81 ; Rom. i. 9: Ga1. I. 20) may be due in Ver. 24.-Not for that we have dominion part to the emotional fervour of his tem- over your faith, The expression, " to spare perament, yet he would hardly hove resorted you," might ha ~e been resented as involving to them in this self-defence, if the calum- a claim "to lord it over their faith." He. nies of his enemies had not gained much bad, indeed, authority (1 Col. iv. 21 ; eh. x. credence. The Freuch proverb, Quis'excuse 6; xiii. 2, 10), but it was a purely spiritual s' accuse, is often grossly abused, The refu- authority; it was valid only over those tation of lies and slo.nders is often e. duty, who recognized in him an apostolic com- not because they injure us, but because, by mission. St. Peter, no Iese than St. Paul, diminishing our usefulness, they may injure discourages the spirit of ecclesiastical othora. Upon my soul. Not "to take ven- tyranny (1 Pet. v. 3). But are helpers of geance on my soul if I lie," but to confirm your joy. We are fellow-helpers of your the appeal of its honesty and integrity. By Christian joy, and thereforp, I would not the use of such "oaths for confirmation," St. come to cause your grief. That was how I Paul, no Jess than other apostles, ehows that desired to spare you. The object of my he understood our Lord's rule, " Let your visits is always "for your furtherance and communication be, Yea, yea; Nay, nay," as joy of faith" (Phil. i. 25). For by faith ye applying to the principle of simple and un- !Jtand. The expression is not e. mere general varnished truthfulness of intercourse, which principle, but explains his disclaimer of any requires no further confirmation; but not desire "to lord it over their faith." As far as BS a rigid exclusion of the right to appeal their " faith " was concerned, they were not to God in solemn cases and for good to blame; that remained unshaken, and was reasons. To spare you. This postpone- independent of any visit or authority of St. ment of the intended visit was e. sign of Paul. But while "in respect of faith ye forbeamnce, for which they should have been stand" (Eph. vi. 13), there are other points grateful. After all that he had heard of in which you are being shaken, and in them, if he bad come at all, it could only dealing with these I should have been obliged have been "with a rod" (1 Cor. iv. 21). I to take severe measures, which, if I post- oamo not as yet. The rendering is erroneous. poned my visit, would (I hoped) become It literally means " I no longer came," i.e. I unnecessary, forbore to coine BII I had intended.
HOMILETICS. Vers. 1, 2.-Thewill of God. "Paul, an apostle of Jesus Christ,"etc. Here are three subjects of thought. 1. 'I'm: suPnEME LAW, "By the will of God." 1. God has a will. He is, therefore, person11lit-y, free and intelligent, His will explains the origin, sustenance, and order of the universe. His will is the force of all forces, the law of all laws. 2. God bas a will in relation to individual men, He has a purpose in relation to every man, every man's existence, mission, and conduct. His will in relation to moral beings is the standard of all conduct and the rule of all destiny. Love is its primal fount or mainspring. II. TrrE APOSTOLTO BPIRIT, Judging from what Paul says here, we observe: 1. The apostolic spirit involves subjection to Christ, "An apostle of Jesus Christ." Christ is the moral Master; he the loving, loyal servant. 2. '!'he apostolic spirit is that of special love for the good. He calls Timothy his "brother," and towards "the Church of God which is at Uorinth, with all the saints which are in all Achaia," he glows with loving sympathy. Lovo for souls, deep, tender, overflowing, is the essential qualification for the gospel apostolate or ministry. III. 'fHE oHIBF GOOD. 1. Here is the highest good. "Grace and peace." He who has these has the summum bonum. 2. Here is the highest good from the highest Source: "Fl'om our Father, and from the Lord Jesus Christ."
Vere. 3-5.-The God of Ohristianity. "Blessed be God, even the Father," etc. The God of nature is revealed in nature as the Almighty and the All-wise. "The invisible things of the world are clearly seen, being made visible by the things that are seen, even his eternal power and Godhead," But God in Christianity appear~ iu three aspects, I. As THE FATBER OF TITE WORLD'S REDEEll1EB, • Blessed be God, even the Father s THE SECONC1 EPISTLE 'l'O THE CORINTHIANS. [ou. I. 1-24.
ot our Lord Jesns Christ," Jesus Christ is the world's Redeemer, and the worlo.'s Redeemer is the Son of God. " This is my beloved Son, in whom I am well pleased." II. As THE SouRcE OF MAN'S MERCIES. " The Father of mercies, and the God of all comfort," or the merciful Father. Mercy implies something more than mere bene- volence; it is a modification of goodness; it implies sorrow and sufferin", God is good to all, but he is merciful to the afflicted-he compassionates and comfo~ts them. God in nature does not appear as the God of mercy and comfort for the fallen and the lost. III. As THE CoMFORTER OF AFFLICTED SAINTS. "Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble," etc. The best of men have their tribulations here. Most, if not all, the men who have entered heaven have passed through much tribulation. I. He comforts his afflicted people "in all their tribulations." Whatever the nature and variety of affliction, he has suitable and adequate comfort to bestow. Moral remorses, worldly losses, social bereavements,- he has a healing balm for all. 2. He comforts his afflicted people, that they may be able to administer comfort to others. " That we may be able to comfort them which a.re in any trouble." Affliction is necessary to qualify us to sympathize with and administer comfort to others. "They comfort others who themselves have borne" says Sophocles. By affliction Christ qualified himself to comfort others. "We ha;e not a High Priest that cannot be touched with the feeling of our infirmities," etc.