Chapter 1

(Verses 1 and 2) "Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth , with all the saints which are in all Achaia: grace be to you and peace from God our Father, and from the Lord Jesus Christ."

Just as in most of his letters, Paul identifies himself at the outset. He is an apostle of Jesus the Christ, not of his own volition, but by the will of God, which is the only way in which anyone can ever be an apostle of Christ Jesus, or for that matter, a gospel minister. He was called of God. He did not volunteer. God's army is not a bunch of volunteers, but an "all drafted" unit. That is why it can be described in Rev. 17:14 as "called, and chosen, and faithful." Then the apostle mentions "Timothy our brother" as also joining with him in his address to "the church of God which is at Corinth , with all the saints which are in all Achaia." No doubt the message of this letter, or whatever parts thereof concern things that apply to us today, can also be considered as addressed to us, since God's word is the same to all. His prayer for those addressed is that grace and peace may be continued to them from God our Father and the Lord Christ Jesus, Who are indeed the only source of such blessings.

(Verses 3 through 7) "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation. And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation."

In keeping with the writer's statement in Hebrews 7:7, "And without all contradiction the less is always blessed of the better," we should read verse 3 as, "Praised be God_ _ _," which would also be a correct translation of the Greek language. Notice that Paul lists three special reasons for praising God. First, He is the Father of our Lord Jesus the Christ; second, He is the Father of mercies; and third, He is the God of all comfort. If we keep these three things in mind, we will want to praise Him without ceasing, as well we should, for it is He "Who comforteth us in all our tribulation," just as He did the Apostle Paul. Now the apostle tells us that the comfort God gives to us in our tribulation is not for us alone, but is to be passed on to anyone else who is in any trouble. As he says, "For as the sufferings of Christ abound in us, so our consolation also aboundeth in Christ." Two views may be taken of this, and perhaps he intended both. We might consider that since the sufferings abound, this is evidence that the consolation will also abound; and we may also consider that in what measure the sufferings abound, in the same will abound the consolation by Christ. Both the suffering and the consolation are for a purpose, the consolation and salvation of those unto whom we minister. One must keep in mind that Paul is not, in his usage of the word, "salvation," claiming any part in the putting away of the sins of anyone. He has too often, and too clearly, testified that no one except our Lord Jesus the Christ has ever had any part in that work. Instead he is concerned with keeping the saints from falling into despair because of their suffering. "And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer." Our affliction is for the purpose of giving you consolation and keeping you from falling into despair when you suffer the same things. It is an established fact that when we are beset with any trials, afflictions, sufferings, or unpleasant situation of any kind, we are likely to become slightly, if not greatly, depressed. But if there is another whom we know that is suffering the same thing, or worse, the very fellowship of suffering makes our burden easier to bear. So the apostle's sufferings were designed of God to be a consolation to the saints of God who suffer the same things; and since those sufferings are for the sake of Christ and His gospel, they are called "the sufferings of Christ." In the very midst of the sufferings he endured, the apostle also received of God comfort and consolation, and he says, "whether we be comforted, it is for your consolation and salvation." As with the affliction, so it is with the comfort. All is for the consolation of the saints and to deliver them from depression and despair as they see that with all the suffering of the apostles, God has not deserted them, but still gives them comfort and strength to endure. Thus as we behold God's dealing with His apostles, we are encouraged, and their sufferings are effectual in this for us. Then Paul says, "And our hope of you [our confidence in you] is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation." Certainly it saddens us to see anyone suffer. Yet we know that if their suffering is for the sake of our Lord, they can not fail to receive the consolation; for God has promised it to them, "Blessed are they that mourn: for they shall be comforted."

(Verses 8 through 11) "For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: but we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead: Who delivered us from so great a death, and doth deliver: in Whom we trust that He will yet deliver us; ye also helping together by prayer for us, that for the gift bestowed upon us by means of many persons thanks may be given by many on our behalf."

There seems to be some controversy in the minds of men as to just what situation, or "trouble," Paul is referring in this passage. Some think it was a very serious and almost fatal attack of some sickness. Others think that he was set upon and almost killed by the enemies of the gospel.  Although he does not tell us positively which it was, in the light of some of his experiences recorded in "The Acts Of The Apostles," as well as some of his remarks here, the latter seems more likely. However, it appears that to him what the situation was is of less importance than the other facts he gives us concerning it. Whatever it was, it was severe enough that he says, "We were pressed out of measure, above strength, insomuch that we despaired even of life." Some may think that in this expression Paul is using what is sometimes called "the royal we," that is, that he is saying, "we" when he actually means "I." Yet since others often traveled with him, and as he includes Timothy as joining with him in the address of this letter, there is ample reason to think that not only he, but his companion, or companions, were in the same situation. And this trouble was so severe that they had all given themselves up to die. Under such duress they "had the sentence of death" in themselves, so that they no longer had any trust in themselves, that is, that they would survive the present distress. Their only hope and trust was "in God which raiseth the dead." They were fully persuaded that they would find deliverance through death and the resurrection. While they were in this despairing condition, God visited them in mercy and delivered them "from so great a death." Still further, He continued to deliver them from other dangers as they arose. Thus they were emboldened to say, "in Whom we trust that He will yet, [or still] deliver us." Paul then acknowledges the prayers of the saints as being of help in this matter; and he says that this wonderful gift which is the answer to their prayers will also be the cause of thanks being given to God by many on behalf of those so delivered.

(Verses 12 through 14) "For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward. For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end; as also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus."

Having already mentioned the distress from which he and his associates had been delivered, the prayers of these brethren for that deliverance, and the thanksgiving to God by many for their being delivered, Paul tells what is his greatest joy of the moment. Notice that it is not that he has been delivered from death, nor is it even the fact that many have been praying for his deliverance. He says, "For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward." Here, as in practically all other places where Paul uses the word, "conversation," his meaning is not only what is spoken, but the entire manner of life, or behavior. His rejoicing then is in the fact that he has by the grace of God lived in simplicity and godly sincerity before all men, and especially before the saints of God, and has not been motivated by fleshly wisdom, which always leads not to the glory of God, but to selfish gain. His life in the world has not been for personal profit, but for the glory of God and the spiritual gain of the saints. And he has been even more careful to follow this manner of life before the Corinthians, even to the refusing to let them supply his financial needs, as he tells us a little farther on in this letter. It seems that there still are among them some who want to make some kind of accusations against Paul, even, as appears later in this epistle, denying his apostleship. So he says that the only things he is writing to them are those, which, as they read, they can understand and acknowledge as the truth. Further, he says, "and I trust ye shall acknowledge even to the end." Then his statement, "as also ye have acknowledged us in part," although it could possibly mean that they have acknowledged part of what he has taught, but not all, seems most likely to mean that some of them do acknowledge him as an apostle of our Lord and some do not, as appears later. Be that as it may, this seems to be only a parenthesis. And the remainder of the sentence should attach to the former part thereof, making the sense of the sentence be, "And I trust ye shall acknowledge even to the end_ that we are your rejoicing, even as ye are ours in the day of the Lord Jesus." His hope, or confidence, is that they will acknowledge him to the end, and in the day of the Lord Jesus. That is, in the day of His return, they will be able to rejoice in the ministry the apostle has rendered to them; and he can also rejoice in their response to that ministry.

(Verses 15 and 16) "And in this confidence I was minded to come unto you before, that ye might have a second benefit, and pass by you into Macedonia , and to come again out of Macedonia unto you, and of you be brought on my way toward Judaea ."

As Paul considered the confidence he had in the likelihood of these brethren's continuing to acknowledge his ministry and rejoice therein, he thought about visiting them twice; once on his way to Macedonia , and again as he returned from Macedonia on his journey to Judaea . As he is writing this letter from Philippi, a city of Macedonia , it is evident that he did not visit them on the first leg of his journey. The remainder of this chapter is taken up with his explanation of why he by-passed them.

(Verses 17 through 24) "When I therefore was thus minded, did I use lightness? Or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay? But as God is true, our word toward you was not yea and nay. For the Son of God, Jesus Christ, Who was preached among you by us, even by me, and Silvanus, and Timotheus, was not yea and nay, but in Him was yea. For all the promises of God in Him are yea, and in Him Amen, unto the glory of God by us. Now He Which stablisheth us with you in Christ, and hath anointed us is God; Who hath also sealed us, and given the earnest of the Spirit in our hearts. Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth . Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand."

Paul's questions, "When I therefore was thus minded, did I use lightness? Or the things that I purpose, do I purpose according to flesh, that with me there should be yea yea, and nay nay?" are simply designed to call their attention to what they already know, that all he purposes is according to the consideration of what is most beneficial to the saints of God. And if there is a change of plans, it is for a very real and sufficient reason, not just some whim that may cause him to vacillate without justification. He then reminds them that his preaching, as well as that of Silvanus and Timotheus, has always been positive with no indication of possible wavering, because all the promises of God are positive with no "maybes." And since all the promises of God are in Christ Jesus our Lord, they "in Him are yea, and Amen." That is, in Him they are positive and shall forever stand. They cannot fail, and are therefore to the glory of God "by us," inasmuch as we bear witness to them. In verse 21, Paul says, "Now He Which stablisheth us with you in Christ, and hath anointed us, is God." That is, God has, as the apostle says, in Ephesians 2:10, "created" us in Christ Jesus. Not only does he say that God has established "us" in Christ, but "you" also, thus making both "us" and "you" members of the body of Christ and therefore uniting us all as members one of another. Although at this point, Paul makes no further discussion of the matter, when we look into the matter of anointing, we find this to be a ceremony used in designating a king or a priest. The scriptures teach us that our Lord makes us both kings and priests unto God; and here the apostle tells us that it is God Who anoints us. Paul continues, "Who hath also sealed us, and given the earnest of the Spirit in our hearts." When he says, "us," in connection with the anointing, the sealing, and the giving of the earnest of the Spirit, the apostle is no longer referring to himself, Silvanus, and Timotheus, only, but is also including those to whom he addressed this letter, since he has already pointed out that all are included in the being established in Christ. For more on the sealing and giving of the earnest of the Spirit see Ephesians 1:13-14. Having established this point, Paul solemnly calls God as witness to the truth of his explanation for his omitting the purposed visit to Corinth on his way to Macedonia . His reason for so doing is that he wished to spare them; and he therefore delayed his coming. In the next chapter he explains what he means by "sparing" them. Here, however, he says, "Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand." Paul never claimed to "have dominion over," or be master of the faith of anyone. He always declared that to rest solely upon God; and for that reason he says, "for by faith ye stand." Nevertheless all gospel ministers should be helpers of the joy of the saints.

(Verses 1 through 4) "But I determined this with myself, that I would not come again to you in heaviness. For if I make you sorry, who is it that maketh me glad, but the same which is made sorry by me? And I wrote this same unto you, lest, when I came, I should have sorrow of them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all. For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you."

Having already assured these brethren that he had a justifiable reason for delaying his visit to them, Paul now tells them what his reason was. He was in far too burdened a frame of mind because of the evil doctrines and practices that had crept into the Corinthian Church, and for which he rebuked them in his former letter, to feel free to visit them in person, in his great heaviness of mind, lest he cause them greater sorrow than might be fitting. In such a frame of mind, had he gone to them in person and rebuked them for their errors, his rebuke might have been stronger than he desired it to be, thus causing them more sorrow than they should have had. Then, had they, in their sorrow, repented of their faults, their repentance would have been the means of making him glad. So he would have been made glad by the very ones whom he had made sorry. Therefore he postponed his visit. Now he says, "I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice." That is, instead of coming to them in so heavy a frame of mind, he wrote them a letter telling them what they were doing wrong, and how to correct their situation, so that when he does come to them, they ought to have their mistakes corrected to the point that he would not be so troubled by their failure to live and teach as he had taught them, but would be able to rejoice with them in their faithfulness in repenting and turning back to God. He felt that since he had taught them the true gospel of our Lord Jesus the Christ, and had established them in sound doctrine and practice, he ought to receive joy of them as they walked according to his teaching. His expression, "having confidence in you all, that my joy is the joy of you all," has two words in it which were added by the translators and seem to hinder rather than help. In the following we will leave out those two words. "Having confidence in you all, that my joy is of you all." As the translators have put it together, it seems to say that Paul is confident that his joy, that is, his being made glad, is the source of the joy of all these brethren, while as the apostle wrote it, this expression seems to mean that he is confident that the joy which he feels he should have, will be derived, not from a few of them, but from all of them as they repent of their errors and follow the truth. When we look back at his former letter to them, and notice all the divisions and arguments, which existed among them, the latter meaning seems to be more what Paul had in mind. As he continues, he tells us that it was with many tears and out of much affliction and anguish of heart that he wrote the former letter. The fact that so many of them had fallen into evil practices and turned away from true doctrine had so burdened him that, as he has already told them, he postponed his visit until he could be in a happier frame of mind. He explains that his purpose in writing them was not to cause them grief, but to assure them of what great love he had for them.

(Verses 5 through 8) "But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all. Sufficient to such a man is this punishment, which was inflicted of many. So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him."

This is a passage, to which many go to try to prove that such a person as is described in I Corinthians 5:1 should, after a time, be restored to the church, if he shows repentance for his sin. However there is nothing to tie what the apostle says here to the former case, except the supposition of the reader. At the same time there seems to be ample evidence that they are two different cases. Here the apostle says, (verse 6,) "Sufficient to such a man is this punishment, which was inflicted of many." Apparently, for whatever cause, this man has been heavily censured by the church, if not excommunicated from it, and by it. In the former case, he says, (I Corinthians 5:3-5,) "For I verily, as absent in the body, but present in the spirit, have judged already, as though I were present, concerning him that hath so done this deed, in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." The first point to be made is that Paul said, "For I_ _ _, have judged already, as though I were present, him that hath so done this deed." (The word, "concerning," was added by the translators.) Clearly his statement is that he has already passed judgment upon the man, which he, as an apostle of our Lord  Christ Jesus, had authority to do. This judgment, or sentence, is that, when they are gathered together, although he will not be there in person, his spirit will be present, with the power of the Lord Jesus the Christ, and in the name of the Lord Jesus he will deliver that man to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. This was to be done by the apostle's spirit with the power, and in the name of the Lord Christ Jesus. Nothing is said about the church's doing anything except witnessing the event. It involved only the apostolic authority and the power of the Lord Christ Jesus, and not the action of the church, for the church has never been empowered to deliver anyone to Satan for the destruction of the flesh. Whatever the wrong this man has done, the punishment was inflicted by many; and Paul says that it is sufficient; and the brethren ought to comfort him by forgiving him and confirming their love to him. At the beginning of this quotation the apostle has said that whoever has caused grief, has only grieved him in part, and he does not wish to "overcharge them," or lay too heavy a burden upon them for it.

(Verses 9 through 11) "For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. To whom ye forgive anything, I forgive also: for if I forgave anything, to whom I forgave it, for your sakes forgave I it in the person of Christ; lest Satan should get an advantage of us: for we are not ignorant of his devices."

Verse 9, so far as its thought is concerned, seems to be a parenthesis rather than demanding the exact sequence of words be followed. So let us set it aside temporarily. Now in verses 7 and 8, Paul has requested that the penitent sinner be forgiven and assured of the love of the brethren. In verse 10, he tells them that when they forgive anything to anyone, he also forgives it; and that his forgiving it is the same as Christ’s forgiving it, because, as an apostle of the Lord Christ Jesus, what he forgives, he forgives "in the person of Christ," that is, by the authority of Christ. Then in verse 11, he says, "Lest Satan should get an advantage of us: for we are not ignorant of his devices." If we allow one who has been disciplined and, as a result thereof, has manifested true repentance, to continue too long under heavy sorrow for his mistakes, Satan will certainly have a field day in loading him down with doubts and fears, and casting him into deep depression, all of which can be avoided by showing the penitent that we do love him and that we are interested in his spiritual well-being. We know what Satan will do; so let us, as it were, spike his guns by confirming our love to the sufferer. Now we return to verse 9. Here the apostle says that in addition to reasons already given for writing instead of visiting them, he wanted to prove whether or not they would be obedient in all things just from his written instructions without his being there and manifesting his apostolic power and authority.

(Verses 12 and 13) "Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord, I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia ."

Another factor in Paul's decision to write instead of visiting the Corinthians on his way to Macedonia is, that when he reached Troas, which is a city between Ephesus, the place from which he wrote I Corinthians, and Philippi, a city of Macedonia, and from which he is writing this epistle, the Lord opened to him a door for preaching, apparently in Macedonia. So since he did not find Titus at Troas, as he probably had hoped, he left Troas, and went from there into Macedonia . This places him in a situation, which makes it more advantageous that he finish his work in Macedonia before going to Corinth .

(Verses 14 through 17) "Now thanks be unto God, Which always causeth us to triumph in Christ, and maketh manifest the savour of His knowledge by us in every place. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: to the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things? For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ."

Here Paul renders thanks to God, Who never fails, but "always causeth us to triumph in Christ, and maketh manifest the savour of His knowledge in every place."  Shortly before writing this letter the apostle had experienced some very severe trouble, as he told us in Chapter 1; but God delivered him from it and opened to him a door for preaching the gospel. So not only did God cause him to triumph in Christ, but also used him to manifest "the savour of His knowledge in every place." At the time of the translation of the King James Version, the word, "savour"(the modern spelling is “savor”) was in far more common usage than it is today, although, surely, everyone is sufficiently acquainted with it to know that its literal meaning is "fragrance," or "pleasant scent," and is here used figuratively to indicate how pleasing is the knowledge of God to those who believe. In our common manner of speaking, the phrase, "His knowledge," would likely be taken to mean "the knowledge which He has," but the apostle's meaning is not "the knowledge which He has," which is indeed all knowledge, but "the knowledge of Him" as revealed in the gospel. The Greek word, "autou," which is the genitive form of "autos," can be translated either "of him" or "his," as best suits the context. Thus Paul could say that He (God) makes manifest the “pleasing fragrance" of this knowledge "by us in every place." For He it is Who enabled the apostle and his companions to preach the gospel in every place, just as it is He Who enables men to preach the gospel today. Let us momentarily set aside verse 16, which is really parenthetical, and join verses 15 and 17 together for greater clarity. "For we are unto God a sweet savour of Christ, in them that are saved and in them that perish_ _ _for we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ." As said before, Paul's usage of the phrase, "a sweet savour in Christ," is figurative. It has nothing to do with the literal smell or taste of anything, but portrays the work of the faithful gospel ministry as being as well pleasing to God as was the sweet incense that He commanded the Israelites to offer to Him under the law service. Thus it is "unto God a sweet savour of Christ." Notice that this is just as pleasing to God in, or among, them that perish as it is in, or among, those who are saved. What is under consideration here is neither the salvation of the one nor the perishing of the other, but the faithfulness of true gospel ministers. They do not vary their message to fit the crowd nor the situation, but speak the word of God in truth. Paul's words on the matter are, "For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ." Just as there are today, so were there in the apostle's time those who corrupted the word of God. They would shade it, or interpret it to what they perceived to be their own personal benefit, but Paul says, "We are not like those. When we "speak in Christ," that is, in His name, we realize that we are in the sight of God and cannot conceal ourselves from Him. So, when we preach the gospel, we speak in sincerity as if God Himself were speaking." Perhaps none of us have attained to the full perfection of the apostle's declaration; but it should be our constant goal; and we should put forth every effort to reach it. Now we return to verse 16. "To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?" Obviously he has reversed the order from that in verse 15. To those who perish we are "the savour of death unto death." Our faithfully preaching the gospel of our Lord Jesus the Christ makes us as unpleasant to those who are dead in sin as death itself. Because we preach that without Christ Jesus men are dead in sin, without God, and without hope; and that on the day of final judgment they will have to stand before the great and mighty Judge, our Lord Christ Jesus.  Therefore to them that perish, we are as the very odor of death itself. On the other hand, to those who have received faith in our Lord Jesus, the gospel is so sweet that those who faithfully preach it are to these hearers as even the very fragrance of life. Hence the apostle's question: "And who is sufficient for these things?" Surely no man can claim that of himself he is sufficient, that is, great enough to take the authority and furnish the capability, for these things. Our sufficiency must be of God, and not of ourselves. 

(Verses 1 through 3) "Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you? Ye are our epistle written in our hearts, known and read of all men: forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart."

We are all acquainted with the use of letters of recommendation, or as here, "letters of commendation." Often, when someone is seeking a new position of employment, a former employer, or even a friend, will write for him a letter of recommendation to the potential employer. In our church operation, when a member moves from one church to another, the church he is leaving gives him a "letter of dismissal," which is nothing more or less than a letter of recommendation. In addressing the Corinthians, Paul asks, "Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?" No doubt this is occasioned by the fact that some among the Corinthians have been divided over preachers, and have even tried to turn the church away from his teaching. Letters of commendation are needed only when introducing one to those who do not already know him. Therefore, since it was under his ministry that the church was established at Corinth in the first place, it is ridiculous to think that he would need any recommendation to them. And as they are known by all to be the fruit of his ministry, they themselves are all the recommendation he needs from them to anyone else. So he says, "Ye are our epistle written in our hearts, known and read of all men: forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart." We must keep in mind that the word, "ministered," does not mean "created," or "made," but "served." Paul is making no claim to glory as the one who has written this epistle in the fleshy tables of the heart. His only claim is that he and others have ministered, that is, served, or set forth, this epistle, which is "the epistle of Christ_ _ _written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart." We call the letter under present study, "The Epistle Of Paul The Apostle," because the Apostle Paul is the writer. By the same logic, since these brethren are "the epistle of Christ," our Lord Himself must have written it with the Spirit of the living God. Paul's statement in verse 2, "Ye are our epistle written in our hearts _ _ _," clearly signifies that he did not write it himself, since his subject is "epistles of commendation", which, properly, are always written by another, and not by the one whom they recommend. By the ministry of Paul and others, this epistle, which is written by our Lord with the Spirit of the living God, is set forth and manifestly, or openly, declared to be the epistle of Christ; and all men can read it. That is, all can see that there is a difference between these brethren now and what they were before our Lord wrote this epistle in their hearts. Some try to object to the statement that all men can read this epistle. They say that none can read it except those who are born of the Spirit. This is ridiculous. All of us know that we often read things that we do not understand nor believe. When the Spirit of God comes into the heart of a person, He makes changes in that person that all can see. Yet only a believer will understand that those changes are of God. The Apostle Peter says, (I Peter 4:3-5,) "For the time past of our life may suffice us to have wrought the will of the Gentiles, [heathen, or pagans] when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: who shall give account to Him that is ready to judge the quick and the dead". The reason for their speaking evil of you is that they can "read the epistle," but can not understand it. Believers, on the other hand, will "read it" and rejoice that God has wrought such a wonderful work in the hearts of those so changed. Thus those, who under the ministry of the apostle, or a gospel minister today, are led and encouraged to walk according to that which the Holy Ghost has written in their hearts, become the epistle of recommendation for that minister, to be read of all men.

(Verses 4 through 6) "And such trust have we through Christ to God-ward: not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; Who also hath made us able ministers of the new testament; not of the letter, but of the Spirit: for the letter killeth, but the Spirit giveth life."

The fact that these brethren are themselves all that Paul considers necessary as a letter of recommendation shows the depth of his faith through Christ toward God. He is willing to let this whole matter lie in the hands of God. He says, "Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God." This fits gospel ministers today just as it did the Apostle Paul. None of us has power or ability of himself to accomplish any thing in the service of God. We must all rely wholly upon God. All of our wisdom, ability, authority, and even life itself, are of God; and therefore "our sufficiency is of God; Who hath made us able ministers of the new testament; not of the letter, but of the Spirit_ _ _." I once heard a man attempt to preach on this last clause as his text. He emphasized the fact that God makes his ministers able of the Spirit. Then he said, "God does not make us able in the letter. If you are ever to be able in the letter, you will have to make yourself so by studying the word of God." There might be a slight touch of truth in that statement; but the fact remains that, in the sense of the apostle's usage of "the letter," God's ministers ought never to become able in, or of, it, for he says, "for the letter killeth, but the Spirit giveth life." His whole statement is designed to set up the contrast between the "letter," or "old testament," which is the law, and the "new testament," which is the gospel of the Son of God. One must keep in mind the fact that, at the time of this writing, what we call "The New Testament," was not even in existence, but was in the process of being developed by the Holy Ghost through the preaching and writing of the apostles of our Lord. So God made them "able ministers of the New Testament; not of the letter [the law] but of the Spirit: for the letter killeth, but the Spirit giveth life." As we look back at the law, or "letter", we find it constantly demanding death as the penalty for sin. Even the sin offerings under the law had in themselves the element of death, the shedding of blood, for "without the shedding of blood there is no remission." All of these pointed to the coming of Christ Jesus our Lord, the sacrifice that forever puts away the sins of His elect. Therefore, since He has come in the flesh and died for our sins, the "New Testament," or new witness, can be summed up in two quotations from the Apostle Paul; (I Cor. 12:13) "For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit," and (Romans 6:3-4) "Know ye not that so many of us as were baptized into Christ were baptized into His death? Therefore we are buried with Him in baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life". As we are baptized by the Holy Ghost into Christ Jesus our Lord, we are baptized into His death; and since He is alive forever more, He says, "Because I live, ye shall live also". This is Paul's view of the matter as he says, "for the letter killeth, but the Spirit giveth life."

(Verses 7 through 11) "But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: how shall not the ministration of the Spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away was glorious, much more that which remaineth is glorious."

In these verses, Paul continues the contrast between the law and the gospel. He calls the law, "the ministration of death", because it demanded death as the penalty for sin; and he reminds us that this law was "written and engraven in stones." Yet it was so glorious that the children of Israel could not look steadfastly upon the face of Moses, the administrator of it. Exodus 34:29-35 gives the record of the shining of Moses' face after he had been with God on Mt. Sinai, and his having to cover his face with a veil when talking to the Israelites, because they could not bear to look openly upon it and the glory which shined thereon. The apostle tells us that there was great glory upon the "countenance," or face, of Moses: but that glory was not purposed to last forever. It was to be done away. He tells us that if that "ministration of death" was that glorious, surely "the ministration of the Spirit" will "be rather glorious." Since the "Spirit giveth life," the ministration thereof must be more glorious than the ministration of death. So if the law service, which is the "ministration of condemnation," be glory, the gospel service, which is "the ministration of righteousness," must exceed in glory, inasmuch as it is the ministration of the Spirit, and therefore the ministration of life since the Spirit gives life. Notice that in all of this discussion Paul is concerned primarily with ministration, or service, of the law and of the gospel, and not with the law and the gospel per se; for Moses, whose face did shine with glory, was not the law nor even the author of it. He was only the one whom God called to deliver, serve, or "minister" it to the people; and the glory with which his face shined was not of him, but of God. He reflected the glory of God in this ministration. Likewise, they who are faithful in the ministration of the gospel of our Lord Jesus the Christ, also show forth the glory of God in the "ministration of the Spirit." Now, as purposed of God, the glory of "the ministration of condemnation" has been done away; but the glory of "the ministration of righteousness" will remain until our Lord returns. Therefore it excels in glory so much that, in comparison, "the ministration of condemnation has no glory at all. Then, since it was done away, and the glory of "the ministration of righteousness" remains, Paul says, "much more that which remaineth is glorious."

(Verses 12 through 16) "Seeing then that we have such hope, we use great plainness of speech: and not as Moses, which put a veil over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: but their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the old testament; which veil is done away in Christ. But even unto this day, when Moses is read, the veil is upon their heart. Nevertheless when it shall turn to the Lord, the veil shall be taken away."

Paul has already said that even though "the ministration of death," or "the ministration of condemnation," was glorious, its glory was cut short and now is nonexistent because that ministration was done away, while, as contrasted to it, "the ministration of the Spirit," or "the ministration of righteousness," is far more glorious because it will continue on and on. So with this hope, or confidence, He speaks very plainly in order that the hearers may look steadfastly to that which is being set forth, even the work of the Spirit, which will continue all the way to the coming of our Lord, and not as Moses, who had to put a veil over his face because the Israelites could not look upon the shining of his countenance: which veil was a symbol of the fact that that ministration was to be set aside; and they therefore were not to look steadfastly to it as God's final work, since it was to be abolished. As Paul told the Galatians, (Gal.3:24,) "The law was our schoolmaster to bring us unto Christ, that we might be justified by faith." So since this ministration has finished its work and is set aside, there is no more need for the veil, but for a clear and open view of the work of the Spirit of God in "the ministration of righteousness," wherein He imputes the righteousness of Christ Jesus to every believer without the demands or the works of the law. The apostle continues, and tells us that those who still attempt to hold to the old ministration are still blinded and cannot see that God has already abolished it. His expression, "But their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the old testament; which veil is done away in Christ. But even unto this day, when Moses is read, the veil is upon their heart," in no way is intended to discourage Christians from reading the Old Testament. But its purpose is to show that those who are looking to the law, and have not had their hearts opened to the gospel of the Son of God, are still blinded, as if the truth were hidden behind a veil. However the veil is not on the truth, but on their hearts. "Nevertheless when it [their heart] shall turn to the Lord, the veil shall be taken away."

(Verses 17 and 18) "Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord."

"Now the Lord is that Spirit," that is, He is the Spirit, of Whom Paul has been writing when he speaks of the "ministration of the Spirit." His usage of the term, "Lord," here primarily refers not to the Father, but to our Lord Jesus, as it also does in verse 16. So when the heart is turned to the Lord, it is turned to the Spirit Whose ministration the apostle has been considering; and where that Spirit, the Spirit of the Lord, is, there is liberty. So we no longer are in bondage to the law, and no longer have a veil over our hearts; but we can see clearly, "with open face," the glory of the Lord in His wonderful work. Thus as we behold this, we "are changed into the same image from glory to glory, even as by the Spirit of the Lord." The "ministration of death." the law service, was glorious even though it placed those who subscribed to it under bondage; and their glory was the glory of the law. Yet as by the Spirit of the Lord we are released from that bondage into the greater glory of the gospel, we are changed from the image of the glory of the law, which was to be set aside, into the image of the glory of the gospel, which will endure; and this is all done by the Spirit of the Lord.

(Verses 1 through 4) "For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we should be unclothed, but clothed upon, that mortality might be swallowed up of life."

All of Paul's assurance is based upon the knowledge he declares in verse 1, "For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens." He, in all of his ministry, has been subject to persecution and hardships, and his expectation for the remainder of that ministry is more of the same. But his confidence is unfailing because of the knowledge that even the death of this body, or, as he says it, "if our earthly house of this tabernacle were dissolved," is not the end of the matter, but only the beginning. His statement, "We have a building of God, an house not made with hands, eternal in the heavens," does not negate the doctrine of the resurrection. He is not saying that there is a new body waiting for us, totally separate and apart from this body in which we now tabernacle, or dwell temporarily. He is simply saying that when this body shall be overcome by death, the spirit immediately "returns to God Who gave it," and will be in His eternal presence forever. Certainly, the body will wait until the resurrection to be glorified. But in I Thessalonians 4:14, Paul says, "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him," signifying that the spirits of those who have died in the faith, are even now with Jesus in the presence of the Father, awaiting the time for the Christ to bring them to be reunited with their bodies, which will at that time be changed. And since God is eternal, and time, such as, past, or future, is not reckoned with Him, the apostle uses only the present tense in dealing with this matter. Usually, when one groans, it is considered a sign of pain; and Paul says that while we are in this body we do groan and earnestly desire that we might "be clothed upon with our house which is from heaven." That is, that we might be released from this body in which we suffer so much affliction, persecution, and tribulation, and be glorified in the presence of our Lord with the glory He has promised. All of this is from heaven. In verses 3 and 4 he continues with this thought. "If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life." One thing seems to especially stand out in this statement. The apostle is not advocating, nor even showing any approval at all of suicide. In his day there was, and, sadly, there seems to be today, a great social acceptance of suicide. Even some great political and military leaders, when confronted by problems they felt they could not face, committed suicide; and this was considered acceptable, and, in some cases, "the honorable way out." This is not what Paul is saying at all. His thought is that in this life we have burdens and afflictions that sometimes make us desire to be released from this body, in which are so many infirmities and evils, and to be brought into the eternal presence of our loving Saviour. He hastens to add that we do not desire to "be found naked," that is, just to die. What we desire is that which is beyond death, "that mortality might be swallowed up of life.” We know that this life in which we now live is temporary; it must come to an end, and is therefore nothing more than mortality. We desire it to be swallowed up, or devoured by life which shall be subject to neither sin, sorrow, persecution, suffering, affliction, nor death, but will be eternal and full of glory in the presence of God the Father and our Lord Jesus the Christ.

(Verses 5 through 8) "Now He that hath wrought us for the selfsame thing is God, Who also hath given unto us the earnest of the Spirit. Therefore we are always confident, knowing that whilst we are at home in the body, we are absent from the Lord: (for we walk by faith, not by sight:) we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord."

Paul, having assured us that we do have "a building of God, an house not made with hands, eternal in the heavens," to which, because of the burdens and sufferings we bear in this present life, we desire to be taken, tells us that God has wrought, or made, us for this very thing, that we should be brought to this eternal house. Not only so, but He has given us earnest, or assurance, that this will be done. The assurance He has given is none other than the Spirit, the Holy Ghost, that same "holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory," as the apostle tells us in Ephesians 1:13 -14. Now because God has made us for this, and has given us the Holy Ghost as the earnest of the promise, the apostle says, "We are always confident." That is, we do not lose hope, but remain steadfast, being fully assured that God will do exactly what He has purposed and promised. Although we are confident that God will fulfill His promise, we know that as long as we remain in this body we are not going to be able to see our Lord because "whilst we are at home in the body, we are absent from the Lord." This does not in any wise deny His promise to His disciples, (Matt. 28:20,) "And lo, I am with you alway, even unto the end of the world". In the night in which He was betrayed, He explained to His disciples how that both He and the Father would be with them. It is to be in their hearts, and not physically walking beside them. Since, as the Apostle John says, "These Three are One," the presence of the Father and the Son with the saints while here in this body is only in the Person of the Holy Ghost, Who, Paul here says is the earnest of the whole promise. "For we walk by faith, not by sight." No matter how great the love of God that is given to us, or how sweet the fellowship of the Spirit with which we are blessed, we will never see our Lord as He is, so long as we remain here in this present life in the body. The only glimpse we get of Him is by faith; and only by that faith can we walk. This brings us to the apostle's next declaration, "We are confident, and willing rather to be absent from the body, and to be present with the Lord." This opens up for us some very important personal questions. First, Do we have this confidence that makes us ready to face even death itself, knowing that God will fulfill His promise? And second, Do we love our Lord to the extent that we would rather go on and be present with Him than to remain in this life, "in the body?"

(Verses 9 and 10) "Wherefore we labour, that, whether present or absent, we may be accepted of Him. For we must all appear before the judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad."

Because we would rather go on and be with our Lord than remain here in the body, and we are fully confident that at His time we will do that, we labor to be acceptable to Him, whether present or absent, that is, we put forth effort to live in such manner that if He sees fit to continue us here, our service will be acceptable to Him, and if He calls us home we can go rejoicing. Verse 10 is one which some in the present time are trying to interpret in such a manner that their interpretation is nothing more nor less than an out and out denial of what the apostle says. They try to make "the judgment seat of Christ" to be no more than a daily accounting to God for our errors and shortcomings of the day, or of our faithfulness to Him in our service, at which we receive chastisement for the evil, and rewards for the good things that we have done. While it is true that we are not only daily, but hourly, and even momentarily subject to the approbation or rebuke of God, Paul had nothing of this sort in view in his statement. He says, "For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." The wording here is almost the same, and the meaning is identical to our Lord's statement, (John 5:28-29,) "Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." The Apostle Peter says, "_ _ _wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: who shall give account to Him that is ready to judge the quick and the dead." There is absolutely no room for doubt that every one, saint and sinner, MUST appear before the judgment seat of Christ, since He it is Who shall call forth all from the graves, and He is the One Who is ready to judge the quick and the dead. He is the only Judge. As He said, the righteous, "they that have done good," shall come forth unto the resurrection of life; and the wicked, "they that have done evil," shall come forth unto the resurrection of damnation, or condemnation. Paul gives the reason for this in these words, "that every one may receive the things done in his body, according to that he hath done, whether it be good or bad". Without doubt, Dr. John Gill, in his commentary on this, sets forth the apostle's meaning as clearly as it is possible to do; and we quote. "This is a reason why the saints are so diligent and laborious, so earnest and intent upon it, to be accepted of the Lord, because they must stand 'before the judgment seat of Christ;' Who is appointed judge of the whole earth, Who is every way qualified for it, being God omnipotent and omniscient; and when He comes a second time will sit upon His great white throne, a symbol of purity and integrity, and will enter on this work, and finish it with the strictest justice and equity; and before Him `we must all appear;' all the saints as well as others _ _ _ there will be no avoiding this judgment, all must appear, or be made manifest; they will be set in open view, before angels and men; their persons, characters, and actions, even the most secret will be; `that every one may receive the things done in his body;' which he has performed by the members of the body as instruments thereof, or whatsoever he has done whilst in the body; and so this not only reaches the words and actions, but includes all secret thoughts of the mind, and counsels of the heart, which will be made manifest; and when it is said that `every one shall receive' these; the meaning is, that he shall receive the reward of them, `according to that he hath done, whether it be good or bad'; the reward of good works will be of grace, and not of merit; good works will be considered at the last judgment, not as causes of eternal life and happiness, to which the saints will be adjudged; but will be produced in open court as the fruits of grace, and as evidences of the truth of faith, which will justify the Judge in proceeding according to what He Himself, as the Saviour, has said, `He that believeth shall be saved, and he that believeth not shall be damned.' The reward of bad works will be in strict and just proportion, according to the nature and demerit of them."

(Verses 11 and 12) "Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences. For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearances, and not in heart."

There seems to be some controversy among men as to whether Paul's statement, "Knowing the terror of the Lord," simply means "Having respect to the fear of the Lord," or "Knowing how terrible will be the final judgment of God upon the unbelievers." A little study of the apostle's preaching and writing will, I'm sure, convince most, at least, that his intent is the latter. This is undoubtedly more in harmony with his discussion in Chapters 9 through 11 of his epistle to the Romans, and with his statement to King Agrippa in Acts 26:29, "And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds." Certainly no one familiar with Paul's writings could argue that he did not know that salvation is by the grace of God, and according to His own election and predestination, but he had such a love for God, and zeal for His service, that he constantly labored to persuade men. Witness what is said of his preaching to Felix, (Acts 24:25,) "And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled_ _ _." It seems from this, that "The judgment to come" is part of what he used to persuade men; and he must have made his declaration of it very strong to cause such a man as Felix to tremble. (There is no indication that God was working upon the heart of Felix, for he continued to keep Paul as prisoner as long as he remained in office, and although he called for Paul often and talked with him, it was in the hope of persuading Paul to bribe him to turn him loose. When he was finally put out of office, he left Paul bound, as a means of appeasing the Jews). "But we are made manifest unto God." That is, we are clearly visible to God; we cannot be hidden from Him, "and I trust also are made manifest in your consciences." Not only is the apostle aware that he is always visible to God, but he also trusts that his conduct is open enough that these brethren are well enough aware, in their consciences, of the manner of life of both him and his associates that they cannot be led astray by those who would slander them. "For we commend not ourselves again unto you." Since their lives are so open as to be manifested in the consciences of these brethren, there is no need of any further commendation, nor does Paul intend to give any. His purpose is to give them something that will enable them to do a little boasting of him and his fellow ministers to those who instead of glorying in, or rejoicing in, the condition of the heart, want to boast of, or glory in appearances. When anyone begins to glory in appearances, that is, rote, or ritualistic service, the faithful service of one whose heart has truly been made right with God, will show him up in shame before all. It is apparent that Paul considers those who glory in appearance as false teachers.

(Verses 13 through 15)"For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. For the love of Christ constraineth us; because we thus judge, that if One died for all, then were all dead: and that He died for all, that they which live should not henceforth live unto themselves, but unto Him Which died for them, and rose again."

It might be well to keep in mind what Festus said to Paul, (Acts 26:24,) "And as he spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad." So Paul says that if that is the way people consider God's servants, and especially if that is their judgment of him, let them know that "it is to God," or for the sake of God; and if he is considered to be of sober and sound mind, which certainly should be the judgment of these brethren, "it is for your cause," or to benefit them. His reason for being so zealous in God's service that some consider him mad is that the love of Christ so moves and motivates him that he can not be content to rest, but is moved by the Holy Ghost to preach and live as he does. He says, "For the love of Christ constraineth us; because we thus judge, that if One died for all, then were all dead: and that He died for all, that they which live should not henceforth live unto themselves, but unto Him Which died for them, and rose again." How sad it is that so many of us today who claim to have been called by the Spirit of God to preach the gospel of His Son, are so complacent, and so lightly motivated by the love of Christ as to be satisfied to go to church on Sunday, enter the pulpit, speak for a little while about some scriptural subject, carefully avoiding any mention of the terrors of the final judgment of God, leave the church, and return to the mundane things of this life until the next Sunday. If anything happens to be said about failure to spend more time witnessing to others about our Lord and His great work, the answer is usually something to the effect that God will save every one of His elect without any possibility of failure, and we can neither help nor hinder His work. Anyone, claiming to be a gospel minister, and having such a callous attitude concerning humanity, should take a new, and much closer look at himself. As the Apostle Paul says in another place, "Examine yourselves, whether ye be in the faith." Paul gives us the most positive teaching of the scriptures about the election, predestination, and absolute assurance of the salvation of every one of God's elect, without the help of anyone. But listen to him here as he tells us that the love of Christ has so moved and motivated him that he is sometimes considered to be insane, all because he considers, "that if One died for all, then were all dead: and that He died for all, that they which live should not henceforth live unto themselves, but unto Him Which died for them, and rose again." Paul's use of the phrase, "died for all," does not signify that our Lord's sacrifice was for each and every human being in the world, individually, but for human beings of every race, nationality, political, social, economic, and ethnic condition in the world, both men and women, babies, and people of all ages. None are left out, for God has a people in all. Yet the apostle says that even so, all were dead. Otherwise He would not have died for all. Further, the fact that He did die for them shows clearly that it is His purpose that those who live should stop being so self concerned and self centered, and concern themselves with the business of living for Him Who died for them, and what is of even greater concern, rose again for them. Now to those who realize this truth there can be no complacency. God's ministers are called and sent forth as laborers in the harvest of God. Our Lord Himself said, (John 4:35 ,) "Say not ye, There are yet four months, and then cometh the harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to the harvest," and, (Matt. 9:37-38,) "Then saith He unto His disciples, The harvest is plenteous, but the labourers are few; pray ye therefore the Lord of the harvest, that He will send forth labourers into His harvest." Certainly we all recognize that the harvest laborer, the reaper, does not make the harvest. But just as the reaper is charged with the responsibility of gathering the harvest and bringing it to a place where it will be protected from the elements, so is the gospel minister sent forth to lead those "which live" to Christ; that they might "not henceforth live unto themselves, but unto Him Which died for them, and rose again."

(Verses 16 through 19) "Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now know we Him no more. Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, Who hath reconciled us to Himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation."

Wherefore, that is, because of the foregoing, we are brought to a very profound determination. That decision is that from now on we will not know, or give recognition to, any person because of what he is according to the flesh. From the fact that in all of this Paul is primarily concerned with the work of his ministry, it seems safe to assume that his meaning here is that position, or condition, of any person according to the flesh, will receive no special consideration from him, nor will it deter him from witnessing to that person concerning  Christ. Be he rich, or poor; saint, or sinner; king or one of high political or social standing; or even an outcast of society; he will cater to none; and neither will he slight any. Someone will surely object to this, and quote our Lord's words, "Give not that which is holy unto dogs; neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you," implying that some of those whom we might think of as sinners, are the dogs and swine mentioned in the text. The only appropriate answer to such an objection is this. When you are given the ability and the authority to look over any group of people and declare which of them will finally be saved, and which finally lost, you might be able to make such application of the text; but that is not what our Lord meant at all. His meaning is simply that after you have witnessed to people, and they prove to you that they have no more respect for the things of God than a dog has for holy things, or a hog has for pearls, you are only endangering yourself if you attempt to force such upon them. So no advantages, or disadvantages according to the flesh are to be considered. Paul says, "Yea, though we have known Christ after the flesh, yet now henceforth know we him no more." While Jesus was here on earth, in the flesh, He made His home with the poor, the lowly, the downtrodden, yes, and even with sinners; but we do not know Him thus any more. We lay aside what we may have thought of Him after the flesh, and look to Him as He is now, the King of