2 Corinthians

Nevertheless, though forced to speak of himself, the apostle would glory only in his infirmities. But he is, as it were, outside his natural work. His past life unfolds before his eyes. The Corinthians obliged him to think of things which he had left behind. After having ended his account, and declared that he would glory in his infirmities alone, there was one circumstance that recurred to him. Nothing can be more natural, more simple, than all these communications. Must he glory? It is but unprofitable. He would come to that of which a man — as in the flesh — could not glory. It was the sovereign power of God, in which the man had no part. It was a man in Christ of whom he spoke — such a one had been caught up to the third heaven, to paradise; in the body, or out of the body, he knew not. The body had no part in it. Of such a one he would glory. Corinthians 12.

That which exalted him on the earth he would put aside. That which took him up to heaven — that which gave him a portion there — that which he was "in Christ" — was his glory, the joy of his heart, the portion in which he readily would glory. Happy being! whose portion in Christ was such that, in thinking of it, he is content to forget all that could exalt him as man; as he says elsewhere as to his hope, "that I may win Christ." The man, the body, had no share in a power, to taste of which he had to be caught up into heaven; but of such a one he would glory. There, where God and His glory are everything, separated from his body as to any consciousness of being in it, he heard things which men in the body were not capable of entering into, and which it was not fitting that a mortal man should declare, which the mode of being of a man in the body could not admit. These things had made the deepest impression on the apostle; they strengthened him for the ministry; but he could not introduce them into the manner of understanding and communicating which belongs to man's condition here below.

But many practical lessons are connected with this marvellous favour shown to the apostle. I say, marvellous; for in truth one feels what a ministry must his have been, whose strength, and whose way of seeing and judging, were drawn from such a position. What an extraordinary mission was that of this apostle! But he had it in an earthen vessel. Nothing amends the flesh. Once come back into the consciousness of his human existence on earth, the apostle's flesh would have taken advantage of the favour he had enjoyed to exalt him in his own eyes, to say, 'None have been in the third heaven but thou, Paul.' To be near God in the glory, as out of the body, does not puff up. All is Christ, and Christ is all: self is forgotten. To have been there is another thing. The presence of God makes us feel our nothingness. The flesh can avail itself of our having been in it, when we are no longer there. Alas! what is man? But God is watchful; in His grace He provided for the danger of His poor servant. To have taken him up to a fourth heaven — so to speak — would only have increased the danger. There is no way of amending the flesh; the presence of God silences it. It will boast of it as soon as it is no longer there. To walk safely, it must be held in check, such as it is. We have to reckon it dead; but it often requires to be bridled, that the heart be not drawn away from God by its means, and that it may neither impede our walk nor spoil our testimony. Paul received a thorn in the flesh, lest he should be puffed up on account of the abundant revelations which he had received. We know, by the epistle to the Galatians, that it was something which tended to make him contemptible in his preaching: a very intelligible counterpoise to these remarkable revelations.

God left this task to Satan, as He used him for the humiliation of Job. Whatever graces may be bestowed on us, we must go through the ordinary exercises of personal faith, in which the heart only walks safely when the flesh is bridled, and so practically nullified, that we are not conscious of it as active in us when we wish to be wholly given to God, and to think of Him and with Him according to our measure.

Three times (like the Lord with reference to the cup He was to drink) the apostle asks Him that the thorn may be taken away; but the divine life is fashioned in the putting off of self, and — imperfect as we are — this putting off as to practice that which, as to truth, if we look at our standing in Christ, we have put off, is wrought by our being made conscious of the humiliating unsuitableness of this flesh, which we like to gratify, to the presence of God and the service to which we are called. Happy for us when it is by way of prevention, and not by the humiliation of a fall, as was the case with Peter! The difference is plain. There it was self-confidence mingled with self-will in spite of the Lord's warnings. Here, though still the flesh, the occasion was the revelations which had been made to Paul. If we learn the tendency of the flesh in the presence of God, we come out of it humble, and we escape humiliation. But in general (and we may say in some respects with all) we have to experience the revelations that lift us up to God, whatever their measure may be, and we have to experience what the vessel is in which it is contained, by the pain it gives us through the sense of what it is — I do not say through falls.

God, in His government, knows how to unite suffering for Christ, and the discipline in the flesh, in the same circumstance; and this explains Hebrews 12:1-11. The apostle preached: if he was despised in his preaching it was truly for the Lord that he suffered; nevertheless the same thing disciplined the flesh, and prevented the apostle priding himself on the revelations he enjoyed, and the consequent power with which he unfolded the truth. In the presence of God, in the third heaven, he truly felt that man was nothing, and Christ everything. He must acquire the practical experience of the same thing below. The flesh must be annulled, where it is not a nullity, by the experimental sense of the evil which is in it, and must thus become consciously a nullity in the personal experience of that which it is. For what was the flesh of Paul — which only hindered him morally in his work, by drawing him away from God — except a troublesome companion in his work? The suppression of the flesh felt and judged was a most profitable exercise of the heart.

Observe here the blessed position of the apostle, as caught up into the third heaven. He could glory in such a one, because self was entirely lost in the things with which he was in relation He did not merely glory in the things, neither does he say "in myself." Self was completely lost sight of in the enjoyment of things that were unutterable by the man when he returned into the consciousness of self. He would glory in such a one; but in himself, looked at in flesh, he would not glory, save in his infirmities. On the other hand, is it not humiliating to think that he who had enjoyed such exaltation should have to go through the painful experience of what the flesh is, wicked, despicable, and selfish?

Observe also the difference between Christ and any man whatsoever. Christ could be on the mount in glory with Moses, and be owned as His Son by the Father Himself; and He can be on the plain in the presence of Satan and of the multitude; but, although the scenes are different, He is alike perfect in each. We find admirable affections in the apostles, and especially in Paul; we find works, as Jesus said, greater than His own; we find exercises of heart, and astonishing heights by grace; in a word we see a marvellous power developed by the Holy Ghost in this extraordinary servant of the Lord; but we do not find the evenness that was in Christ. He was the Son of man who was in heaven. Such as Paul are chords on which God strikes and on which He produces a wondrous music; but Christ is all the music itself.

Finally, observe that the humiliation needed to reduce the rebellious flesh to its nothingness is used by Christ to display His power in it. Thus humbled, we learn our dependence. All that is of us, all that constitutes self, is a hindrance; the infirmity is that in which it is put down, laid low, in which weakness is realised. The power of Christ is perfected in it. It is a general principle; humanly speaking, the cross was weakness. Death is the opposite of the strength of man. Nevertheless it is in it that the strength of Christ revealed itself. In it He accomplished His glorious work of salvation.

It is not sin in the flesh that is the subject here when infirmity is spoken of, but what is contrary to the strength of man. Christ never leant on human strength for a moment; He lived by the Father, who had sent Him. The power of the Holy Ghost alone was displayed in Him. Paul needed to have the flesh reduced to weakness, in order that there might not be in it the motion of sin which was natural to it. When the flesh was reduced to its true nothingness as far as good is concerned, and in a manifest way, then Christ could display His strength in it. That strength had its true character. Remark it well: that is always its character — strength made perfect in infirmity. The blessed apostle could glory in a man in Christ above, enjoying all this beatitude, these marvellous things which shut out self, so much were they above all we are. While enjoying them, he was not conscious of the existence of his body. When he was again conscious of it, that which he had heard could not be translated into those communications which had the body for their instrument, and human ears as the means of intelligence. He gloried in that man in Christ above. Here below he only gloried in Christ Himself, and in that infirmity which gave occasion for the power of Christ to rest on him, and which was the demonstration that this power was that of Christ, that Christ made him the vessel of its manifestation. But this nevertheless was realised by painful experiences. The first was the man in Christ, the second the power of Christ resting on the man. For the first the man as to flesh is nothing; as to the second it is judged and put down — turned to weakness, that we may learn, and Christ's power may be manifested. There is an impulse, an ineffable source of ministry on high. Strength comes in, on the humiliation of man as he is in this world, when the man is reduced to nothingness — his true value in divine things — and Christ unfolds in him that strength which could not associate itself with the strength of man, nor depend on it in any way whatsoever. If the instrument was weak, as they alleged, the power which had wrought must have been — not its power, but that of Christ.

Thus, as at the beginning of the epistle we had the true characteristics of the ministry in connection with the objects that gave it that character, so we have here its practical strength, and the source of that strength, in connection with the vessel in which the testimony was deposited, the way in which this ministry was exercised by bringing a mortal man into connection with the ineffable sources from which it flowed, and with the living, present, active energy of Christ, so that the man should be capable of it, and yet that he should not accomplish it in his own carnal strength — a thing moreover impossible in itself.*
{* This chapter is altogether a striking one. We have Christians in the highest and lowest conditions; in the third heaven, and in actual low sin. In the first, a man in Christ (true in position, if not in vision, of us all), the apostle glories, and we are right to glory — that is a man in Christ. As to what he is in himself he has to be brought to utter nothingness. But neither the glorying in the man in Christ, nor his being made nothing of in flesh, is power: the latter is the path to it; but then, being nothing, Christ's power is with him, rests on him, and here he has power in service, the man in Christ his own place — Christ in, or His power on, the man, his strength to serve. So that we have the highest apprehension of the Spirit, the lowest failure in flesh, and the way of power in making nothing of the latter, Christ's power being thereon with us, practical power while in the body. But there will be the sense of weakness, the want of proportion between what we are as to the earthen vessel, and what is ministered and enjoyed. It is not merely what is evil but the earthen vessel in which the treasure is.}

Thus the apostle gloried in his sufferings and his infirmities. He had been obliged to speak as a fool; they who ought themselves to have proclaimed the excellence of his ministry had forced him to do it. It was among them that all the most striking proofs of an apostolic ministry had been given. If in anything they had been behind other churches with regard to proofs of his apostleship, it was in their not having contributed anything to his maintenance. He was coming again. This proof would still be wanting. He would spend himself for them, as a kind father; even although the more he loved, the less he should be loved. Would they say that he had kept up appearances by taking nothing himself, but that he knew how to indemnify himself by using Titus in order to receive from them? It was no such thing. They well knew that Titus had walked among them in the same spirit as the apostle. Sad work, when one who is above these wretched motives and ways of judging and estimating things, and full of these divine and glorious motives of Christ, is obliged to come down to those which occupy the selfish hearts of the people with whom he has to do — hearts that are on a level with the motives which animate and govern the world that surrounds them! But love must bear all things and must think for others, if one cannot think with them, not they with oneself.

Is it then that the apostle took the Corinthians for judges of his conduct? He spoke before God in Christ; and only feared lest, when he came, he should find many of those who professed the name of Christ like the world of iniquity that surrounded them; and that he should be humbled amongst them, and have to bewail many who had already sinned and had not repented of their misdeeds.