2 Corinthians 13:11-14 Finally, brothers, farewell. Be perfect, be of good comfort, be of one mind, live in peace… If ever great principles of government were subjected to the severest of ordeals, it was in the instance which has been under review. It ever personal qualities and official prerogatives were inextricably mixed in pending issues, and those issues diffused over a vast surface, it was in this affair at Corinth. If ever the chief actor in the interest of tranquillity and social purity had to fight a battle absolutely single handed and alone, it was St. Paul's fortune in this struggle to save a community from degradation and destruction. We have seen what he endured when endurance was probably harder than at any period of his life. What aids he summoned in these critical hours, what recourse he had to the past, what account he gave of the "thorn in the flesh" and its uses in his work, we have seen in the progress of this interesting section of his career. Most of all, we have seen how the man and the apostle, the tentmaker and the preacher, the liberal Jew and the sagacious Christian, were most happily interblended in the rarest harmony and unity while doing the work of pacification and reformation. And now that he comes before us. in the last expression of himself as to this weighty controversy, it is ennobling to see how finely poised he is, and what anxiety he has "lest, being present," he should be compelled against all his prayers and hopes "to use sharpness according to the power which the Lord had given him." That miraculous gift was his as the apostle of Christ, but it was for "edification, and not to destruction." At the cost of personal humiliation, he would be "glad" if the Corinthians were "strong," and he "weak." How like his Master he was! "Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?" Had he waved his hand, Jerusalem would have been darkened by the wings of gathering angels for his rescue; but he was to be crucified in "weakness" that the "power of God" might be the more gloriously manifested in his resurrection. Power denied in one of its uses, to be more signally displayed in another and higher use, was the lesson St. Paul had learned of his dying Lord. "I am crucified with Christ," said he on a subsequent occasion; but he shares that crucifixion word in one of its most painful forms by withholding the exertion of authority to punish his enemies till all other means had been exhausted. He preached Christ "the Wisdom of God," no less than Christ "the Power of God." Under circumstances of extreme hazard, reputation and influence and future success trembling in the balance, flesh and blood supplying clamorous reasons for a self-asserting course and the swift riddance of a most vexatious trouble, he abides with heroic fortitude by Christian principle in its demands for self-crucifixion, and makes everything yield to magnanimity in his ardent desire for the "perfection" of the Church at Corinth. All this is admirable as a mere matter of congruity in respect to the laws of art. But it leaves the domain of art and rises to a realm infinitely more exalted when he comes before us "apparelled in celestial light," and completes the impression of one "Whose high endeavours are an inward light, That makes the path before him always bright." Nothing in the apostle's life more became him than the tenderness in the parting words of this Epistle. "Finally, brethren, farewell." There have been throes of spirit during the birth of this Epistle, moments of vehemence, outbursts of indignation and menace; but they are over now. The sun sets in a sky that the storm has purified, and the last beams glide through an atmosphere of holy stillness. "Be perfect," or, be perfected, making up what ye lack; "be of good comfort," taking encouragement and hope from your trials that God would overrule them for your happiness; "be of one mind," by suppressing all selfishness and partisanship and cultivating unity of interest; "live in peace," so that your outward life bears witness to the fact that ye have "one mind." So shall the "God of love and peace be with you." Let not the sign of your union in Christ as members of his Church be forgotten, and, accordingly, "greet one another with a holy kiss." Macedonian brethren salute you. And now, acknowledging with profoundest reverence the Holy Trinity, "in place of his own salutation, he gives us finally that precious benediction which has acquired such a liturgical use in every age and in every part of the Christian world" (Lunge). Grace, love, communion, - these three, and each blessing and all the blessedness forevery one, friends and enemies, since they are, in this touching moment, "brethren" to his heart. "The grace of the Lord Jesus Christ" in the fulness of his mediatorial office, "the love of God" the Father revealed through that grace, and the "communion of the Holy Ghost" as the effect of the "grace" and the "love" in their fellowship with God and one another, "be with you all. Amen." It pleased God to make St. Paul his own historian during the memorable period to which this Epistle belongs. No one was competent to this task, not even St. Luke, with all his skill and insight as a writer, and his close relations to the apostle The inner life of the author was to be set forth with a force and vividness never equalled in sacred literature; and we were to have a section, and a most important section, of the New Testament as a Scripture of a private soul. For, indeed, the Holy Spirit would not limit the wonders of inspiration to the narration of outward events. Great as those events were in the midst of changes going on in the Roman empire, "the mingling and confusion of races, languages, and conditions," of which Dean Milman gives so eloquent a description ('Latin Christianity'), and vast as was the influence of the gospel in slowly transforming that "heterogeneous mass of a corrupted social system" by "instilling feelings of humanity," and giving "dignity to minds prostrated by years, almost centuries, of degrading despotism," it yet was vital to the purpose of the written Word that we should have the record of a human soul in the most typical period of its perplexity and conflict, and under just such circumstances as identified it most nearly with the sharpest trials of manly intelligence and courage. It is St. Luke who describes the one class of occurrences. Only a St. Paul was qualified for the other; and in the Second Epistle to the Corinthians he does this most interesting work. At no point are we left in dimness or obscurity as to what he felt and purposed. Every moment, as the eye follows his path, we see the end to which his steps are tending. "Faint, yet pursuing," often thwarted, often thrown back, often sorely embarrassed, without the lights of past experience, without the helps of brother apostles, alone and unbefriended, he had to solve those problems of Church order and discipline which involved all the future administrative policy of Christian communities. Throughout the struggle we accompany him. We know what he thought, and why. We mark his wisdom, earnestness, and fidelity. In the variety of his moods, in exaltation and depression, in the alternate predominance of very unlike states of consciousness, we find him the same man as to his ruling principle and aim, the same when he threatens and beseeches, the same when he unmasks "false apostles," that he is in prayers for peace and brotherhood. It was a most energetic and exciting portion of his career. But the man's heart is the chief interest as illustrative of the cardinal doctrines of grace. True, we have invaluable contributions to theological truth, expositions of rare profundity and insight, contrasts between the Law and the gospel never surpassed in this favourite department of his intellectual work, references to the body that throw a new light on its relations to mind, and directions as to practical benevolence which cover the whole range, in this particular, of Christian obligation. Yet these are enhanced in value by the fact that the spirit of an intense living personality is ever present. We lose nothing of the logic and philosophy, nothing of the force in the historical allusions, nothing of the charm of metaphor and similitude. At the same time there runs through everything the subtle influence of an individual soul, so that the strength which throbs in doctrinal arguments is from a heart all alive with sensibility. "Men," says Foster ('First Essay on a Man's writing Memoirs of Himself'), "carry their minds as for the most part they carry their watches, content to be ignorant of the constitution and action within, and attentive only to the little exterior circle of things to which the passions, like indexes, are pointing." Not so St. Paul. Temperament, disease, special circumstances in his position, made him in an unusual degree a self-observing man. In this Epistle we have the richest fruits of his self-knowledge. Most of all, we see the meaning of that discipline of affliction by means of which the life of Christ in the soul is perfected. And we see, too, how our private history is far more than a personal concern, and widens out in connections no one could have foreseen. "A thorn in the flesh" becomes a part of St. Paul's public character; incidents that historians and philosophers and poets would have passed by as of little meaning, take on a most impressive significance, and endear an Epistle, great on other grounds and great as a work of art, to the struggling and sorrowing heart of every Christian. - L. Parallel Verses KJV: Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. |
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