12. For we commend not ourselves<\/em> ] ‘For’ is omitted by the best editors, and its omission clears the sense. “We are not endeavouring once more to recommend ourselves to you by what we have said. (For ‘again’ see note on ch. 2Co 3:1<\/span>.) That is quite needless (ch. 2Co 3:2-3<\/span>). We simply give you an opportunity of ‘answering the fool according to his folly,’ of shewing to those who judge by the appearance only, that we<\/em>, too, have some fruits at least of our ministry to shew.”<\/p>\n occasion to glory<\/em> ] The word here translated ‘to glory’ means, here as elsewhere in the N. T. (see note on ch. 2Co 1:14<\/span> and on 1Co 5:6<\/span>), cause of glorying or boasting<\/em>. According to its strict meaning (which probably ought not to be pressed here) it should be rendered ‘supplying you with a source whence you may find a cause of boasting on our behalf.’<\/p>\n in appearance<\/em> ] Literally, in face<\/strong>, i.e. in that which is visible. See ch. 2Co 10:7<\/span>.<\/p>\n and not in heart<\/em> ] Who have no ground for boasting in the purity of their motives, because self-interest is the only spring of their actions. Cf. 1 Corinthians 3<\/span>. throughout, and ch. 2Co 11:12-13<\/span>; Gal 4:17<\/span>.<\/p>\n For we commend not ourselves again unto you – <\/B>This refers to what he had said in the previous verse. He had there said that he had such a consciousness of integrity that he could appeal to God, and that he was persuaded that the Corinthians also approved his course, or admitted that he was influenced by right motives. He here states the reason why he had said this. It was not to commend himself to them. It was not to boast of his own character, nor was it in order to secure their praise or favor. Some might be disposed to misrepresent all that Paul said of himself, and to suppose that it was said for mere vain-glory, or the love of praise. He tells them, therefore, that his sole aim was necessary self-defense, and in order that they might have the fullest evidence that he, by whom they had been converted, was a true apostle; and that he whom they regarded as their friend and father in the gospel was a man of whom they need not be ashamed.<\/P> But give you occasion – <\/B>This is a very happy turn of expression. The sense is, You have been converted under my labors. You profess to regard me as your spiritual father and friend. I have no reason to doubt of your attachment to me. Yet you often hear my name slandered, and hear me accused of wanting the evidence of being an apostle, and of being vain-glorious, and self-seeking. I know your desire to vindicate my character, and to show that you are my friends. I, therefore, say these things in regard to myself in order that you may be thus able to show your respect for me, and to vindicate me from the false and slanderous accusations of my enemies. Thus doing, you will be able to answer them; to show that the man whom you thus respect is worthy of your confidence and esteem.<\/P> On your behalf – <\/B>For your own benefit, or as it were in self-vindication for adhering to me, and evincing attachment to me.<\/P> That ye may have somewhat to answer them – <\/B>That you may be furnished with a ready reply when you are charged with adhering to a man who has no claims to the apostleship, or who is slandered in any other way.<\/P> Which glory in appearance – <\/B>The false teachers in Corinth. Probably they boasted of their rank, their eloquence, their talents, their external advantages; but not in the qualities of the heart – in sincerity, honesty, real love for souls. Their consciences would not allow them to do this; and they knew themselves that their boasting was mere vain pretence, and that there was no real and solid ground for it. The margin is, in the face. The meaning is, probably, that their ground of boasting was external, and was such as can be seen of people, and was not rather the secret consciousness of right, which could exist only in the conscience and the heart. Paul, on the other hand, gloried mainly in his sincerity, his honesty, his desire for their salvation; in his conscious integrity before God; and not in any mere external advantages or professions, in his rank, eloquence, or talent. Accordingly, all his argument here turns on his sincerity, his conscious uprightness, and his real regard for their welfare. And the truth taught here is, that sincerity and conscious integrity are more valuable than any or all external advantages and endowments.<\/P><\/p>\n 2Co 5:12-17<\/span><\/p>\n For we commend not ourselves again unto you.<\/em><\/p>\n<\/p>\n Pauls self-commendation<\/strong><\/p>\n 1. <\/strong>St. Paul has been magnifying his ministry. It had been, he says, a ministry of the Spirit, not of the letter (2Co 3:6<\/span>). Its authority had been that of the truth (2Co 4:2<\/span>). It had been a suffering and a martyr ministry (2Co 4:8-10<\/span>); representative, too, of Christ in word and deed (2Co 4:5<\/span>; 2Co 10:1-18<\/span>); unworldly (2Co 5:2<\/span>; 2Co 5:8-9<\/span>); and persuasive (2Co 5:11<\/span>).<\/p>\n 2. <\/strong>But when a man speaks thus, we are apt to call it boasting, and Paul anticipates such a charge (2Co 3:1<\/span>; 2Co 5:12<\/span>). You say you commend yourself to our consciences. Now if all this is so plain, why commend yourself? The reply is: I do not commend myself for my own sake. It is not a personal boast. It is the only possible reply to those who require a ministry with splendid external credentials, instead of the inward witness of the heart (2Co 5:12<\/span>).<\/p>\n 1. <\/strong>We give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. The false teachers gloried in appearance, in outward demonstration, such as eloquence or spiritual gifts. On the contrary, St. Paul says that the true apostolic credentials are those of the heart–his truth, sufferings, simplicity, boldness, and his life as being an image of Christs. This corresponds with the fact that Christian ministers are prophets, not priests. The priest said: I am ordained Gods messenger: therefore, what I say is to be received. The prophet said: What I say is truth; therefore, I am to be received as from God. Consequently, the priest was always heard; the prophets words were rarely believed till he was slain: and this because men glory in appearances, not in heart. Now St. Pauls credentials were those of the heart (2Co 4:2<\/span>). First, we declare our message, and from it we deduce our apostleship. This is the Christian ministry.<\/p>\n 2. <\/strong>Whether we be beside ourselves it is to God, etc.<\/p>\n (1)<\/strong> The apostles defence might seem like that of one deranged, as once before it appeared to Festus. <\/strong>Well, said St. Paul, we adopt the words beside ourselves. Be it so! it is for Gods cause. We boast of our qualifications for the sake of God, to whom they all belong. Or again, Whether we be sober–that is, restrain ourselves–our moderation is an example of humility to you.<\/p>\n (2)<\/strong> There are, then, cases in which it is wise for a Christian to vindicate himself; there are others in which it is wiser to remain silent. It is sometimes false humility, and moderation, to lie under an undenied slur on our character or our words. Samuel vindicated himself, Whose ox have I taken? etc. On the other hand, some charges are delicate, complicated, and shadowy, that public defence leaves the matter worse than before. It is better, then, to let time and character defend you. For there are cases in which dignified silence is the Christians only defence. So it was in our Saviours life.<\/p>\n 1. <\/strong>Love, the main principle of Christian life. Christian liberty is a loving servitude to God. Just as if a slave were made free, and then felt himself bound in gratitude to toil with tenfold vigour for a master whom he loved instead of fearing; or just as the mother is the slave to her sick child, and would do almost impossibilities, not because it is her duty, but because <\/strong>she loves her child; so the <\/strong>whole moral law is abrogated to us as a law, because obedience to it is ensured in the spirit.<\/p>\n 2. <\/strong>The law of redeemed humanity, If one died for all, then all died. There are two kinds of death–one in sin, before redemption; the other to sin, which is redemption. Here it is of the <\/strong>death to sin. If one died as the representative of all, then in that death all died. This is the great thought throughout this Epistle. Every Christian is dead in Christs death, and risen in Christs resurrection.<\/p>\n 3. <\/strong>The new aspect of humanity in Christ, a new creation. A Christian is human nature revolutionised (2Co 5:17<\/span>). (F. W. Robertson, M. A.<\/em>)<\/p>\n<\/p>\n For whether we be beside ourselves, it is to God<\/strong>.<\/em><\/strong>—<\/p>\n Missionary enthusiasm<\/strong><\/p>\n 1. <\/strong>The worth of the human soul.<\/p>\n 2. <\/strong>The meaning of the word salvation. Deliverance from an infinite evil, and the enjoyment of an infinite good.<\/p>\n 3. <\/strong>The immense multitudes who are hourly passing to their eternal destiny without a knowledge of the Saviour.<\/p>\n 4. <\/strong>The lustre which their salvation will throw on the Redeemers glories to all eternity.<\/p>\n 1. <\/strong>From what region will you gather a sufficient number of missionaries? Missions to the Ottoman Empire alone would require more men than all your various societies can muster, and yet you talk of filling the world with converts!<\/p>\n 2. <\/strong>Where will you find resources sufficient for the magnitude of your enterprise? What all the societies put together raise is but as a drop to the ocean. The finances of an empire would not satisfy your demand.<\/p>\n 3. <\/strong>How formidable are your difficulties! from the peculiarities of governments, usages, customs, etc. How will you persuade the Jews to embrace the gospel of Christ; how break the adamantine barriers thrown across China; how overturn the venerable establishments of India; how civilise savages?<\/p>\n 4. <\/strong>Look at your own land–here you have Bibles, ministers, means; and what effects are produced? Physicians, heal yourselves, before you apply your remedy to the maladies of the world.<\/p>\n 1. <\/strong>On the <\/strong>decrees of God (Eph 1:8<\/span>; Eph 1:10<\/span>). Who shall contend against almighty power?<\/p>\n 2. <\/strong>On this earth, which was formed in subserviency to the design of God. It is still preserved as the theatre on which the designs of redemption are carried on. Can that plan fail for which this universe was formed, and for which alone it is preserved?<\/p>\n 3. <\/strong>On the hill of Calvary. There they see expiation made for the sins of the world. Now the channel is opened for salvation to the world. Redemption is purchased, and its application to the hearts of men is easy.<\/p>\n 4. <\/strong>On the mount of Olives. And there from the lips of Christ they hear His last command, and motive to exertion (Mat 28:18-19<\/span>).<\/p>\n 5. <\/strong>With angels before the throne of glory. On the head of Christ is the crown of universal empire, and from all parts the shout is heard, Hallelujah! for the Lord God omnipotent reigneth! Cannot He break down every barrier and open the whole world to our labours? Shall He not have the heathen for His inheritance?<\/p>\n 6. <\/strong>At Jerusalem on the day of Pentecost. And there they see the mighty power, on the success of which all their labours depend. Not by power, etc.<\/p>\n 7. <\/strong>On the hill of Zion, fast by the throne of God; and looking into the vista of prophecy, they see these wonders actually accomplishing–the whole earth filled with the glory of God; the idols utterly abolished; Christ having dominion from sea to sea; all nations blessed in Him, etc. What, then, becomes of all cavils of sceptics and mere nominal Christians? On whom does the charge of madness rest?<\/p>\n 1. <\/strong>Love to God. If we be beside ourselves, it is to God.<\/p>\n 2. <\/strong>Benevolence to man. If we be sober, it is for your cause.<\/p>\n 3. <\/strong>The constraining love of Christ. (W. Thorpe.<\/em>)<\/p>\n<\/p>\n Zeal in the cause of Christ<\/strong><\/p>\n Pauls great purpose here is to impress upon us the fact that the cause of Christ should be furthered by every legitimate means; the soberest wisdom or the most impassioned zeal. He vindicates zeal in the cause of Christ.<\/p>\n 1. <\/strong>The Bible concludes all under sin. And out in the broad world you have abundant confirmation of this testimony. You have it in your own history. There are thousands around you who revel in undisguised corruption. You have it further away in the countries which own Mahometan rule, and then in the far-off regions of heathenism proper, where the nature, bad in itself, is made a thousand-fold worse by its religion. Death is everywhere.<\/p>\n 2. <\/strong>Although a realising estimate of the worlds condition comes only when the judgment is enlightened from on high, the wise men of the world have felt an unsatisfactoriness for which they could hardly account. Each in his own way has guessed at the solution of the problem. The people are embruited; educate them. The nations are barbarous; civilise them. Men grovel in sensual pleasure; cultivate their aesthetic faculty. Amid all this tumult of the human, oh for something divine! And the divine is given–Christ has died for all men. There is hope for the worlds life. Oh, tell these tidings to the world, and it will live. On such a theme, tis impious to be calm! If we be beside ourselves, it is to God: and if we be sober, it is for your cause.<\/p>\n 1. <\/strong>Ye, then, who need rousing to energy in the service of Christ, think of His love to you.<\/p>\n 2. <\/strong>Take it as referring to your love to Christ, which the sense of His love has enkindled in the soul. The deepest affection in the believing heart will always be the love of Jesus. Oh, let this affection impel us, and who shall measure our diligence or repress our zeal? If meaner motive can prompt to heroic action–if from pure love of science astronomers dare encounter dangers just that they may watch in distant climes a transit, and if botanists can travel into inhospitable climes to gather specimens, and if, with no motive but love of country, and no recompense save bootless tears and an undying name, a Willoughby could sacrifice himself to blow up a magazine, and a Sarkeld could fire the Cashmere Gate at Delhi, surely we, with obligations incomparably higher, ought to present our lifeblood, if need be, for the cause of Christ, and for the good of souls. Let the scoffers spurn at us as they will; we are far superior to such poor contumely. Heaven applauds our enthusiasm, and we can vindicate it in the apostles words, If we be beside ourselves, it is to God: and if we be sober, it is for your cause. (W. M. Punshon, LL. D.<\/em>)<\/p>\n Verse 12<\/span>. For we commend not ourselves?<\/B><\/I>] I do not say these things to bespeak your good opinion, to procure your praise; but to give you an occasion to glory<\/I> – to exult on our behalf; and to furnish you with an answer to all those who either malign us or our ministry, and who only glory in appearance<\/I> – have no solid<\/I> ground<\/I> of exultation, and whose heart is dishonest and impure. St. Paul probably speaks here concerning the false apostle, who had been dividing the Church and endeavouring to raise a party to himself, by vilifying both the apostle and his doctrine.<\/P> <\/p>\n I do not speak this to commend myself unto you; he had before declared, that he trusted that he was made manifest to their consciences, and so needed not further to commend himself. But (saith he) I speak it only <\/P> to give you occasion to glory, <\/B>to glory in me as the apostle of Christ unto you, or to defend me against the scandals and reproaches of those that reproach me, when themselves have no true inward cause of glorying, though they have in outward appearance, in respect of their riches, wit, wisdom, or the like. <\/P> <\/p>\n 12. For<\/B>the reason why heleaves the manifestation of his sincerity in preaching to theirconsciences (2Co 3:1<\/span>), namely,his not wishing to “commend” himself again. <\/P> occasion to glory<\/B> (2Co1:14<\/span>), namely, as to our sincerity. <\/P> in appearance<\/B>Greek,<\/I>“face” (compare 1Sa 16:7<\/span>).The false teachers gloried in their outward appearance,<\/I> and inexternal recommendations (2Co11:18<\/span>) their learning, eloquence, wisdom, riches, not in vitalreligion in their heart.<\/I> Their conscience does not attesttheir inward sincerity, as mine does (2Co1:12<\/span>).<\/P><\/p>\n For we commend not ourselves again to you<\/strong>,…. We have no need to do so, being well known to you; nor do we intend it when we thus speak of ourselves, and of our ministrations:<\/p>\n but give you occasion to glory on our behalf<\/strong>; suggest some things to you which you may make use of in our favour, for the vindicating of our characters and conduct:<\/p>\n that you may have somewhat to answer them which glory in appearance, and not in heart<\/strong>; by whom are meant the false apostles who gloried in an outward show, in their learning, eloquence, and popular applause they had acquired, and not in the sincerity of their hearts, and the testimony of a good conscience, things which the true apostles of Christ were most ambitious of.<\/p>\n Apology for Seeming Self-Commendation.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> A. D.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 57.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 12 For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer<\/I> them which glory in appearance, and not in heart. 13 For whether we be beside ourselves, it is<\/I> to God: or whether we be sober, it is<\/I> for your cause. 14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: 15 And that<\/I> he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.<\/P> Here observe, I. The apostle makes an apology for seeming to commend himself and his fellow-labourers (v.<\/I><\/span> 13<\/span>), and tells them, 1. It was not to commend themselves, nor for their own sakes, that he had spoken of their fidelity and diligence in the former verses<\/span>; nor was he willing to suspect their good opinion of him. But, 2. The true reason was this, to put an argument in their mouths wherewith to answer his accusers, who made vain boastings, and gloried in appearances only; that he might give them an occasion to glory on their behalf,<\/I> or to defend them against the reproaches of their adversaries. And if the people can say that the word has been manifested to their consciences, and been effectual to their conversion and edification, this is the best defence they can make for the ministry of the word, when they are vilified and reproached.<\/P> II. He gives good reasons for their great zeal and diligence. Some of Paul’s adversaries had, it is likely, reproached him for his zeal and fervour, as if he had been a madman, or, in the language of our days, a fanatic; they imputed all to enthusiasm, as the Roman governor told him, Much learning has made thee mad,<\/I> Acts xxvi. 24<\/I><\/span>. But the apostle tells them, 1. It was for the glory of God, and the good of the church, that he was thus zealous and industrious: “Whether we be beside ourselves, or whether we be sober<\/I> (whether you or others do think the one or the other), it is to God,<\/I> and for his glory: and it is for your cause,<\/I> or to promote your good,” v.<\/I><\/span> 13<\/span>. If they manifested the greatest ardour and vehemency at some times, and used the greatest calmness in strong reasonings at other times, it was for the best ends; and in both methods they had good reason for what they did. For, 2. The love of Christ constrained them,<\/I> v.<\/span> 14<\/span><\/U><\/I><\/span>. They were under the sweetest and strongest constraints to do what they did. Love has a constraining virtue to excite ministers and private Christians in their duty. Our love to Christ will have this virtue; and Christ’s love to us, which was manifested in this great instance of his dying for us, will have this effect upon us, if it be duly considered and rightly judged of. For observe how the apostle argues for the reasonableness of love’s constraints, and declares, (1.) What we were before, and must have continued to be, had not Christ died for us: We were dead,<\/I> v.<\/span> 14<\/span><\/U><\/I><\/span>. If one died for all, then were all dead;<\/I> dead in law, under sentence of death; dead in sins and trespasses, spiritually dead. Note, This was the deplorable condition of all those for whom Christ died: they were lost and undone, dead and ruined, and must have remained thus miserable for ever if Christ had not died for them. (2.) What such should do, for whom Christ died; namely, that they should live to him. This is what Christ designed, that those who live,<\/I> who are made alive unto God by means of his death, should live to him that died for them, and rose again<\/I> for their sakes also, and that they should not live to themselves,<\/I> v.<\/span> 15<\/span><\/U><\/I><\/span>. Note, We should not make ourselves, but Christ, the end of our living and actions: and it was one end of Christ’s death to cure us of this self-love, and to excite us always to act under the commanding influence of his love. A Christian’s life should be consecrated to Christ; and then do we live as we ought to live when we live to Christ, who died for us.<\/P> <\/p>\n As giving you occasion of glorying <\/B> ( <\/SPAN><\/span>). An old Greek word (, <\/SPAN><\/span>, onset, rush), a base of operations, material with which to glory, as we say “a tip” only much more.<\/P> That ye may have wherewith to answer <\/B> ( <\/SPAN><\/span>). Literally, “That ye may have something against (for facing those, etc.).” Paul wishes his champions in Corinth to know the facts.<\/P> In appearance, and not in heart <\/B> ( <\/SPAN><\/span>). He means the Judaizers who were braggarts about their orthodox Judaism. <\/P> <\/p>\n <\/strong><\/p>\n 1) “For we commend not ourselves again unto you,”<\/strong> (ou palin heautous sunistanomen humin) “for ourselves we commend not again to you all,” we are not repeating our vindication of our ministry, 2Co 1:14<\/span>; 2Co 3:1<\/span>.<\/p>\n 2) “But give you occasion,”<\/strong> (alla amphimen diontes humin) “But (are) giving an occasion to you all,” by the writing of this letter to help and guide them.<\/p>\n 3) “To glory on our behalf,”<\/strong> (kauchematos huper hemon) “of a (to) boast on behalf of us,” in the Lord, our sincerity of purpose.<\/p>\n 4) “That ye may have somewhat to answer them,”<\/strong> (hina echete pros tous) “In order that you all may have or hold (it) with reference to the ones;” to be prepared to answer heretics and gainsayers is noble preparation from God, 1Pe 3:15<\/span>; Psa 119:46<\/span>; 2Ti 2:15<\/span>.<\/p>\n 5) “Which glory in appearance,”<\/strong> (en prosopo (kauchomenous) “In appearance glorying,” in outward appearance, in a show of glamour and clamor, Jas 2:1-4<\/span>; 2Co 10:7<\/span>; 1Pe 2:4<\/span>; Joh 7:24<\/span>.<\/p>\n 6) “And not in heart,”<\/strong> (kai me en kardia) “and not in heart” man looks on the outward appearance of the clamor and glamour of life but God looks on the heart, 1Sa 16:7<\/span>.<\/p>\n 12. For we commend not ourselves. He confirms what he had said immediately before, and at the same time anticipates a calumny that might be brought against him. For it might seem as if he were too careful as to his own praise, inasmuch as he spoke so frequently respecting himself. Nay, it is probable that this reproach had been cast upon him by the wicked. For when he says — We commend not ourselves again, he says this as if speaking in his own person. To commend is taken in a bad sense, as meaning to boast, or to brag. <\/p>\n When he adds — that he gives them occasion of glorying, he intimates in the first place, that he pleads their cause rather than his own, inasmuch as he gives up all with a view to their glory, and he again indirectly reproves their ingratitude, because they had not perceived it to be their duty to magnify, of their own accord, his Apostleship, so as not to impose upon him this necessity; and farther, because they had not perceived, that it was their interest rather than that of Paul himself, that his Apostleship should be accounted honorable. We are here taught, that Christ’s servants ought to be concerned as to their own reputation, only in so far as is for the advantage of the Church. Paul affirms with truth, that he is actuated by this disposition. (538) Let others see that they do not on false grounds pretend to follow his example. (539) We are taught farther, that that alone is a minister’s true praise, that is common to him with the whole Church, rather than peculiar to himself exclusively — in other words, that redounds to the advantage of all. <\/p>\n That ye may have something in opposition to those He intimates, in passing, that it is necessary to repress the vanity of those that make empty boasts, and that it is the duty of the Church to do so. For as ambition of this nature is a peculiarly destructive pestilence, it is dangerous to encourage it by dissimulation. As the Corinthians had not taken care to do this, Paul instructs them how they should act for the future. <\/p>\n To glory in appearance, not in heart, is to disguise one’s self by outward show, and to regard sincerity of heart as of no value; for those that will be truly wise will never glory but in God. (1Co 1:31<\/span>.) But wherever there is empty show, there is no sincerity, and no integrity of heart. <\/p>\n (538) “ Sainct Paul afferme qu’il a eu vne telle affection, et en cela dit verite;” — “Saint Paul affirms, that he has exercised such a disposition, and in this he says truth.” <\/p>\n (539) “ Que les autres aduisent, quand […] son exemple ils voudront parler ainsi, que ce ne soit point […] fausses enseignes;” — “Let others take care, when they would wish to speak of themselves in this manner, after his example, that it be not under false colors.” <\/p>\n (12) For we commend not ourselves again<\/strong> unto you.<\/strong>The better MSS. omit For, which may have been inserted for the sake of an apparent sequence of thought. In reality, however, what follows is more intelligible without it. He has scarcely uttered the words that precede this sentence when the poison of the barbed arrow of the sneer to which he had referred in 2Co. 3:1<\/span> again stings him. He hears his enemies saying, So he is commending himself again; and these words are the answer to that taunt. No, he says, it is not so, but in appealing to the witness of the work done in your consciences we give you an occasion (or Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The apostles defence of his self-approval. It was founded on two reasons.<\/p>\n
II. <\/strong>The general principles of life with which the apostles self-approval was connected.<\/p>\n
I. <\/strong>The grand object of the efforts of the apostles, and of ours. The cause in which, as a missionary society, we are engaged, is the salvation of the human race. How much does this sentence comprehend! To emancipate the human race–to raise numerous hordes from barbarism to civilisation, etc. But this object will increase in magnitude if we consider–<\/p>\n
II. <\/strong>The most plausible grounds on which many pronounce the members of these societies to be enthusiasts. We admit the object to be good; but is it feasible–is it possible? We give you credit for your intentions; but you are beside yourselves.<\/p>\n
III. <\/strong>The solid reasons which others, more candid, have for esteeming the zealous members of this society sober-minded. The question at issue is–Is this cause the cause of God? If so, all difficulties vanish. They take their stand–<\/p>\n
IV. <\/strong>The motives by which the friends of missions are actuated.<\/p>\n
I. <\/strong>From the condition of the world. He speaks of the world as in a state of spiritual death. This is by no means the worlds estimate. It is short-sighted, and therefore self-complacent. The discovery of its true position comes only when the mind is enlightened.<\/p>\n
II. <\/strong>From the obligation of the church, in that He died for all, that they which live, should not henceforth live unto themselves, etc. In an age of organisation against idolatry there is one proud, rampant idolatry which retains its ascendancy amongst us–selfishness. Now it is against this principle in human nature throned within us all, that Christianity goes forth to combat. Have you obtained life from the dead through His name? Then you are bound to spend it for His honour, and watching with godly jealousy for every possible opportunity of doing good, to spend and be spent for them who have not yet your Master known. And then, as gratitude rises and the fire burns, and the heart is full, and the frame quivers with the intensity of its emotions, just remember that there is a world lying in the wicked one. Lift up your voice in the midst of them, lift it up, be not afraid. Say unto the cities of Judah, Behold your God. Men will call you mad, but you can give them the apostles answer, If we be beside ourselves, it is to God: if we be sober, it is for your cause.<\/p>\n
III. <\/strong>From the master motive of the Saviours constraining love. The love of Christ constraineth us.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n