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Expositor's Bible Commentary 2 Corinthians 3:1 Do we begin again to commend ourselves? or need we, as some others , epistles of commendation to you, or letters of commendation from you? Chapter 8 LIVING EPISTLES. 2 Corinthians 3:1-3 (R.V) "ARE we beginning again to commend ourselves?" Paul does not mean by these words to admit that he had been commending himself before: he means that he has been accused already of doing so, and that there are those at Corinth who, when they hear such passages of this letter as that which has just preceded, will be ready to repeat the accusation. In the First Epistle he had found it necessary to vindicate his apostolic authority, and especially his interest in the Corinthian Church as its spiritual father, { 1 Corinthians 9:1-27 ; 1 Corinthians 4:6-21 } and obviously his enemies at Corinth had tried to turn these personal passages against him. They did so on the principle Qui s’excuse s’accuse. "He is commending himself," they said, "and self-commendation is an argument which discredits, instead of supporting, a cause." The Apostle had heard of these malicious speeches, and in this Epistle makes repeated reference to them. {see 2 Corinthians 5:12 ; 2 Corinthians 10:18 ; 2 Corinthians 13:6 } He entirely agreed with his opponents that self-praise was no honor. "Not he who commendeth himself is approved, but he whom the Lord commendeth." But he denied point-blank that he was commending himself. In distinguishing as he had done in 2 Corinthians 2:14-17 between himself and his colleagues, who spoke the Word "as of sincerity, as of God, in the sight of God," and "the many" who corrupted it, nothing was further from his mind than to plead his cause, as a suspected person, with the Corinthians. Only malignity could suppose any such thing, and the indignant question with which the chapter opens tacitly accuses his adversaries of this hateful vice. It is pitiful to see a great and generous spirit like Paul compelled thus to stand upon guard, and watch against the possible misconstruction of every lightest word. What needless pain it inflicts upon him, what needless humiliation! How it checks all effusion of feeling, and robs what should be brotherly intercourse of everything that can make it free and glad! Further on in the Epistle there will be abundant opportunity of speaking on this subject at greater length; but it is proper to remark here that a minister’s character is the whole capital he has for carrying on his business, and that nothing can be more cruel and wicked than to cast suspicion on it without cause. In most other callings a man may go on, no matter what his character, provided his balance at the bank is on the right side; but an evangelist or a pastor who has lost his character has lost everything. It is humiliating to be subject to suspicion, painful to be silent under it, degrading to speak. At a later stage Paul was compelled to go further than he goes here; but let the indignant emotion of this abrupt question remind us that candor is to be met with candor, and that the suspicious temper which would fain malign the good eats like a canker the very heart of those who cherish it. From the serious tone the Apostle passes suddenly to the ironical. "Or need we, as do some, epistles of commendation to you or from you?" The "some" of this verse are probably the same as "the many" of 2 Corinthians 2:17 . Persons had come to Corinth in the character of Christian teachers, bringing with them recommendatory letters which secured their standing when they arrived. An example of what is meant can be seen in Acts 18:27 . There we are told that when Apollos, who had been working in Ephesus, was minded to pass over into Achaia, the Ephesian brethren encouraged him, and wrote to the disciples to receive him-that is, they gave him an epistle of commendation, which secured him recognition and welcome in Corinth. A similar case is found in Romans 16:1 , where the Apostle uses the very word which we have here: "I commend unto you Phoebe our sister, who is a servant of the Church that is at Cenchreae: that ye receive her in the Lord, worthily of the saints, and that ye assist her in whatsoever matter she may have need of you: for she herself also hath been a succorer of many, and of mine own self." This was Phoebe’s introduction, or epistle of commendation, to the Church of Rome. The Corinthians were evidently in the habit both of receiving such letters from other Churches, and of granting them on their own account; and Paul asks them ironically if they think he ought to bring one, or when he leaves them to apply for one. Is that the relation which ought to obtain between him and them? The "some," to whom he refers, had no doubt come from Jerusalem: it is they who are referred to in 2 Corinthians 11:22 ff. But it does not follow that their recommendatory letters had been signed by Peter, James, and John; and just as little that those letters justified them in their hostility to Paul. No doubt there were many-many myriads, the Book of Acts says-at Jerusalem, whose conception of the Gospel was very different from his and who were glad to counteract him whenever they could; but there were many also, including the three who seemed to be pillars, who had a thoroughly good understanding with him, and who had no responsibility for the "some" and their doings. The epistles which the "some" brought were plainly such as the Corinthians themselves could grant, and it is a complete misinterpretation to suppose that they were a commission granted by the Twelve for the persecution of Paul. The giving of recommendatory letters is a subject of considerable practical interest. When they are merely formal, as in our certificates of Church membership, they come to mean very little. It is an unhappy state of affairs perhaps, but no one would take a certificate of Church membership by itself as a satisfactory recommendation. And when we go past the merely formal, difficult questions arise. Many people have an estimate of their own character and competence, in which it is impossible for others to share, and yet they apply without misgiving to their friends, and especially to their minister or their employer, to grant them "epistles of commendation." We are bound to be generous in these things, but we are bound also to be honest. The rule which ought to guide us, especially in all that belongs to the Church and its work, is the interest of the cause, and not of the worker. To flatter is to do a wrong, not only to the person flattered, but to the cause in which you are trying to employ him. There is no more ludicrous reading in the world than a bundle of certificates, or testimonials, as they are called. As a rule, they certify nothing but the total absence of judgment and conscience in the people who have granted them. If you do not know whether a person is qualified for any given situation or not, you do not need to say anything about it. If you know he is not, and he asks you to say that he is, no personal consideration must keep you from kindly but firmly declining. I am not preaching suspicion, or reserve, or anything ungenerous, but justice and truth. It is wicked to betray a great interest by bespeaking it for incompetent hands; it is cruel to put any one into a place for which he is unfit. Where you are confident that the man and the work will be well matched, be as generous as you please; but never forget that the work is to be considered in the first place, and the man only in the second. Paul has been serious, and ironical, in the first verse; in 2 Corinthians 3:2 he becomes serious again, and remains so. "You," he says, answering his ironical question, "you are our epistle." Epistle, of course, is to be taken in the sense of the preceding verse. "You are the commendatory letter which I show, when I am asked for my credentials." But to whom does he show it? In the first instance, to the captious Corinthians themselves. The tone of 2 Corinthians 9:1-15 . in the First Epistle is struck here again: "Wherever I may need recommendations, it is certainly not at Corinth." "If I be not an apostle to others, yet doubtless I am to you: the seal of mine apostleship are ye in the Lord." Had they been a Christian community when he first visited them, they might have asked who he was; but they owed their Christianity to him; he was their father in Christ; to put him to the question in this superior, suspicious style was unnatural, unfilial ingratitude. They themselves were the living evidence of the very thing which they threw doubt upon-the apostleship of Paul. This bold utterance may well excite misgivings in those who preach constantly, yet see no result of their work. It is common to disparage success, the success of visible acknowledged conversions, of bad men openly renouncing badness, bearing witness against themselves, and embracing a new life. It is common to glorify the ministry which works on, patient and uncomplaining, in one monotonous round, ever sowing, but never reaping, ever casting the net, but never drawing in the fish, ever marking time, but never advancing. Paul frankly and repeatedly appeals to his success in evangelistic work as the final and sufficient proof that God had called him, and had given him authority as an apostle; and search as we will, we shall not find any test so good and unequivocal at this success. Paul had seen the Lord; he was qualified to be a witness of the Resurrection; but these, at the very most, were his own affair, till the witness he bore had proved its power in the hearts and consciences of others. How to provide, to train, and to test the men who are to be the ministers of the Christian Church is a matter of the very utmost consequence, to which sufficient attention has not yet been given. Congregations which choose their own pastor are often compelled to take a man quite untried, and to judge him more or less on superficial grounds. They can easily find out whether he is a competent scholar; they can see for themselves what are his gifts of speech, his virtues or defects of manner; they can get such an impression as sensible people always get, by seeing and hearing a man, of the general earnestness or lack of earnestness in his character. But often they feel that more is wanted. It is not exactly more in the way of character; the members of a Church have no right to expect that their minister will be a truer Christian than they themselves are. A special inquisition into his conversion, or his religious experience, is mere hypocrisy; if the Church is not sufficiently in earnest to guard herself against insincere members, she must take the risk of insincere ministers. What is wanted is what the Apostle indicates here-that intimation of God’s concurrence which is given through success in evangelistic work. No other intimation of God’s concurrence is infallible-no call by a congregation, no ordination by a presbytery or by a bishop. Theological education is easily provided, and easily tested; but it will not be so easy to introduce the reforms which are needed in this direction. Great masses of Christian people, however, are becoming alive to the necessity for them; and when the pressure is more strongly felt, the way for action will be discovered. Only those who can appeal to what they have done in the Gospel can be known to have the qualifications of Gospel ministers; and in due time the fact will be frankly recognized. The conversion and new life of the Corinthians were Paul’s certificate as an apostle. They were a certificate known, he says, and read by all men. Often there is a certain awkwardness in the presenting of credentials. It embarrasses a man when he has to put his hand into his breast pocket, and take out his character, and submit it for inspection. Paul was saved this embarrassment. There was a fine unsought publicity about his testimonials. Everybody knew what the Corinthians had been, everybody knew what they were; and the man to whom the change was due needed no other recommendation to a Christian society. Whoever looked at them saw plainly that they were an epistle of Christ; the mind of Christ could be read upon them, and it had been written by the intervention of Paul’s hand. This is an interesting though a well-worn conception of the Christian character. Every life has a meaning, we say, every face is a record; but the text goes further. The life of the Christian is an epistle; it has not only a meaning, but an address; it is a message from Christ to the world. Is Christ’s message to men legible on our lives? When those who are without look at us, do they see the hand of Christ quite unmistakably? Does it ever occur to anybody that there is something in our life which is not of the world, but which is a message to the world from Christ? Did you ever, startled by the unusual brightness of a true Christian’s life, ask as it were involuntarily, "Whose image and superscription is this?" and feel as you asked it that these features, these characters, could only have been traced by one hand, and that they proclaimed to all the grace and power of Jesus Christ? Christ wishes so to write upon us that men may see what He does for man. He wishes to engrave His image on our nature, that all spectators may feel that it has a message for them, and may crave the same favor. A congregation which is not in its very existence and in all its works and ways a legible epistle, an unmistakable message from Christ to man, does not answer to this New Testament ideal. Paul claims no part here but that of Christ’s instrument. The Lord, so to speak, dictated the letter, and he wrote it. The contents of it were prescribed by Christ, and through the Apostle’s ministry became visible and legible in the Corinthians. More important is it to notice with what the writing was done: "not with ink," says St. Paul, "but with the Spirit of the living God." At first sight this contrast seems formal and fantastic; nobody, we think, could ever dream of making either of these things do the work of the other, so that it seems perfectly gratuitous in Paul to say, "not with ink, but with the Spirit." Yet ink is sometimes made to bear a great deal of responsibility. The characters of the ????? ("some") in 2 Corinthians 3:1 . were only written in ink; they had nothing, Paul implies, to recommend them but these documents in black and white. That was hardly sufficient to guarantee their authority, or their competence as ministers in the Christian dispensation. But do not Churches yet accept their ministers with the same inadequate testimonials? A distinguished career at the University, or in the Divinity Schools, proves that a man can write with ink, under favorable circumstances; it does not prove more than that; it does not prove that he will be spiritually effective, and everything else is irrelevant. I do not say this to disparage the professional training of ministers; on the contrary, the standard of training ought to be higher than it is in all the Churches: I only wish to insist that nothing which can be represented in ink, no learning, no literary gifts, no critical acquaintance with the Scriptures even, can write upon human nature the Epistle of Christ. To do that needs "the Spirit of the living God." We feel, the moment we come upon those words, that the Apostle is anticipating; he has in view already the contrast he is going to develop between the old dispensation and the new, and the irresistible inward power by which the new is characterized. Others might boast of qualifications to preach which could be certified in due documentary form, but he carried in him wherever he went a power which was its own witness, and which overruled and dispensed with every other. Let all of us who teach or preach concentrate our interest here. It is in "the Spirit of the living God," not in any requirements of our own, still less in any recommendations of others, that our serviceableness as ministers of Christ lies. We cannot write His epistle without it. We cannot see, let us be as diligent and indefatigable in our work as we please, the image of Christ gradually come out in those to whom we minister. Parents, teachers, preachers, this is the one thing needful for us all. "Tarry," said Jesus to the first evangelists, "tarry in the city of Jerusalem, until ye be endued with power from on high" it is of no use to begin without that. This idea of the "epistle" has taken such a hold of the Apostle’s mind, and he finds it so suggestive whichever way he turns it, that he really tries to say too much about it in one sentence. The crowding of his ideas is confusing. One learned critic enumerates three points in which the figure becomes inconsistent with itself, and another can only defend the Apostle by saying that this figurative letter might well have qualities which would be self-contradictory in a real one. This kind of criticism smells a little of ink, and the only real difficulty in the sentence has never misled any one who read it with sympathy. It is this-that St. Paul speaks of the letter as written in two different places. "Ye are an epistle," he says at the beginning, "written in our hearts"; but at the end he says, "written not on tables of stone, but on tables that are hearts of flesh"-meaning evidently on the hearts of the Corinthians. Of course this last is the sense which coheres with the figure. Paul’s ministry wrote the Epistle of Christ upon the Corinthians, or, if we prefer it, wrought such a change in their hearts that they became an epistle of Christ, an epistle to which he appealed in proof of his apostolic calling. In expressing himself as he does about this, he is again anticipating the coming contrast of Law and Gospel. Nobody would think of writing a letter on tables of stone, and he only says "not on stone tables" because he has in his mind the difference between the Mosaic and the Christian dispensation. It is quite out of place to refer to Ezekiel 11:19 ; Ezekiel 36:26 , and to drag in the contrast between hard and tender hearts. What Paul means is that the Epistle of Christ is not written on dead matter, but on human nature, and that too at its finest and deepest. When we remember the sense of depth and inwardness which attaches to the heart in Scripture, it is not forcing the words to find in them the suggestion that the Gospel works no merely outward change. It is not written on the surface, but in the soul. The Spirit of the living God finds access for itself to the secret places of the human spirit; the most hidden recesses of our nature are open to it, and the very heart is made new. To be able to write there for Christ, to point not to anything dead, but to living men and women, not to anything superficial, but to a change that has reached the very core of man’s being, and works its way out from thence, is the testimonial which guarantees the evangelist; it is the divine attestation that he is in the true apostolical succession. What, then, does Paul mean by the other clause "ye are our epistle, written on our hearts?" I do not think we can get much more than an emotional certainty about this expression. When a man has been an intensely interested spectator, still more an intensely interested actor, in any great affair, he might say afterwards that the whole thing and all its circumstances were engraved upon his heart. I imagine that is what St. Paul means here. The conversion of the Corinthians made them an epistle of Christ: in making them believers through St. Paul’s ministry, Christ wrote on their hearts what was really an epistle to the world; and the whole transaction, in which Paul’s feelings had been deeply engaged, stood written on his heart for ever. Interpretations that go beyond this do not seem to me to be justified by the words. Thus Heinrici and Meyer say, "We have in our own consciousness the certainty of being recommended to you by yourselves and to others by you"; and they elucidate this by saying, "The Apostle’s own good consciousness was, as it were, the tablet on which this living epistle of the Corinthians stood, and that had to be left unassailed even by the most malevolent." A sense so pragmatical and pedantic, even if one can grasp it at all, is surely out of place, and many readers will fail to discover it in the text. What the words do convey is the warm love of the Apostle, who had exercised his ministry among the Corinthians with all the passion of his nature, and who still bore on his ardent heart the fresh impression of his work and its results. Amid all these details let us take care not to lose the one great lesson of the passage. Christian people owe a testimony to Christ. His name has been pronounced over them, and all who look at them ought to see His nature. We should discern in the heart and in the behavior of Christians the handwriting, let us say the characters, not of avarice, of suspicion, of envy, of lust, of falsehood, of pride, but of Christ. It is to us He has committed Himself; we are the certification to men of what He does for man; His character is in our care. The true epistles of Christ to the world are not those which are expounded in pulpits; they are not even the gospels in which Christ Himself lives and moves before us; they are living men and women, on the tables of whose hearts the Spirit of the living God, ministered by a true evangelist, has engraved the likeness of Christ Himself. It is not the written Word on which Christianity ultimately depends; it is not the sacraments, nor so-called necessary institutions: it is this inward, spiritual, Divine writing which is the guarantee of all else. 2 Corinthians 3:4 And such trust have we through Christ to God-ward: Chapter 9 THE TWO COVENANTS. 2 Corinthians 3:4-11 (R.V) THE confidence referred to in the opening of this passage is that which underlies the triumphant Sentences at the end of the second chapter. The tone of those sentences was open to misinterpretation, and Paul guards himself against this on two sides. To begin with, his motive in so expressing himself was quite pure: he had no thought of commending himself to the Corinthians. And, again, the ground of his confidence was not in himself. The courage which he had to speak as he did he had through Jesus Christ, and that, too, in relation to God. It was virtually confidence in God, and therefore inspired by God. It is this last aspect of his confidence which is expanded in the fifth verse: "not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God." This vehement disclaimer of any self-sufficiency has naturally been taken in the widest sense, and theologians from Augustine downward have found in it one of the most decisive proofs of the inability of man for any spiritual good accompanying salvation. No one, we may be sure, would have ascribed salvation, and all spiritual good accompanying it, entirely to God with more hearty sincerity than the Apostle; but it does seem better here to give his words a narrower and more relevant interpretation. The "sufficiency to account anything," of which he speaks, must have a definite meaning for the context; and this meaning is suggested by the words of 2 Corinthians 2:14-17 . Paul would never have dared, he tells us-indeed, he would never have been able-on his own motion, and out of his own resources, either to form conclusions, or to express them, on the subjects there in view. It is not for any man at random to say what the true Gospel is, what are its issues, what the responsibilities of its hearers or preachers, what is the spirit requisite in the evangelist, or what are the methods legitimate for him. The Gospel is God’s concern, and only those who have been capacitated by Him are entitled to speak as Paul has spoken. If this is a narrower sense than that which is expounded so vigorously by Calvin, it is more pertinent, and some will find it quite as pungent. Of all things that are done hastily and inconsiderately, by people calling themselves Christian, the criticism of evangelists is one of the most conspicuous. At his own prompting, out of his own wise head, any man almost will both make up his mind and speak his mind about any preacher with no sense of responsibility whatever. Paul certainly did form opinions about preachers, opinions which were anything but flattering; but he did it through Jesus Christ and in relation to God; he did it because, as he writes, God had made him sufficient, i.e., had given him capacity to be, and the capacity of, a true evangelist, so that he knew both what the Gospel was, and how it ought to be proclaimed. It would silence much incompetent, because self-sufficient, criticism, if no one "thought anything" who had not this qualification. The qualification having been mentioned, the Apostle proceeds, as usual, to enlarge upon it. "Our sufficiency is of God; who also made us sufficient as ministers of a new covenant; not of letter, but of spirit: for the letter killeth, but the spirit giveth life." At the first glance, we see no reason why his thought should take this direction, and it can only be because those whom he is opposing, and with whom he has contrasted himself in 2 Corinthians 2:17 , are in some sense representatives of the old covenant, ministers of the letter in spite of their claim to be evangelists, and appealing not to a competency which came from God, but to one which rested on "the flesh." They based their title to preach on certain advantages of birth, or on having known Jesus when He lived in the world, or perhaps on certification by others who had known Him; at all events, not on that spiritual competence which Paul’s ministry at Corinth had shown him to possess. That this was really the case will be seen more fully at a later stage (especially in 2 Corinthians 10:1-18 . ff.). With the words "ministers of a new covenant" we enter upon one of the great passages in St. Paul’s writings, and are allowed to see one of the inspiring and governing ideas in his mind. "Covenant," even to people familiar with the Bible, is beginning to be a remote and technical term; it needs to be translated or explained. If no more than another word is to be used, perhaps "dispensation" or "constitution" would suggest something. God’s covenant with Israel was the whole constitution under which God was the God of Israel, and Israel the people of God. The new covenant of which Paul speaks necessarily implies an old one; and the old one is this covenant with Israel. It was a national covenant, and for that, among other reasons, it was represented and embodied in legal forms. There was a legal constitution under which the nation lived, and according to which all God’s dealings with it, and all its dealings with God, were regulated. Without entering more deeply, in the meantime, into the nature of this constitution, or the religious experiences which were possible to those who lived under it, it is sufficient to notice that the best spirits in the nation became conscious of its inadequacy, and eventually of its failure. Jeremiah, who lived through the long agony of his country’s dissolution, and saw the final collapse of the ancient order, felt this failure most deeply, and was consoled by the vision of a brighter future. That future rested for him on a more intimate relation of God to His people, on a constitution, as we may fairly paraphrase his words, less legal and more spiritual. "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which My covenant they brake, although I was a husband unto them, saith the Lord. But this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people: and they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know Me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and their sin will I remember no more." This wonderful passage, so profound, so spiritual, so evangelical, is the utmost reach of prophecy; it is a sort of stepping-stone between the Old Testament and the New. Jeremiah has cried to God out of the depths, and God has heard his cry, and raised him to a spiritual height from which his eye ranges over the land of promise, and rests with yearning on all its grandest features. We do not know whether many of his contemporaries or successors were able to climb the mount which offered this glorious prospect; but we know that the promise remained a promise - a rainbow light across the dark cloud of national disaster-till Christ claimed its fulfillment as His work. It was His to make good all that the prophets had spoken; and when in the last hours of His life He said to His disciples, "This is My blood of the covenant, which is shed for many, for the remission of sins," it was exactly as if He had laid His Hand on that passage of Jeremiah, and said. "This day is this scripture fulfilled before your eyes." By the death of Jesus a new spiritual order was established; it rested on the forgiveness of sin, it made God accessible to all, it made obedience an instinct and a joy; all the intercourse of God and man was carried on upon a new footing, under a new constitution; to use the words of the prophet and the apostle, God made a new covenant with His people. Among the Christians of the first age, no one so thoroughly appreciated the newness of Christianity, or was so immensely impressed by it, as St. Paul. The difference between the earlier dispensation and the later, between the religion of Moses’ disciples and the religion of believers in Jesus Christ, was one that could hardly be exaggerated; he himself had been a zealot of the old, he was now a zealot of the new; and the gulf between his former and his present self was one that no geometry could measure. He had lived after the straitest sect of the old religion, a Pharisee; touching the righteousness which is in the law he could call himself blameless; he had tasted the whole bitterness of the legalism, the formality, the bondage, in which the old covenant entangled those who were devoted to it in his days. It is with this in his memory that he here sets the old and the new in unrelieved opposition to each other. His feeling is like that of a man who has just been liberated from prison, and whose whole mind is possessed and filled up with the single sensation that it is one thing to be chained, and another thing to be free. In the passage before us, this is all the Apostle has in view. He speaks as if the old covenant and the new had nothing in common, as if the new, to borrow Baur’s expression, had merely a negative relation to "the old," as if it could only be contrasted with it, and not compared to it, or illustrated by it. And with this restricted view he characterizes the old dispensation as one of letter, and the new as one of spirit. Speaking out of his own experience, which was not solitary, but typical, he could truly speak thus. The essence of the old, to a Pharisee born and bred, was its documentary, statutory character: the law, written in letters, on stone tablets or parchment sheets, simply confronted men with its uninspiring imperative; it had never yet given any one a good conscience or enabled him to attain to the righteousness of God. The essence of the new, on the other hand, was spirit; the Christian was one in whom, through Christ, the Holy Spirit of God dwelt, putting the righteousness of God within his reach, enabling him to perfect holiness in God’s fear. The contrast is made absolute, pro tem. There is no "spirit" in the old at all; there is no "letter" in the new. This last assertion was more natural then than now; for at the time when Paul wrote this Epistle, there was no "New Testament of our Lord and Savior Jesus Christ" consigned in documents and collected for the use of the Church. The Gospel existed in the world, not at all in books, but only in men; all the epistles were living epistles; there was literally no letter, but only spirit. This, doubtless, is the explanation of the blank antithesis of the old covenant and the new in the passage before us. But it is obvious, when we think of it, that this antithesis does not exhaust the relations of the two. It is not the whole truth about the earlier dispensatio

Do we begin again to commend ourselves? or need we... epistles of commendation? 2 Corinthians 3:1-5 A pastor's claim S. Martin, D. D. 1. The voluntary relations of men are founded upon mutual confidence, and even those which are involuntary require reciprocal reliance. The parent who does not duly trust his children will soon ruin them, and the child who does not rely upon his parents will certainly become prodigal. Distrust in a master will make him a tyrant, and want of confidence in a servant will produce miserable eye-service. The suspicious prince is always cruel, and the distrustful subject is a revolutionist; and the functions of the ministry are nullified by distrust in the Churches and in the world. 2. This confidence is easily disturbed and soon destroyed. A whisper "on 'Change" against the credit of the successful merchant will sometimes gather force and sweep him into ruin. A question addressed in an incredulous tone to a master about the fidelity of an honest servant will make him watch that servant with an eagle's eye. In like manner may the confidence of the Churches of Christ in their chosen pastors be impaired or crushed. Of the danger to which confidence in this case is exposed, these Epistles to the Corinthians afford illustration. Note — I. THE GROUNDS OF A CHRISTIAN PASTOR'S CLAIM UPON THE CONFIDENCE OF THE CHURCHES. 1. There is a peculiar writing on the tablet of the Christian's soul. The old covenant was engraven upon slabs of stone, but the new covenant is written upon the sensitive and everlasting tablet of the heart. On this is written the good news that God so loved the world and spared not His own Son. There is other writing. Science writes. But science, beautiful writer though she be, and wise and useful, cannot write about the highest subjects, nor can she reach by her pen the fairest tablets of the human soul. 2. The writing on the tablets of the true Christian's soul is effected for Christ by the Holy Spirit. 3. In writing, the Spirit employs men — pastors and teachers — as pens. 4. Those upon whose hearts Christ has written are Christ's chief means of communicating with the outlying world. In plain language, the works of the true pastor bear witness of him, and establish his claim to loving confidence. We ask, then, firm and loving confidence for the proved ministers of Christ. To require this from their own converts is to ask a small thing. To no creature on earth or in heaven is a man so largely indebted as to the instrument of his conversion. But say that you have no such personal obligations to the true ministers of Christ, they may claim confidence for their work's sake. Give us your confidence for your own sake, for without it we cannot minister to your profit; for your children's sake, for, if they detect distrust, in vain do we try to help you bring them up; for our work's sake among the ungodly. I do not say that we cannot work without it, but I do say that we can work more hopefully with it. II. THE GROUND OF A PASTOR'S OWN CONFIDENCE WITH RESPECT TO HIS WORK. 1. The confidence of any worker with respect to his work is essential to his success. The basis of such confidence may be either his own independent resources or the help which he obtains from those stronger than himself. The latter is the foundation of the confidence of Christ's ministers. Their sufficiency is of God. To say God is sufficient is only like saying God is God, but to declare our sufficiency is of God is to exhibit a spiritual fact which among the children of men is exceedingly rare. This is not to sit talking of the Almighty God, but to walk leaning upon God's arm, and to work, God working with us. This is to take such advantage of the Divine resources as this special work demands. Without this, a man may be scholarly, eloquent, and popular, but in the sight of God he must be a failure. The work of the true pastor can only be done as God would have it be done, as our sufficiency is of God. 2. Why, then, are we not filled with the fulness of God? It may be that we prefer the cistern to the fountain, and that we cleave to it after it has become leaky, and it may be because of our many false gods. One thing is certain — we are always half mad about something which, however good, is not God. The organisations and associations, better psalmody, more ornate architecture, a denominational press, wealth, are the false gods after which we too often have gone a-whoring. Why are we not filled with the fulness of God? It may be that we do not sufficiently recognise the mediation of Jesus Christ and the ministry of the Holy Ghost; it may be because our sins have separated us from God. One thing is certain — we could do our work with God if everything external and circumstantial which now we have were taken clean away. The first preachers and teachers had none of our appliances, and yet succeeded, because their sufficiency was of God. 3. And now let me entreat you to commend your pastors in ceaseless prayer to the help of God. 4. Our sufficiency is also yours. ( S. Martin, D. D. )

3:1-11 Even the appearance of self-praise and courting human applause, is painful to the humble and spiritual mind. Nothing is more delightful to faithful ministers, or more to their praise, than the success of their ministry, as shown in the spirits and lives of those among whom they labour. The law of Christ was written in their hearts, and the love of Christ shed abroad there. Nor was it written in tables of stone, as the law of God given to Moses, but on the fleshy (not fleshly, as fleshliness denotes sensuality) tables of the heart, Eze 36:26. Their hearts were humbled and softened to receive this impression, by the new-creating power of the Holy Spirit. He ascribes all the glory to God. And remember, as our whole dependence is upon the Lord, so the whole glory belongs to him alone. The letter killeth: the letter of the law is the ministration of death; and if we rest only in the letter of the gospel, we shall not be the better for so doing: but the Holy Spirit gives life spiritual, and life eternal. The Old Testament dispensation was the ministration of death, but the New Testament of life. The law made known sin, and the wrath and curse of God; it showed us a God above us, and a God against us; but the gospel makes known grace, and Emmanuel, God with us. Therein the righteousness of God by faith is revealed; and this shows us that the just shall live by his faith; this makes known the grace and mercy of God through Jesus Christ, for obtaining the forgiveness of sins and eternal life. The gospel so much exceeds the law in glory, that it eclipses the glory of the legal dispensation. But even the New Testament will be a killing letter, if shown as a mere system or form, and without dependence on God the Holy Spirit, to give it a quickening power. 3:12-18 It is the duty of the ministers of the gospel to use great plainness, or clearness, of speech. The Old Testament believers had only cloudy and passing glimpses of that glorious Saviour, and unbelievers looked no further than to the outward institution. But the great precepts of the gospel, believe, love, obey, are truths stated as clearly as possible. And the whole doctrine of Christ crucified, is made as plain as human language can make it. Those who lived under the law, had a veil upon their hearts. This veil is taken away by the doctrines of the Bible about Christ. When any person is converted to God, then the veil of ignorance is taken away. The condition of those who enjoy and believe the gospel is happy, for the heart is set at liberty to run the ways of God's commandments. They have light, and with open face they behold the glory of the Lord. Christians should prize and improve these privileges. We should not rest contented without knowing the transforming power of the gospel, by the working of the Spirit, bringing us to seek to be like the temper and tendency of the glorious gospel of our Lord and Saviour Jesus Christ, and into union with Him. We behold Christ, as in the glass of his word; and as the reflection from a mirror causes the face to shine, the faces of Christians shine also.