expands it into a whole series of acts or dispositions, all of which are inspired by that sorrow according to God. When they thought of the infamy which sin had brought upon the Church, they were eager to clear themselves of complicity in it (ἀπολογίαν), and angry with themselves that they had ever allowed such a thing to be (ἀγανάκτησιν); when they thought of the Apostle, they feared lest he should come to them with a rod (φόβον), and yet their hearts went out in longing desires to see him (ἐπιπόθησιν); when they thought of the man whose sin was at the bottom of all this trouble, they were full of moral earnestness, which made lax dealing with him impossible (ζῆλον), and compelled them to punish his offence (ἐκδίκησιν). In every way they made it evident that, in spite of early appearances, they were really pure in the matter. They were not, after all, making themselves partakers, by condoning it, of the bad man's offence.

A popular criticism disparages repentance, and especially the sorrow which leads to repentance, as a mere waste of moral force. We have nothing to throw away, the severely practical moralist tells us, in sighs and tears and feelings: let us be up and doing, to rectify the wrongs for which we are responsible; that is the only repentance which is worth the name. This passage, and the experience which it depicts, are the answer to such precipitate criticism. The descent into our own hearts, the painful self-scrutiny and self-condemnation, the sorrowing according to God, are not waste of moral force. Rather are they the only possible way to accumulate moral force; they apply to the soul the pressure under which it manifests those potent virtues which St. Paul here ascribes to the Corinthians. All sorrow, indeed, as he is careful to tell us, is not repentance; but he who has no sorrow for his sin has not the force in him to produce earnest care, fear, longing, zeal, avenging. The fruit, of course, is that for which the tree is cultivated; but who would magnify the fruit by disparaging the sap? That is what they do who decry "godly sorrow" to exalt practical amendment.

With this reference to the effect of his letter upon them, the Apostle virtually completes his reconciliation to the Corinthians. He chooses to consider the effect of his letter as the purpose for which it was written, and this enables him to dismiss what had been a very painful subject with a turn as felicitous as it is affectionate. "So then, though I did write to you, it was not for his sake who did the wrong [the sinner of 1 Cor. v.], nor for his who had it done to him [his father]⁶⁵; but that you yourselves might become conscious of your earnest care of our interests in the sight of God." Awkward as some of the situations had been, all that remained, so far as the Apostle and the Corinthians were concerned, was this: they knew better than before how deeply they were attached to him, and how much they would do for his sake. He chooses, as I have said, to regard this last result of his writing as the purpose for which he wrote; and when he ends the twelfth verse with the words, "For this cause, we have been comforted,"⁶⁶ it is as if he said, "I have got what I wanted now, and am content."

But content is far too weak a word. Paul had heard all this good news from Titus, and the comfort which it gave him was exalted into abounding joy when he saw how the visit to Corinth had gladdened and refreshed the spirit of his friend. Evidently Titus had accepted Paul's commission with misgivings: possibly Timothy, who had been earlier enlisted for the same service (1 Cor. xvi. 10), had found his courage fail him, and withdrawn. At all events, Paul had spoken encouragingly to Titus of the Corinthians before he started; as he puts it in ver. 14, he had boasted somewhat to him on their account; and he is delighted that their reception of Titus has shown that his confidence was justified. He cannot refrain here from a passing allusion to the charges of prevarication discussed in the first chapter; he not only tells the truth about them (as Titus has seen), but he has always told the truth to them. These verses present the character of Paul in an admirable light: not only his sympathy with Titus, but his attitude to the Corinthians, is beautifully Christian. What in most cases of estrangement makes reconciliation hard is that the estranged have allowed themselves to speak of each other to outsiders in a way that cannot be forgotten or got over. But even when the tension between Paul and the Corinthians was at its height, he boasted of them to Titus. His love to them was so real that nothing could blind him to their good qualities. He could say severe things to them, but he would never disparage or malign them to other people; and if we wish friendships to last, and to stand the strains to which all human ties are occasionally subject, we must never forget this rule. "Boast somewhat," even of the man who has wronged you, if you possibly can. If you have ever loved him, you certainly can, and it makes reconciliation easy.

The last results of the painful friction between Paul and the Corinthians were peculiarly happy. The Apostle's confidence in them was completely restored, and they had completely won the heart of Titus. "His affections are more abundantly toward you, as he remembers the obedience of you all, how with fear and trembling ye received him." "Fear and trembling" is an expression which St. Paul uses elsewhere, and which is liable to be misunderstood. It does not suggest panic, but an anxious scrupulous desire not to be wanting to one's duty, or to do less than one ought to do. "Work out your salvation with fear and trembling, for it is God that worketh in you," does not mean "Do it in a constant state of agitation or alarm," but "Work on with this resource behind you, in the same spirit with which a young man of character would work, who was starting in business on capital advanced by a friend." He would proceed, or ought to proceed, with fear and trembling, not of the sort which paralyse intelligence and energy, but of the sort which peremptorily preclude slackness or failure in duty. This is the meaning here also. The Corinthians were not frightened for Paul's deputy, but they welcomed him with an anxious conscientious desire to do the very utmost that duty and love could require. This, says Calvin, is the true way to receive ministers of Christ: and it is this only which will gladden a true minister's heart. Sometimes, with the most innocent intention, the whole situation is changed, and the minister, though received with the utmost courtesy and kindness, is not received with fear and trembling at all. Partly through his own fault, and partly through the fault of others, he ceases to be the representative of anything that inspires reverence, or excites to conscientious earnestness of conduct. If, under these circumstances, he continues to be kindly treated, he is apt to end in being, not the pastor, but the pet lamb of his flock. In apostolic times there was no danger of this, but modern ministers and modern congregations have sometimes thrown away all the possibilities of good in their mutual relations by disregarding it. The affection which they ought to have to each other is Christian, not merely natural; controlled by spiritual ideas and purposes, and not a matter of ordinary good feeling; and where this is forgotten, all is lost.

XX
THE GRACE OF LIBERALITY

"Moreover, brethren, we make known to you the grace of God which hath been given in the Churches of Macedonia; how that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For according to their power, I bear witness, yea and beyond their power, they gave of their own accord, beseeching us with much intreaty in regard of this grace and the fellowship in the ministering to the saints: and this, not as we had hoped, but first they gave their own selves to the Lord, and to us by the will of God. Insomuch that we exhorted Titus, that as he had made a beginning before, so he would also complete in you this grace also. But as ye abound in everything, in faith, and utterance, and knowledge, and in all earnestness, and in your love to us, see that ye abound in this grace also. I speak not by the way of commandment, but as proving through the earnestness of others the sincerity also of your love. For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might become rich. And herein I give my judgment: for this is expedient for you, who were the first to make a beginning a year ago, not only to do, but also to will. But now complete the doing also; that as there was the readiness to will, so there may be the completion also out of your ability. For if the readiness is there, it is acceptable according as a man hath, not according as he hath not. For I say not this, that others may be eased, and ye distressed: but by equality; your abundance being a supply at this present time for their want, that their abundance also may become a supply for your want; that there may be equality: as it is written, He that gathered much had nothing over; and he that gathered little had no lack." – 2 Cor. viii. 1-15 (R.V.).

With the eighth chapter begins the second of the three great divisions of this Epistle. It is concerned exclusively with the collection which the Apostle was raising in all the Gentile Christian communities for the poor of the Mother Church at Jerusalem. This collection had great importance in his eyes, for various reasons: it was the fulfilment of his undertaking, to the original Apostles, to remember the poor (Gal. ii. 10); and it was a testimony to the saints in Palestine of the love of the Gentile brethren in Christ. The fact that Paul interested himself so much in this collection, destined as it was for Jerusalem, proves that he distinguished broadly between the primitive Church and its authorities on the one hand, and the Jewish emissaries whom he treats so unsparingly in chaps. x. and xi. on the other.

Money is usually a delicate topic to handle in the Church, and we may count ourselves happy in having two chapters from the pen of St. Paul in which he treats at large of a collection. We see the mind of Christ applied in them to a subject which is always with us, and sometimes embarrassing; and if there are traces here and there that embarrassment was felt even by the Apostle, they only show more clearly the wonderful wealth of thought and feeling which he could bring to bear on an ungrateful theme. Consider only the variety of lights in which he puts it, and all of them ideal. "Money," as such, has no character, and so he never mentions it. But he calls the thing which he wants a grace (χάρις), a service (διακονία), a communion in service (κοινωνία), a munificence (ἁδρότης), a blessing (εὐλογία), a manifestation of love. The whole resources of Christian imagination are spent in transfiguring, and lifting into a spiritual atmosphere, a subject on which even Christian men are apt to be materialistic. We do not need to be hypocritical when we speak about money in the Church; but both the charity and the business of the Church must be transacted as Christian, and not as secular, affairs.

Paul introduces the new topic with his usual felicity. He has got through some rough water in the first seven chapters, but ends with expressions of joy and satisfaction. When he goes on in the eighth chapter, it is in the same cheerful key. It is as though he said to the Corinthians: "You have made me very happy, and now I must tell you what a happy experience I have had in Macedonia. The grace of God has been poured out on the Churches, and they have given with incredible liberality to the collection for the Jewish poor. It so moved me that I begged Titus, who had already made some arrangements in connexion with this matter among you, to return and complete the work."

Speaking broadly, the Apostle invites the Corinthians to look at the subject through three media: (1) the example of the Macedonians; (2) the example of the Lord; and (3) the laws by which God estimates liberality.

(1) The liberality of the Macedonians is described as "the grace of God given in the Churches." This is the aspect of it which conditions every other; it is not the native growth of the soul, but a divine gift for which God is to be thanked. Praise Him when hearts are opened, and generosity shown; for it is His work. In Macedonia this grace was set off by the circumstances of the people. Their Christian character was put to the severe proof of a great affliction (see 1 Thess. ii. 14 f.); they were themselves in deep poverty; but their joy abounded nevertheless (1 Thess. i. 6), and joy and poverty together poured out a rich stream of liberality.⁶⁷ This may sound paradoxical, but paradox is normal here. Strange to say, it is not those to whom the Gospel comes easily, and on whom it imposes little, who are most generous in its cause. On the contrary, it is those who have suffered for it, those who have lost by it, who are as a rule most open-handed. Comfort makes men selfish, even though they are Christian; but if they are Christian, affliction, even to the spoiling of their goods, teaches them generosity. The first generation of Methodists in England – the men who in 1843 fought the good fight of the faith in Scotland – illustrate this law; in much proof of affliction, it might be said of them also, the abundance of their joy, and their deep poverty, abounded unto the riches of their liberality. Paul was almost embarrassed with the liberality of the Macedonians. When he looked at their poverty, he did not hope for much (ver. 5). He would not have felt justified in urging people who were themselves in such distress to do much for the relief of others. But they did not need urging: it was they who urged him. The Apostle's sentence breaks down as he tries to convey an adequate impression of their eagerness (ver. 4), and he has to leave off and begin again (ver. 5). To their power, he bears witness, yes and beyond their power, they gave of their own accord. They importuned him to bestow on them also the favour of sharing in this service to the saints. And when their request was granted, it was no paltry contribution that they made; they gave themselves to the Lord, to begin with, and to the Apostle, as His agent in the transaction, by the will of God. The last words resume, in effect, those with which St. Paul introduced this topic: it was God's doing, the working of His will on their wills, that the Macedonians behaved as they did. I cannot think the English version is right in the rendering: "And this, not as we had hoped, but first they gave their own selves to the Lord." This inevitably suggests that afterwards they gave something else – viz., their subscriptions. But this is a false contrast, and gives the word "first" (πρῶτον) a false emphasis, which it has not in the original. What St. Paul says is virtually this: "We expected little from people so poor, but by God's will they literally put themselves at the service of the Lord, in the first instance, and of us as His administrators. They said to us, to our amazement and joy, 'We are Christ's, and yours after Him, to command in this matter.'" This is one of the finest and most inspiring experiences that a Christian minister can have, and, God be thanked, it is none of the rarest. Many a man besides Paul has been startled and ashamed by the liberality of those from whom he would not have ventured to beg. Many a man has been importuned to take what he could not have dared to ask. It is a mistake to refuse such generosity, to decline it as too much; it gladdens God, and revives the heart of man. It is a mistake to deprive the poorest of the opportunity of offering this sacrifice of praise; it is the poorest in whom it has most munificence, and to whom it brings the deepest joy. Rather ought we to open our hearts to the impression of it, as to the working of God's grace, and rouse our own selfishness to do something not less worthy of Christ's love.

This was the application which St. Paul made of the generosity of the Macedonians. Under the impression of it he exhorted Titus, who on a previous occasion⁶⁸ had made some preliminary arrangements about the matter in Corinth, to return thither and complete the work. He had other things also to complete, but "this grace" was to be specially included (καὶ τὴν χάριν ταύτην). Perhaps one may see a gentle irony in the tone of ver. 7. "Enough of argument," the Apostle says:⁶⁹ "let Christians distinguished as you are in every respect – in faith and eloquence and knowledge and all sorts of zeal, and in the love that comes from you and abides in us – see that they are distinguished in this grace also." It is a real character that is suggested here by way of contrast, but not exactly a lovely one: the man who abounds in spiritual interests, who is fervent, prayerful, affectionate, able to speak in the Church, but unable to part with money.

(2) This brings the Apostle to his second point, the example of the Lord. "I do not speak by way of commandment," he says, "in urging you to be liberal; I am only taking occasion, through the earnestness of others, to put the sincerity of your love to the proof. If you truly love the brethren you will not grudge to help them in their distress. The Macedonians, of course, are no law for you; and though it was from them I started, I do not need to urge their example; 'for ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might become rich.'" This is the one pattern that stands for ever before the eyes of Christian men, the fountain of an inspiration as strong and pure to-day as when Paul wrote these words.

Read simply, and by one who has the Christian creed in his mind, the words do not appear ambiguous. Christ was rich, they tell us; He became poor for our sakes, and by His poverty we become rich. If a commentary is needed, it is surely to be sought in the parallel passage Phil. ii. 5 ff. The rich Christ is the pre-existent One, in the form of God, in the glory which He had with the Father before the world was; He became poor when He became man. The poor men are those whose lot Christ came to share, and in consequence of that self-impoverishment of His they become heirs of a kingdom. It is not necessary, indeed it is utterly misleading, to ask curiously how Christ became poor, or what kind of experience it was for Him when He exchanged heaven for earth, and the form of God for the form of a servant. As Mr. Gore has well said, it is not the metaphysics of the Incarnation that St. Paul is concerned with, either here or in Philippians, but its ethics. We may never have a scientific key to it, but we have a moral key. If we do not comprehend its method, at least we comprehend its motive, and it is in its motive that the inspiration of it lies. We know the grace of our Lord Jesus Christ; and it comes home to our hearts when the Apostle says, "Let that mind– that moral temper – be in you which was also in Him." Ordinary charity is but the crumbs from the rich man's table; but if we catch Christ's spirit, it will carry us far beyond that. He was rich, and gave up all for our sakes; it is no less than poverty on His part which enriches us.

The older theologians, especially of the Lutheran Church, read this great text differently, and their opinion is not yet quite extinct. They referred ἐπτώχευσεν, not to Christ's entrance on the incarnate state, but to His existence in it;⁷⁰ they puzzled themselves to conceive of Him as rich and poor at the same time; and they quite took the point from St. Paul's exhortation by making ἐπτώχευσεν πλούσιος ὢν describe a combination, instead of an interchange, of states. It is a counsel of despair when a recent commentator (Heinrici), sympathising with this view, but yielding to the comparison of Phil. ii. 5 ff., tries to unite the two interpretations, and to make ἐπτώχευσεν cover both the coming to earth from heaven and the life in poverty on earth. No word can mean two different things at the same time: and in this daring attempt we may fairly see a final surrender of the orthodox Lutheran interpretation.

Some strange criticisms have been passed on this appeal to the Incarnation as a motive to liberality. It shows, Schmiedel says, Paul's contempt for the knowledge of Christ after the flesh, when the Incarnation is all he can adduce as a pattern for such a simply human thing as a charitable gift. The same contempt, then, we must presume, is shown in Philippians, when the same great pattern is held up to inspire Christians with lowly thoughts of themselves, and with consideration for others. It is shown, perhaps, again at the close of that magnificent chapter – the fifteenth in First Corinthians – where all the glory to be revealed when Christ transfigures His people is made a reason for the sober virtues of stedfastness and patience. The truth is rather that Paul knew from experience that the supreme motives are needed on the most ordinary occasions. He never appeals to incidents, not because he does not know them, or because he despises them, but because it is far more potent and effectual to appeal to Christ. His mind gravitates to the Incarnation, or the Cross, or the Heavenly Throne, because the power and virtue of the Redeemer are concentrated there. The spirit that wrought redemption, and that changes men into the image of the Lord – the spirit without which no Christian disposition, not even the most "simply human," can be produced – is felt there, if one may say so, in gathered intensity; and it is not the want of a concrete vision of Jesus such as Peter and John had, nor a scholastic insensibility to such living and love-compelling details as our first three Gospels furnish, that makes Paul have recourse thither; it is the instinct of the evangelist and pastor who knows that the hope of souls is to live in the presence of the very highest things. Of course Paul believed in the pre-existence and in the Incarnation. The writer quoted above does not, and naturally the appeal of the text is artificial and unimpressive to him. But may we not ask, in view of the simplicity, the unaffectedness, and the urgency with which St. Paul uses this appeal both here and in Philippians, whether his faith in the pre-existence can have had no more than the precarious speculative foundation which is given to it by so many who reconstruct his theology? "Christ, the perfect reconciler, must be the perfect revealer of God; God's purpose – that for which He made all things – must be seen in Him; but that for which God made all things must have existed (in the mind of God) before all things; therefore Christ is (ideally) from everlasting." This is the substance of many explanations of how St. Paul came by his Christology; but if this had been all, could St. Paul by any possibility have appealed thus naïvely to the Incarnation as a fact, and a fact which was one of the mainsprings of Christian morality?

(3) The Apostle pauses for a moment to urge his plea in the interest of the Corinthians themselves. He is not commanding, but giving his judgment: "this," he says, "is profitable for you, who began⁷¹ a year ago, not only to do, but also to will.⁷² But now complete the doing also." Every one knows this situation, and its evils. A good work which has been set on foot with interest and spontaneity enough, but which has begun to drag, and is in danger of coming to nothing, is very demoralising. It enfeebles the conscience, and spoils the temper. It develops irresolution and incapacity, and it stands perpetually in the way of anything else that has to be done. Many a bright idea stumbles over it, and can get no further. It is not only worldly wisdom, but divine wisdom, which says: "Whatsoever thy hand findeth to do, do it with thy might." If it is the giving of money, the building of a church, the insuring of a life, complete the doing. To be always thinking about it, and always in an ineffective way busy about it, is not profitable for you.

It is in this connexion that the Apostle lays down the laws of Christian liberality. In these verses (11 to 15) there are three. (a) First, there must be readiness, or, as the Authorised Version puts it, a willing mind. What is given must be given freely; it must be a gracious offering, not a tax. This is fundamental. The law of the Old Testament is re-enacted in the New: "Of every man whose heart maketh him willing shall ye take the Lord's offering." What we spend in piety and charity is not tribute paid to a tyrant, but the response of gratitude to our Redeemer: and if it has not this character He does not want it. If there be first a willing mind, the rest is easy; if not, there is no need to go on. (b) The second law is, "according as a man has." Readiness is the acceptable thing, not this or that proof of it. If we cannot give much, then a ready mind makes even a little acceptable. Only let us remember this, that readiness always gives all that is in its power. The readiness of the poor widow in the Temple could only give two mites, but two mites were all her living; the readiness of the Macedonians was in the depths of poverty, but they gave themselves to the Lord. The widow's mites are an illustrious example of sacrifice, and this word of the Apostle contains a moving appeal for generosity; yet the two together have been profaned times innumerable to cloak the meanest selfishness. (c) The third law is reciprocity. Paul does not write that the Jews may be relieved and the Corinthians burdened, but on the principle of equality: at this crisis the superfluity of the Corinthians is to make up what is wanting to the Jews, and at some other the situation will be exactly reversed. Brotherhood cannot be one-sided; it must be mutual, and in the interchange of services equality is the result. This, as the quotation hints, answers to God's design in regard to worldly goods, as that design is indicated in the story of the manna: He that gathered much had no more than his neighbours, and he that gathered little had no less. To be selfish is not an infallible way of getting more than your share; you may cheat your neighbour by that policy, but you will not get the better of God. In all probability men are far more nearly on an equality, in respect of what their worldly possessions yield, than the rich in their pride, or the poor in their envious discontent, would readily believe; but where inequality is patent and painful – a glaring violation of the divine intention here suggested – there is a call for charity to redress the balance. Those who give to the poor are co-operating with God, and the more a community is Christianised, the more will that state be realised in which each has what he needs.