2 Corinthians 10 - The Biblical Illustrator

Now I Paul myself beseech you by the meekness and gentleness of Christ.

The meekness and gentleness of Christ

These words recognise Christ’s character as an accepted standard of appeal among the Corinthians. To ourselves such an appeal would not be strange. But does it not strike you as remarkable here? For remember that only a few years before this the oldest of the converts were gross idolaters. The standard of appeal has not altered. The preacher refers back to Christ as the source of all authority and influence. As Christians, if we are in perplexity, we ask the question, What did Christ do? and when we discover that, our course is clear. There is to us no higher joy than to please Him. But notice what it is in Christ to which Paul refers.

I. The meekness and gentleness of Christ.

1. Men had been striving to overturn Paul’s authority and destroy his influence. This was enough to excite the indignation of any true-hearted man, and no wonder if he had vindicated his character in stinging words. But he will not do this. He will conquer them by the gentleness which Christ ever manifested to those who had gone astray. Most thoroughly had he entered into Christ’s spirit. He can never forget how tenderly and patiently the Saviour had treated him. Years after, when writing to one who had never tried the patience of Christ as he had done, he said: “I thank Christ Jesus our Lord” (1 Timothy 1:12-16). Paul had experienced the power of Christ’s meekness and gentleness, and he was anxious that others should know it too.

2. Let us turn to the, life of Christ, and see how full it is of this Divine virtue. John the Baptist said, “Behold the Lamb of God!“ and, though there is an idea of sacrifice, what is more meek and gentle than a lamb? He Himself declared, “I am meek and lowly of heart.” Think of all He suffered, and the manner in which He suffered it. He came into the world eager to bless and save it, but “He was despised and rejected of men, a Man of sorrows and acquainted with grief.” And yet in no instance was He ruffled by the injuries wrought on Himself. When the helpless and the poor were oppressed, He stood ready to defend them. How He scathed the Pharisees! Yet even in their case tenderness and love were in His heart, for immediately after His tremendous exposure He breaks out in a wail like a mother for the child of her love, “O Jerusalem, Jerusalem, thou that killest the prophets,” etc. And to the very close of life He remains the same. Isaiah (Isaiah 53:7) and Peter (1 Peter 2:23)--the one in prophecy, the other in history--unite in bearing testimony to the meekness and gentleness of Christ.

II. The gentleness of Christ was not an amiable weakness. There are many who obtain credit for this virtue who have no manner of right to it. They are patient if any one wrongs them, and seem the incarnation of good humour. Often this disposition is simply a consciousness of helplessness or indifference. But Christ was gentle because He was strong. It was an awful power that Christ carried with Him; and were it not that we know how gentleness clothed that power, we should be ready to wonder that men did not shrink in fear before His presence. He had power enough to drive devils into the deep, yet gentleness to gather children in His arms.

III. Jesus was gentle, but it was not because he was ignorant of men’s characters. We may often act towards others in kindness and forbearance because we do not know them. But Christ knew what was in men; He was never deceived; and this was one of the reasons of His gentleness. He saw good as well as bad. He understood all the difficulties that beset men. Allowances were to be made, and He made them; circumstances were to be considered, and He considered them. We are hasty in judgment, because we are so ignorant of what passes within the hearts of those we condemn. Christ was full of forbearance, because He knew the whole.

IV. Jesus was gentle, but not because he was indifferent to justice and purity. We often overlook sin, because we do not much care whether things are right or wrong. A child does wrong; a friend in amiable pity says, Oh, let him go this time.” The friend cares very little about justice itself or the law of the household. When a criminal is taken, there are plenty of weak people who will urge you to let him go. They get credit for gentleness. But then, indeed, some people are always ready to forgive any wrong that has been done against some one else. People are careless because they have no hatred of what is evil in their own natures. They have sinned so much themselves that they readily condone sin in others. But all this is not true gentleness; it is indifference to righteousness. Now Christ’s gentleness was not of this nature. He did care what men did. He was perfectly pure, and every sin wounded His heart like a poisoned arrow. He loved righteousness, and hated iniquity. He was as just as He was loving; and it was to vindicate Divine justice that He came to Calvary. He died the just for the unjust.

V. This meekness and gentleness is the weapon by which Christ conquers us. It is the power of His love that subdues human hearts. He will bear with men until His very patience and gentleness shall make them ashamed of their sin. What argument can be more powerful than this? (W. Braden.)

The meekness and gentleness of Christ recommended to the imitation of the young

When this pathetic address is considered in connection with the circumstances that led to it, the character of Paul appears in a very interesting light. In writing to a church where party spirit was raging, the apostle expresses himself in a manner prudent and mild, yet firm and dignified. The meekness of Christ is a phrase expressive of the calmness and patience, the forbearance and humility by which He was distinguished.

I. In what way meekness and gentleness should operate in the young is the first topic that claims our attention.

1. Meekness and gentleness appear in modest and unassuming manners. Meekness and gentleness are directly opposed to the love of display, and this desire to have the pre-eminence. They delight in the shade of retirement, and shrink from the glare of public observation.

2. Meekness and gentleness appear in calmness and forbearance under provocations and injuries. The power of meekness and gentleness is sometimes affectingly manifested under domestic evils.

3. Meekness and gentleness appear in courtesy and kindness in the intercourse of life.

4. Meekness and gentleness, prompt to lenity and indulgence to others, and to abstinence from all measures of rigour and severity. The spirit of meekness and gentleness will preserve us from rigour and severity in judging of the actions of others.

5. Meekness and gentleness appear in patient acquiescence under the afflictions of life.

II. I proceed now to show that the meekness and gentleness of Christ present the most persuasive motives to the cultivation of these excellences.

1. Meekness and gentleness appear in the character of our Lord in the most winning form. If your hearts are at all open to the influence of good example, they must be gained now.

2. It is the meekness and gentleness of One whom you are under the strongest obligations to imitate. Reflect on what He endured for you.

3. Consider how much His honour and that of His religion are concerned in the regard which you pay to the meekness and gentleness of Christ. You wish the world to think well of the spirit of your Master, but you must know that they will judge of it from you.

4. Consider how much Christ is related to you. To beseech a child, by the virtues of his parents, will probably guard him against the opposite vices, and lead him to act as they did.

5. Consider the glory of His person and character. It is not the meekness and gentleness of one whose station is low, or whose influence is insignificant; nor are these solitary graces in His character.

6. It is the meekness and the gentleness of one who has connected the most important consequences with our imitation or neglect of his example: “If any man has not the Spirit of Christ, he is none of Hi“ (Romans 8:9). I conclude by recommending the imitation of this meekness and gentleness to other classes of persons. Ye who are old, I beseech you by the meekness and the gentleness of Christ, not to aggravate the sorrows of your evil days by peevishness and discontent. Ye parents, I beseech you by the meekness and gentleness of Christ, to beware of “provoking your children to wrath,” and to endeavour to persuade before you attempt to compel. Masters, do your duty to your servants, forbearing threatening, knowing that your Master is in heaven, and that there is no respect of persons with Him. Ye who are at variance, I beseech you by these virtues of Christ to leave off contention. “Blessed are the peacemakers, for they shall be called the children of God” (Matthew 5:9). Ye members of churches, follow after the things that make for peace, and things whereby one may edify another. Let political parties cease to distract the nation by their broils and their scurrilities; and let them in the spirit of the gospel direct their efforts to promote peace on earth and good-will among men. (H. Belfrage.)

The gentleness of God

I. Gentleness is the method by which strength manifests itself.

1. The greater the power of the being, the greater will be the marvel and the delicacy of gentleness. In a woman we expect gentleness. But in a warrior it creates an admiration that it does not in woman.

2. It is wonderful, too, in proportion to the provocation to contrary feelings. That all rude and hateful things should find themselves the subjects of gentleness, this is surprising.

3. It is likewise wonderful in proportion to the moral sensibility and discriminating purity of the mind which exercises it. Gentleness, springing from easy good-nature, which will not take the trouble to vindicate justice and right, will not command even respect.

II. Consider, then, with these interpreting remarks, what must be the nature of gentleness in God.

1. He dwells alone from eternity to eternity, because there is none other that can be of His grandeur of being. The whole earth is said to be but a drop of the bucket before Him. And that such a One, living in such a wise, should deal-with His erring children with gentleness is wonderful and sublime!

2. Consider also His moral purity and His love of purity, and His abhorrence of evil. That such a Being should carry Himself with gentleness toward those who have forfeited all claim to mercy and gentleness--this is wonderful! The life of every individual is a long period of moral delinquency. No one who has not had the experience of a parent can have any adequate conception of the patience and gentleness exercised by a mother in rearing her child. True mothers are only God’s miniatures in this world. How great will be the disclosure which shall be made when, in the great day, Christ shall enrol from the archives of eternity the history of each individual soul. It will be seen then how much patience must have been exercised by the Divine Being in rearing a single one of His creatures. Now consider national life. Judge from your own feelings how God, with His infinite sensibility, must feel when He sees men rising up against their fellow-men, waging wars and devastating society by every infernal mischief that their ingenuity can invent The Bible says that God is past finding out; not merely His physical power, but His disposition--His moral nature. If God cared for the misconduct of men no more than we do for the fiery strifes of an ant-hill, there would be no foundation for such a conception of Divine gentleness and Divine goodness. Evil is eternal in the sight of God, unless it be checked and cured. Sin, like a poisonous weed, re-sows itself, and becomes eternal by reproduction. Now God looks upon the human race in the light of these truths. And tell me what other attribute of God, what other influence of His character, is so sublime as this--His gentleness?

III. Now, while these statements are fresh in your mind, i desire to present to you a clear conception of God as your Personal God. He is not a Being that dwells in the inner recesses of the eternal world, inaccessible, incomprehensible. Men never find Christ, but are always found of Him. He goes forth to seek and to save the lost. It is the abounding love of His heart that draws us up toward Him. “We love Him because He first loved us.” It is this willing, winning, pleading Christ, who wields all the grandeur of justice and all the authority of universal empire with such sweet gentleness that in all the earth there is none like unto Him, that I set before you as your personal friend. He does not set His holiness and His hatred of sin like mountains over which you may not climb. He does not hedge Himself about by the dignities and superiorities of Divinity. All the way from His throne to your heart is sloped; and hope, and love, and patience, and meekness, and long-suffering, and kindness, and wonderful mercies, and gentleness, as so many banded helping angels wait to take you by the hand and lead you up to God. And I beseech you by His gentleness, too, that you fear Him no longer; that you be no longer indifferent to Him; that you wound Him by your unbelief no more, but that now and henceforth you follow Him--“for there is none other name under heaven among men whereby we must be saved.” Conclusion: I hold up before you that God who loves the sinner and abhors sin; who loves goodness with infinite fervour, and breathes it upon those who put their trust in Him. And remember that it is this God who yet declares that He will at last by no means clear the guilty! Make your peace with Him now, or abandon all hopes of peace. Be not discouraged because you are sinful. It is the very office of His love to heal your sins. Who would need a physician if he might not come to his bedside until after the sickness was healed? What use of schoolmaster if one may not go to school till his education be complete? (H. W. Beecher.)

The tenderness of Christ

I. In connection with what has been revealed to us concerning His mission and life.

1. It harmonises with the prophetic intimations.

(1) See this in the very “titles” bestowed upon Him. Lest the spirit should fail at the thought of “the Ancient of Days,” the “Everlasting Father,” “the Mighty God,” we are encouraged to look at Him as “the seed of the woman,” the “consolation of Israel,” “the Prince of peace.” Though He is the “plant of Renown,” He grows up a “tender plant.” Though He is the “Lion of the tribe of Judah,” He is led as a “lamb to the slaughter.” And though speaking to us out of the “bush burning with fire,” it is a fire which only awes by its brightness, but consumes not a leaf with its flame.

(2) Still more does this come out in prophecies bearing more directly on His work and office (Isaiah 32:2; Isaiah 42:1; cf. Matthew 12:18).

2. And such as prophecy declared Christ should be, such, in all the actings of His earthly life, do we find He was. With His own disciples He had to bear much. Yet rarely does His language rise to harsh reproof--scarcely even to upbraiding. It is rather that of a subdued, softened, melancholy tenderness. And was there less of tenderness in His dealings with those who were not disciples? with the penitent woman in Simon’s house? with the woman of Samaria? etc.

3. This tenderness of the Saviour’s character has accompanied Him into heaven, arching as with the mild splendours of a rainbow the throne of His mediation, and giving a softened light and lustre to the moral administration of God (Revelation 1:1-20; Revelation 2:1-29; Revelation 3:1-22).

II. In its bearing on some of the experiences of the Christian life.

1. How should we be comforted by it under early convictions of sin, and doubts of the Divine forgiveness? None should despair whilst in the midst of the throne there stands the gentle Lamb of God whose blood cleanseth from all sin.

2. It should be very comforting when cast down by the weakness of our faith. The same weakness has been exhibited by our brethren in the world, but a gracious Saviour allowed for, pardoned them. Look at that agonised father as he brings his demoniac son to the Saviour. Weak faith, mixed faith, little faith--better this than none at all: “Lord, I believe; help Thou mine unbelief.” Or see again how tenderly the Master deals with His fearful disciples in the storm. And therefore to all who are suffering from this infirmity, we say, “Be not afraid, only believe.”

3. Consider it as it bears upon our slow progress in the Divine life--our coldness in sacred exercises, our fluctuations and decays of religious feeling. Go to Gethsemane, and look on the disciples sleeping when they ought to have been praying; but the compassionate Saviour can excuse all. “The spirit indeed is willing, but the flesh is weak.”

4. See the Christian under the pressure of outward adversity. More than thirty years did our Divine Master spend in that school. And we love to think of Jesus as “touched with a feeling of our infirmities“ now that He reigns in heaven.

5. See the Christian again under the prevalence of temptation, and what a strong refuge has he in the Saviour’s tenderness: “For in that He Himself hath suffered, being tempted, He is able to succour them that are tempted.” Yes, “tempted in all points like as we are.” And now, in heaven, He brings to bear on His work for us all the sacred memories and experiences of His earthly state.

6. Behold the Christian in that hour of nature’s greatest weakness, when he sees opening before him the doors of the unseen world. Then does he feel the power of the Saviour’s tenderness most; for it is His special office “to deliver them who through fear of death were all their lifetime subject to bondage.” (D. Moore, M. A.)

The gentleness of Christ

Gentleness is not so much the essence of goodness as it is its exquisite setting; it is a kind way of being good. It is not the tree itself, but the blossom upon its boughs; but the tree of which it is the blossom is the tree of life. There is none so gentle as “the Lord God omnipotent.” We see and feel His gentleness in the way in which He is daily conferring His bounties.

I. The way in which He exercised His power. We are almost afraid of power in the possession of man. When we think of the Pharaohs, the Herods, the Caesars, the Napoleons, we shrink from the committal of power to any human arm. He laid a gentle hand upon the sick; He spoke gentle words to those who appealed for His succour, quietly and graciously.

II. The way in which He taught Divine truth. Men of brilliant powers often like to flash them upon society; genius often drizzles and bewilders. But the Great Teacher, not neglecting the opportunity that offered, went quietly and meekly to His work of utterance, He chose the humble wayside, the upper room, the shaded garden, where He could teach His disciples.

III. The way in which He treated error and failure and sin.

1. Gently He excused the extravagant zeal of one of His disciples, discovering for her a justification she would never have found for herself. “She has done it for My burial” (Matthew 26:12).

2. Gently He bore with infirm discipleship; correcting their misunderstanding, enlightening them in their darkness, and on one occasion most graciously accepting their intended but halting service (Matthew 26:41).

3. Gently He rebuked and restored failure and fall (Luke 22:61; John 21:15-19).

4. Gently He dealt with those who rejected Him.

5. Gently He dealt with those whom all others spurned; admitting the publican into His kingdom.

6. Gently He bore Himself at the last sad scenes. We may beseech men by the gentleness of Christ--

(1) To have their own character and conduct clothed with this grace; that themselves and their life may be beautiful and attractive like their Lord’s.

(2) To yield their hearts to Him who is the rightful object not only of high regard, but of a true affection; this gentle Lord of truth and grace is one whom we can love and therefore serve.

(3) To shrink from the condemnation of Christ. We can afford to disregard the threatenings of the violent, but we may not despise the earnest warnings of the calm and true. (W. Clarkson, B. A.)

The apostle’s vindication

The Epistle has until now been addressed to those who at least acknowledged the apostle’s authority. But now we have St. Paul’s reply to his enemies. Note--

I. The impugners of his authority.

1. We must distinguish these into two classes--the deceivers and the deceived; else we cannot understand the difference of tone, sometimes meek, and sometimes stern, which pervades the vindication; e.g., comp. verse 2 with verse 1. His enemies charged him with insincerity (2 Corinthians 1:12-13; 2 Corinthians 1:18-19); with being only powerful in writing (2 Corinthians 10:10); of mercenary motives; of a lack of apostolic gifts; and of not preaching the gospel. They charged him with artifice. His Christian prudence and charity were regarded as devices whereby he deceived his followers.

2. We must also bear in mind that the apostle had to deal with a strong party spirit (1 Corinthians 1:12), and of all these parties his chief difficulty lay with that which called itself Christ’s.

(1) Though these persons called themselves Christ’s they are nevertheless blamed in the same list with others. And yet what could seem to be more right than for men to say, “We will bear no name but Christ’s; we throw ourselves on Christ’s own words; we throw aside all intellectual philosophy; we will have no servitude to ritualism”? Nevertheless, these persons were just as bigoted and as blameable as the others. They did not mean to say only, “We are Christ’s,” but also, “You are not Christ’s.” This is a feeling which is as much to be avoided now as then. Sectarianism falsifies the very principle of our religion, and therefore falsifies its forms. It falsifies the Lord’s Prayer. It substitutes for “our Father,” the Father of me, of my Church or party. It falsifies the creed: “I believe in Jesus Christ our Lord.” It falsifies both the sacraments.

(2) However Christian this expression may sound, the spirit which prompts it is wrong. This Christ-party separated themselves from God’s order when they rejected the teaching of St. Paul and the apostles. For the phase of truth presented by St. Paul was just as necessary as that taught by Christ. Not that Christ did not teach all truth, but that the hidden meaning of His teaching was developed still further by the inspired apostles. We cannot, at this time, cut ourselves off from the teaching of eighteen centuries. We cannot do without the different phases of knowledge which God’s various instruments have delivered to us. For God’s system is mediatorial--that is, truth communicated to men through men.

II. His vindication.

1. St. Paul based his authority on the power of meekness, and it was a spiritual power in respect of that meekness. The weapons of his warfare were not carnal.

(1) This was one of the root principles of St. Paul’s ministry. If he reproved, it was done in the spirit of meekness (Galatians 5:1); or if he defended his own authority, it was still with the same spirit (2 Corinthians 10:1). He closes his summary of the character of ministerial work by showing the need of a gentle spirit (2 Timothy 2:24-26).

(2) Here, again, according to his custom, the apostle refers to the example of Christ. He vindicated his authority, because he had been meek, as Christ was meek. So it ever is: humility, after all, is the best defence. Do not let insult harden you, nor cruelty rob you of tenderness. You will conquer as Christ conquered, and bless as He blessed. But remember, fine words about gentleness, self-sacrifice, meekness, are worth very little. Would you believe in the Cross and its victory? then live in its spirit--act upon it.

2. St. Paul rested his authority not on carnal weapons, but on the spiritual power of truth. The strongholds which the apostle had to pull down were the old habits which still clung to the Christianised heathen. There was the pride of intellect in the arrogant Greek philosophers, the pride of the flesh in the Jewish love of signs, and most difficult of all--the pride of ignorance. For this work St. Paul’s weapon was Truth, not authority, craft, or personal influence. He felt that truth must prevail. A grand, silent lesson for us now! when the noises of a hundred controversies stun the Church. Let us teach as Christ and His apostles taught. Force no one to God, but convince all by the might of truth. Should any of you have to bear attacks on your character, or life, or doctrine, defend yourself with meekness, or if defence should make matters worse, then commit yourself fully to the truth. Outpray, outpreach, outlive the calumny. (F. W. Robertson, M. A.)

For though we walk in the flesh, we do not war after the flesh

The distinctions between the good and the bad

What is conceded by the apostle in the text as to the general state of the servants of Christ; or, in other words, what is meant by the expression, we “walk in the flesh”?

I. It is evident that this expression does not mean the same thing as “walking after the flesh”; for, in the Epistle to the Romans, it is expressly said that the servant of God “does not walk after the flesh,” but “after the Spirit.” The expression plainly refers, not to the corruptions of the bad, but to the infirmities of the good. Consider in what respects a real Christian may sometimes be found to “walk in the flesh.”

1. He “walks in the flesh” in that he is subject to all the infirmities of the body. It is said, for instance, of Hezekiah, that he was “sick even unto death.” The same fact is stated with regard to Onesiphorus. And Timothy is commanded to “take a little wine, on account of his often infirmities.”

2. In the next place, the servant of God is liable to error in judgment and opinion.

3. In like manner the real Christian, as long as the connection of “the flesh,” or of the body and soul, continues, is subject to the assaults of temptation. Abraham was tempted; Job was tempted; Peter was tried by his natural impetuosity; Paul, by a thorn in the flesh.

4. In like manner the real servant of God is subject to infirmities of temper and conduct. Look, for example, into the history of the Old Testament saints, and see their deviations from holiness.

5. The real Christian is subject to infirmities even as to those great principles and affections which are nevertheless the governing powers of his soul. What infirmity, for instance, is there in his faith! Look again at the love of the real servant of Christ. At times how ardent and active are his feelings, and at other times how cold and sluggish! Thus, also, the hope of the real Christian is often characterised by much infirmity. To-day every promise is bright in his eyes; the next day, perhaps, the consciousness of his guilt seizes upon his mind; his sky is clouded. But does it follow, as some would pretend, that there is no distinction between the servants of God and the servants of the world, between religion and irreligion? By no means. “Though we walk in the flesh,” yet “ we do not war after the flesh.”

II. Consider in what the distinction between the good and the bad consists; or, in other words, what is the meaning of the expression “we do not war after the flesh”?

1. The Christian, says St. Paul, does not “war after the flesh”; in other words, he does not contend with his opposers in the spirit or in the manner in which they contend with him. Look, for instance, at the great Head of the Christian Church, when suffering under the cruelty of His countrymen: He returns silence for insults; deeds of mercy for deeds of blood. Look again at the first martyr to the religion of the Cross: “I pray God that it may not be laid to their charge.” And such will be the distinction of temper and conduct in every case of conflict between the servant of Christ and of the world.

2. But it is my wish to extend this inquiry to the more general points of distinction between the real Christian and the followers of the world.

And it is not too much to affirm, that as to no one point will the real servant of God habitually walk, think, live “after the flesh.”

1. In the first place, holiness in a servant of God is habitual; sin is occasional and rare. Hezekiah was betrayed into an act of vanity; Herod, we may conceive, was habitually vain.

2. The real Christian alone mourns over his sins as so many acts of ingratitude and disobedience to God. It is almost a folly to speak of the man of the world as mourning for sin at all.

3. The Christian, and the Christian alone, carries his sins to the Cross of Christ for pardon.

4. The Christian, and the Christian alone, is carrying his corruptions to the Spirit of God for correction and sanctification.

5. The Christian is obtaining a daily and visible conquest over his corruptions.

The corruptions of the men of the world, because left to themselves, or nursed up in the cradle of self-indulgence, are daily gaining strength.

1. Conclusion: If such are the infirmities even of the acknowledged servants of God, how necessary is it that men, in every stage of their religious progress, should acknowledge their weakness and worthlessness, and cast themselves on the compassion of God for pardon and grace!

2. If the points of distinction between a servant of God and a servant of the world are as many and great as we have seen, let no man who has not the marks of a Christian lay any claim to his name and to his privileges. (J. W. Cunningham, A. M.)

Our warfare

I. The enemy against whom this warfare is directed.

1. That enemy is Satan.

2. The position of these hosts of darkness.

3. The kingdom of Satan is represented as fortified by numerous strongholds.

(1) Of these some are intellectual. There is the stronghold of--

(a) Wilful ignorance (2 Corinthians 4:4).

(b) Infidelity, in which revealed truth is scornfully rejected and bitterly reviled.

(c) Prejudice, under which multitudes refuse the doctrines of Evangelical religion.

(d) Superstition and idolatry.

(2) There is the stronghold of moral depravity in every heart. When every other fortress is broken down, man finds a refuge here.

II. The weapons with which this warfare is prosecuted.

1. The weapons of our warfare are not carnal--neither force nor intrigue. False religions have been thus propagated; but Christianity repudiates all such aid.

2. What those weapons are, Paul has stated in Ephesians 6:1-24. Now these weapons, though not carnal, are nevertheless mighty.

(1) For defence.

(2) For conquest. For the overthrow of Satan’s kingdom, and the disenthralment of the human race from his iron yoke, we need no other weapons.

(3) In their source--“God”; not any skill, or strength, or courage in us.

(a) It is God who summons us to this glorious conflict.

(b) He equips us for the contest.

(c) He is graciously present with us by His good Spirit, inspiring us with Divine energy, and giving us the victory.

III. The triumphs we anticipate.

1. The total downfall of the strongholds of Satan.

(1) The stronghold of ignorance. The darkness which for so many centuries has covered the earth shall be dispelled. Many shall run to and fro, and knowledge shall be increased.

(2) The strongholds of superstition and idolatry. The truth as it is in Jesus shall be universally triumphant.

(3) Those earthly governments which obstinately withstand Christianity. The kingdoms of the earth will become the kingdoms of our God and of His Christ.

2. The casting down of imaginations, and of every high thing that exalteth itself against the knowledge of God--bold speculations, sophistical reasonings, false philosophies, which either deny His existence or distort His character and misinterpret His will. Now such things are made high things by learning, genius, rank, wealth, and popular applause. But the things which promote the knowledge of God have for the most part been low, humble, obscure. But these matters will be reversed. The knowledge of God will make its way.

3. The subjugation of human hearts to the sceptre of Jesus. (W. Horton.)

Christianity a warfare

I. A warfare illustrating the character of Christianity.

1. Christianity cannot get into any man’s heart but it makes a warrior of him. The grace of God is completely at variance with the spirit and practice of the world. What does Paul call his life as he looks back on it? An extended scene of unbroken serenity and enjoyment? No--“a good fight.”

2. But observe, is it not of a defensive warfare that the text speaks? “Pulling down,” “casting down,” “bringing into captivity” are the operations of an aggressive army. A religion of benevolence is an amiable and useful thing, but if it is unaccompanied with a hatred of sin and a striving against it, we must not call it Christianity.

II. The object of this warfare.

1. The demolition of evil. “For this purpose the Son of God was manifested, that He might destroy the works of the devil.” And that must be ours too. Think of a country so strong in its natural defences as to be impregnable--there is a picture of Satan’s dominion. No created power can wrest it out of his hand. But there is One before whom natural obstacles are all as nothing, and so Satan strengthens them with fortifications and citadels. These in one age or country are of one kind, in another of another kind. Satan accommodates himself to the nature of the ground. There is--

(1) Superstition, one of Satan’s oldest fortresses. In the apostle’s days it appeared as paganism. When Christianity began to triumph, it assumed a new character, paganising Christianity in the form of error.

(2) Infidelity, no longer, however, coarse and scoffing, but cultured and professedly reverent.

2. The entire subjugation of the human mind to Christ. When soldiers besiege a fortress, and, battering down its walls, take possession of it, the men within it become their prisoners. And Christ aims His gospel at the strongholds of Satan, and calls upon His followers to beat them down in order to rescue men from Satan’s bondage and to make them captives to Himself. “Bringing every thought into captivity to the obedience of Christ.” How low are our ideas of Christianity when compared with St. Paul’s. Such texts as these make us feel sometimes as though we had never yet learnt anything of it.

III. The weapons.

1. What are the “carnal weapons”?

2. What then will do the work? This the apostle does not say. We are, however, at no loss. “We preach Christ crucified,” says this apostle; and what does he immediately call that? a carnal weapon? No, “the power of God and the wisdom of God.” I do not say, lay all other means aside. Form societies, build schools, erect churches, circulate books--but remember still, all these will not damage materially one bulwark of Satan among us unless our one main object in them is to make known the gospel. (C. Bradley, M. A.)

The spiritual conflict, weapons, and victory

I. The conflict in which Christianity and its advocates are engaged.

1. The world must be regarded as the scene of universal strife and rebellion against God. Before the creation of our race some of the powers of heaven revolted from their allegiance. By the chief of these fallen spirits, man was successfully tempted to the perpetration of evil; and the whole history of the world since has only presented the annals of unbroken rebellion against God.

2. The conduct of the warfare on behalf of God was confided to a temporary dispensation; but in the fulness of time it was finally committed to the dispensation of the gospel. When the gospel went forth there was a vast amount of individual opposition. But, besides this, there were opposing systems. There was, for example, Judaism, which, now that its shadows were fulfilled, had no right to the exercise of authority over men. There were also various modifications of the grand apostasy of heathenism.

3. This gospel is still to be the instrument of the spiritual conflict.

II. The weapons with which this conflict is conducted. Note--

1. The denial expressed. “We do not war after the flesh.” “The weapons of our warfare are not carnal“--not penalties, prison-houses, or swords. Christianity is absolutely incompatible with those means of propagation. Never did the penalties of law or the horrors of armies urge forward the cause of redemption one single step.

2. The affirmative implied.

(1) The instrumentality that the advocates of Christianity are to employ. Evangelical truth, along with the evidence by which that truth is attested and confirmed. The preaching of the Cross of Christ involves in it all those high and delightful topics which are so well adapted to produce a powerful impression on the intellect and the affections of mankind; and we therefore rely upon it to secure the progress of Christianity.

(2) The agency upon which they are to depend. God has been pleased to provide the agency of His own Spirit to work in connection with the gospel. The Word of God is the sword of the Spirit. Man draws the bow at a venture, God wings the arrow, and makes it sharp in the hearts of the King’s enemies. “Not by might, nor by power.”

III. The victory in which this conflict will terminate.

1. The nature of this victory will be accordant with infinite benevolence. Our contemplations of victory in human war are always connected with many causes of sorrow; but who can contemplate the victories of the gospel without rapture?

2. The extent of this victory will be commensurate with the boundaries of the world. (J. Parsons.)

For the weapons of our warfare are not carnal, but mighty, to the pulling down of strongholds.

The moral power of Christianity

In the writings of St. Paul you meet with frequent military allusions, but you must not consider them as introduced by the apostle’s preference of the figurative style. We doubt whether it be altogether just to speak of these allusions as metaphorical. The Christian is not so much metaphorically as really a soldier, if by a soldier we understand one who is surrounded by enemies. You will at once perceive, by reference to the context, or, indeed, by observing the verse itself, that the apostle is here describing Christianity, not in its operations within the breast of an individual, but rather as the engine with which God was opposing, and would finally overthrow, the idolatry and the wickedness of the world. We admit, indeed, that it is perhaps unnecessary to separate altogether Christianity, as ruling in the individual, from Christianity as advancing to sovereignty. The weapons with which the preacher conquers himself must, in a measure, be those with which he conquers others. But still the points of view are manifestly different. St. Paul is describing himself as the champion of righteousness and truth, against the vices and errors of a profligate and ignorant world; and the point which he maintains is that the engine with which he prosecutes his championship, though not “carnal,” is “mighty through God” to the accomplishing the object proposed.

I. We begin with Christianity as adapted to the converting individuals. And we fasten upon the expression of the apostle that his weapons were not carnal; they were not such weapons as a carnal policy would have suggested, or a carnal philosophy have approved. The doctrines advanced did not recommend themselves by their close appeal to reason; neither did they rely for their cogency on the eloquence with which they were urged. It seems implied that the virtue of the weapons lay in the fact of their not being carnal, for the apostle is put on his defence, and the not using carnal weapons is his self-vindication. And, beyond question, in this lies the secret of the power of Christianity, and of the thorough insufficiency of every other system. If Christianity demanded nothing more than confession of its truth, Christianity would be carnal, seeing that we satisfied ourselves of its evidences by a process of reasoning, and such process is quite at one with the carnal nature, flattering it by appealing to the native powers of man. If, again, Christianity depended for its reception on the eloquence of its teachers, so that it rested with them to persuade men into belief, then again Christianity would be carnal, its whole effectiveness being drawn from the energy of the tongue and the susceptibility of the passions. And if Christianity were thus carnal--as every system must be which depends not on a higher than human agency--it could not be mighty in turning sinners unto God. But Christianity, as not being carnal, brings itself straightway into collision with every passion, principle, and prejudice of a carnal nature, and must therefore either subdue, or be subdued by that nature. I do not think it possible to insist too strongly on the fact that the great work of Christianity, considered as an engine for altering character, is derived from its basing itself on the supposition of human insufficiency. If it did not set out with declaring man helpless, it would necessarily, we believe, leave man hopeless. It goes at once to the root of the disease by proclaiming man lost if left to himself. It will not allow man to take credit to himself for a single step in the course of improvement, and that it is which makes it mighty, inasmuch as being proud of the advance would ensure the falling back. Hence the stronghold of pride gives way, for there must be humility where there is a thorough feeling of helplessness, and with the stronghold of pride is overturned also the stronghold of fear, seeing that the lesson which teaches us our ruin, teaches us, with equal emphasis, our restoration. And the stronghold of indifference--this, too, is cast down; the message is a stirring one; it will not let the man rest till he flee impending wrath. Neither pan the stronghold of evil passions remain unattacked; for the gospel scheme in proffering happiness exacts the mortification of lusts.

II. But we shall greatly corroborate this argument if we examine the power of Christianity in civilising nations. It admits of little question that paganism and barbarism go generally together, so that the worshippers of idols are ordinarily deficient in the humanities of life. We may not indeed affirm that heathenism and civilisation cannot co-exist; for undoubtedly some of the nations of antiquity, as they could be surpassed by no modern in superstition, so they could by few, if by any, in literature and arts. We shall not pretend to say that a vast revolution might not be wrought among a heathen population if you domesticated in their land the husbandman and the artificer, and thus awakened in them a taste for the comforts of civilised life, even though you left them undisturbed in their idolatry, and sent them no missionary to publish Christianity. So that we are not about to affirm that Christianity is the only engine of civilisation; but we venture to affirm that none can be compared with it as to effectiveness. You may introduce laws, but laws can only touch the workings, not the principles of evil; whereas every step made by Christianity is a step against the principles, and therefore an advance to the placing government on its alone secure basis. To civilise must be to raise man to his true place in the scale of creation, and who will affirm this done whilst he bows down to the inferior creatures as God? We have a confidence in the missionary which we should not have in any lecturer on political economy, or any instructor in husbandry and handicraft. You may think it a strange method of teaching the savage the use of the plough to teach him the doctrine of the atonement. But the connection lies in this--and we hold it to be strong and well defined--by instructing the savage in the truths of Christianity I set before him motives, such as cannot elsewhere be found, to the living soberly, industriously, and honestly; I furnish him at once with inducements whose strength it is impossible to resist, to the practising the duties and evading the vices which respectively uphold and obstruct the well-being of society. And, if this has been done, has not more been done towards elevating him to his right place in the human family than if I had merely taught him an improved method of agriculture? Shall not the mental process be deemed far superior to the mechanical? And shall it be denied that the savage who has learned industry in learning morality has gone onward with an ampler stride in the march of civilisation than another who has consented to handle the plough because perceiving that he shall thereby increase his animal comforts? This we conceive is the true order; not to attempt to civilise first, as though men in their savage state were not ready for Christianity, but to begin at once with the attempt to Christianise, computing that the very essence of the barbarism is the heathenism, and that in the train of the religion of Jesus move the arts which adorn and the charities which sweeten human life. And in this is Christianity “mighty through God to the pulling down of strongholds.” The missionary, with no carnal weapon at his disposal, with no engine but that gospel, has a far higher likelihood of improving the institutions of a barbarous tribe, introducing amongst them the refinements of polished society, increasing the comforts of domestic life, and establishing civil government on more legitimate principles, than if he were the delegate of philosophers who have made civilisation their study, or of kings who would bestow all their power on its promotion. We will ask the missionary who is moving, as the patriarch of the village, from cottage to cottage, encouraging and instructing the several families who receive him with smiles, and hear him with reverence. We will ask him by what engines he humanised the savages, by what influence he wp/>1. It was a false gospel to teach that there was any other plan by which a sinner could be justified than by believing upon Jesus Christ.

2. It was a false gospel to teach that believers ought to obey the ceremonial law.

III. The publication of a false gospel is a great evil.

1. The publication of a false gospel is ruinous to man.

2. The publication of a false gospel is dishonouring to God.

Lessons:

1. Amid the various methods by which the truth of the gospel is established, there is some one in particular that suits the condition of every man.

2. On the part of those who labour in the gospel, there should be the deepest and most solemn conviction concerning the truth they declare.

3. Faith in the true gospel is essential to salvation; without it, the soul is accursed. (Richard Nicholls.)

False teachers cursed

As he is a traitor to his prince who taketh upon him to coin money out of a base metal, yea, although in the stamp he putteth for a show the image of the prince, so he that shall broach any doctrine that cometh not from God, whatsoever he say for it, or whatsoever gloss he set on it, he is a traitor unto God, yea, in truth, a cursed traitor, though he were an angel from heaven. (T. Boston.)

False teaching ruinous to souls

In the war on the Rhine, in 1794, the French got possession of the village of Rhinthal by a very curious ruse de guerre of one Joseph Werck, a trumpeter. This village was maintained by an Austrian party of six hundred hussars. Two companies of foot were ordered to make an attack on it at ten o’clock at night. The Austrians had been apprised of the intended attack, and were drawn up ready to charge on the assailing party. On perceiving this, Werck detached himself from his own party, and contrived, by favour of the darkness, to slip into the midst of the enemy; when, taking his trumpet, he first sounded the rally in the Austrian manner, and, next moment, the retreat. The Austrians, deceived by the signal, were off in an instant at fall gallop; and the French became masters of the village without striking a blow. (Percy.)

False teachers useless

A Universalist preached to a chance audience, and, at its close, offered to preach again at a future day; when an old Friend arose, and said, “If thou hast told the truth this time, we do not need thee any more; and, if thou hast told us a lie, we do not want thee any more.”

The gospel according to Paul

To exercise candour and forbearance towards those who differ from us, is a Christian duty. Yet there are bounds beyond which candour is indifference, and forbearance treason. In things nonessential various opinions may be tolerated; in essentials we must be firm and unwavering. St. Paul sees that in Galatia the very foundations of Christianity are shaking. He therefore reasserts with great force the gospel he had preached there.

I. What was the gospel Paul preached? The great doctrine he insisted on, was justification by faith without the works of the law. Now consider--

1. His line of argument. The law curses and condemns. By faith alone are we justified, and made partakers of the benefits of the gospel. The prophets preached this. The covenant with Abraham was one of promise.

2. The objections he anticipates. No ground for saying the gospel tends to licentiousness. Works are needful, though not to be taken into account.

3. The perversions of which he complains. The addition of legal observance to performance of duties enjoined by the gospel, under the impression that thus they could render themselves more acceptable to God. This was mongrel--neither law nor gospel; so practically a rejection of the gospel.

II. Why did Paul manifest such zeal in maintaining, this gospel?

1. To maintain the purity of the gospel, the fountain of life to the world.

2. To maintain the importance of the gospel, the only source of salvation.

3. To maintain the sufficiency of the gospel to justify and sanctify.

Application--If this gospel be true, it is of importance

(a) to be received by you, and

(b) to be diffused by you over the world. There was nothing that Paul would not do and suffer, in order to propagate the gospel of God. Shall not we emulate his zeal? (Charles Simeon, M. A.)

The else gospel

The gospel must be preached in its

(1) oneness;

(2) fulness;

(3) symmetry;

(4) purity;

(5) sufficiency. (W. Cadman, M. A.)

Only one gospel

Strong words; to many, offensive words. The doctrine of “only one gospel” is not popular. Men are impatient of dogma, opposed to all exclusiveness in religion; they like to think there are many gospels, many avenues leading to salvation. The question, however, is, not whether the doctrine of “only one gospel” is popular, but whether it is true. There are various considerations which serve to prove its truth.

I. The nature and condition of man. The nature of man is one Varying greatly in outward form and expression, but still essentially one. And as his nature is one, so is the moral disease under which it labours. Sin, although manifold in its modes of action, is essentially one in principle, it is the assertion of independence, rebellion against God’s authority, the setting up of the human will in opposition to the Divine; and being thus one and the same disease, one and only one remedy is required to heal it.

II. The nature and character of god. Oneness His essential attribute, and we should expect a manifestation of that quality in any scheme for the salvation of man emanating from God.

III. The express teaching of the Word of God. One, and only one, plan of salvation is revealed in the Bible (Acts 4:12).

1. The terms of the one salvation are broad, in that they propose to us the entire Person and work of Christ as the basis upon which we may build.

2. They are narrow, in that they rigorously exclude every other scheme and means of salvation. It is really a question of supremacy. One must reign, either God or man. In claiming supremacy, God claims His right; man must submit, or perish. (Emilius Bayley, B. D.)

The complete gospel

The apostle obviously means to state, not only that his gospel was true, but complete--nothing needed to be added to it. The Jewish teachers might have said: “We do not contradict, we only modify, add to, and so improve the gospel as preached by Paul.” The grand subject of the gospel of Christ is the way in which a sinner may be restored to the Divine favour, and obtain the pardon of his sin and the salvation of his soul. It is because the gospel of Christ contains the only true account of the only way of justification, and that a way exactly suited to our wretched circumstances, that it receives its name of “gospel”--glad tidings of great joy. “Another gospel” means, then, a system of doctrine teaching a way of obtaining the Divine favour different from that laid down in Christ’s gospel. The leading principles of Christ’s gospel are two:

(a) that men are restored to the Divine favour entirely on account of the doings and sufferings of Jesus Christ; and

(b) that men are interested in these doings and sufferings entirely by believing.

Every plan of restoring men to God’s favour, which does not embrace these two principles, or which embraces what is inconsistent with either of them, is another gospel. Every plan, for example, which, like that of the Judaising teachers, leads men to depend on their own obedience to any law to any extent; in any degree, either as the ground of their justification or the means of their justification, is another gospel. It is a most momentous consideration, that “the avowed atheist does not more effectually reject the record of God concerning His Son, than the nominal Christian who believes something else than this under the name of a gospel, and trusts in some other Christ than this Christ under the name of a Saviour.” (John Brown, D. D.)

Religious teaching to be tested by the Bible

Too much to blame are our over-credulous multitude, who, hand over head, admit and receive for orthodox whatsoever is propounded unto them by their teachers; and think this a sufficient warrant for any point they hold. Our ministers said it, or such a preacher delivered it in a pulpit,--as if there were not some who run before they are sent, and publish the visions of their own brain, prophesying that which God never spake. In matters civil we are more cautious and wary; no gold, almost, do we take before we have tried it by the touch, or weighed it in the balance; and what is the reason? because there is much of it light and naught; yea, hardly we will take a groat without bowing, bending, rubbing it, and the like, being therein oftentimes over-curious; but in religious matters, which concern our faith and soul’s salvation, we are over-careless, albeit we are forewarned of many false prophets that are gone into the world, and therefore willed not to believe every spirit, but to try the spirits whether they be of God. This is a great yet common fault among us. Were he an angel from heaven that preaches to thee, yet art thou bound to look into his doctrine, and examine it, and not to take it upon credit without he bring sufficient proof and warrant for it. Like good Bereans, see you search the Scriptures, whether these things be so. (N. Rogers.)

Preaching

I. It seems to have been ordered by Divine wisdom that the gospel should, as much as possible, avail itself of the ordinary channels of communication and influence in spreading through the world.

II. the secret of the power of preaching.

1. It conveys far better than any other vehicle the affirmation of the whole man--his whole nature, his whole experience--to the matter which he desires to communicate.

2. It brings into play all the affinities, sympathies, and affections of the being, and is therefore a most powerful instrument in arriving at the truth.

3. So much is true of all preaching. But in the preaching of the gospel there is a source of special power--the principle of representation--the power and right to Speak to men in the name of God.

III. The special preaching of the apostolic age. (J. Baldwin Brown, B. A.)

Change of gospel

King James II. sat for his portrait to Verelst, the great flower painter. So completely was the canvas filled with elegant garlands of flowers, that the king himself was quite hidden out of sight. May we not in preaching and teaching attract so much attention to human wisdom, words and flowers, that Christ shall take quite an unimportant part in our instruction? And what is that but bringing in a different gospel, which yet is not another? The true gospel:--

I. The true gospel exists. Paul got his assurance of this--

1. By the manner in which it came to him.

(1) Not by intuition, learning, or traditions,

(2) but by direct revelation from heaven (Acts 26:14-27).

2. By its revolutionary influence over him.

II. The true gospel is pervertible. It was perverted.

1. In apostolic times (see almost all the Epistles), which exposes the folly of going to antiquity for a standard in theology or morals.

2. In modern times, by rationalism, sectarianism, and intolerance.

III. The perversion of the true gospel is a tremendous evil; greater than the anathema of angels or apostles. Why? Because--

1. It misrepresents the Divine character.

2. Neutralizes the Divine power to save.

Conclusion:

1. A lesson to preachers. How great their responsibility.

2. A lesson to hearers. “Take heed how ye hear.” (D. Thomas.)

The intolerance of the gospel

I. The nature of the gospel shows it to be uncompromising.

1. It is founded on the Divine unity, and can never make a truce with Polytheism, Pantheism, or Materialism.

2. It displays the atonement of Christ, and consequently antagonizes every system which places salvation in any other.

3. It is revealed by one Spirit through inspired men, and therefore opposes

(1) rationalism,

(2) priestcraft.

II. This intolerance is adapted to the needs of the human mind.

1. The heart craves for one allsufficient Redeemer.

2. The intellect, for an infallible revelation of Divine love.

3. The moral nature, for an authoritative lawgiver in the midst of the tangled perplexities of life.

III. This intolerance is compatible with diversity in the manifestations of spiritual life. (S. Pearson, M. A.)

An angelic evangel

I. Its advantages and disadvantages.

1. It would carry a weight and conviction which no human ministry can impart.

2. But

(1) then our probation would be at an end, for there would be no choice between believing and disbelieving.

(2) We should lose the equality and sympathy between preacher and hearer based on a common nature and experience.

II. Its criterion. Supposing such to be possible, how are we to test its truth?

1. Not by the rank, genius, and holiness of the preacher.

2. But by comparing it with revealed truth. (H. Melvill, B. D.)

The anathema

The most dreaded Jewish punishment. Three degrees.

I. Nidui. Casting out of the synagogue and separation from society, which might last thirty days.

II. Cherem. The sentence of devotion to death.

III. Shammatha or Maranatha, which purported that the criminal had nothing to expect but the final infliction of the Day of Judgment. He was loaded with execrations, excluded from temple and synagogue, his goods were confiscated, his sons debarred from circumcision and his daughters from marriage, and he solemnly remitted to the judgment of heaven. This was the curse the apostle invoked on himself or any one who preached another gospel. (D. Thomas.)

The old gospel and the new

Plenty of people come to a mission to hear a new gospel. I have seen the old gospel do many wonderful things. I have seen it transform character. I have seen it raise men from the lowest dregs of society and make them earnest and useful members of it. But I have never seen a new gospel do anything for any man. (W. H. M. H. Aitken.)

Christ the preacher’s great theme

There was a shield in which the maker wrought his name, so that it could be effaced only by the destruction of his work; and so should the name of our glorious Immanuel be inwrought through the texture of our instructions, that their very consistency shall be dependent on the diffusion of that one blessed name throughout their length and breadth. On entering the cathedral-towns of England, the towers, or the spire, of the mother-church, or minster, are seen shooting up into the sky, far above all the other buildings, public or private, secular or sacred, and so let Jesus, the Church’s Lord, King, and Saviour, have the pre-eminence above “the whole city of topics and themes, Divine and human, which may be meetly grouped around His name; He casting His sanctifying shadow over all. (Evangelical Magazine.)

The desert of traitors

Benedict Arnold once asked a loyal captain what the Americans would do with him if they caught him. He replied, “I believe they would first cut off your lame leg, which was wounded in the cause of freedom and virtue at Quebec, and bury it with the honours of war, and afterwards hang the remainder of your body on a gibbet.” (Foster.)

The anathema

What did the apostle mean by this strong asseveration? They are scathing words, and if true for his time, are true for ours also. What could he mean but this, that if any misunderstood and misrepresented the gospel--God’s grandest and simplest revelation of Himself--it would show such a perverted mind, heart, and conscience, that he could be no other than accursed. He might conceivably be an angel coming from the undenied splendours of heaven; and if he failed to see God’s glory in Bethlehem, or could not feel God’s love at Calvary, or could not behold Divine hope for man at the resurrection, then, though his mind was angelic in its powers, it would be darker than the midnight sky, when the clouds return after the rain. Such moral gloom has fallen on many men; such callousness to the Cross; such indifference to the splendours of the Ascension; such utter scepticism about the completeness of Christ’s work, and the Divinity of Christ’s person. And if they have thus wilfully rejected the revelation of the first century, if they are not moved by love to a living Christ, God is their judge, and the gospel itself has become their accuser. In such a case this inspired sentence is a warning sent beforehand, that they may, shaking off their delusion, find blessing and life for evermore. (S. Pearson, M. A.)

A curse upon him who preaches a false doctrine

1. A fearfully earnest utterance.

2. Yet pressingly needful.

3. Instructive for all who are wavering. (J. P. Lange, D. D.)

The curse of the apostle against the false apostles

I. Whom it strikes.

1. Necessarily every one, without exception, who changes the blessing of the gospel into mischief, and so out of good prepares for himself death.

2. Those also who have deep insight, or other high qualifications for serving the kingdom of God, and yet do nut preach it purely.

3. Even an angel himself, if he could preach another gospel.

II. Why must it be uttered.

1. He who preaches the gospel must have a will to serve, not men, but God.

2. Through a false gospel men may indeed be attracted, but God views it as blasphemy.

3. Therefore he is placed under the curse, who will serve the gospel, and yet doing so as a man-pleaser, is found an unfruitful servant of Christ. (Lisco.)

St. Paul’s curse on teachers of false doctrine

How weak is that reason which would argue from the holiness of a teacher to the truth of what is taught. It must never be taken for granted that the doctrine is sound, because the preacher seems righteous. There are certain standards to which doctrines must be referred, and by their agreement with these--not by the character of their supporters--are we bound to decide upon their truth or falseness.

I. Revelation must in all its parts be consistent with itself. Fresh disclosures of His will God may make from time to time, but they must always be in harmony with what has gone before. In reading the Bible we always look, as it were, on the same landscape; the only difference being, as we take in more of its statements, that more and more of the mist is rolled away from the horizon, so that the eye can include a broader sweep of beauty. The later writers turn towards us a larger portion of the illuminated hemisphere than the earlier; but as the mighty globe turns majestically on its axis, we feel that the oceans and lands which come successively into view, are but constituent parts of the same glorious world. There is the discovery of now territories, but as fast as discovered the territories combine to make up one planet. In like manner, it is no fresh system of religion, which is made known to succeeding generations of men, as the brief notices given to patriarchs expand in the institutions of the law, under the teachings of prophecy, till at length in the days of Christ and His apostles they burst into magnificence and fill a world with redemption. From beginning to end it is the same system--a system for the rescue of men through the interference of a Surety; and revelation has been only the gradual development of this system--the drawing up another fold of the veil from the landscape, the adding another stripe of light to the crescent; so that the early fathers of the race, and ourselves, on whom have fallen the ends of the world, look on the same arrangements for human deliverance, though to them there was nothing but a cloudy expanse, with here and there a prominent landmark, while to us, though the horizon loses itself in the far-off eternity, every object of personal interest is exhibited in beauty and distinctness. Nothing, therefore, is to be believed, which contradicts any portion of what is thus revealed. No matter what other credentials a teacher brings, if there be not this evidence in his favour his doctrine is to be rejected.

II. How are men to know that propounded doctrines are not according to truth? Evidently by comparison.

1. The duty of determining why you believe. The hope of believers is in no sense a baseless or indefinite thing, but rests upon grounds capable of demonstration. It is of paramount importance that you know thoroughly the claims of that gospel which is to expel every other.

2. The duty of examining what you believe. God has furnished the Christian with a rule by which to try doctrines, and commanded him to reject, without regard to the authority of the teacher, whatever that rule determines to be error.

3. The duty of thorough acquaintance with the Scriptures. What can be the worth of your decision, if you know but little of the criterion? (H. Melvill, B. D.)

Let him be accursed.--The sentence on false teachers

The Greek word is “anathema,” which properly means “a person or thing which has been devoted to God; and especially something which he who devoted it has solemnly pledged himself to God to destroy” (Leviticus 27:28-29; Numbers 21:2-3; John 6:16-17; John 6:21). But it is also used without any reference to an offerer or to a vow, and signifies “a person or thing which is accursed” (Deuteronomy 7:26). What did St. Paul mean by the expression, “let him be accursed,” as applied to the false teachers? He cannot mean that he would have them wish for the curse of God to come down on them. He would rather have prayed that these unhappy men might be converted and saved; as he himself, once a persecutor and blasphemer, and as the Galatians, once gross and wicked idolaters, had been. His meaning appears to be simply this, “let him be regarded by you as one accursed of God.” There is only one other place in which we find this expression in this exact form, viz., 1 Corinthians 16:22 --“If any man love not the Lord, let him be anathema, maranatha.” Can we imagine that Paul wished all professing Christians who did not love the Lord to be accursed? It is impossible to suppose such a thing. He can only mean, surely, that if any one proved that he had no real love for Christ, then--whatever his profession and his knowledge and his gifts might be--the Corinthians were to regard him as an unconverted man, and therefore as one who had no personal interest in the salvation of Christ, but was still under the curse of the law. And if this be his meaning, then there will be nothing in it but what will be in perfect harmony with all Paul’s teaching and with all Paul’s love for souls. (John Venn, M. A.)