Earlier text: PAUL TO THE CORINTHIANS.SECOND EPISTLE TO THE CORINTHIANS.
FROM Ephesus Paul went to Troas, with the same object which was ever before him, that of making known to the people the way of salvation through Christ. It was while visiting this city upon a former journey that the vision of the man of Macedonia and the imploring cry, “Come over and173 help us,” had decided him to preach the gospel in Europe. His stay in Troas was thus shortened, and he was prevented from laboring there as he had purposed; but he states that a door was now open to him of the Lord, and he laid the foundation of a church, which rapidly increased. Paul had directed Titus, on his return from Corinth, to rejoin him at Troas, and he awaited the coming of this beloved fellow-laborer, hoping to receive some tidings from the Corinthian church. But week after week passed, and Titus came not. The apostle’s solicitude became almost insupportable. He says, “My spirit found no rest, because of Titus, my brother.” He left Troas, and went to Philippi, where he met Timothy, his son in the gospel. Here was a church which had proved its love for the gospel of Christ by its faith and works. The brethren had not swerved from their confidence in the Lord’s messenger. Paul, in his epistle to the Philippians, does not censure them, but speaks words of warm approval. The truth of the gospel had thoroughly converted them. This church could not be prevented from making donations to the apostle for his support while preaching the gospel, although he had repeatedly refused to accept their liberality. He was very persistent in his determination to sustain himself, lest occasion might be given his enemies to say that he labored for his personal gain. But the Philippians would not be denied the privilege of aiding the Lord’s ambassador by bestowing of their means to meet his necessities. Twice while he was at Thessalonica, immediately after their conversion, they urged their gifts upon him. Again they sent him relief while he was preaching at Corinth, and working for his own support.174 Also when the apostle was a prisoner at Rome, the faithful love of his Philippian brethren was evinced by their kindly care for his comfort. The church at Philippi were not wealthy. Paul says of these brethren: “In a great trial of affliction, the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves; praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.” It had been one object of the apostle, in this journey, to collect means for the relief of the poor saints at Jerusalem. He had established in the Corinthian church, as also in Galatia, a system of weekly offerings, and had enjoined upon Titus, in his visit to Corinth, to give special attention to forwarding this benevolent enterprise. Not only was the apostle actuated by a desire to relieve the sufferings of his Jewish brethren, but he hoped that this tangible expression of the love and sympathy of the Gentile converts would soften the bitter feelings cherished toward them by many of the believers in Judea. Notwithstanding the poverty of the Philippian church, they joined readily in the apostle’s plan, and urged him to accept their bounty for the needy Christians at Jerusalem. They had the utmost confidence in his integrity and judgment, and considered him the proper person to take charge of their gifts. The Philippians did not hold their small earthly possessions with a tenacious grasp, but considered them as theirs only to use in doing good. They thus experienced the truth of the words of Christ, “It is more blessed to give than to receive.” They felt that the cause of Christ was one everywhere. They therefore, in their poverty, felt called out to help other churches more needy than themselves. This spirit of unsectional liberality should characterize the churches of to-day. They should continually keep the burden on their souls for the advancement of the cause of God in any and every place. Benevolence is the very foundation of the universe. God is a benefactor of the human family. He is a being of inexhaustible goodness and love. The love of the Father for man was expressed in the gift of his beloved Son to save the race from ruin. Christ gave his life for man. He was a monarch in the courts of Heaven, yet he voluntarily left his riches and honor, and came to earth, becoming poor and lowly that we might be made rich and happy in the kingdom of Heaven. The revelation of the gospel should lead all who accept its sacred truths to imitate the great Exemplar in doing good, in blessing humanity, and in living a life of self-denial and benevolence. The sin of covetousness is specially denounced in the Scriptures. Worldliness is at war with the true principles of Christianity. A life of beneficent labor is the fruit borne by the Christian tree. A deep sadness still rested upon the mind and heart of Paul because of his apprehensions concerning the Corinthian church. While at Philippi he commenced his second epistle to them; for they hung as a heavy weight upon his soul. The depression176 of spirits from which the apostle suffered was, however, attributable in a great degree to bodily infirmities, which made him very restless when not engaged in active service. But when working for the salvation of souls, he rose superior to physical debility. He felt that the disease under which he suffered was a terrible impediment to him in his great work, and repeatedly besought the Lord to relieve him. God did not see fit to answer his prayers in this respect, though he gave him assurance that divine grace should be sufficient for him. Paul’s burden because of the Corinthians did not leave him until he reached Macedonia, where he met Titus. He states, “Our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. Nevertheless, God that comforteth those that are cast down, comforted us by the coming of Titus.” The report of this faithful messenger greatly relieved the mind of Paul. Titus assured him that the greater part of the church at Corinth had submitted to the injunctions of the apostle, and had given proof of the deepest repentance for the sins that had brought a reproach upon Christianity. They had immediately separated from their fellowship the ones who had sinned, and who had sought to justify their corrupt course. They had also nobly responded to the appeal in behalf of the poor saints at Jerusalem. In this second epistle to the church, the apostle expressed his joy at the good work which had been wrought in them: “Though I made you sorry with a letter, I do not repent, though I did repent”—when tortured with fear that his words would be despised, and half regretting177 that he had written so decidedly and severely. He continues: “Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance; for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh repentance to salvation not to be repented of.” That repentance which is produced by the influence of divine grace upon the heart, will lead to the confession and forsaking of sin. Such were the fruits which the apostle declares had been manifested by the Corinthian church: “What carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal.” Still there was a small minority of the Corinthians who stubbornly resisted all efforts of the apostle for the purification of the church; but their course was such that none could be deceived in them. They displayed a most bitter spirit, and were bold in denunciation of Paul, accusing him of mercenary motives, and craft in preaching the gospel and dealing with the churches. They charged him with receiving personal advantage from the means contributed by the brethren for various benevolent purposes. On the other hand, some challenged his claims to apostleship, because he did not demand support from the churches which he had raised up. Thus the accusations of his opposers were conflicting, and without a shadow of foundation. Just such unreasonable persons are to be met in our times, men who set themselves against the progress of the work of God, while professing to believe the truth. They refuse to come into harmony with the body of the church, the burden of178 their work being to dissect the characters of their brethren, to raise dark suspicions, and circulate covert insinuations. Many honest persons are deceived by these calumniators, whose purposes are not so readily discerned as they would be if the traducer dealt in bare-faced falsehoods. Paul, in his second epistle to the Corinthians, expresses his faith and hope in that church, that, as they had suffered reproach for Christ’s sake, they would not be left in perplexities and trials without consolation. The majority of the church were true to principle, and of firm integrity; they shared in the sorrows and anxiety of their father in the gospel, and greatly deplored the sins of some who professed the Christian faith. Paul informed the Corinthians of his trouble in Asia, where, he says, “We were pressed out of measure, above strength, insomuch that we despaired even of life.” In his first epistle he speaks of fighting with beasts at Ephesus. He thus refers to the fanatical mob that clamored for his life. They were indeed more like furious wild beasts than men. With gratitude to God, Paul reviews his danger and his deliverance. He had thought when at Ephesus, that his life of usefulness was about to close, that the promise made to him that he should at last die for his faith, was about to be fulfilled. But God had preserved him, and his remarkable deliverance made him hope that his labors were not at an end. The apostle mentions his distress because of the burden of the churches. The pressure was sometimes so great that he could scarcely endure it. Outward dangers and inward fears had harassed him beyond his own power to bear. False teachers had prejudiced his brethren against him;179 they had made false charges against him to destroy his influence among the churches which he had raised up. But, amid all his persecutions and discouragements, he could rejoice in the consolation which he found in Christ. His conscience did not accuse him of dishonesty or unfaithfulness to his trust. It was a cause of joy to him that he had been enabled, through the grace of God, to labor in the ministry, not using his natural eloquence, to receive the praise of men, but with simplicity and pureness, in the Spirit of God, his only aim being the good of souls. The fear of God had been ever before him; the love of Christ had ever sustained him. He had not dissembled, he had not labored to obtain honor, or a reputation for wisdom. The wisdom given him of God he had exercised to rescue souls from the darkness of error and superstition, and to strengthen and build up the churches in the most holy faith. He had been watchful for souls as one who must give account to God. He had not been turned from his purpose by opposition, falsehoods, the prejudice of his brethren, or the persecution of his enemies. He had given his disinterested love and labors alike to all parts of the world that he had visited. He had preached Christ with sincerity and simplicity, and the church at Corinth could sustain no charges against him. He refers to the promise which he made them, to the effect that he would visit them before going to Macedonia. He tells them that God had not permitted him to visit them according to his intention; for his presence at that time would have precipitated a crisis which might have endangered souls. Had he visited them immediately180 after leaving Ephesus, he could not have withheld the reproof that their course deserved. Had they then resisted him, the power of God, through him, would have been visited upon the evil workers. God saw that this course was not proper at that time, and guided his servant in another direction. He had sent his first epistle to present before them the evil of their course, that they might manifest repentance, and take action against those who were disgracing the church by their lascivious conduct. It was through the counsel of God that he had been turned away from his original purpose of visiting them, so that when he should go to them, it would not be with the rod of correction, but with love, approval, and the spirit of meekness. He had felt that more could be gained by his letter than by his presence at that time. He had admonished them to put away the evils existing among them, before he should visit Corinth in person. His compassion for them is evinced by his advice that the ones who had been dealt with for their sins, having given proof of their repentance, should be received with love and kindness. They were at liberty to act in his behalf toward the repenting sinner. If they could forgive and accept the penitent, he, acting in Christ’s stead, would ratify their action. Thus the apostle shows his confidence in the wisdom of the church, and recognizes their authority to receive again into their fellowship those who had once injured the cause by their wicked course, but had now become truly penitent. Paul’s opposers in the church made use against him of his failure to visit Corinth according to181 his promise, and argued that he was inconsistent and vacillating, changing his plans according to his convenience or inclination. But the apostle solemnly assures his Corinthian brethren that the reports were untrue, and that their knowledge of him should convince them of their injustice. His change of purpose, viewed from any standpoint, was no evidence that his doctrine was uncertain. As God was true and faithful, Paul’s preaching was not in uncertainty or contradiction. After he had once declared the doctrine of Christ, he had said yea in Christ, and had never after said nay; or, in other words, had never retracted a single point which he had established by the word of God. His testimony had been straightforward, uniform, and harmonious, and exemplified by his own life. He and his fellow-laborers had been, in their teachings and doctrine, unchangeable. Their course had been consistent and unwavering. They had ever assured their hearers that salvation was to be found alone in Christ. In matters of customs and ceremonies, the apostle declared that he had wisely met the people where they were, that none might be turned from the truth by pressing upon them that which was of no vital importance. He had carefully instructed them in the truly essential matters of the faith. The apostle declares that their belief in the truths of the gospel was not the result of wisdom of words in their teachers. No human power had worked the great change. They had not been converted from heathenism to Paul or to any other man, but to Christianity. God had accepted them and made them his children, stamping his divine image upon their hearts182 through the transforming power of his Spirit and grace. But it was necessary that those among them who had perverted the gospel of Christ, and corrupted the pure doctrines taught by him, should be rebuked, to prevent them from corrupting others, and that all might be warned by seeing that the frown of God was upon those enemies of the faith. After informing his brethren of his great anxiety in their behalf, and the relief that he experienced at the coming of Titus, the apostle breaks forth with a voice of praise and triumph: “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place. For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish.” The figure in the apostle’s mind was that of a general returning from a victorious warfare, followed by a train of captives, according to the custom of the day. On such occasions there were persons appointed as incense-bearers. As the army marched triumphantly home, the fragrant odors, the signal of victory, were to the captives appointed to die a savor of death, in that it showed them they were nearing the time of their execution. But to those of the prisoners who had found favor with their captors, and whose lives were to be spared, it was a savor of life, in that it showed them that their freedom was near. Paul had been an ardent opposer of the gospel, but he had been conquered by light from Heaven, and had yielded himself a captive to Christ. He had become an incense-bearer, signaling the victory of Christ over his enemies. Paul was now full of hope and faith. He felt that Satan was183 not to triumph over the work of God. The praise and gratitude of his heart was poured forth as a precious ointment. He determined that the name and salvation of Jesus should be diffused by him as a sweet odor. He and his fellow-laborers would celebrate their victory over the enemies of Christ and the truth. They would go forth to their duties with new zeal and courage to spread the knowledge of Christ, as a stream of fragrant incense, through the world. To those who would accept Christ, the message would be a savor of life unto life; but to those who would persist in unbelief, it would be a savor of death unto death. Paul, feeling the overwhelming magnitude of the work, exclaims, “And who is sufficient for these things?” Who is competent to preach Christ in such a way that his enemies shall have no just cause to despise him or the message which he bears? Paul would impress upon believers the solemn responsibility of the gospel ministry. Faithfulness in preaching the word, joined to a pure and consistent life, would alone make the efforts of ministers acceptable to God, and profitable to souls. Ministers of our day, burdened with a sense of the greatness of the work, may well exclaim, with the apostle, “Who is sufficient for these things?” It was autumn when Paul again visited Corinth. As he beheld the Corinthian towers and lofty citadel in the distance, the clouds that184 enshrouded the mountains and cast a shadow upon the city beneath, seemed a fitting emblem of the error and immorality which threatened the prosperity of the Christian church in that place. The mind of Paul was agitated by conflicting thoughts. He was to meet his children in the faith of the gospel. Some of them had been guilty of grievous sins. Some of his former friends had forgotten his love and the sweet friendship and confidence of earlier days. They had become his enemies, and questioned and disputed whether he was a true apostle of Christ, intrusted with the gospel. Though the majority of the church had turned from their sins and submitted to the commands of Paul, yet it could not be with them entirely as it was before their immorality. There could not exist that union, love, and confidence between teacher and people, as upon the occasion of his former visit. There were still some in the church, who, when reproved by the apostle, had persisted in their sinful course, despising his warnings and defying his authority. The time had come when he must take decisive measures to put down this opposition. He had warned the Corinthians of his purpose to come and deal in person with the obstinate offenders: “I write to them which heretofore have sinned, and to all other, that if I come again, I will not spare; since ye seek a proof of Christ speaking in me.” He had delayed his coming, to give them time for reflection and repentance. But now all who continued in their course of error and sin, must be separated from the church of Christ. They had charged Paul with timidity and weakness because of his long forbearance through love for their souls.185 He would now be compelled to pursue a course which would disprove this charge. As Paul thus approaches Corinth, how striking the contrast to the close of a former journey, when Saul, “breathing out threatenings and slaughter against the disciples of the Lord,” drew near to Damascus! How widely different the appearance, purposes, and spirit of Saul and Paul! Then he was intrusted with the sword of secular power, he was the agent of the Sanhedrim, the Jewish inquisitor, the exterminator of heretics, seeking victims to imprison, to scourge, or to stone. Filled with pride, he rode toward Damascus, with servants at his command to convey his prisoners to Jerusalem. Now he journeys on foot, with no outward tokens of rank or power, and no officers of justice to do his bidding. The utmost that he can do to punish those who disregard his authority, is to separate them from a society whose members are everywhere regarded as ignorant and degraded. His enemies declare that his bodily presence is weak, and his speech contemptible. Yet the apostle is not so powerless as he is represented. He bears a commission from the King of kings. All Heaven is enlisted to sustain him. His weapons are not carnal, but mighty through God to overthrow the strongholds of sin and Satan. There has been as great a change in the spirit of the apostle, as in his outward appearance. Then he was “breathing out threatenings and slaughter against the disciples;” he “made havoc of the church;” he “haled men and women to prison;” he “compelled them to blaspheme;” he was “exceedingly mad” against all who revered the name of Jesus. His heart was filled with186 bitterness, malice, and hatred, yet he was so deluded as to imagine himself serving God, while in reality doing the work of Satan. Now the proud, passionate nature of Saul has been transformed by the grace of Christ. His heart yearns over his most bitter opponents. The thought of causing them pain, fills him with sorrow. He wrote to his brethren, “If I cause you grief, who is there to cause me joy?” He entreated them to spare him the necessity of dealing severely with them. All that was good and noble in the character of Saul remains, the same zeal burns upon the altar of his heart, but it has been purified, and sacredly consecrated to the service of Christ. Paul was accompanied to Corinth by a little band of fellow-laborers, some of whom had been his companions during the months spent in Macedonia, and his assistants in gathering funds for the church at Jerusalem. He could rely upon these brethren for sympathy and support in the present crisis. And though the condition of the Corinthian church was in some respects painful and discouraging, there were also reasons for joy and gratitude. Many who had once been corrupt and degraded worshipers of idols, were now sincere and humble followers of Christ. Not a few still regarded the apostle with warm affection, as the one who had first borne to them the precious light of the gospel. As he once more greeted these disciples, and saw the proof of their fidelity and zeal, he felt that his labor had not been in vain. In the society of his beloved companions and these faithful converts, his worn and troubled spirit found rest and encouragement. For three months Paul stayed at Corinth.187 During this period he not only labored unweariedly for the church in that city, but he found time to look forward to wider missions, and to prepare for new conquests. His thoughts were still occupied with his contemplated journey from Jerusalem to Rome. To see the Christian faith firmly established at the great center of the known world, was one of his dearest hopes and most cherished plans. A church had already been raised up at Rome, and the apostle desired to secure their co-operation in the work which he hoped to accomplish. To prepare the way for his labors among these brethren, as yet strangers, he addressed them by letter, announcing his purpose to visit Rome, and also by their aid to plant the standard of the cross in Spain. In his Epistle to the Romans, Paul set forth the great principles of the gospel which he hoped to present in person. He stated his position on the questions which were agitating the Jewish and Gentile churches, and showed that the hopes and promises which once belonged especially to the Jews were now offered to the Gentiles. With great clearness and power he presented the doctrine of justification by faith in Christ. While addressing the Roman Christians, Paul designed to instruct other churches also; but how little could he foresee the far-reaching influence of his words! The great truth of justification by faith, as set forth in this epistle, has stood through all the ages as a mighty beacon to guide the repentant sinner into the way of life. This light scattered the darkness which enveloped Luther’s mind, and revealed to him the power of the blood of Christ to cleanse from sin. It has guided thousands of sin-burdened souls to the same188 source of pardon and peace. Every Christian has reason to thank God for that epistle to the church at Rome. While Paul looked with interest and hope to new fields of labor in the west, he had cause for serious apprehension concerning the fields of his former labor in the east. Tidings had been received at Corinth from the churches in Galatia, revealing a state of great confusion, and even of absolute apostasy. Judaizing teachers were opposing the work of the apostle, and seeking to destroy the fruit of his labors. In almost every church there were some members who were Jews by birth. To these converts the Jewish teachers found ready access, and through them gained a foot-hold in the churches. It was impossible, by scriptural arguments, to overthrow the doctrines taught by Paul; hence they resorted to the most unscrupulous measures to counteract his influence and weaken his authority. They declared that he had not been a disciple of Jesus, and had received no commission from him; yet he had presumed to teach doctrines directly opposed to those held by Peter, James, and the other apostles. Thus the emissaries of Judaism succeeded in alienating many of the Christian converts from their teacher in the gospel. Having gained this point, they induced them to return to the observance of the ceremonial law as essential to salvation. Faith in Christ, and obedience to the law of ten commandments, were regarded as of minor importance. Division, heresy, and sensualism were rapidly gaining ground among the believers in Galatia. Paul’s soul was stirred as he saw the evils189 that threatened speedily to destroy these churches. He immediately wrote to the Galatians, exposing their false theories, and with great severity rebuking those who had departed from the faith. In the introduction to his epistle, he asserted his own position as an apostle, “not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead.” He had been commissioned by the highest authority, not of earth, but in Heaven. After giving his salutation to the church, he pointedly addresses them: “I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another gospel, which is not another.” The doctrines which the Galatians had received, could not in any sense be called the gospel; they were the teachings of men, and were directly opposed to the doctrines taught by Christ. The apostle continues: “But there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from Heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.” How different from his manner of writing to the Corinthian church is the course which he pursues toward the Galatians! In dealing with the former, he manifests great caution and tenderness, while he reproves the latter with abrupt severity. The Corinthians had been overcome by temptation, and deceived by the ingenious sophistry of teachers who presented errors under the guise of truth. They had become confused and bewildered. To teach them to distinguish the false from the true, required great caution and patience in their instructor. Harshness or190 injudicious haste would have destroyed his influence over those whom he sought to benefit. In the Galatian churches, open, unmasked error was supplanting the faith of the gospel. Christ, the true foundation, was virtually renounced for the obsolete ceremonies of Judaism. The apostle saw that if these churches were saved from the dangerous influences which threatened them, the most decisive measures must be taken, the sharpest warnings given, to bring them to a sense of their true condition. To deal wisely with different classes of minds, under varied circumstances and conditions, is a work requiring wisdom and judgment, enlightened and sanctified by the Spirit of God. The minister of Christ should learn the importance of adapting his labors to the condition of those whom he seeks to benefit. Tenderness, patience, decision, and firmness are alike needful; but they are to be exercised with proper discrimination. It is only by maintaining a close connection with God that his servants can hope to meet judiciously the trials and difficulties that still arise in the churches. Paul had presented to the Galatians the gospel of Christ in its purity. His teachings were in harmony with the Scriptures; and the Holy Spirit had witnessed to his labors. Hence he warned his brethren to listen to nothing that should contradict the truth which they had been taught. The apostle reverts to his own experience, of which the Galatians have been previously informed. He reminds them of his proficiency in the learning of the Jews, and his zeal for their religion. Even in early manhood he had achieved191 distinction as an able and zealous defender of the Jewish faith. But when Christ was revealed to him, he at once renounced all his prospective honors and advantages, and devoted his life to the preaching of the cross. He appeals to his brethren to decide whether in all this he could have been actuated by any worldly or selfish motive. He then shows them that after his conversion he had no opportunity to receive instruction from man. The doctrines which he preached had been revealed to him by the Lord Jesus Christ. After the vision at Damascus, Paul retired into Arabia, for communion with God. It was not until three years had elapsed that he went up to Jerusalem; and he then made a stay of but fifteen days, thence going out to preach the gospel to the Gentiles. He declares that he was “unknown by face unto the churches of Judea which were in Christ. But they had heard only, that he which persecuted us in times past, now preacheth the faith which once he destroyed. And they glorified God in me.” In thus reviewing his history, the apostle seeks to make apparent to all that by special manifestation of divine power he had been led to perceive and to grasp the great truths of the gospel, as presented in the Old Testament scriptures and embodied in the life of Christ on earth. It was the knowledge received from God himself which led Paul to warn and admonish the Galatians in that solemn and positive manner. He did not present the gospel in hesitancy and doubt, but with the assurance of settled conviction and absolute knowledge. In his epistle he clearly marks the contrast between being taught by man and receiving instruction direct from Christ. The apostle urged upon the Galatians, as their only safe course, to leave the false guides by whom they had been misled, and to return to the faith which they had received from the Source of truth and wisdom. Those false teachers were hypocritical, unregenerate men; unholy in heart, and corrupt in life. Their religion consisted in a round of ceremonies, by the performance of which they expected to receive the favor of God. They had no relish for a doctrine which taught, “Except a man be born again, he cannot see the kingdom of God.” Such a religion required too great a sacrifice. Hence they clung to their errors, deceiving themselves, and deceiving others. To substitute the external forms of religion for holiness of heart and life, is still as pleasing to the unrenewed nature as in the days of the apostles. For this reason, false teachers abound, and the people listen eagerly to their delusive doctrines. It is Satan’s studied effort to divert the minds of men from the one way of salvation,—faith in Christ, and obedience to the law of God. In every age the arch-enemy adapts his temptations to the prejudices or inclinations of the people. In apostolic times he led the Jews to exalt the ceremonial law, and reject Christ; at the present day he induces many professed Christians, under the pretense of honoring Christ, to cast contempt upon the moral law, and teach that its precepts may be transgressed with impunity. It is the duty of every faithful servant of God, to firmly and decidedly withstand these perverters of the faith, and to fearlessly expose their errors by the word of truth. Paul continues to vindicate his position as the193 apostle of Christ, not by the will of men, but by the power of God. He describes the visit which he made to Jerusalem to secure a settlement of the very questions which are now agitating the churches of Galatia, as to whether the Gentiles should submit to circumcision and keep the ceremonial law. This was the only instance in which he had deferred to the judgment of the other apostles as superior to his own. He had first sought a private interview, in which he set the matter in all its bearings before the leading apostles, Peter, James, and John. With far-seeing wisdom, he concluded that if these men could be led to take a right position, everything would be gained. Had he first presented the question before the whole council, there would have been a division of sentiment. The strong prejudice already excited because he had not enforced circumcision on the Gentiles, would have led many to take a stand against him. Thus the object of his visit would have been defeated, and his usefulness greatly hindered. But the three leading apostles, against whom no such prejudice existed, having themselves been won to the true position, brought the matter before the council, and won from all a concurrence in the decision to leave the Gentiles free from the obligations of the ceremonial law. Paul further disproved the accusations of his enemies, by showing that his position as an apostle of Christ had been acknowledged by the council at Jerusalem, and that in his labors among the Gentiles he had complied with the decisions of that council. Those who were seeking to destroy his influence, professed to acknowledge Peter, James, and John as pillars of the church.194 They were constantly extolling these apostles, and endeavoring to prove them superior to Paul in position and authority. But Paul showed that his enemies could not justify their course by a pretended regard for these apostles. While he honored them as faithful ministers of Christ, he showed that they had not attempted to instruct him, neither had they commissioned him to preach the gospel. They were convinced that God had called him to present the truth to the Gentiles, as he had designated Peter to go especially to the Jews. Hence they acknowledged before the council Paul’s divine commission, and received him as a fellow-laborer of equal position with themselves. It was not to exalt self, but to magnify the grace of God, that Paul thus presented to those who were denying his apostleship, proof that he was “not a whit behind the very chiefest apostles.” Those who sought to belittle his calling and his work were fighting against Christ, whose grace and power were manifested through Paul. Hence the apostle felt that he was forced, by the opposition of his enemies, and even by the course of his brethren, to take a decided stand to maintain his position and authority.