SECOND CORINTHIANS by F. D. Starr

Pacific Press Publishing Company · Mountain View, Cal. · Jan 24, 1906

SECOND CORINTHIANS.

By F. D. Starr

PAUL'S second letter to the Corinthian church seems to have been written in the year A.D. 60, about one year after his first letter. In this he expresses great satisfaction that the results of his previous letter have been so beneficial to the church. The feelings that controlled him in writing the former epistle are thus stated in 2 Cor. 2:4: "For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you." "They that sow in tears shall reap in joy." "Weeping may endure for a night, but joy cometh in the morning." How completely these statements of the psalmist were fulfilled in Paul's case. He states that he had regretted having written the former epistle; it grieved him much to do anything that would cause sorrow to those whom he so dearly loved. But now he sincerely rejoices when he sees that the grief and sorrow experienced by the church were of such short duration, having wrought in them such thorough repentance and reformation.

He now counsels that the offending member should be forgiven and comforted, lest he should be completely discouraged. This is some of the experience the Gospel minister is to have in his work, restoring such as have been overtaken in a fault, where possible to do so.

The secret of Paul's ability to comfort the disconsolate was that he himself was comforted of God, to that extent that in the midst of his tribulation he was able to comfort those who were in any trouble by the comfort wherewith he was comforted. To speak of the many points of special interest in the several chapters of this book, would hardly be possible in this short article, but we would like to notice a few.

Perhaps no other portion of the epistle has received more consideration than

Chapter Three.

In this part of the book reference is made to the difference between the ministration of righteousness and the ministration of condemnation. A great misconception of the apostle's teaching, as found in this chapter, exists in many minds. Some suppose him to have here taught the abolition of the Decalogue, but the term law does not occur in this chapter at all.

How then could he have here taught its abrogation when he does not even name it? Would he here directly contradict the plain statements made in the book of Romans and elsewhere, in which he so positively asserts the eternal and binding nature of the law of God?—Most surely not.

What is it in 2 Corinthians 3 that we are so plainly taught was abrogated or superseded?—The ministration of death, or of condemnation. Paul speaks of something being abolished, but what was abolished?—That which was hidden by the veil. And what was hidden?—The glory of Moses' face. Did Moses have the veil over the Decalogue?—Nothing of the kind is intimated. He put the veil over his face, to hide the glory of his countenance, which glory was to be done away in Christ. If it had stated that Moses hung the veil over the law, we might have some idea that Paul referred to the Ten Commandments; but that is a different matter from what is here introduced.

A Change of Ministration.

There was a change of ministration when the new covenant was ratified, but change of ministration made no difference with the fundamental and moral principles of God's government, any more than a change in the administration of our government would involve a change in the Constitution of the United States. That document would remain intact, and just so does the law of God. No matter what changes may be made in the form of dispensation, the fundamental law of God's government remains the same.

Under the old dispensation, the transgressors usually met their punishment, which in some cases was death, soon after the offense was committed; it was administered by the officers and the people; but under the new dispensation, the servants of Christ have no commission to administer physical punishment on recreant members of the church. But because in this age "sentence against an evil work is not executed speedily," are we therefore to suppose that the new covenant has no death penalty?—No, indeed; the execution of the sentence is reserved till the future. As Adam Clarke states, "The letter of the New Testament will kill just as certainly as the letter of the Old Testament." This is proven by the experience of Ananias and Sapphira. Under what dispensation and under what covenant did their sudden death occur? The old covenant had passed away, so it was under the new covenant, and because of having transgressed the law of God, which is the rule of conduct under the new dispensation and the new covenant, as well as under the old. No warrant for transgressing the law of God can be derived from 2 Corinthians 3. Let us pray that the veil may be taken entirely away from our minds that we may see this matter clearly.

The admonition of 2 Cor. 6:14 is one that is just as much needed now as ever it was. "Be ye not unequally yoked together with unbelievers." How much sad experience would have been avoided by the professed followers of Christ if this advice had been universally followed. What shipwreck of faith has often resulted because of these unscriptural alliances and partnerships!

Liberality.

Chapters 8 and 9 need to be studied on account of the forcible admonitions they give on the subject of liberality. "God loveth a cheerful giver." The example of the brethren in Macedonia going beyond their power in contributing of their substance to the cause of Christ, is one worthy of special notice and imitation.

Answering Prayer.

A most interesting experience is related by Paul in chapter 12, and the result of his repeated prayer to God that he might be relieved of the thorn in the flesh, is of special encouragement to all. "The effectual fervent prayer of a righteous man availeth much," but sometimes the thing which we desire may be withheld from us, "God having provided some better thing for us." God may answer us by giving us assurance of grace to bear the infirmity instead of removing the difficulty. The thorn of which Paul speaks was doubtless defective eyesight. See Gal. 4:15. "My grace is sufficient for thee." What more can we want?

F. D. STARR.