CRITICAL NOTES
2 Corinthians 11:7. Or.—Turning to another topic. Offence.—Lit. “Sin.” Freely.—I.e. “without charge.” Cf. Philippians 4:12.
2 Corinthians 11:8. Other Churches.—E.g. Philippi (Philippians 4:15). But, for another reason, not Thessalonica (2 Thessalonians 3:8-9). Beet suggests that he accepted the second Philippian contribution, which reached him in Thessalonica, expressly with the Grecian journey and its expenses in his view. Robbed.—Cf. Romans 2:22; Acts 19:37. Wages.—A soldier’s “pay,” as Romans 6:23.
2 Corinthians 11:9. Wanted.—I.e. “was in want.” Graphic touch of incidental fact, as to his residence in Corinth. Did not (perhaps his work did not leave him time to) earn enough for his necessities! The man who at that moment was the most important factor in the world’s progress. Burdensome.—See 2 Corinthians 12:13-14 (Separate Homily).
2 Corinthians 11:10.—The very truthfulness of Christ Himself. Like, “I say the truth in Christ” (Romans 9:1). A man who is “in Christ,” who is a member of Christ’s very body,—how shall anything but the true Christ who is in him find expression on his lips?
2 Corinthians 11:11.—Some said, perversely: “Yes; it shows plainly that you do not care for us, as you do for the Philippians.”
HOMILETIC ANALYSIS.— 2 Corinthians 11:7-11
[Dr. J. Lyth, Homil. Treas., suggests:—]
I. Honest robbery (2 Corinthians 11:8).
II. Honourable poverty (2 Corinthians 11:9).
III. Honourable independence (2 Corinthians 11:7; 2 Corinthians 11:9-10).
I.
1. The labourer is worthy of his “wages.” [Opposite to “gift” Romans 6 ult.] A true minister earns his stipend; though the happier, higher theory is that his people see that he wants for nothing, whilst, without interruption or care, he gives all his time and strength to the work of God. But there are always “unreasonable men” (2 Thessalonians 3:2) with whom, whatever he does, whatever course he adopts, the minister always “commits a sin.” If he take, or ask, for support, he is “mercenary” (2 Corinthians 12:17-18). If he do not ask, or refuses, support, he “does not care for” his people, or for their love, and will not let them show it (2 Corinthians 11:11). Again and again he can only carry his case by appeal to a higher court: “God knoweth.” Though, like Paul, he may now and then be compelled to speak out, to explain and defend himself and his conduct,—generally he does most wisely to see that his character is right before God, and to leave God to care for his reputation before men. Paul takes or refuses as may in any given case seem expedient. His is the true unchangeableness [like God’s own]; not that he never varies from one line of action, but that he never varies from the unchanging principles of his conduct.
2. Hence it is quite honest to have accepted the gifts of the Philippians. It is part of the privilege of the ministerial office to live more directly than does any other man, not actually a recipient of charity, upon the love of human hearts. There can be no “business payment” for what the true minister of Christ has done for a convert, or for what he gives to his people in his continuous ministrations. It is no exchange of values, as in business payments or wages. The true minister, nevertheless, does give full value for all he receives. The people, on the other hand, of their free-will and grateful love “minister once and again to his necessity” (Philippians 4:16). If a minister “will not work, neither should he eat” (2 Thessalonians 3:10). But if he do his work, he may take “wages,” that are no wages, but the gifts of love.
3. Especially may he receive what may support him as he strikes out (like Paul setting out for work in Achaia) into regions where his reception and maintenance are doubtful. To shame a people, so well able to fulfil their obligation to the man who has led them to Christ as were the Corinthians, Paul may call it a quasi-sacrilegious “robbery” of the Church treasury at Philippi. But the Philippians love to see, the Corinthians ought to see, that Paul wants for nothing.
II. Honourable poverty.—A man like Paul in want, in a city like Corinth! Yet of all men in the empire then receiving their “wages,” this man—if only the “age” had known—was better worth his “salt,” and his salt-money—his salary—than the emperor, or his soldiers, or the philosophers, or the artists. It is the old paradox of Providence. Tiberius on the throne, feasted to the weariness of satiety; the Son of God hungry in the wilderness! Truly “the world is out of joint.” The Maker of the world, the Ordainer of the fundamental laws of human society, “meant it not so.” “I know how to … be abased; I know how to be … hungry … and to suffer need” (Philippians 4:12). Not every man does. It is a grace. The “poverty” of the ministry may mar a man’s character and impede his usefulness, if he allow it to occasion a perpetual anxiety, if it feed a continual bitterness against God and the Church, if he nurse a continual sense of “humiliation,” at being “poor” amongst the prosperous men in his church, if he be frequently talking of the “sacrifice” he made to enter the Christian ministry. Paul had “learned the secret.” It needs great grace “to be full”; but it needs great grace “to be hungry.” The minister “can do all things”—even wear ministerial poverty “honourably”—“through Christ who strengthened him” (Phil, ut supr.). Yet the beauty and right of such liberality as that of the poor Macedonians, the expression of their sympathy and love, and a precious fruit of their faith, remains equally honourable; whilst the wealthy indifference of Corinth, which should have seen to it that the Apostle had no need to practise the lesson of wearing poverty with honour, remains utterly selfish and blamable.
III. Honourable independence.—
1. “Honourable,” because it better enabled Paul “to do the Corinthians service,” and to silence the cavillers whose suggestions and cavils might impinge upon his character, and, through him representatively, upon that of the ministry generally. “No man shall stop me of this boasting.” “So will I keep myself.”
2. Such “independence” needs watching; needs perpetually bringing into review in the presence of Christ. It easily grows to be really a pride which will not take the gifts of those from whom real, or imaginary, slights may have been received. Very easily does sin creep in and make the boast of “independence” a piece of self-pleasing, and even of simple obstinacy of character.
3. “Independence” is only worth anything to a Christian minister so far as it means, or ministers to, a perfect freedom to speak the message of God in its fulness, without regard to men’s pleasure or displeasure. If, for the glory of Christ and his freedom to be faithful, the minister seek or keep independence, it may be “honourable.” It is then a just matter of “boasting,” and may be worth keeping at any price.
4. If the “truthfulness of Christ,” that perfect simplicity and directness of heart and judgment and will which were part of His perfect holiness, be in a man, it will dignify and sanctify his “independence” of character, opinion, circumstances. If a man’s motives bear bringing under the scrutiny of the eye of “God Who knoweth,” then though they be misjudged, as by somebody they certainly will be, or maliciously misrepresented, he may go on his way unmoved. It is often a good piece of holy strategy, by timely foregoing of rights—catching suggestion even from the very enemy—to destroy the very basis of operations, from which the assault of the unfriendly criticism or judgment is made. Only, once more, neither in the strategy, nor in the success of it, must Self find a foothold. All must be for the sake of Christ and to facilitate, or to remove hindrances to, His work.