The arrival of Silas and Timothy from Macedonia, during Paul’s sojourn in Corinth, had greatly cheered the apostle. They brought him “good tidings” of the “faith and charity” of those who had accepted the truth during the first visit of the gospel messengers to Thessalonica. Paul’s heart went out in tender sympathy toward these believers, who, in the midst of trial and adversity, had remained true to God. He longed to visit them in person, but as this was not then possible, he wrote to them.
In this letter to the church at Thessalonica, the apostle expresses his gratitude to God for the joyful news of their increase of faith. “Brethren,” he wrote, “we were comforted over you in all our affliction and distress by your faith: for now we live, if ye stand fast in the Lord. For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God; night and day praying exceedingly that we might see256your face, and might perfect that which is lacking in your faith?”
“We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father.”
Many of the believers in Thessalonica had “turned . . . from idols to serve the living and true God.” They had “received the word in much affliction;” and their hearts were filled with “joy of the Holy Ghost.” The apostle declared that in their faithfulness in following the Lord, they were “ensamples to all that believe in Macedonia and Achaia.” These words of commendation were not unmerited; “for from you,” he wrote, “sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad.”
The Thessalonian believers were true missionaries. Their hearts burned with zeal for their Saviour, who had delivered them from fear of “the wrath to come.” Through the grace of Christ, a marvelous transformation had taken place in their lives; and the word of the Lord, as spoken through them, was accompanied with power. Hearts were won by the truths presented, and souls were added to the number of believers.
In this first epistle, Paul referred to his manner of labor among the Thessalonians. He declared that he had not sought to win converts through deception or guile. “As we were allowed of God to be put in trust with the gospel, even so we speak; not as257pleasing men, but God, which trieth our hearts. For neither at any time used we flattering words, as ye know, nor a cloak of covetousness; God is witness: nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. But we were gentle among you, even as a nurse cherisheth her children: so being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.”
“Ye are witnesses, and God also,” the apostle continued, “how holily and justly and unblamably we behaved ourselves among you that believe: as ye know how we exhorted and comforted and charged every one of you, as a father doth his children, that ye would walk worthy of God, who hath called you unto His kingdom and glory.”
“For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.” “What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming? For ye are our glory and joy.”
In his first epistle to the Thessalonian believers, Paul endeavored to instruct them regarding the true state of the dead. He spoke of those who die as being asleep—in a state of unconsciousness: “I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we258believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him. . . . For the Lord Himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”
The Thessalonians had eagerly grasped the idea that Christ was coming to change the faithful who were alive, and to take them to Himself. They had carefully guarded the lives of their friends, lest they should die, and lose the blessing which they looked forward to receiving at the coming of their Lord. But one after another their loved ones had been taken from them; and with anguish the Thessalonians had looked for the last time upon the faces of their dead, hardly daring to hope to meet them in a future life.
As Paul’s epistle was opened and read, great joy and consolation was brought to the church by the words revealing the true state of the dead. Paul showed that those living when Christ should come would not go to meet their Lord in advance of those who had fallen asleep in Jesus. The voice of the Archangel and the trump of God would reach the sleeping ones, and the dead in Christ should rise first, before the touch of immortality should be given to the living. “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words.”
The hope and joy that this assurance brought to the young church at Thessalonica, can scarcely be appreciated by us. They believed and cherished the letter sent to them by their father in the gospel, and their hearts went out in love to him. He had told them these things before; but at that time their minds were striving to grasp doctrines that seemed new and strange; and it is not surprising that the force of some points had not been vividly impressed on their minds. But they were hungering for truth, and Paul’s epistle gave them new hope and strength, and a firmer faith in, and a deeper affection for, the One who through His death had brought life and immortality to light.
Now they rejoiced in the knowledge that their believing friends would be raised from the grave, to live forever in the kingdom of God. The darkness that had enshrouded the resting-place of the dead was dispelled. A new splendor crowned the Christian faith, and they saw a new glory in the life, death, and resurrection of Christ.
“Even so them also which sleep in Jesus will God bring with Him,” Paul wrote. Many interpret this passage to mean that the sleeping ones will be brought with Christ from heaven; but Paul meant that as Christ was raised from the dead, so God will call the sleeping saints from their graves, and take them with Him to heaven. Precious consolation! glorious hope! not only to the church of Thessalonica, but to all Christians wherever they may be.
While laboring at Thessalonica, Paul had so fully covered the subject of the signs of the times, showing what events would occur prior to the revelation of260the Son of man in the clouds of heaven, that he did not think it necessary to write at length regarding this subject. He, however, pointedly referred to his former teachings. “Of the times and the seasons,” he said, “ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them.”
There are in the world to-day many who close their eyes to the evidences that Christ has given to warn men of His coming. They seek to quiet all apprehension, while at the same time the signs of the end are rapidly fulfilling, and the world is hastening to the time when the Son of man shall be revealed in the clouds of heaven. Paul teaches that it is sinful to be indifferent to the signs which are to precede the second coming of Christ. Those guilty of this neglect, he calls children of the night and of darkness. He encourages the vigilant and watchful with these words: “But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober.”
Especially important to the church in our time are the teachings of the apostle upon this point. To those living so near the great consummation, the words of Paul should come with telling force: “Let us, who are of the day, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation. For God hath not appointed us261to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with Him.”
The watchful Christian is a working Christian, seeking zealously to do all in his power for the advancement of the gospel. As love for his Redeemer increases, so also does love for his fellow-men. He has severe trials, as had his Master; but he does not allow affliction to sour his temper or destroy his peace of mind. He knows that trial, if well borne, will refine and purify him, and bring him into closer fellowship with Christ. Those who are partakers of Christ’s sufferings will also be partakers of His consolation and at last sharers of His glory.
“We beseech you, brethren,” Paul continued in his letter to the Thessalonians, “to know them which labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work’s sake. And be at peace among yourselves.”
The Thessalonian believers were greatly annoyed by men coming among them with fanatical ideas and doctrines. Some were “disorderly, working not at all, but . . . busybodies.” The church had been properly organized, and officers had been appointed to act as ministers and deacons. But there were some, self-willed and impetuous, who refused to be subordinate to those who held positions of authority in the church. They claimed not only the right of private judgment, but that of publicly urging their views upon the church. In view of this, Paul called the attention of the Thessalonians to the respect and262deference due to those who had been chosen to occupy positions of authority in the church.
In his anxiety that the believers at Thessalonica should walk in the fear of God, the apostle pleaded with them to reveal practical godliness in the daily life. “We beseech you, brethren,” he wrote, “and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. For ye know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctification, that ye should abstain from fornication.” “For God hath not called us unto uncleanness, but unto holiness.”
The apostle felt that he was to a large extent responsible for the spiritual welfare of those converted under his labors. His desire for them was that they might increase in a knowledge of the only true God, and Jesus Christ, whom He had sent. Often in his ministry he would meet with little companies of men and women who loved Jesus, and bow with them in prayer, asking God to teach them how to maintain a living connection with Him. Often he took counsel with them as to the best methods of giving to others the light of gospel truth. And often, when separated from those for whom he had thus labored, he pleaded with God to keep them from evil, and help them to be earnest, active missionaries.
One of the strongest evidences of true conversion is love to God and man. Those who accept Jesus as their Redeemer, have a deep, sincere love for others of like precious faith. Thus it was with the believers at Thessalonica. “As touching brotherly love,”263the apostle wrote, “ye need not that I write unto you: for ye yourselves are taught of God to love one another. And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more; and that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; that ye may walk honestly toward them that are without, and that ye may have lack of nothing.”
“The Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: to the end He may stablish your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints.”
“Now we exhort you, brethren, warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all men. See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. Rejoice evermore. Pray without ceasing. In everything give thanks: for this is the will of God in Christ Jesus concerning you.”
The apostle cautioned the Thessalonians not to despise the gift of prophecy, and in the words, “Quench not the Spirit; despise not prophesyings; prove all things; hold fast that which is good,” he enjoined a careful discrimination in distinguishing the false from the true. He besought them to “abstain from all appearance of evil;” and closed his letter with the prayer that God would sanctify them wholly, that in “spirit and soul and body”264they might “be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is He that calleth you,” he added, “who also will do it.”
The instruction that Paul sent the Thessalonians in his first epistle regarding the second coming of Christ, was in perfect harmony with his former teaching. Yet his words were misapprehended by some of the Thessalonian brethren. They understood him to express the hope that he himself would live to witness the Saviour’s advent. This belief served to increase their enthusiasm and excitement. Those who had previously neglected their responsibilities and duties, now became more persistent in urging their erroneous views.
In his second letter, Paul sought to correct their misunderstanding of his teaching, and to set before them his true position. He again expressed his confidence in their integrity, and his gratitude that their faith was strong, and that their love abounded for one another, and for the cause of their Master. He told them that he presented them to other churches as an example of the patient, persevering faith that bravely withstands persecution and tribulation; and he carried their minds forward to the time of the second coming of Christ, when the people of God shall rest from all their cares and perplexities.
“We ourselves,” he wrote, “glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: . . . and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with265His mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power. . . . Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of His goodness, and the work of faith with power: that the name of our Lord Jesus Christ may be glorified in you, and ye in Him, according to the grace of our God and the Lord Jesus Christ.”
But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: “Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.”
Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him;266and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise, and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. “Remember ye not,” Paul inquired, “that, when I was yet with you, I told you these things?”
Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the “mystery of iniquity” had already begun to work. The developments that were to take place in the future were to be “after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.”
Especially solemn is the apostle’s statement regarding those who should refuse to receive “the love of the truth.” “For this cause,” he declared of all who should deliberately reject the messages of truth, “God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.” Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.
Thus Paul outlined the baleful work of that power of evil which was to continue through long centuries of darkness and persecution, before the second coming of Christ. The Thessalonian believers had267hoped for immediate deliverance; now they were admonished to take up bravely and in the fear of God the work before them. The apostle charged them not to neglect their duties or resign themselves to idle waiting. After their glowing anticipations of immediate deliverance, the round of daily life and the opposition that they must meet would appear doubly forbidding. He therefore exhorted them to steadfastness in the faith:
“Stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. Now our Lord Jesus Christ Himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, comfort your hearts, and stablish you in every good word and work.” “The Lord is faithful, who shall stablish you, and keep you from evil. And we have confidence in the Lord touching you, that ye both do and will do the things which we command you. And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.”
The work of the believers had been given them by God. By their faithful adherence to the truth they were to give to others the light which they had received. The apostle bade them not to become weary in well-doing, and pointed them to his own example of diligence in temporal matters while laboring with untiring zeal in the cause of Christ. He reproved those who had given themselves up to sloth and aimless excitement, and directed that “with quietness they work, and eat their own bread.” He also enjoined upon the church to separate from their268fellowship any one who should persist in disregarding the instruction given by God’s ministers. “Yet,” he added, “count him not as an enemy, but admonish him as a brother.”
This epistle also Paul concluded with a prayer, that amidst life’s toils and trials the peace of God and the grace of the Lord Jesus Christ might be their consolation and support.
CHAPTER XXVI
Apollos at Corinth
After leaving Corinth, Paul’s next scene of labor was Ephesus. He was on his way to Jerusalem, to attend an approaching festival; and his stay at Ephesus was necessarily brief. He reasoned with the Jews in the synagogue, and so favorable was the impression made upon them that they entreated him to continue his labors among them. His plan to visit Jerusalem prevented him from tarrying then, but he promised to return to them, “if God will.” Aquila and Priscilla had accompanied him to Ephesus, and he left them there to carry on the work that he had begun.
It was at this time that “a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus.” He had heard the preaching of John the Baptist, had received the baptism of repentance, and was a living witness that the work of the prophet had not been in vain. The Scripture record of Apollos is that he270“was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.”
While in Ephesus, Apollos “began to speak boldly in the synagogue.” Among his hearers were Aquila and Priscilla, who, perceiving that he had not yet received the full light of the gospel, “took him unto them, and expounded unto him the way of God more perfectly.” Through their teaching he obtained a clearer understanding of the Scriptures, and became one of the ablest advocates of the Christian faith.
Apollos was desirous of going on into Achaia, and the brethren at Ephesus “wrote, exhorting the disciples to receive him” as a teacher in full harmony with the church of Christ. He went to Corinth, where, in public labor and from house to house, “he mightily convinced the Jews, . . . showing by the Scriptures that Jesus was Christ.” Paul had planted the seed of truth; Apollos now watered it. The success that attended Apollos in preaching the gospel led some of the believers to exalt his labors above those of Paul. This comparison of man with man brought into the church a party-spirit that threatened to hinder greatly the progress of the gospel.
During the year and a half that Paul had spent in Corinth, he had purposely presented the gospel in its simplicity. “Not with excellency of speech or of wisdom” had he come to the Corinthians; but with fear and trembling, and “in demonstration of the Spirit and of power,” had he declared “the testimony of God,” that their “faith should not stand in the wisdom of men, but in the power of God.”
Paul had necessarily adapted his manner of teaching to the condition of the church. “I, brethren, could not speak unto you as unto spiritual,” he afterward explained to them, “but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.” Many of the Corinthian believers had been slow to learn the lessons that he was endeavoring to teach them. Their advancement in spiritual knowledge had not been proportionate to their privileges and opportunities. When they should have been far advanced in Christian experience, and able to comprehend and to practise the deeper truths of the Word, they were standing where the disciples stood when Christ said to them, “I have yet many things to say unto you, but ye cannot bear them now.” Jealousy, evil-surmising, and accusation had closed the hearts of many of the Corinthian believers against the full working of the Holy Spirit, which “searcheth all things, yea, the deep things of God.” However wise they might be in worldly knowledge, they were but babes in the knowledge of Christ.
It had been Paul’s work to instruct the Corinthian converts in the rudiments, the very alphabet, of the Christian faith. He had been obliged to instruct them as those who were ignorant of the operations of divine power upon the heart. At that time they were unable to comprehend the mysteries of salvation; for “the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.”272Paul had endeavored to sow the seed, which others must water. Those who followed him must carry forward the work from the point where he had left it, giving spiritual light and knowledge in due season, as the church was able to bear it.
When the apostle took up his work in Corinth, he realized that he must introduce most carefully the great truths he wished to teach. He knew that among his hearers would be proud believers in human theories, and exponents of false systems of worship, who were groping with blind eyes, hoping to find in the book of nature theories that would contradict the reality of the spiritual and immortal life as revealed in the Scriptures. He also knew that critics would endeavor to controvert the Christian interpretation of the revealed Word, and that skeptics would treat the gospel of Christ with scoffing and derision.
As he endeavored to lead souls to the foot of the cross, Paul did not venture to rebuke, directly, those who were licentious, or to show how heinous was their sin in the sight of a holy God. Rather he set before them the true object of life, and tried to impress upon their minds the lessons of the divine Teacher, which, if received, would lift them from worldliness and sin to purity and righteousness. He dwelt especially upon practical godliness, and the holiness to which those must attain who shall be accounted worthy of a place in God’s kingdom. He longed to see the light of the gospel of Christ piercing the darkness of their minds, that they might see how offensive in the sight of God were their immoral practices. Therefore the burden273of his teaching among them was Christ and Him crucified. He sought to show them that their most earnest study and their greatest joy must be the wonderful truth of salvation through repentance toward God and faith in the Lord Jesus Christ.
The philosopher turns aside from the light of salvation, because it puts his proud theories to shame; the worldling refuses to receive it, because it would separate him from his earthly idols. Paul saw that the character of Christ must be understood before men could love Him, or view the cross with the eye of faith. Here must begin that study which shall be the science and the song of the redeemed through all eternity. In the light of the cross alone can the true value of the human soul be estimated.
The refining influence of the grace of God changes the natural disposition of man. Heaven would not be desirable to the carnal-minded; their natural, unsanctified hearts would feel no attraction toward that pure and holy place; and if it were possible for them to enter, they would find there nothing congenial. The propensities that control the natural heart must be subdued by the grace of Christ, before fallen man is fitted to enter heaven, and enjoy the society of the pure, holy angels. When man dies to sin, and is quickened to new life in Christ, divine love fills his heart; his understanding is sanctified; he drinks from an inexhaustible fountain of joy and knowledge; and the light of an eternal day shines upon his path, for with him continually is the Light of life.
Paul had sought to impress upon the minds of his Corinthian brethren the fact that he and the ministers associated with him were but men commissioned by God to teach the truth; that they were all engaged in the same work; and that they were alike dependent upon God for success in their labors.274The discussion that had arisen in the church regarding the relative merits of different ministers was not in the order of God, but was the result of cherishing the attributes of the natural heart. “While one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.”
It was Paul who had first preached the gospel in Corinth, and who had organized the church there. This was the work that the Lord had assigned him. Later, by God’s direction, other workers were brought in, to stand in their lot and place. The seed sown must be watered, and this Apollos was to do. He followed Paul in his work, to give further instruction, and to help the seed sown to develop. He won his way to the hearts of the people; but it was God who gave the increase. It is not human, but divine power, that works transformation of character. Those who plant and those who water, do not cause the growth of the seed; they work under God, as His appointed agencies, co-operating with Him in His work. To the Master-worker belongs the honor and glory that comes with success.
God’s servants do not all possess the same gifts, but they are all His workmen. Each is to learn of the275great Teacher, and is then to communicate what he has learned. God has given to each of His messengers an individual work. There is a diversity of gifts, but all the workers are to blend in harmony, controlled by the sanctifying influence of the Holy Spirit. As they make known the gospel of salvation, many will be convicted and converted by the power of God. The human instrumentality is hid with Christ in God, and Christ appears as the chiefest among ten thousand, the One altogether lovely.
“Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labor. For we are laborers together with God: ye are God’s husbandry, ye are God’s building.” In this scripture the apostle compares the church to a cultivated field, in which the husbandmen labor, caring for the vines of the Lord’s planting; and also to a building, which is to grow into a holy temple for the Lord. God is the master-worker, and He has appointed to each man his work. All are to labor under His supervision, letting Him work for and through His workmen. He gives them tact and skill, and if they heed His instruction, crowns their efforts with success.
God’s servants are to work together, blending in kindly, courteous order, “in honor preferring one another.” There is to be no unkind criticism, no pulling to pieces of another’s work; and there are to be no separate parties. Every man to whom the Lord has entrusted a message has his specific work. Each one has an individuality of his own, which he is not to sink in that of any other man. Yet each276is to work in harmony with his brethren. In their service, God’s workers are to be essentially one. No one is to set himself up as a criterion, speaking disrespectfully of his fellow-workers, or treating them as inferior. Under God, each is to do his appointed work, respected, loved, and encouraged by the other laborers. Together they are to carry the work forward to completion.
These principles are dwelt upon at length in Paul’s first letter to the Corinthian church. The apostle refers to “the ministers of Christ” as “stewards of the mysteries of God;” and of their work he declares: “It is required in stewards, that a man be found faithful. But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self. For I know nothing by myself; yet am I not hereby justified: but He that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.”
It is not given to any human being to judge between the different servants of God. The Lord alone is the judge of man’s work, and He will give to each his just reward.
The apostle, continuing, referred directly to the comparisons that had been made between his labors and those of Apollos: “These things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to277think of men above that which is written, that no one of you be puffed up for one against another. For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?”
Paul plainly set before the church the perils and the hardships that he and his associates had patiently endured in their service for Christ. “Even unto this present hour,” he declared, “we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place; and labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day. I write not these things to shame you, but as my beloved sons I warn you. For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.”
He who sends forth gospel workers as His ambassadors is dishonored when there is manifested among the hearers so strong an attachment to some favorite minister that there is an unwillingness to accept the labors of some other teacher. The Lord sends help to His people, not always as they may choose, but as they need; for men are short-sighted, and cannot discern what is for their highest good. It is seldom that one minister has all the qualifications necessary to perfect a church in all the requirements of Christianity; therefore God often278sends to them other ministers, each possessing some qualifications in which the others were deficient.
The church should gratefully accept these servants of Christ, even as they would accept the Master Himself. They should seek to derive all the benefit possible from the instruction which each minister may give them from the word of God. The truths that the servants of God bring are to be accepted and appreciated in the meekness of humility, but no minister is to be idolized.
Through the grace of Christ, God’s ministers are made messengers of light and blessing. As by earnest, persevering prayer they obtain the endowment of the Holy Spirit and go forth weighted with the burden of soul-saving, their hearts filled with zeal to extend the triumphs of the cross, they will see fruit of their labors. Resolutely refusing to display human wisdom or to exalt self, they will accomplish a work that will withstand the assaults of Satan. Many souls will be turned from darkness to light, and many churches will be established. Men will be converted, not to the human instrumentality, but to Christ. Self will be kept in the background; Jesus only, the Man of Calvary, will appear.
Those who are working for Christ to-day may reveal the same distinguishing excellencies revealed by those who in the apostolic age proclaimed the gospel. God is just as ready to give power to His servants to-day as He was to give power to Paul and Apollos, to Silas and Timothy, to Peter, James, and John.
In the apostles’ day there were some misguided souls who claimed to believe in Christ, yet refused279to show respect to His ambassadors. They declared that they followed no human teacher, but were taught directly by Christ, without the aid of the ministers of the gospel. They were independent in spirit, and unwilling to submit to the voice of the church. Such men were in grave danger of being deceived.
God has placed in the church, as His appointed helpers, men of varied talents, that through the combined wisdom of many, the mind of the Spirit may be met. Men who move in accordance with their own strong traits of character, refusing to yoke up with others who have had a long experience in the work of God, will become blinded by self-confidence, unable to discern between the false and the true. It is not safe for such ones to be chosen as leaders in the church; for they would follow their own judgment and plans, regardless of the judgment of their brethren. It is easy for the enemy to work through those who, themselves needing counsel at every step, undertake the guardianship of souls in their own strength, without having learned the lowliness of Christ.
Impressions alone are not a safe guide to duty. The enemy often persuades men to believe that it is God who is guiding them, when in reality they are following only human impulse. But if we watch carefully, and take counsel with our brethren, we shall be given an understanding of the Lord’s will; for the promise is, “The meek will He guide in judgment: and the meek will He teach His way.”
In the early Christian church, there were some who refused to recognize either Paul or Apollos, but held that Peter was their leader. They affirmed280that Peter had been most intimate with Christ when the Master was upon the earth, while Paul had been a persecutor of the believers. Their views and feelings were bound about by prejudice. They did not show the liberality, the generosity, the tenderness, which reveals that Christ is abiding in the heart.
There was danger that this party-spirit would result in great evil to the Christian church; and Paul was instructed by the Lord to utter words of earnest admonition and solemn protest. Of those who were saying, “I am of Paul; and I of Apollos; and I of Cephas; and I of Christ,” the apostle inquired, “Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?” “Let no man glory in men,” he pleaded. “For all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ’s; and Christ is God’s.”
Paul and Apollos were in perfect harmony. The latter was disappointed and grieved because of the dissension in the church at Corinth; he took no advantage of the preference shown to himself, nor did he encourage it, but hastily left the field of strife. When Paul afterward urged him to revisit Corinth, he declined, and did not again labor there until long afterward, when the church had reached a better spiritual state.