Therefore, since God in His mercy has given us this ministry, we do not lose heart. Sermons
It is still "this ministry." The question, "Who is sufficient for these things?" has been answered in part by a statement of his "sincerity" and "plainness of speech," and he now proceeds to Speak of his courage and steady zeal. "We faint not," allowing no difficulties or dangers to dishearten us. But what was the nature or spirit of this resolute energy? Energetic men, brave men, who are bent on their purpose, are not always choice or chary of the means employed to gain their ends. "Hidden things of dishonesty," plots, schemes concocted in secret, were renounced, nor did he in any way adulterate the gospel. Not only did he preach the Word, but he delivered it as received from the Lord Jesus. The mirror was kept clean and bright, so as to reflect the image. Of course, he contrasted himself with his opponents, who used intrigues to acquire influence. If certain men handled the Word of God deceitfully, he was not one of that number, for his single aim was; "by manifestation of the truth," to commend himself "to every man's conscience in the sight of God." Divine truth, such as the gospel contained, was a manifestation, a showing of its real and intrinsic character, to the only faculty competent to receive it as a self-evidencing system; and that faculty was the conscience. Reason lies back of all our reasoning, and is greater and truer than our formal logic. Instinct antedates experience, and is the condition precedent to experience. And these instincts with their intuitions constitute their own evidence and form the basis of all knowledge. St. Paul argued that the spiritual doctrines of the gospel, if faithfully presented to the conscience, would be recognized and accepted by conscience as the truth of God. History is history; testimony is testimony; judgment is judgment; conscience is conscience; and he will not disparage any one of these to exalt another, but will keep each in its place according to the constitution of our nature. Yet the human mind, made in God's image, must be master of its impressions, sovereign over its motives, lord of itself when most obedient to God; and, accordingly, it must have a conscience to witness "magisterially," as Bishop Butler puts it, for the authority of God. It was not to worldly taste and selfish intellect St. Paul appealed in preaching the gospel, nor to low and mercenary feelings of any kind, but to the conscience as the supreme sense of right in man. And was this all? Nay; they commended themselves, their persons, their private and public lives, their experience and conduct, to the consciences of others. Witness what we are, what we do, how we live, as well as what we preach, was St. Paul's argument. No man enjoyed true appreciation and love more than he; but, most of all, he sought the testimony of their conscience that he was their servant for Christ's sake, and was in no respect crafty and dishonest in his relations to the brethren. Private character and public character are, alas! too often disjoined, and not seldom are opposites; but St. Paul thought that gifts and graces should go together. What he professed as an apostle be would practise as a man, and in each respect he would commend himself to conscience. On no account would he have the confidence and regard of the Church except so far as he impressed this purest and safest kind of human judgment. And he did this most solemnly, "in the sight of God." Observe, then, it was not to their consciousness but conscience, to which his ministry, character, and life appealed. Nor was this limited to the Church. It was exhibited before all, believers and unbelievers, a savour of life, a savour of death. The manifestation of the truth would commend itself to every man's conscience; and yet the general verdict of conscience would be accepted and acted on by some, while it would be opposed and disobeyed by many. But who were the rejecters? "If our gospel be hid, it is hid to them that are lost" (who are now perishing), not finally lost, but at present unsaved, their day of grace not over, salvation yet possible. The state spoken of is one of mental blindness, which includes the want of spiritual perceptions and the darkness of the understanding. Conscience is instructed, but the intellect overpowers conscience. Conscience is on the side of truth; intellect on the side of the senses. Conscience entreats, warns, condemns, in the name of God; intellect is sophistical and imperious in behalf of the carnal man. And the intellect is thus alienated from its rational subordination to a ruling conscience by a usurper who is Satan, "the god of this world." Men have allowed him to assert sovereignty over them, have made him "a god," and have yielded to his wicked agency what belongs to the one God. They hays robbed God to give him power over their bodies and souls. Without this clear and vivid recognition of the personality, the activity, the prodigious energy of Satan, the theology of St. Paul would have no consistency, no logical coherence, no adaptiveness to the convicting and renewing work with which he associates it. With him, human depravity is not an abstract thing, an isolated thing, but part and parcel of a vast system of evil, an immense empire of untruth, deception, fraud, cruelty, of which Satan is head and front. Is unbelief powerful? Satan is behind it. Are the lusts and appetites of the flesh tyrannic? Satan is the tyrant. Are men blinded to their interest and well being? By him, "god of this world," are they blinded. One who estimates human depravity solely by what it is in itself will have a very different view of its actual character in experience and outworking from one who looks at it as an instrumentality in such hands as Satan's. In the former case it is the man indulging in depravity for his own gratification - he personally and individually and directly is its motive, impulse, and end; in the latter there is a kingdom and a despotic ruler, whose objects are furthered by widening his dominion and enhancing his sway. St. Paul is explicit. Satan is the blinder, and he is the blinder as "the god of this world." And he blinds the minds of men, "lest the light of the glorious gospel of Christ, who is the Image of God, should shine unto them." Turn to the close of the previous chapter and read of the "open face," of the reflected "glory of the Lord," of the assimilating power of the "image," of its transforming wonder in changing "from glory to glory." And now take this awful contrast - a fallen angel, a dethroned principality and power the "god" among his hierarchies, the "god" of a world where men are on probation for an immortality of good or evil, and thin "god" of darkness busy everywhere to hide the only light that reveals Christ as the Image of God. Here is this light in the history of Christ's life, death, resurrection, exaltation. It is glorious. It is preached as a "glorious gospel;" it is preached by men. who have "renounced the hidden things of dishonesty," and who themselves, by their candour, integrity, purity, commend themselves to every man's conscience under the eye of God, But Satan exerts all his skill and influence, controls myriad agencies, works continually and works so successfully that the minds of many are blinded by unbelief. Destroy belief and you destroy the soul. And this is the Satanic might of evil, the climax of all his influence, that the blindness with which he shrouds the soul is the blindness of unbelief. Can he think of "the glorious gospel of Christ" and not be humbled? "We preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake." And now the idea which has occupied so much of his attention - the veiled face of Moses, the open vision of Christ, the image of the Father in him, the glory that excelleth, the ministry as a manifestation of glory, Christian growth as an expansion from one degree of resplendency to another till it reaches "the perfect day," and the contrasted blindness of unbelievers who are under Satan's power, - this idea, so suggestive, attains its final expression in the sixth verse. God had once said, "Let there be light, and there was light." It was the opening grandeur of creation; but was this all? This was to be the permanent symbol of God, the source and centre of more associations and suggestions than any other object in the material universe, a creative force to the imagination of metaphor, image, and illustration that cannot be measured. And, as such, St. Paul uses it when he says that "God, who commanded the light to shine out of darkness, hath shined in our hearts." What fuller embodiment could the thought take than "the light of the knowledge of the glory of God in the face of Jesus Christ"? "Light," "knowledge," "glory of God," "face of Jesus Christ," - what a collocation of sublime ideas! - L. Therefore seeing we have received this ministry. Paul represents this I. AS A MINISTRY OF LIGHT (vers. 4-6). 1. Cf. John 1:5. Nothing could be more different than the minds of Paul and John, and yet both call revelation "light." According to John, to live in sin was to live in darkness; according to Paul, it was to live in blindness. The gospel threw light —(1) On God: light unknown before, even to the holiest. Out of Christ, our God is only a dreadful mystery.(2) On man. Man, with godlike aspirations and animal cravings, asks, "Am I a god or beast?" The gospel answers, "You are a glorious temple in ruins, to be rebuilt into a habitation of God."(3) On the grave; for "life and immortality" were "brought to light through the gospel." Until then immortality was but a mournful perhaps. 2. Note three practical deductions.(1) Our life is to be a manifestation of the gospel. We do not tamper with the Word of God (ver. 2). It is not concealed or darkened by us, for our very work is fearlessly to declare the truth, and to dread no consequences.(2) Light is given to us that we may spread it (vers. 5, 6). If God has illuminated us, then we are your servants, to give you this illumination. This Paul, who had himself been in darkness, felt vividly; and shall we refuse to feel it? Perhaps we who have been in the brightness of his revelation all our lives scarcely appreciate the necessity which he felt so strongly of communicating it.(3) It is the evil heart which hides tim truth. Light shines on all who have not deadened the spiritual sense. "Every one that is of the truth heareth Christ's voice." "The evidences of Christianity" are Christianity. The evidence of the sun is its light. Men who find their all in the world (ver. 4) — how can they, fevered by its business, excited by its pleasures, petrified by its maxims, see God in His purity, or comprehend the calm radiance of eternity? II. AS A REFLECTION OF THE LIFE OF CHRIST. 1. In word. Cf. vers. 2 and 13. We manifest the truth, "commending ourselves to every man's conscience," because we speak in strong belief. Observe the difference between this and theological knowledge. It is not a minister's wisdom, but his conviction, which imparts itself to others. Nothing gives life but life. Real flame alone kindles other flame. We only half believe. In ver. 5 Paul says he preaches Christ, and not himself. The minister is to preach, not the Christ of this sect or of that man, but Christ fully — Christ our hope, our pattern, our life. 2. In experience. It might be a matter of surprise that God's truth should be conveyed through such feeble instruments — "earthen vessels" (ver. 7). But this very circumstance, instead of proving that the gospel is not of God, proves that it is. For what was the life of these men but the life of Christ over again — a life victorious in defeat? (ver. 8-11). In their sufferings the apostles represented the death of Christ, and in their incredible escapes His resurrection. Figuratively speaking, their escapes were as a resurrection. In different periods of the same life, in different ages of freedom or persecution — as we have known in the depressed Church of the Albigenses and the victorious Church of England — in different persons during the same age, the Cross and the Resurrection alternate and exist together. But in all there is progress — the decay of evil or the birth of good (ver. 16). () I. HIS MOTIVES. 1. His sense of the glory of his office. "Seeing we have this ministry." This arose out of iris conception of the glory of the gospel (Romans 11:13). With this view of his office the apostle always strove to rise to the level of its dignity (1 Thessalonians 2:4), 2. His sense of his indebtedness to Divine mercy. "As we have received mercy, we faint not." His whole being was penetrated with a sense of the munificence of God towards him. He never touches upon this theme but his words glow with extraordinary power. 3. The Divine cognition. "In the sight of God" (cf. 2 Corinthians 5:11). What an incentive to earnestness and honesty of purpose is this fact of God's infinite eye being ever upon us! By these motives Paul was sustained, so that he fainted not. His sail was the exalted dignity of his office, his rudder his sense of the Divine eye ever upon him, his ballast the deep-felt gratitude of his heart for the mercy of God. Every Christian minister has need of the same motives — (1)To stimulate industry and conscientiousness.(2)To sustain in the face of apparent want of success.(3)To inflame zeal in the face of want of appreciation.(4)For support in face of the difficulties usually besetting ministerial work.(5)To guard against any partial discharge of duties.II. HIS METHOD. 1. Negative. "But have renounced," etc. In the discharge of the duties of his exalted office he totally repudiated all methods and practices of which he had reason to be ashamed. He entirely avoided "tricks of the trade." By his emphatic repudiation he implies —(1) That particular care should be shown by us to avoid degrading our office by resorting to unworthy tricks and dishonest craft for securing success.(2) That peculiar care should be shown to avoid all tampering with God's Word with a view to please men. 2. Positive. "By manifestation of the truth." What does this involve?(1) An honest, clear, naked statement of it. It is impossible to convey gospel truth in too naked a form. The painted window of the cathedral may be exquisitely beautiful, yet it dims the light, and clothes the surrounding objects with false though gorgeous hues. The window which does the greatest justice to the light is the one that transmits it in all its purity, without manipulation or distortion.(2) A full statement of it in all its parts and bearings. It is only as it is thus presented in its completeness that it can prove a saving power upon men's hearts. Any one-sided presentation of it will certainly fail to attain that perfecting effect it is calculated to produce. Light consists of three primary colours — red, blue, and yellow. Not one, however, of these elements alone will produce vegetable growth in full perfection. Experiments have shown that yellow, while yielding the largest amount of light, prevents the germination of seed. Under the red the most heat is produced, but the plant is unhealthy. Beneath the blue the strongest chemical effect is produced, but under this influence the strength of the plant fails to keep pace with its growth. So a representation of the truth all doctrinal is like light all yellow; it has in it only illumination for the head. A representation of it all love is like light all red; ii has in it only warmth for the heart. A representation of it all ethics is like light all blue; it has but chemistry for the conscience.(3) A manifestation in the life. The ministry must needs be illustrated by the life. III. HIS POWER. "Commending ourselves to every man's conscience" — not to their prejudices, passions, or tastes. It was a power arising, not from the charm of office, but from the charm of truth, earnestness, and holiness. ()
People Corinthians, Galatians, PaulPlaces Achaia, CorinthTopics Cowards, Engaged, Faint, Heart, Kindness, Lose, Mercy, Mindful, Ministration, Ministry, Obtained, Order, Reason, Receive, Received, Seeing, Servants, Service, Shewn, Shown, StrongOutline 1. Paul declares how he has used all sincerity and diligence in preaching the gospel,
7. and how his troubles and persecutions did redound to the praise of God's power,
12. to the benefit of the church,
16. and to the apostle's own eternal glory.
Dictionary of Bible Themes 2 Corinthians 4:1 5017 heart, renewal
6688 mercy, demonstration of God's
6690 mercy, response to God's
7944 ministry, qualifications
8107 assurance, and life of faith
8426 evangelism, motivation 2 Corinthians 4:1-2 5109 Paul, apostle Library The Winsome Jesus.
The Face of Jesus: Jesus drew crowds, men, women, children, bad people, enemies--His personality--face--impress of experiences--the glory of God in that face, 2 Corinthians 4:6. Hebrews 1:3. The Music of God in the Voice of Jesus: the eye--Jesus' eyes, Luke 4:16-30. John 8:59. 10:31. 7:32, 45, 46. 18:6. Mark 10:32. 9:36. 10:13-16. Luke 19:48.--His voice, Matthew 26:30. personal touch, Matthew 8:3, 15. 9:29. 17:7. 20:34. Mark 1:41. 7:33. Luke 5:13. 22:51. (John 14:16-20). His presence irresistible. …
S. D. Gordon—Quiet Talks about JesusLooking at the Unseen
'While we look not at the things which are seen, but at the things which are not seen.'--2 COR. iv. 18. Men may be said to be divided into two classes, materialists and idealists, in the widest sense of those two words. The mass care for, and are occupied by, and regard as really solid good, those goods which can be touched and enjoyed by sense. The minority--students, thinkers, men of ideas, moralists, and the like--believe in, and care for, impalpable spiritual riches. Everybody admits that the …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V) The Heart of the Gospel
Let me give you a parable. In the days of Nero there was great shortness of food in the city of Rome, although there was abundance of corn to be purchased at Alexandria. A certain man who owned a vessel went down to the sea coast, and there he noticed many hungry people straining their eyes toward the sea, watching for the vessels that were to come from Egypt with corn. When these vessels came to the shore, one by one, the poor people wrung their hands in bitter disappointment, for on board the galleys …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886 In the Bitter Cold of Winter the Trees Stand Bare of Leaves...
1. In the bitter cold of winter the trees stand bare of leaves, and it seems as if their life, too, had departed for ever, yet in the spring time they put forth new leaves and beautiful flowers, and the fruit begins to show itself. So was it with Me in My crucifixion and resurrection, and so it is with my faithful cross-bearers (2 Cor. iv.8-11; vi.4-10). Though they seem to be crushed and dead beneath their cross they still put forth the beautiful flowers and glorious fruits of eternal life which …
Sadhu Sundar Singh—At The Master's Feet Clairvoyance
"We look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal."--2 COR. iv. 18. "Everything that is, is double."--Hermes Trismegistus. "LOOK not at the things which are seen." How can we look not at the things which are seen? If they are seen, how can we help looking at them? "Look at the things which are not seen." How can we look at things which are not seen? Has religion some magic wishing-cap, …
Henry Drummond—The Ideal Life Conclusion.
NEBICULA est; transibit,"--"It is a little cloud; it will pass away." This was said first, I believe, by Athanasius, of Julian the Apostate who, after a short reign of intense hostility to Christianity, perished with his work, "leaving no wreck behind."[97]97 The same may be applied to all the recent attempts to undermine the faith of humanity in the person of its divine Lord and Saviour. The clouds, great and small, pass away; the sun continues to shine: darkness has its hour; the light is eternal. …
Philip Schaff—The Person of Christ Meditations of the Blessed State of a Regenerate Man in Heaven.
Here my meditation dazzles, and my pen falls out of my hand; the one being not able to conceive, nor the other to describe, that most excellent bliss, and eternal weight of glory (2 Cor. iv. 17; Rom. viii. 18)--whereof all the afflictions of this present life are not worthy--which all the elect shall with the blessed Trinity enjoy, from that time that they shall be received with Christ, as joint-heirs (Rom. viii. 17) into that everlasting kingdom of joy. Notwithstanding, we may take a scantling thereof. …
Lewis Bayly—The Practice of Piety Out of the Depths
Heinrich Suso 2 Cor. iv. 17 "O Father! not my will, but Thine be done!" Thus with my lips I say; Yet lags the heart, the while the lips would run-- My heart, it sayeth "Nay." "Be comforted, O child of My delight, Though yet thy heart complain; For I would have thee suffer when I smite, Or pain would not be [g]ain. "Were it a chastening if it were not grief? Yet for a moment tears-- Then glows the spring where fell the yellow leaf, Of Heaven's eternal years. "For sorrow is the sorrow of an hour, …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others Light of a Stone Most Precious
P. G. 2 Cor. iv. 6, 7 God in heaven hath a treasure, Riches none may count or tell; Hath a deep eternal pleasure, Christ, the Son He loveth well. God hath here on earth a treasure, None but He its price may know-- Deep unfathomable pleasure, Christ revealed in saints below. Christ, the light that fills the heavens Shining forth on earth beneath, Through His Spirit freely given Light of life midst shades of death; Down from heaven's unclouded glory God Himself the treasure brought, Closing thus …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others The Council of Nicæa.
An ecumenical council was a new experiment. Local councils had long since grown to be a recognised organ of the Church both for legislation and for judicial proceedings. But no precedent as yet prescribed, no ecclesiastical law or theological principle had as yet enthroned, the General Council' as the supreme expression of the Church's mind. Constantine had already referred the case of the Donatists first to a select council at Rome under bishop Miltiades, then to what Augustine (Ep. 43) has been …
Athanasius—Select Works and Letters or Athanasius Memoir of John Bunyan
THE FIRST PERIOD. THIS GREAT MAN DESCENDED FROM IGNOBLE PARENTS--BORN IN POVERTY--HIS EDUCATION AND EVIL HABITS--FOLLOWS HIS FATHER'S BUSINESS AS A BRAZIER--ENLISTS FOR A SOLDIER--RETURNS FROM THE WARS AND OBTAINS AN AMIABLE, RELIGIOUS WIFE--HER DOWER. 'We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.'--2 Cor 4:7 'For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord.'--Isaiah 55:8. 'Though ye have lien among the …
John Bunyan—The Works of John Bunyan Volumes 1-3 Preaching (ii. ).
For Thy sake, beloved Lord, I will labour in Thy Word; On the knees, in patient prayer; At the desk, with studious care; In the pulpit, seeking still There to utter all Thy will. I pursue the subject of attractive preaching, taking still the word attractive in its worthiest sense, and again laying stress on the necessity of attractiveness of the right sort. We have looked a little already at some of the external requisites to this end; now let us approach some which have to do with matter more …
Handley C. G. Moule—To My Younger Brethren Fourth Sunday after Trinity Consolation in Suffering, and Patience.
Text: Romans 8, 18-22. 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward. 19 For the earnest expectation of the creature waiteth for the revealing of the sons of God. 20 For the creation was subjected to vanity not of its own will, but by reason of him who subjected it, in hope 21 that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. …
Martin Luther—Epistle Sermons, Vol. III Religious Joy.
"And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord."--Luke ii. 10, 11. There are two principal lessons which we are taught on the great Festival which we this day celebrate, lowliness and joy. This surely is a day, of all others, in which is set before us the heavenly excellence and the acceptableness in God's sight of that state which …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII The Patience of Man, which is Right and Laudable and Worthy of the Name...
2. The patience of man, which is right and laudable and worthy of the name of virtue, is understood to be that by which we tolerate evil things with an even mind, that we may not with a mind uneven desert good things, through which we may arrive at better. Wherefore the impatient, while they will not suffer ills, effect not a deliverance from ills, but only the suffering of heavier ills. Whereas the patient who choose rather by not committing to bear, than by not bearing to commit, evil, both make …
St. Augustine—On Patience Edwards -- Spiritual Light
Jonathan Edwards, the New England divine and metaphysician, was born at East Windsor, Connecticut, in 1703. He was graduated early from Yale College, where he had given much attention to philosophy, became tutor of his college, and at nineteen began to preach. His voice and manner did not lend themselves readily to pulpit oratory, but his clear, logical, and intense presentation of the truth produced a profound and permanent effect upon his hearers. He wrote what were considered the most important …
Grenville Kleiser—The world's great sermons, Volume 3 Faith in General.
"Through faith; and that not of yourselves, it is the gift of God."--Ephes. ii. 8. When the judicial act of the Triune God, justification, is announced to the conscience, faith begins to be active and expresses itself in works. This leads us to call the attention of our readers to the work of the Holy Spirit, which consists in the imparting of faith. We are saved through faith; and that faith is not of ourselves, it is the gift of God. It is very specially a gift of the Triune God, by a peculiar …
Abraham Kuyper—The Work of the Holy Spirit Concerning Christian Liberty
CHRISTIAN faith has appeared to many an easy thing; nay, not a few even reckon it among the social virtues, as it were; and this they do, because they have not made proof of it experimentally, and have never tasted of what efficacy it is. For it is not possible for any man to write well about it, or to understand well what is rightly written, who has not at some time tasted of its spirit, under the pressure of tribulation. While he who has tasted of it, even to a very small extent, can never write, …
Martin Luther—First Principles of the Reformation Lastly, Let us Hear the Lord Himself Delivering Most Plain Judgment on this Matter. ...
23. Lastly, let us hear the Lord Himself delivering most plain judgment on this matter. For, upon His speaking after a divine and fearful manner concerning husband and wife not separating, save on account of fornication, His disciples said to Him, "If the case be such with a wife, it is not good to marry." [2066] To whom He saith, "Not all receive this saying. For there are eunuchs who were so born: but there are others who were made by men: and there are eunuchs, who made themselves eunuchs for …
St. Augustine—Of Holy Virginity. He Severely Reproves Abaelard for Scrutinizing Rashly and Impiously, and Extenuating the Power Of, the Secret Things of God.
He severely reproves Abaelard for scrutinizing rashly and impiously, and extenuating the power of, the secret things of God. 17. This is the righteousness of man in the blood of the Redeemer: which this son of perdition, by his scoffs and insinuations, is attempting to render vain; so much so, that he thinks and argues that the whole fact that the Lord of Glory emptied Himself, that He was made lower than the angels, that He was born of a woman, that He lived in the world, that He made trial of our …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Strength and Indwelling.
"For this cause I bow my knees unto the Father of our Lord Jesus Christ, of Whom the whole family in heaven and earth is named, that He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that …
W. H. Griffith Thomas—The Prayers of St. Paul Links 2 Corinthians 4:1 NIV
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