The fifth chapter of the Second Epistle to the Corinthians takes rank amongst the very weightiest sections of inspiration. Its closing lines contain the special thesis of the following pages; but, ere we proceed to handle it, we must call the reader's attention to some most interesting and important points presented in the course of the chapter.
And, first of all, let us dwell, for a moment, on the opening sentence, " We know." In it we have the language of christian certainty. It does not say, "We hope." Still less does it say, "We fear," or "We doubt." No; such language would not express that unclouded certainty and calm assurance which it is the privilege of the very feeblest child of God to possess. And yet, alas! how few, even of the children of God, enjoy tins blessed certainty—this calm assurance! Many there are who look upon it as the height of presumption to say, " We know." They seem to think that doubts and fears argue a proper condition of soul—that it is impossible for any one to be sure—that the most we can expect is to cherish a vague hope of reaching heaven when we die.
Now, it must be admitted that if we ourselves had aught to do with the ground of certainty or assurance, then it would indeed be the very height of folly to think of being sure; then, assuredly, our hope would be a very vague one. But, thanks be to God, it is not so. We have nothing whatever to do with the ground of our certainty; it lies entirely outside of ourselves, and must be sought only and altogether in the eternal word of God. This renders it so blessedly simple. It makes the whole question hinge upon the truth of God's word. Why am I sure? Because God's word is true. A shadow of uncertainty or misgiving on my part would argue a want of authority or security in the word of God. It really comes to this. Christian certainty rests on the faithfulness of God. Before you can shake the former, you. must shake the latter.
We can understand this simple principle by our dealings with one another. If my fellow man makes a statement to me, and I express the smallest doubt or misgiving, or if I feel it, without even expressing it, I am calling in question his truthfulness or credibility. If he is a faithful, competent authority, I have no business to entertain a single doubt. My certainty is linked with his credibility. If he is a competent authority, I may enjoy perfect repose as to the matter concerning which he has spoken. Now, we all know what it is to receive in the most unqualified way, the testimony of man, and to repose with calmness therein. It is not a question of feeling, but of receiving, without a single question, a plain statement, and resting on the authority of a competent witness. Well, then, as we have it in the First Epistle of John, " If we receive the testimony of man, the testimony of God is greater." So also our Lord said to the men of His time, " If I say the truth, why do ye not believe me?" (John 8) He appeals to the truth of what He says, as the reason why, or the ground on which He expected to be believed.
This, christian reader, is a very weighty principle, and one which demands special attention on the part of all anxious enquirers, as also on the part of all who undertake to deal with such. There is a strong and constant tendency to look within for the ground of assurance—to build upon certain feelings, experiences, and exercises, either past or present—to look back at some special process through which we have passed, or to look in at certain impressions or convictions of our own minds, and to find in these the ground of our confidence—the warrant for our faith. This will never do. It is impossible to find settled peace or calm repose in this way. Feelings, however true and real, change and pass away. Experiences however genuine, may prove defective. Impressions and convictions may prove utterly false. None of these things therefore can form a solid ground of christian certainty. This latter must be sought and found in God's word alone. It is not in feelings—not in experiences—not in impressions or convictions—not in reasonings—not in human traditions or doctrines, but simply in the unchangeable, eternal word of the living God. That word which is settled forever in heaven, and which God has magnified above all His Name, can alone impart peace to the mind and stability to the soul.
True, it is only by the gracious ministry of the Holy Ghost, that we can properly grasp, and ever hold fast the word of God; but still it is His word, and that word alone, that forms the ground of christian certainty, and the true basis and authority for the Christian in the entire range of practical life and action. We cannot be too simple as to this. We can only adopt the opening sentence of our chapter, and say, "We know," when we take God's word as the all-sufficient ground of our personal confidence. It will not do to be, in anywise, propped up by human authority. Thousands of the people of God have been made to taste the bitterness of leaning upon the commandments and doctrines of men. It is sure to end in disappointment and confusion, sooner or later. The edifice which is built Upon the sand of human authority must fall at some time or other; whereas that which is founded on the rock of God's eternal truth shall stand forever. God's word imparts its own stability to the soul that leans upon it. " Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation, a stone, a tried atone, a precious corner-stone, a sure foundation: he that believeth shall not make haste." Isa. 28:1010For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: (Isaiah 28:10).
As is the foundation, so is the faith that builds thereon. Hence the solemn importance of seeking to lead souls to build only upon God's precious word. Look at the anxiety of the apostle Paul, in reference to this matter.
Hear what he says to the Corinthians who were in such danger of being led away by human headship and human authority. " And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ and him crucified. And I was with you in weakness and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power. That your faith should not stand in the wisdom of men, but in the power of God." 1 Cor. 2:1-51And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. 2For I determined not to know any thing among you, save Jesus Christ, and him crucified. 3And I was with you in weakness, and in fear, and in much trembling. 4And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: 5That your faith should not stand in the wisdom of men, but in the power of God. (1 Corinthians 2:1‑5).
Here is a grand model for all preachers and teachers. Paul declared the "testimony of God," nothing more, nothing less, nothing different. And not only so, but he delivered that testimony in such a way as to connect the souls of his hearers immediately with the living God. Paul did not want the Corinthians to lean upon him; nay, he " trembled" lest they should be tempted to do so. He would have done them a grievous wrong had he, in any vise, come in between their souls and the true source of all authority—the true foundation of confidence and peace. Had he led them to build upon himself, he would have robbed them of God, and this would have been a wrong indeed. No marvel therefore that he was among them " in fear and in much trembling." They were evidently very much prone to set up and follow after human leaders, and thus miss the solid reality of personal communion with, and dependence upon, the living God. Hence the jealous care of the apostle in confining himself to the testimony of God; in delivering unto them only that which he had received of the Lord (see 1 Cor. 11:23; 15:323For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: (1 Corinthians 11:23)
3For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; (1 Corinthians 15:3).); lest the pure water should suffer Μ its passage from its source in God to the souls of the Corinthians—lest he should, in the smallest degree, impart the color of Ms own thoughts to the precious truth of God.
We see the same thing in the First Epistle to the Thessalonians. " For this cause also," says the faithful servant of Christ, " thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but, as it is in truth, the word of God, which effectually worketh also in you that believe." (Chap. ii. 13.) Had the apostle been thinking of himself, had he been seeking his own things, he would have been glad to obtain influence over the Thessalonians, by linking them on to himself, and leading them to lean upon him. But no; he rejoices in seeing them in having connection—in direct and realized association, with God Himself. This is always the effect of true ministry, as it is ever the object of the true minister. Unless the soul be livingly linked with God, there is really nothing done. If it be merely following men—receiving what they say, because they say it—an attachment to certain preachers or teachers because of something in their style and manner; or because they seem to be very holy, very separated, or very devoted—all this will come to naught. Those human links will soon be snapped asunder. The faith that stands, in any measure, in the wisdom of men will prove hollow and worthless. Nothing will prove permanent—nothing will endure, but that faith which rests on the testimony and in the power of the only true God.
Christian reader, we earnestly invite your attention to this point. We do indeed feel its importance at the present moment. The enemy is seeming diligently to lead souls away from God, away from Christ, away from the Holy Scriptures. He is seeking to get them to build on something short of the truth. He does not care what it is, provided it is not Christ. It may be reason, tradition, religiousness, a human priesthood, fleshly pietism, holiness in the flesh, sectarianism, morality, good works, services so called, human influence, patronage, philanthropy; anything short of Christ, short of God's word, short of a lively, personal, direct faith in the living God Himself.
Now, it is the sense of this pressing home upon the heart that leads us to urge with earnestness upon the reader the necessity of being thoroughly clear as to the ground on which he is, at this moment, standing. "We want him to be able to say, in the face of all around him, " / know." Nothing less than this will stand. It will not do to say, " I hope." No; there must be certainty. There must be the ability to say, " 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." This is the language of faith—the language of a Christian. All is calm, clear, and sure, because all is of God. There may be an "if" with regard to "the earthly house." It may be dissolved, it may crumble into dust. All that belongs to this scene may bear the stamp of death; it may change and pass away, but the word of the Lord endureth forever, and the faith that grasps and rests upon that word partakes of its eternal stability. It enables one to say, " I know that I have." Naught but faith can say tins. Reason can only say, "I doubt;" superstition, " I fear;" only faith can say, " I know and am sure."
An infidel teacher once said to a dying woman, whom he had indoctrinated with his infidel notions, " Hold fast, Mary." What was her reply? "I can't hold fast, for you have never given me anything to hold by." Cutting rebuke! He had taught the poor woman to doubt; but he had given her nothing to believe; and then when flesh and heart were failing, when earthly scenes were passing away, and the dread realities of eternity were crowding in upon her soul's vision, infidelity altogether failed her; its wretched cobwebs could afford no refuge, no covering, in view of death and judgment. How different the condition of the believer—of the one who, in all simplicity of heart and humility of mind, takes Ms stand on the solid rock of Holy Scripture! Such an one can calmly say, " / am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but to all them also that love his appearing." 2 Tim. 4:6-86For I am now ready to be offered, and the time of my departure is at hand. 7I have fought a good fight, I have finished my course, I have kept the faith: 8Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. (2 Timothy 4:6‑8).
(To be continued, if the Lord will)