Would to God ye could bear with me a little in my folly.
Self-vindication
The next two chapters are entirely occupied with the boastings of an inspired apostle; in the previous chapters we find him refuting separately each charge, till at last, as if stung and worn out at their ingratitude, he pours out, unreservedly, his own praises in self-vindication. All self-vindication, against even false accusations, is painful; not after Christian modesty, yet it may sometimes be a duty.
I. The excuses St. Paul offered for this mode of vindication.
1. It was not merely for his own sake, but for the sake of others (2Co_11:2-3). Clearly this was a valid excuse. To refuse to vindicate himself under the circumstances would have been false modesty. Notice two words here--
(1) “Jealousy.” This was not envy that other teachers were followed, but anxiety lest they might lead the disciples astray. He was jealous for Christ’s sake, not his own.
(2) “Simplicity.” Now people suppose this means what a child or a ploughman can understand: but in this sense Paul was not simple. St. Peter says there are things hard to be understood in his epistles. We often hear it alleged against a book or a sermon that it is not simple. But if it is supposed that the mysteries of God can be made as easy of comprehension as a newspaper article or a novel, we say that such simplicity can only be attained by shallowness. “Simple” means unmixed, or unadulterated. We have an example in those Judaisers who said, “Except ye be circumcised, ye cannot be saved”: they did not deny the power of the Cross: they said something was to be mixed with it.
2. It was necessary. Character is an exceedingly delicate thing, that of a Christian man especially so. It is true no doubt, to a certain extent, that the character which cannot defend itself is not worth defending, and that it is better to live down evil reports. But if a character is never defended, it comes to be considered as incapable of defence. Besides, an uncontradicted slander may injure our influence. And therefore St. Paul says boldly, “I am not a whit behind the very chiefest of the apostles.” Some cannot understand this. But Christian modesty is not the being or affecting to be ignorant of what we are. If a man has genius, he knows he has it. If a man is falsely charged with theft, there is no vanity in his indignantly asserting that he has been honest all his life long. Christian modesty consists rather in this--in having before us a sublime standard, so that we feel how far we are from attaining to that. Thus we can understand Paul saying that he is “not behind the chiefest of the apostles,” and yet that he is “the chief of sinners.”
II. The points of which St. Paul boasted.
1. That he had preached the essentials of the gospel (2Co_11:4). His matter had been true, whatever fault they might have found with his manner. St. Paul told them that, better far than grace of language, etc., was the fact that the truth he had preached was the essential truth of the gospel.
2. His disinterestedness (2Co_11:7). St. Paul had a right to be maintained by the Church, “The labourer is worthy of his hire.” And he had taken sustenance from other churches, but he would not take anything from the Corinthians, simply because he desired not to leave a single point on which his enemies might hang an accusation. There is something exquisitely touching in the delicacy of the raillery with which he asked if he had committed an offence in so doing. He asked them whether they were ashamed of a man of toil. Here is great encouragement for those who labour; they have no need to be ashamed of their labour, for Christ Himself and His apostle toiled for their own support. The time is coming when mere idleness and leisure will be a ground for boasting no more, when that truth will come out in its entireness, that it is the law of our humanity that all should work, whether with the brain or with the hands, and when it will be seen that he who does not or will not work, the sooner he is out of this work-a-day world of God’s, the better.
3. His sufferings (2Co_11:23-28). It is remarkable that St. Paul does not glory in what he had done, but in what he had borne; he does not speak of his successes, but his manifold trials for Christ.
4. His sympathy (2Co_11:29). This power of entering into the feelings of every heart as fully as if he himself had lived the life of that heart, was a peculiar characteristic of St. Paul. To the Jew he became as a Jew, etc. Conclusion: All these St. Paul uses as evidences of his apostolic ministry, and they afford high moral evidence of the truth of Christianity. It gives quite a thrill of delight to find that this earth has ever produced such a man as St. Paul. He was no fanatic, but was calm, sound, and wise. And if he believed, with an intellect so piercing, so clear, and so brilliant, he must indeed be a vain man who will venture any longer to doubt. (F. W. Robertson, M. A.)
For I am jealous over you with godly jealousy.--
Godly jealousy
I. Its grounds and reasons.
1. It was lest their minds should be corrupted from the simplicity that is in Christ (2Co_11:3). Many, like the Galatians, begin in the Spirit, and end in the flesh. Professors of religion are evermore in danger of being tossed to and fro, etc. (Eph_4:14).
2. It was lest an increasing lukewarmness should prepare the way for greater departures from truth and purity. Persons may retain the doctrines of the gospel, and yet lose the spirit of it.
3. It respected the outward deportment, as well as the dispositions of the mind. Men may turn grace into wantonness, and use their liberty as an occasion to the flesh. Corruption is not so mortified in the best of men as to preclude the necessity of watchfulness and godly jealousy.
4. It was founded in his knowledge of the depravity of human nature. He himself found it necessary to keep his body under, etc.; and the same principle excites his jealousy and fear with respect to others (1Co_9:27). The best of men are but men at the best.
5. It was derived from his acquaintance with the stratagems and the strength of the great enemy. He himself had a messenger of Satan to buffet him; and what he had felt himself, made him fear for others (verse 3). None but Jesus could say, The prince of this world cometh, and findeth nothing in Me.
6. It was justified by various instances of defection in the apostle’s time (1Co_10:6).
7. It was augmented by the apostle’s peculiar relations with the Church. He had espoused them as a chaste virgin to Christ, and should he at last be disappointed in them, it would be to him a matter of inexpressible grief, and to them of shame and dishonour (1Th_2:19; 1Th_3:8).
II. Its peculiar properties.
1. It proceeded from the purest motives, from a sanctified heart, and was marked with sincerity and truth. He who was jealous over others, was not negligent of himself. Many indulge in what they condemn in others, and by making a virtue of their fidelity, intend it as a substitute for all other virtues.
2. It was expressed not with rancour and malice, but the greatest good-will. The apostle had learned of Him who was meek and lowly in heart, and did not indulge his own prejudices under a pretended zeal for religion.
3. It had for its object the promotion of true godliness. He was not only zealously affected, but it was in a good thing, and to answer the best of purposes. (B. Beddome, M. A.)
Godly jealousy
Jealousy is sensitive aliveness to any abatement or transference of affection. There is a sense in which God Himself is said to be jealous over His people. For God will endure no rival. And the faithful ambassador may be allowed to indulge his Master’s feeling. It was such a sentiment that filled the heart of Paul here. Note--
I. The work of a faithful minister. There is a delicacy in the figure employed, viz., that souls who are brought into covenant with God in Christ are betrothed to Him. And the ministers of Christ are represented as the friend of the Bridegroom, who transacts between the Bridegroom and His future bride, and bespeaks her and betroths her to the Bridegroom against the nuptial day. We have a beautiful illustration in the mission of the faithful servant of Abraham. This is the minister’s highest and holiest function.
II. His hope and purpose--“that I may present you as a chaste virgin to Christ.” At the coming of Christ to have a goodly company of saved souls. What an expectation past all that our poor hearts can conceive! That those whom he has sealed with the seal of Christ in baptism; that those whom he has warned, rebuked, exhorted with all longsuffering, may be preserved, undefiled, uncorrupted, from the simplicity that is in Christ; that is the goal to which he must ever look. All short of this cannot content an earnest minister’s mind. That they should respect and love Him; that they should be regular in frequenting the house of the Lord, etc. All this is in its place important; but all comes short of his desire and prayer.
III. His consequent duty. To watch over his people with a godly jealousy. Not with an unhallowed or unfriendly jealousy; not with a censorious and a suspicious spirit. It is not the prerogative of ministers to judge. On the contrary, it is for them to have all longsuffering and charity--they need it themselves, and they should exercise it in the Church. But they are jealous for their Master. And if they see any who profess Christ’s name falling into error in doctrine or viciousness in life, then the minister ought to be jealous for the honour of Christ and for the souls of his people. It is a godly jealousy; it comes from God, it is unto God. The man who is jealous for his own party and sect, alas, for him! Surely we may fear lest your minds should be corrupted from the simplicity that is in Christi! How many have corrupted it by observances that the gospel requires not, and that its spirit is at variance with! And how many are departing from the simplicity of their trust in God’s holy Word as their only foundation of faith, and Jesus as their only resting-place! How many there are, too, who are drawn aside into wordly conformity! (H. Stowell, M. A.)
I have espoused you to one husband, that I may betroth you as a chaste virgin to Christ.
The soul’s espousal to Christ
I. Ministers are entrusted with this great work.
1. Consider this match betwixt Christ and His people.
(1) The first degree of it was the purpose of it, in the heart of God, from all eternity.
(2) Impediments are next removed. Justice says, there can be no match betwixt God and guilty man till I be satisfied. The law says, they are mine, and I will not part with them, till death part us. Truth says, God Himself made this marriage betwixt them and the law, and therefore they cannot be married to another, unless first death dissolve the marriage. But the designed Bridegroom removes these impediments by His obedience to the law, and by His death in our nature and in our stead (Gal_2:20). The sinner dies to the law in Christ, and the law dies to the sinner (Rom_7:4). And so the parties being thus dead, the truth of God has nothing to object against the purpose of this new marriage.
(3) The contract is written and ready for the subscribing. There are two things in the contract--
(a) Christ’s consent to match with poor sinners (Rev_22:17).
(b) The dowry promised to the bride (Rom_8:32). A large maintenance and a good house (Joh_14:3).
Yea, the contract is subscribed by the Bridegroom and His Father (Jer_31:33). The contract is also sealed. “This cup,” saith the Bridegroom, “is the new testament in My blood.” All this before famous witnesses (1Jn_5:7-8). The whole is registered in this Bible.
(4) The courting of the bride in order to gain her consent. And this is managed in two places.
(a) Christ comes into her mother’s house, to the public ordinances, and there He, by His ambassadors, courteth her consent.
(b) Christ comes into the chambers of the heart, and then there is a heart conference betwixt Christ and the soul, without which the former cannot prevail.
(5) The espousals. The soul being overcome, gives its consent to take Christ for a husband, renouncing all others. The soul makes choice of Christ. With the whole soul, the soul makes choice of a whole Christ. Makes choice of Him all, for all, and instead of all.
(6) The espousals are in this life, at our believing the marriage is consummated in glory (Rev_19:7). Now there is a time betwixt the espousals and marriage.
(a) This time is for the trial of the bride. The old lovers will come back again, and endeavour to recover her affections which they have lost, and often do they succeed.
(b) This interval is that the bride may make herself ready by making progress in sanctification.
2. What hand ministers have in this match.
(1) They are proxies for the Bridegroom, sent as Abraham’s servant, to seek a wife for their Master’s Son (2Co_5:18-20).
(2) They are witnesses, though not to the formal consent, yet to that which imports a consent. They see how their message is entertained.
(3) They are the attendants of the bride, to adorn her for her husband. It is by the word that the espoused soul is made clean and fitted for Christ, as the Greek word in our text signifies.
(4) They present her to the Bridegroom at the last day (1Th_2:19-20).
3. Why the Lord employs men in this great and honourable work.
(1) It is in condescension to our infirmities. If God had employed angels, how could we have looked upon them?
(2) It is very agreeable in that the Divine nature is united with the human in Christ, that men should deal with men.
(3) That God may have all the glory.
II. The great design of espousing sinners to christ is that they continuing chaste and faithful may at last be married to him.
1. What it is for the espoused to keep chaste.
(1) They must never be called by another name than their espoused husband (Heb_10:23).
(2) They must never go back to their former husband, for the soul that is really espoused to Christ, is divorced from idols, and lusts, and the law (Rom_7:2).
(3) Christ must always have their hearts.
(4) They must cleave to Christ over all the world’s smiles and frowns. They must neither be bribed nor driven from Him (Son_8:6-7).
(5) They must be separated from the world: not only in their hearts, but in their practices (Rev_14:4; Rom_12:2).
(6) They must be sincere and upright, Hypocrisy would spoil all. Our espoused Husband is a searcher of hearts.
2. The presenting to Christ of those that keep chaste.
(1) The time of it--it will be at the great day (Mat_25:1-12).
(2) They, and they only, shall be presented. They that depart from Christ here shall be made to depart from Him there.
(3) The bride’s attendants. Angels that werewitnesses to her espousals, shall also be witnesses to her marriage. Christ’s ministers shall say, “here are we, and the children Thou hast given us.”
(4) The place where the marriage shall be solemnised, that is the Bridegroom’s Father’s house, even in heaven. (T. Boston, D. D.)
