Nevertheless, though forced to speak of himself, the apostle would glory
only in his infirmities. But he is, as it were, outside his natural work.
His past life unfolds before his eyes. The Corinthians obliged him to think
of things which he had left behind. After having ended his account, and
declared that he would glory in his infirmities alone, there was one
circumstance that recurred to him. Nothing can be more natural, more
simple, than all these communications. Must he glory? It is but
unprofitable. He would come to that of which a man-as in the flesh-could
not glory. It was the sovereign power of God, in which the man had no part.
It was a man in Christ of whom he spoke-such a one had been caught up to
the third heaven, to paradise; in the body, or out of the body, he knew
not. The body had no part in it. Of such a one he would glory.
That which exalted him on the earth he would put aside. That which took him
up to heaven-that which gave him a portion there-that which he was "in
Christ"-was his glory, the joy of his heart, the portion in which he
readily would glory. Happy being! whose portion in Christ was such that, in
thinking of it, he is content to forget all that could exalt him as man; as
he says elsewhere as to his hope, "that I may win Christ." The man, the
body, had no share in a power, to taste of which he had to be caught up
into heaven; but of such a one he would glory. There, where God and His
glory are everything, separated from his body as to any consciousness of
being in it, he heard things which men in the body were not capable of
entering into, and which it was not fitting that a mortal man should
declare, which the mode of being of a man in the body could not admit.
These things had made the deepest impression on the apostle; they
strengthened him for the ministry; but he could not introduce them into the
manner of understanding and communicating which belongs to man's condition
here below.
But many practical lessons are connected with this marvellous favour shewn
to the apostle. I say, marvellous; for in truth one feels what a ministry
must his have been, whose strength, and whose way of seeing and judging,
were drawn from such a position. What an extraordinary mission was that of
this apostle! But he had it in an earthen vessel. Nothing amends the flesh.
Once come back into the consciousness of his human existence on earth, the
apostle's flesh would have taken advantage of the favour he had enjoyed to
exalt him in his own eyes, to say, 'None have been in the third heaven but
thou, Paul.' To be near God in the glory, as out of the body, does not puff
up. All is Christ, and Christ is all: self is forgotten. To have been there
is another thing. The presence of God makes us feel our nothingness. The
flesh can avail itself of our having been in it, when we are no longer
there. Alas! what is man? But God is watchful; in His grace He provided for
the danger of His poor servant. To have taken him up to a fourth heaven-so
to speak-would only have increased the danger. There is no way of amending
the flesh; the presence of God silences it. It will boast of it as soon as
it is no longer there. To walk safely, it must be held in check, such as it
is. We have to reckon it dead; but it often requires to be bridled, that
the heart be not drawn away from God by its means, and that it may neither
impede our walk nor spoil our testimony. Paul received a thorn in the
flesh, lest he should be puffed up on account of the abundant revelations
which he had received. We know, by the epistle to the Galatians, that it
was something which tended to make him contemptible in his preaching: a
very intelligible counterpoise to these remarkable revelations.
God left this task to Satan, as He used him for the humiliation of Job.
Whatever graces may be bestowed on us, we must go through the ordinary
exercises of personal faith, in which the heart only walks safely when the
flesh is bridled, and so practically nullified, that we are not conscious
of it as active in us when we wish to be wholly given to God, and to think
of Him and with Him according to our measure.
Three times (like the Lord with reference to the cup He was to drink) the
apostle asks Him that the thorn may be taken away; but the divine life is
fashioned in the putting off of self, and-imperfect as we are-this putting
off as to practice that which, as to truth, if we look at our standing in
Christ, we have put off, is wrought by our being made conscious of the
humiliating unsuitableness of this flesh, which we like to gratify, to the
presence of God and the service to which we are called. Happy for us when
it is by way of prevention, and not by the humiliation of a fall, as was
the case with Peter! The difference is plain. There it was self-confidence
mingled with self-will in spite of the Lord's warnings. Here, though still
the flesh, the occasion was the revelations which had been made to Paul. If
we learn the tendency of the flesh in the presence of God, we come out of
it humble, and we escape humiliation. But in general (and we may say in
some respects with all) we have to experience the revelations that lift us
up to God, whatever their measure may be, and we have to experience what
the vessel is in which it is contained, by the pain it gives us through the
sense of what it is-I do not say through falls.
God, in His government, knows how to unite suffering for Christ, and the
discipline in the flesh, in the same circumstance; and this explains
Hebrews 12:1-11. The apostle preached: if he was despised in his preaching
it was truly for the Lord that he suffered; nevertheless the same thing
disciplined the flesh, and prevented the apostle priding himself on the
revelations he enjoyed, and the consequent power with which he unfolded the
truth. In the presence of God, in the third heaven, he truly felt that man
was nothing, and Christ everything. He must acquire the practical
experience of the same thing below. The flesh must be annulled, where it is
not a nullity, by the experimental sense of the evil which is in it, and
must thus become consciously a nullity in the personal experience of that
which it is. For what was the flesh of Paul-which only hindered him morally
in his work, by drawing him away from God-except a troublesome companion in
his work? The suppression of the flesh felt and judged was a most
profitable exercise of the heart.
Observe here the blessed position of the apostle, as caught up into the
third heaven. He could glory in such a one, because self was entirely lost
in the things with which he was in relation He did not merely glory in the
things, neither does he say "in myself." Self was completely lost sight of
in the enjoyment of things that were unutterable by the man when he
returned into the consciousness of self. He would glory in such a one; but
in himself, looked at in flesh, he would not glory, save in his
infirmities. On the other hand, is it not humiliating to think that he who
had enjoyed such exaltation should have to go through the painful
experience of what the flesh is, wicked, despicable, and selfish?
Observe also the difference between Christ and any man whatsoever. Christ
could be on the mount in glory with Moses, and be owned as His Son by the
Father Himself; and He can be on the plain in the presence of Satan and of
the multitude; but, although the scenes are different, He is alike perfect
in each. We find admirable affections in the apostles, and especially in
Paul; we find works, as Jesus said, greater than His own; we find exercises
of heart, and astonishing heights by grace; in a word we see a marvellous
power developed by the Holy Ghost in this extraordinary servant of the
Lord; but we do not find the evenness that was in Christ. He was the Son of
man who was in heaven. Such as Paul arechords on which God strikes and on
which He produces a wondrous music; but Christ is all the music itself.
Finally, observe that the humiliation needed to reduce the rebellious flesh
to its nothingness is used by Christ to display His power in it. Thus
humbled, we learn our dependence. All that is of us, all that constitutes
self, is a hindrance; the infirmity is that in which it is put down, laid
low, in which weakness is realised. The power of Christ is perfected in it.
It is a general principle; humanly speaking, the cross was weakness. Death
is the opposite of the strength of man. Nevertheless it is in it that the
strength of Christ revealed itself. In it He accomplished His glorious work
of salvation.
It is not sin in the flesh that is the subject here when infirmity is
spoken of, but what is contrary to the strength of man. Christ never leant
on human strength for a moment; He lived by the Father, who had sent Him.
The power of the Holy Ghost alone was displayed in Him. Paul needed to have
the flesh reduced to weakness, in order that there might not be in it the
motion of sin which was natural to it. When the flesh was reduced to its
true nothingness as far as good is concerned, and in a manifest way, then
Christ could display His strength in it. That strength had its true
character. Remark it well: that is always its character-strength made
perfect in infirmity. The blessed apostle could glory in a man in Christ
above, enjoying all this beatitude, these marvellous things which shut out
self, so much were they above all we are. While enjoying them, he was not
conscious of the existence of his body. When he was again conscious of it,
that which he had heard could not be translated into those communications
which had the body for their instrument, and human ears as the means of
intelligence. He gloried in that man in Christ above. Here below he only
gloried in Christ Himself, and in that infirmity which gave occasion for
the power of Christ to rest on him, and which was the demonstration that
this power was that of Christ, that Christ made him the vessel of its
manifestation. But this nevertheless was realised by painful experiences.
The first was the man in Christ, the second the power of Christ resting on
the man. For the first the man as to flesh is nothing; as to the second it
is judged and put down-turned to weakness, that we may learn, and Christ's
power may be manifested. There is an impulse, an ineffable source of
ministry on high. Strength comes in, on the humiliation of man as he is in
this world, when the man is reduced to nothingness-his true value in divine
things-and Christ unfolds in him that strength which could not associate
itself with the strength of man, nor depend on it in any way whatsoever. If
the instrument was weak, as they alleged, the power which had wrought must
have been-not its power, but that of Christ.
Thus, as at the beginning of the epistle we had the true characteristics of
the ministry in connection with the objects that gave it that character, so
we have here its practical strength, and the source of that strength, in
connection with the vessel in which the testimony was deposited, the way in
which this ministry was exercised by bringing a mortal man into connection
with the ineffable sources from which it flowed, and with the living,
present, active energy of Christ, so that the man should be capable of it,
and yet that he should not accomplish it in his own carnal strength-a thing
moreover impossible in itself. [see note #11]
Thus the apostle gloried in his sufferings and his infirmities. He had been
obliged to speak as a fool; they who ought themselves to have proclaimed
the excellence of his ministry had forced him to do it. It was among them
that all the most striking proofs of an apostolic ministry had been given.
If in anything they had been behind other churches with regard to proofs of
his apostleship, it was in their not having contributed anything to his
maintenance. He was coming again. This proof would still be wanting. He
would spend himself for them, as a kind father; even although the more he
loved, the less he should be loved. Would they say that he had kept up
appearances by taking nothing himself, but that he knew how to indemnify
himself by using Titus in order to receive from them? It was no such thing.
They well knew that Titus had walked among them in the same spirit as the
apostle. Sad work, when one who is above these wretched motives and ways of
judging and estimating things, and full of these divine and glorious
motives of Christ, is obliged to come down to those which occupy the
selfish hearts of the people with whom he has to do-hearts that are on a
level with the motives which animate and govern the world that surrounds
them! But love must bear all things and must think for others, if one
cannot think with them, not they with oneself.
Is it then that the apostle took the Corinthians for judges of his conduct?
He spoke before God in Christ; and only feared lest, when he came, he
should find many of those who professed the name of Christ like the world
of iniquity that surrounded them; and that he should be humbled amongst
them, and have to bewail many who had already sinned and had not repented
of their misdeeds.
For the third time he was coming. Everything should be proved by the
testimony of two or three witnesses; and this time he would not spare. The
apostle says, "This is the third time I am coming"; yet he adds, "as if I
were present the second time, and being absent now." This is, because he
had been there once, was to have gone there on his way to Macedonia, was
coming a second time, but did not on account of the state the Corinthians
were in; but this third time he was coming, and he had told them
beforehand; and he said beforehand, as if he had gone the second time,
although now absent, that if he came again he would not spare.
He then puts an end to the question about his ministry by presenting an
idea which ought to confound them utterly. If Christ had not spoken by him,
Christ did not dwell in them. If Christ was in them, He must have spoken by
the apostle, for he had been the means of their conversion. "Since," he
says, "ye seek a proof that Christ speaketh in me, examine yourselves,
whether ye be in the faith. Do ye not know yourselves, that Christ dwelleth
in you, unless ye be reprobates?" and that they did not at all think. This
was quite upsetting them, and turning their foolish and stupid opposition,
their unbecoming contempt of the apostle, to their own confusion. What
folly to allow themselves to be led away by a thought which, no doubt,
exalted them in their own eyes; but which, by calling in question the
apostleship of Paul, necessarily overturned, at the same time, their own
Christianity!
>From "which to you-ward is not weak" to the end of verse 4 is a
parenthesis, referring to the character of his ministry, according to the
principles brought forward in the previous chapter: weakness, and that
which tended to contempt, on the side of man; power on God's part: even as
Christ was crucified in weakness and was raised again by divine power. If
the apostle himself was weak, it was in Christ; and he lived in Him, by the
power of God, towards the Corinthians. Whatever might be the case with
them, he trusted they should know that he was not reprobate; and he only
prayed to God that they should do no evil, not in order that he should not
be reprobate (that is, worthless in his ministry, for here he is speaking
of ministry), but that they might do good even if he were reprobate. For he
could do nothing against the truth, but for the truth. He was not master of
the Corinthians for his own interest, but was content to be weak that they
might be strong; for what he desired was their perfection. But he wrote,
being absent, as he had said, in order that when present he might not be
obliged to act with severity, according to the authority which the Lord had
given him for edification, and not for destruction.
He had written what his heart, filled and guided by the Holy Ghost,
impelled him to say; he had poured it all out; and now, wearied, so to
speak, with the effort, he closes the epistle with a few brief
sentences:-"Rejoice, be perfect, be of good comfort, be of one mind, live
in peace." Happen what might, it was this which he desired for them; and
that the God of love and of peace should be with them. He rests in this
wish, exhorting them to salute one another with affection, as all the
saints, including himself, saluted them; praying that the grace of the Lord
Jesus Christ, and the love of God, and the communion of the Holy Ghost,
might be with them all.
