2 Corinthians 11:4 For if he that comes preaches another Jesus, whom we have not preached, or if you receive another spirit, which you have not received… Evidently St. Paul recognized a vital distinction between the Christ whom he preached and the Christ preached by the teachers of the Judaic party. The Christ whom he preached was the "Friend and Brother of mankind, who had died for all men that he might reconcile them to God." The Christ whom they preached was the "head of a Jewish kingdom, requiring circumcision and all the ordinances of the Law as a condition of admission to it." St. Paul could see no gospel, no good news, in such a Christ as that. By "another Jesus" we may understand Jesus otherwise presented; "another spirit" is something opposed to the spirit of liberty in Christ from Mosaic ordinances; and by "another gospel" the apostle means something different from the good news of God reconciled to faith. "His gospel was one of pardon through faith working by love; theirs was based on the old Pharisaic lines of works, ritual, ceremonial and moral precepts, standing in their teaching on the same footing." Here St. Paul makes distinct claim to be the authorized teacher of the truth, and we consider this claim. I. THE SENSE IN WHICH APOSTOLIC TEACHING WAS FINAL. In relation to this modern opinion differs from the older opinion, and therefore the subject needs to be treated with extreme care and prudence. When the generally received doctrine of inspiration was that known as the verbal theory, which affirmed the direct communication from God of every word of Scripture, the apostles were regarded as inspired forevery detail of Gospels and Epistles, and appeal to their expressions was regarded as final. We now more clearly see that they were inspired to guide men's thoughts, but not to fetter them, or force them into precise moulds. The apostles do fix the lines along which Christian thought may safely run, but they leave full room for the diversities and idiosyncrasies of men to find free expression. They make a firm stand, and plainly show the boundaries of Christian thinking, but within the lines they leave us free. We properly use our own cultured Christian judgment - in the leadings of the Holy Ghost - upon the value of their arguments, and the precise applications of their counsels. And this appears to us quite consistent with a becoming reverence for these divinely endowed men, and necessary to that personal leading of the Holy Ghost, which we are permitted to realize as well as they. God's truth for the race can be set within no permanent bonds, even though men may call them apostolic. II. THE LIMITS WITHIN WHICH DIVERSITY CAN BE PERMITTED. 1. There can be no dispute with regard to the great Christian facts. 2. There can be no attempt to alter the supreme position of Christ in his Church and relation to his Church. There is nothing so essentially Christian as the truth of the direct relation of the soul to Christ, a relation that is independent of doctrine, creed, ceremonial, or priesthood, though these all have their place. 3. There are great foundation truths and principles which may be stated in simple and comprehensive terms, but outside of which, or contrary to which, Christian thought cannot safely run. None may take from us our "liberty in Christ," but we may wisely "hold fast the form of sound words." III. THE WAYS IN WHICH APOSTOLIC TEACHING MIGHT BE IMPERILLED. Unfold and illustrate the following ways. 1. By overloading it with the old. 2. By overstraining it to tit the new. 3. By applying it in a spirit that is out of harmony with its principles. 4. By the pressure of the peculiarities of men who are strongly self-willed. 5. By translating the claims into the things we should like to do, rather than into the things which we ought to do. 6. By permitting the common philosophy and sociology of men to give tone to the Christian revelation, rather than to make Christianity tone them. IV. THE TESTS BY WHICH SUCH PERVERSIONS OF APOSTOLIC TEACHINGS MIGHT BE DISCOVERED. The all-sufficing tests of any teaching, under the influence of which we may come - whether it be teachings of the pulpit or of the press - are these. 1. Is it in harmony with the first truth of the Christian revelation - the fatherhood of God? 2. Does it uphold the honour, and the supreme administrative rights in souls, of the Lord Jesus Christ? 3. And does it practically tend towards the things that are pure, and true, and holy, and good? Everything, godly is helpful to godliness. In conclusion, argue this point - Can we still safely receive truth upon the authority of men? and if so, are there any limitations under which such reception is properly placed? And are we still open and exposed to the persuasions of self-interested or self-deluded teachers? We have to find out for these times in which we live what is the scorer of "holding fast the faith once delivered to the saints." - R.T. Parallel Verses KJV: For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him. |
    |