The Pulpit Commentary — 2 Corinthians — Section 86

frl'.e of his close and intimate relations with God. His" sufficiency" is never of himself. 1. He works for another, and has no self-seeking ends to gain. 2. He works at the wi1Z of another, holding himself ever in attitudes of dependent and submissive obedi• ence, saying continually, "Lord, what wilt thou have me to do?" 3. He works in the strength of another, leaning upon the "everlasting arms." Taking these as character- istic features of the Christian ministry, it will be readily shown in what a marked way they contrast with the spirit of the self-depending and self-seeking worldly roan. III. IN CHRISTIANITY THE MAN IS .ACTUALLY ENDUED WITH DIVI:SE POWEB. "Oar sufficiency is of God." It is this truth that needs such distinct assertion for the sake of the Christian worker himself, as well as for the sake of those to whom his work is a witness. The Christian is a man quickened with a new life; it is that "new life" which finds expression in his working. '1.'be Christian is a man st1aled by the Holy Ghost, who dwells in him, and that Holy Ghost is his secret strength and inspiration. Two figures may be contrasted. The water flowing in pipes, and the sap flowing in the branch. The latter is the only figure that efficiently represents the relation of power and agency in the Christian worker, and it is the figure used by our Lord himself. The union and relation are such that, while the full manhood is retained, and even nourished into vigour, the vitality, the real force behind the manhood, ani! the direction of all details of action, are God's. The Christian conceives of himself as not even able to think anything as of himself, much less to do anything. He is "strong in the Lord, and in the power of his might."-R. T. Ver. 6.-The letter and the spirit. It does not appear that St. Paul had in mind the different senses in which Scripture can now be read. Suoh distiaclions ns tho literal, the allegorical, and the mystical belong to modern times. The apostlll is con- trasting the Old Testament with the New. '1.'he older revelation consisted of exact directions for the guidance of life and conduct, The new revelation consists of principles and examples by the help and application of which a man may guide his own conduct, But, while this distinction is carefully noted, it should be observed Lhat, in the older reve- lntion, there was both letter and spirit, and devout souls recognized and lived in the light of the inner principles, the spiritual truth which precise injunctions did but illuslrute. F. W. Robertson says, "It was the business of Moses to teach maxims, o.nd not priu- ciples; rules for ceremonial, and not a spirit of lifo. And these things-rules, cere- monials, maxims, law-are what the apostle cnlls here the letter. 'l'hus, for inslnnce, truth ia a principle springing ont of the inward life; hut Moses only gnvo the rule: • 'l'hou shalt not forswear thyself.' It is impossible not to seo how plainly inr1dequntt1 this n1le is to all tho.t truth requires; for ho who scnrcely avoided 11('rjury mny lmvu kept nevertheless to the letter of the Law I Agnin, love is a principle; but Moses said simply, • Thou shalt not kill, nor steal, nor injure.' Again, meekness end subdue,luess before God,-these are of the Spirit; but Moses merely commanded fasts. It wns in consequence of the superiority of the teaching of principles over n mere touching of mnxims that the ministry of the letter was considered as nothing.'' "'l'hc cliffcrcnco between tho old covenant and the new was that the former prescribed, the \utter inspired; the former gave written precepts, the latter the power to fulfil them ; thu former laid down the rules, the latter brought man's heurt into tho condition in which auch rul~s became a part of his nature." Jn an educe.tional point of view tho letter must come first, the child must have precise direction of his conduct, and only Lhrough this will he be helped to grasp principles, and apply them himself to his conduct nllll. duties. So that we must not undcrvaluo the l~ttcr, but gi vc it n proper vlnce as o. stepping-stone to higher and better things. Thtl distinction between tho letter and tho spirit may be illustrated in a variety of spheres. I. IN THE EABLY MosAIO BECORos. 'fhe imaginative and the historical records of the first ages. Perplexities and difficulties abound when wo force literal mennings. 'l'ho first principles of morals and religion come to view when we read tbo spirit of them. II. 1N THE JuoAIO RELIGIOUS SYSTEM. '1.'hat does seom to bo n round of formal injunctions, covering all the various family, social, and religious relations of the people, and yet our Lord taught us, in his sermon on the mount, to find spiritual principles within it. He showed that the spirit of hate underlay tho sin of murder, 11ml the svirit of purity assured tbt! maintenance of right marriage relations.  86 THE SECOND EPISTLE TO THE CORINTHIANS. [oa. w. 1-18.