How little understood by most believers! What strange notions many form of ministerial experience! To not a few the pastor appears a monarch with a minimum of duties and cares, and whose lot has thus fallen in singularly easy and pleasant places. But what a heavy burden is carried by the most prosperous minister! He who seems to be surrounded by all that can make his ministry cheering and his life happy is agitated by a host of disquieting thoughts and pressed upon by innumerable anxieties. So was it with that amazingly successful minister, the Apostle Paul Following his line of thought, we may gain some knowledge of a true pastor's experience.

I. THE PASTOR'S EARNEST DESIRE.

1. That his testimony may not be ineffective. Sorely burdened is that pastor's heart whose words seem to fall to the ground. He has a great object in his earnest appeals; if these fail, his strength has been spent for nought, his life fails. To preach on and on, and yet to see no spiritual result, strains his heartstrings till they threaten to snap. Hope deferred makes the heart sick, and, if the people of his charge are merely interested or amused by his preaching, he cries, "Woe is me!"

2. That those to whom he preaches may be truly converted. He desires that they may be united to Christ as a bride to her husband (ver. 2). He is not satisfied with their thinking or speaking well of Christianity, or with their outward observance of religious duties; his longing is for their real redemption and for their thorough consecration to Christ. If he be faithful, he aims to attach them, not to himself, but to his Master. His joy is full only when they are married to Christ, and live as those who are no longer their own. For this he longs, prays, labours, agonizes.

3. That at last they may appear in holiness before Christ. "That I might present you as a pure virgin to Christ" (ver. 2). The true pastor desires, not only that his people should start in the Christian race, but that they should continue, and at last attain to the "crown of righteousness." Flash-in-the-pan conversions please none but fools. Pastoral anxiety is largely the anxiety of watching development. The man of God has the toil and care of building up spiritual life. He counts that labour lost, so far as the objects of it are concerned, which has no abiding effects. The merest flash of thought will reveal the multitude of disappointments certain to crowd upon his soul.

II. THE PASTOR'S CONSTANT DREAD. This dread is lest his converts should fall away. Lest it should be made evident that the good seed has, after all, fallen upon the wayside, or into stony places, or amongst destructive thorns. He remembers:

1. The power of the tempter. Perhaps, like Paul, he calls to mind the fall of Eve, and remembers how much the children are like their mother. He feels the power of temptation in himself; he sees others fall; he wonders whether his own converts will yield. They are his crown of rejoicing when they stand fast; his crown of thorns when they fall.

2. The weakness of the human heart. He remembers the old nature still within them - their infirmities, their tendencies to trust to their own strength. They seem to be easy prey for the devil.

3. The subtlety of false human teachers. So many other gospels besides the true will be preached to them - adroitly contrived, it may be, to pander to the carnality still remaining within them. Called by seductive names - bearing the name of Christ possibly, and yet inimical to his kingdom and person. Philosophies falsely so called, and philosophers as full of confidence and conceit as of emptiness, and yet presenting to shallow judgments the appearance of the fulness of wisdom.

III. THE PASTOR'S JEALOUSY.

1. A watchful jealousy. He will have to give account of the souls entrusted to his care, so dares not be careless. He loves his flock, and therefore watches over it. He watches for the approach of peril, if peradventure he may avert it. He jealously scrutinizes all influences affecting his charge. His Master is the shepherd; he is the watch-dog.

2. A warning jealousy. His keen feelings lead to solemn admonitions when needed. He barks, and, when occasion arises, even bites; faithful are the wounds of such a friend. A short shrift is the desert of a pastor who is but a dumb dog. Pity it is if our feelings are so fine that we cannot rebuke men to save them from perdition. Silver bells are all very well for seasons of festivity, but when the fire blazes forth we must swing lustily the rough alarm bell in the turret. He is a poor surgeon who is too tender hearted to use the knife, if we love people very much we shall be willing to hurt them that we may heal them. An unwarning jealousy is not worth a farthing a bushel, it is a poor sham.

3. A godly jealousy. (Ver. 2.)

(1) Jealousy which centres in the welfare of others rather than in gratification at their attachment to the minister of Christ.

(2) Jealousy which is concerned pre-eminently with the honour of God. The falls of professed Christians bring dishonour upon the cause of Christ.

(3) Jealousy wrought in the heart by God himself. A right feeling, since God has given it place in the pastor's heart.

(4) Jealousy which allies with God. Leading to prayer, communion with God, dependence upon him in every strait. - H.

This is a very curious and somewhat perplexing passage. It is not quite what we should expect to find in Scripture; yet it is a most suggestive passage.

I. LET US TRY TO UNDERSTAND BOTH ITS, LANGUAGE AND ITS TONE. St. Paul is evidently very much hurt by the treatment which he had received. The Church there was his own creation; and, accordingly, he was deeply attached to it. Now he finds himself the object of unsparing criticism. The taunts of his opponents, however, go a very little way towards producing the tone of wounded feeling which pervades this chapter. What grieved St. Paul was that the Corinthians were being seduced from their allegiance to himself, and the simplicity that is in Christ. It also made him indignant. Who are these men that his Corinthians should transfer their loyalty so readily from him to them? What are their claims, compared with his? Are they "Hebrews," "Israelites," "the seed of Abraham," "ministers of Christ"? He is more. There was something too of scorn and wrong in Paul's feeling. "Ye suffer fools gladly, seeing ye yourselves are wise." Of course you will cheerfully put up with me and my folly, being so very wise yourselves. It is little or nothing that I ask you to put up with, compared with what you put up with from these new teachers. You let them tyrannise over you to any extent. They may rob you, domineer over you; you put up with it all: so wise are you (ver. 20). This, of course, is irony — half playful, half serious. But the playfulness of the passage bears a very small proportion to the intense seriousness of it. The prevailing tone of the whole is an almost passionate self-assertion, wrung from him almost in spite of himself, and with a kind of scorn of himself in the doing of it ("I speak foolishly") — wrung from him, I say, by grief, and indignation, and anxiety.

II. Is this, or is this not, the tone of the passage? If it is, WHAT ARE WE TO THINK OF IT AND THE WRITER? Is he to be less to us than he has been? I think not. Should we not all feel that its removal would be a real loss?

1. There is the strong human interest of the passage. It is a revelation of character. The writer lays himself bare to us. You hear, as you read, the very pulsations of his heart — pulsations wild and feverish, perhaps, but genuine, honest, manly, true. There are no conventionalities and etiquettes. We have the man himself, and find him one of like feelings with ourselves. He can be wounded, and hurt, and sensitive, as we can be. Without it he would be much less of a real character and person to us. Now this is an immense gain. For one thing, it makes all his letters much more real and forceful to us. They are not mere pages in a book, however sacred. They are the words of a man, a friend. It is through such a passage as this that the Epistles of St. Paul become not merely theological treatises, but an autobiography of the writer. They present us with a photograph of himself. He opens more than his mind; he opens his heart to us.

2. Cold critics, analysing St. Paul's character as it unveils itself to us here, will find plenty of fault with it. They will say that he is too sensitive; that his assertion of himself is undignified and unworthy. It would not be difficult to dispute the ground with such critics, inch by inch, were it worth our while to do so. Instead of doing so, let us freely concede that there is a touch of human infirmity here. Now I say that this very weakness, being of the kind it is, not only increases the attractiveness of Paul's character, but also makes it more powerful for good. The noble metals, gold and silver, require, as we all know, some alloy of baser metal, in order to fit them for the service of men. And it seems as if the noblest characters required some alloy if they are to take hold of other minds, and exercise upon them their full force for good. But then all depends upon the nature of this alloy. In Cranmer's case, what gave such weight to his martyrdom was the natural sinking from such a horrible death. There could hardly be two men more unlike than Cranmer and St. Paul. But in St. Paul, too, there is what I call this dash of human weakness. What is it? We feel it as we read our text, without being able to define it. But whatever it be, there is nothing base in it, — nothing mean, coarse, or vulgar. It just makes us feel that there is a point of contact between us and him. It is a deep descent from the sinless weakness of Christ to the dash of human infirmity which we find in St. Paul. And what a descent again is it from St. Paul to ourselves! With him it is but a dash of alloy, making the noble metal all the more serviceable. With us it seems as if we were all alloy.

(D. J. Vaughan, M. A.)

These words suggest that they are —

I. TYRANNIC. "If a man bring you into bondage." The reference is doubtless to the false teachers of ver. 13. False teaching always makes men spiritual serfs.

II. RAPACIOUS. "If a man devour you." Greed is their inspiration.

III. CRAFTY. "If a man take of you." The expression "of you" is not in the original. The idea is, if a man takes you in and entraps you. This is just what religious impostors do, they cajole men, and make them their dupes.

IV. ARROGANT. "If a man exalt himself." It is characteristic of false teachers that they assume great superiority. They arrogate a lordship over human souls.

V. INSOLENT. "If a man smite you on the face." The religious impostor has no respect for the rights and dignities of man as man. With his absurd dogmas and arrogancies he is everlastingly smiting men on "their face," on their reason, their consciences, and their self-respect.

(D. Thomas, D. D.)

Aretas, Corinthians, Ephesians, Eve, Israelites, PaulAchaia, Corinth, Damascus, MacedoniaBetroth, Betrothed, Bride, Care, Chaste, Christ, Completely, Desire, Divine, Espoused, Faithful, Feel, Godly, God's, Holy, Husband, Jealous, Jealousy, Married, Present, Promised, Pure, Virgin, Zeal, Zealous1. Out of his jealousy over the Corinthians, he enters into a forced commendation of himself,
5. of his equality with the chief apostles,
7. of his preaching the gospel to them freely, and without any charge to them;
13. showing that he was not inferior to those deceitful workers in any legal prerogative;
23. and in the service of Christ, and in all kinds of sufferings for his ministry, far superior.

2 Corinthians 11:2

     1065   God, holiness of
     1651   numbers, 1-2
     5654   betrothal
     5702   husband
     5712   marriage, God and his people
     5740   virgin
     8299   love, in relationships
     8322   perfection, human
     8326   purity, moral and spiritual

2 Corinthians 11:2-3

     8203   character
     8239   earnestness
     8707   apostasy, personal

2 Corinthians 11:2-6

     7025   church, unity

Simplicity Towards Christ
But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.'--2 COR. xi. 3. The Revised Version, amongst other alterations, reads, 'the simplicity that is towards Christ.' The inaccurate rendering of the Authorised Version is responsible for a mistake in the meaning of these words, which has done much harm. They have been supposed to describe a quality or characteristic belonging to Christ or the Gospel; …
Alexander Maclaren—Expositions of Holy Scripture

This we have Undertaken in Our Present Discourse...
2. This we have undertaken in our present discourse: may Christ help us, the Son of a virgin, and the Spouse of virgins, born after the flesh of a virgin womb, and wedded after the Spirit in virgin marriage. Whereas, therefore, the whole Church itself is a virgin espoused unto one Husband Christ, [2028] as the Apostle saith, of how great honor are its members worthy, who guard this even in the flesh itself, which the whole Church guards in the faith? which imitates the mother of her husband, and …
St. Augustine—Of Holy Virginity.

Letter ii (A. D. 1126) to the Monk Adam
To the Monk Adam [3] 1. If you remain yet in that spirit of charity which I either knew or believed to be with you formerly, you would certainly feel the condemnation with which charity must regard the scandal which you have given to the weak. For charity would not offend charity, nor scorn when it feels itself offended. For it cannot deny itself, nor be divided against itself. Its function is rather to draw together things divided; and it is far from dividing those that are joined. Now, if that …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

What 'the Gospel' Is
The beginning of the gospel of Jesus Christ.--Mark i. 1 My purpose now is to point out some of the various connections in which the New Testament uses that familiar phrase, 'the gospel,' and briefly to gather some of the important thoughts which these suggest. Possibly the process may help to restore freshness to a word so well worn that it slips over our tongues almost unnoticed and excites little thought. The history of the word in the New Testament books is worth notice. It seldom occurs in those …
Alexander Maclaren—Expositions of Holy Scripture

The Protevangelium.
As the mission of Christ was rendered necessary by the fall of man, so the first dark intimation of Him was given immediately after the fall. It is found in the sentence of punishment which was passed upon the tempter. Gen. iii. 14, 15. A correct understanding of it, however, can be obtained only after we have ascertained who the tempter was. It is, in the first place, unquestionable that a real serpent was engaged in the temptation; so that the opinion of those who maintain that the serpent is only …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Of this Weakness of His, He Saith in Another Place...
13. Of this weakness of his, he saith in another place, "We made ourselves small among you, even as a nurse cherisheth her children." [2510] For in that passage the context indicates this: "For neither at any time," saith he, "used we flattering words, as ye know, nor an occasion of covetousness; God is witness: nor of men sought we glory, neither of you, nor yet of others when we might have been burdensome to you as the Apostles of Christ: but we made ourselves small among you, even as a nurse cherisheth …
St. Augustine—Of the Work of Monks.

Wherefore they who Say that the Marriages of Such are not Marriages...
13. Wherefore they who say that the marriages of such are not marriages, but rather adulteries, seem not to me to consider with sufficient acuteness and care what they say; forsooth they, are misled by a semblance of truth. For, whereas they, who of Christian sanctity marry not, are said to choose the marriage of Christ, hence certain argue saying, If she, who during the life of her husband is married to another, be an adulteress, even as the Lord Himself hath laid down in the Gospel; therefore, …
St. Augustine—On the Good of Widowhood.

The Godly are in Some Sense Already Blessed
I proceed now to the second aphorism or conclusion, that the godly are in some sense already blessed. The saints are blessed not only when they are apprehended by God, but while they are travellers to glory. They are blessed before they are crowned. This seems a paradox to flesh and blood. What, reproached and maligned, yet blessed! A man that looks upon the children of God with a carnal eye and sees how they are afflicted, and like the ship in the gospel which was covered with waves' (Matthew 8:24), …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Paul at Corinth
'After these things Paul departed from Athens, and came to Corinth; 2. And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. 3. And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tent-makers. 4. And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. 5. And when Silas and Timotheus …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

For not Even Herein Ought Such as are Married to Compare Themselves with The...
10. For not even herein ought such as are married to compare themselves with the deserts of the continent, in that of them virgins are born: for this is not a good of marriage, but of nature: which was so ordered of God, as that of every sexual intercourse whatever of the two sexes of human kind, whether in due order and honest, or base and unlawful, there is born no female save a virgin, yet is none born a sacred virgin: so it is brought to pass that a virgin is born even of fornication, but a sacred …
St. Augustine—Of Holy Virginity.

But when He Might Use to Work, that Is...
15. But when he might use to work, that is, in what spaces of time, that he might not be hindered from preaching the Gospel, who can make out? Though, truly, that he wrought at hours of both day and night himself hath not left untold. [2518] Yet these men truly, who as though very full of business and occupation inquire about the time of working, what do they? Have they from Jerusalem round about even to Illyricum filled the lands with the Gospel? [2519] or whatever of barbarian nations hath remained …
St. Augustine—Of the Work of Monks.

Moreover, if Discourse must be Bestowed Upon Any...
21. Moreover, if discourse must be bestowed upon any, and this so take up the speaker that he have not time to work with his hands, are all in the monastery able to hold discourse unto brethren which come unto them from another kind of life, whether it be to expound the divine lessons, or concerning any questions which may be put, to reason in an wholesome manner? Then since not all have the ability, why upon this pretext do all want to have nothing else to do? Although even if all were able, they …
St. Augustine—Of the Work of Monks.

Which Thing Whoso Thinks Cannot have Been done by the Apostles...
6. Which thing whoso thinks cannot have been done by the Apostles, that with them women of holy conversation should go about wheresoever they preached the Gospel, that of their substance they might minister to their necessities, let him hear the Gospel, and learn how in this they did after the example of the Lord Himself. Our Lord, namely, according to the wont of His pity, sympathizing with the weak, albeit Angels might minister unto Him, had both a bag in which should be put the money which was …
St. Augustine—Of the Work of Monks.

And that which Follows Concerning Birds of the Air and Lilies of the Field...
35. And that which follows concerning birds of the air and lilies of the field, He saith to this end, that no man may think that God careth not for the needs of His servants; when His most wise Providence reacheth unto these in creating and governing those. For it must not be deemed that it is not He that feeds and clothes them also which work with their hands. But lest they turn aside the Christian service of warfare unto their purpose of getting these things, the Lord in this premonisheth His servants …
St. Augustine—Of the Work of Monks.

That the Ruler Should be a Near Neighbour to Every one in Compassion, and Exalted Above all in Contemplation.
The ruler should be a near neighbour to every one in sympathy, and exalted above all in contemplation, so that through the bowels of loving-kindness he may transfer the infirmities of others to himself, and by loftiness of speculation transcend even himself in his aspiration after the invisible; lest either in seeking high things he despise the weak things of his neighbours, or in suiting himself to the weak things of his neighbours he relinquish his aspiration after high things. For hence it is …
Leo the Great—Writings of Leo the Great

"The Carnal Mind is Enmity against God for it is not Subject to the Law of God, Neither Indeed Can Be. So Then they that Are
Rom. viii. s 7, 8.--"The carnal mind is enmity against God for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God." It is not the least of man's evils, that he knows not how evil he is, therefore the Searcher of the heart of man gives the most perfect account of it, Jer. xvii. 12. "The heart is deceitful above all things," as well as "desperately wicked," two things superlative and excessive in it, bordering upon an infiniteness, such …
Hugh Binning—The Works of the Rev. Hugh Binning

The Blessed Hope and Its Power
PHILIPPIANS iii. 17-21 The problem of the body--Cautions and tears--"That blessed hope"--The duty of warning--The moral power of the hope--The hope full of immortality--My mother's life--"He is able"--The promise of his coming The Apostle draws to the close of his appeal for a true and watchful fidelity to the Gospel. He has done with his warning against Judaistic legalism. He has expounded, in the form of a personal confession and testimony, the true Christian position, the acceptance of the …
Handley C. G. Moule—Philippian Studies

What the Ruler's Discrimination Should be Between Correction and Connivance, Between Fervour and Gentleness.
It should be known too that the vices of subjects ought sometimes to be prudently connived at, but indicated in that they are connived at; that things, even though openly known, ought sometimes to be seasonably tolerated, but sometimes, though hidden, be closely investigated; that they ought sometimes to be gently reproved, but sometimes vehemently censured. For, indeed, some things, as we have said, ought to be prudently connived at, but indicated in that they are connived at, so that, when the …
Leo the Great—Writings of Leo the Great

An Essay on the Mosaic Account of the Creation and Fall of Man
THERE are not a few difficulties in the account, which Moses has given of the creation of the world, and of the formation, and temptation, and fall of our first parents. Some by the six days of the creation have understood as many years. Whilst others have thought the creation of the world instantaneous: and that the number of days mentioned by Moses is only intended to assist our conception, who are best able to think of things in order of succession. No one part of this account is fuller of difficulties, …
Nathaniel Lardner—An Essay on the Mosaic Account of the Creation and Fall of Man

St. Malachy Becomes Bishop of Connor; He Builds the Monastery of iveragh.
16. (10). At that time an episcopal see was vacant,[321] and had long been vacant, because Malachy would not assent: for they had elected him to it.[322] But they persisted, and at length he yielded when their entreaties were enforced by the command of his teacher,[323] together with that of the metropolitan.[324] It was when he was just entering the thirtieth year of his age,[325] that he was consecrated bishop and brought to Connor; for that was the name of the city through ignorance of Irish ecclesiastical …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

How to Make Use of Christ as the Truth, when Error Prevaileth, and the Spirit of Error Carrieth Many Away.
There is a time when the spirit of error is going abroad, and truth is questioned, and many are led away with delusions. For Satan can change himself into an angel of light, and make many great and fairlike pretensions to holiness, and under that pretext usher in untruths, and gain the consent of many unto them; so that in such a time of temptation many are stolen off their feet, and made to depart from the right ways of God, and to embrace error and delusions instead of truth. Now the question is, …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

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