An Expository Comment on 2 Corinthians 1, Exposition · Sermon 57
SERM. LVII.
Of our partaking with others in their Suffering for Chriſt, and how this is a way to intereſt our ſelves in the Joy and Glory which ſuch Sufferers enjoy.
2 COR. 1. 7.
Knowing that as you are partakers of the ſufferings, ſo ſhall ye be alſo of the conſolation.
IN theſe words we have a Declaration or Specification, wherein, or wherefore the hope of the Apoſtle was thus ſtedfaſt concerning them; it is, becauſe they did not wholly caſt off Paul, and contemn him for his afflictions, as the falſe Apoſtles endeavoured. The Apoſtles hope was ſtedfaſt (as you heard) not like the hope that we ſometimes have, which is mutable and uncertain. For how many are there with Pharaoh and Abab under ſome judgements of God, or under ſome exquiſite agonies of the ſoul, which complain of their ſinnes, cry out of their impieties? So that we have ſome buddings of hope concerning them, till at laſt they daſh all, and diſappoint all expectation by their Apoſtaſie; but ſuch is not the Apoſtles hope concerning theſe, he hath a ſurer foundation; and therefore he ſaith, foreign, Knowing, not gueſſing, or opinionating by ſlight conjectures, but knowing. It ſhould according to the rule of Grammar be foreign, for it is conſtructed with foreign, but it is uſual with the Apoſtle to tranſgreſſe ſuch rules of Grammar. This Samſon is not tied in ſuch cords. The vehement and affectionate zeal of Paul in his expreſſions cannot be ſo manacled. Thus the word is uſed abruptly, Rom. 13. 11.
In the ſecond place, we have the object of this his knowledge concerning the Corinthians, and that is, that they were foreign, Partakers of, or in communion with him in his afflictions; foreign: What is more humble and lowly than Paul in this expreſſion? ſaith Chryſoſtome; they who had not in the leaſt meaſure ſhared with him in ſufferings, yet he maketh them copartners with him. They are as Salmeron expreſſeth it, Copartners in the gain, and in the loſſe with Paul. They venture (as it were) in the Ship together. The word foreign, of which cometh foreign in the Text, is taken ſometimes actively, not for communion ſo much as commuuication. Therefore it is called diſtribution, 2 Cor. 9. 13. Thus 1 Cor. 13. 13. The communion of the Spirit, that is, The communication of the Spirit. And ſo 1 Cor. 10. 16. The bread and wine, Is it not the communion? The ſenſe may be, The communication of his body, and his blood; but very often it is uſed intranſitively (as it were) and ſignifieth Fellowſhip, Society and Communion. The Object of which ſpiritual communion is fully ſet down, 1 John 1. 3. Ye have fellowſhip with us, and truely our fellowſhip is with the Father, and with the Sonne.
As for the Adjective, which is the word in the Text, we have it uſed in that A double communion, 1. In what is evil.which is Evil, and in that which is Good. In that which is ſinfull, 2 Cor. 10. 10. I would not have you foreign, partakers of the table of Devils. Thus alſo the Verb foreign is uſed, 1 Tim. 5. 22. Partake not of other mens ſinnes. And 2 John 12. He that biddeth him, God ſpeed, is partaker of his evil deeds. We are not only to keep our ſelves from acting of ſinne; but look we do not partake with other in their impieties; and that is done many wayes; moſt have cauſe to pray with that good man, Lord forgive me my other mens ſinnes. If thou doeſt communicate with ſuch, then the Text will on the contrary be verified upon thee; as thou doeſt partake with them in their ſins, ſo thou ſhalt in their terrour and damnation. But
2. There is a good participation or copartnerſhip, of which the Text here 2. In what is good.ſpeaketh. Though Paul was perſecuted and ſuffered much for the preaching of the Goſpel, yet this did not deterre the Corinthians, or make them to be ſcandalized at Chriſt, and ſo to fall off from him; but they looked upon Pauls ſufferings, as their own, and ſo are affected with his perſecutions, as if they themſelves were perſecuted. This was it which made Paul have ſuch a ſtedfaſt hope of their ſincerity; for if their foundation had been ſandy, ſuch tempeſtuous winds would have overthrown all. Obſerve,
That a partaking of, and communion with thoſe who ſuffer for Chriſt, is a ſure The communion with thoſe who ſuffer for Chriſt, is a fair way to their joy and glory.way to intereſt in all that joy and glory which ſuch ſufferers ſhall at laſt receive from God.
The Corinthians ſhall partake with Paul in joy and glory, becauſe they are willing to partake with him in afflictions and perſecutions. The joy that is ſpoken of in the Text, is a diſtinct thing from glory and eternal happineſſe; for that is not till the Reſurrection, but Conſolation is for the preſent while we are here in the valley of tears. And indeed if we take conſolation for the relieving and reviving of the heart under miſeries, ſo it cannot be in Heaven, but in this world only.
To diſcover this truth, conſider
Firſt, That there may be a two-fold participation of, or fellowſhip with others 1. A two-fold communion with the afflicted. 1. When a man living in peace and quietneſs himſelf, yet is affected with their ſufferings.that are in afflictions:
1. When though we our ſelves are freed and delivered from all troubles, enjoying all outward peace and quietneſſe, yet we are compaſſionately affected with the condition of all thoſe members of Chriſt upon the earth who may be in an afflicted and troubled eſtate. For ſeeing all the people of God make up one body, if any part thereof ſuffer, the other parts condole and ſuffer with it: Inſomuch that it is plain, thou art a dead part in the body, deſtitute of all ſpiritual life, if thou canſt ſee the Church of God, or any part thereof lie wounded like the man of Jericho, and thou like the Prieſt and the Levite paſſe by, not laying it to heart. This fellowſhip in ſuffering is part of the Apoſtles meaning, which he attributeth to the Corinthians, and is indeed a good and ſure hope of grace in whomſoever we find it, Heb. 13. 3. The Apoſtle there exhorts to remember ſuch as are in bonds, but how? Not in a ſuperficial careleſſe manner, but as cordially and affectionately, as if we were bound with them. Now conſider, that if thou wert impoveriſhed, if thou wert baniſhed, if thou wert impriſoned, how much would it poſſeſſe thy heart all the day long? No leſſe is to be done for others, whom God thus exerciſes. The Scripture doth much delight in the compariſon of the Church with the natural body, and that becauſe of the intimate conjunction and ſympathy which is between the members if one be honoured, all rejoyce; if one be pained, all grieve. The Prophet complaineth, Amos 6. 6. of thoſe who enjoyed their pleaſures, and made themſelves merry, but did not remember the afflictions of Joſeph. Know then, that it is a ſpecial touchſtone of thy grace, when with Nehemiah, thou haſt all things that can be deſired for thy private content, yet doeſt mourn and pray, becauſe of the deſolations of Jeruſalem; and this may be one anſwer to that Queſtion, Why ſhould you ſpeak ſo much of afflictions and troubles to thoſe who have none at all? For let that be granted, yet are all the Churches of God in quietneſſe and freedom? Look abroad and see how it fareth with many that call on the Name of Chriſt; and thou wilt have cauſe to ſee, that though thou art not afflicted outwardly, yet in thy heart and ſoul thou art to be afflicted in all the afflictions of others. Why doeſt thou live, as if thou wert not of the body? Be of a more publick ſpirit, let the Churches gain, or loſſes be as thine own.
2. There is a fellowſhip with the afflictions of others, not onelyonly ſpiritual, but real, when we are caſt into the ſame outward condition, as others are. 2. When a man is caſt into the ſame outward condition.And this alſo may be part of the meaning in the Text. They were not onelyonly Spectators of Pauls troubles, but they themſelves had part of this burden upon their own ſhoulders: That cup of tribulation was given them to drink, as well as others. For although perſecutions do ſometimes fall onelyonly upon the Paſtors and Officers in the Church, yet for the moſt part it is univerſal, and purſueth all that call on Chriſt: That as with Chriſt there is no bond or free, no Jew or Gentile, all are one; ſo it is alſo with the enemies of Gods Church in their perſecutions, all are one to them. Look not then for an Ark, when all the people of God ſhall be in the waters. Though an Obadiah may live quietly in Ahabs Court, when the Elijahs are ſought for, to be put to death, yet this is not alwayes ſo; and that man, who will own Chriſt upon no other condition, but that he may not ſuffer for him, or be perſecuted for him, that man is unſound and rotten at the very heart.
Secondly, Conſider that it is no leſſe glorious before men, and acceptable 2. It is as glorious and acceptable to be a companion to ſufferers, as to ſuffer.unto God, to be a companion and an aſſociate with thoſe who do ſuffer, then if we did ſuffer our ſelves in our own perſon. This hath been alwayes a very hard task for fleſh and blood, to own the godly, while they are in a ſuffering condition. The Diſciples themſelves proved cowards and unfaithfull in this temptation: for when the Shepherd was ſmitten, all the ſheep were ſcattered. When Chriſt was to be crucified, all his Apoſtles fled from him, they dared not own him; and when Peter was charged to be one of Chriſts company, He curſeth and ſweareth, he did not know the man; he was afraid to own ſo much as the very knowledge of Chriſt. Indeed the godly women, Mary the mother of Chriſt, and others, they ſhewed more grace and courage than the very Apoſtles, that all honour and glory may be given to God alone; but as for his Diſciples, they hid themſelves, and were afraid to be companions with him. Hence the Apoſtle, Heb. 10. 33. exhorting believers, To call to mind their enduring of a great fight of afflictions, he inſtanceth wherein, partly, Whileſt ye were made a gazing ſtock both by reproaches and afflictions; and partly whileſt ye became companions of them, that were ſo uſed. Here you ſee, to become a companion to thoſe that ſuffer, not to flie from them, or forſake them, is made a great expreſſion of their love to God. Paul alſo 2 Tim. 1. 16. remembers what Oneſiphorus did to him, while in bonds, he mentioneth it, as if he would never have it forgotten any more, than that womans box of ointment poured on Chriſt. The Lord give mercy to the houſe of Oneſiphorus; Why? Becauſe he anſwered his name indeed, He oft refreſhed me, he ſought me out very diligently, and was not aſhamed of my chain. What a glorious character is here given to Oneſiphorus? He was not perſecuted himſelf, but he made himſelf a companion with thoſe that were. Paul complaineth of Demas, 2 Tim. 4. 10. That he had forſaken him, for he was now in hands, and to anſwer before Nero, who was known to be nothing but clay and blood mingled together, whoſe cruelty would extend to all abettors and well-wiſhers. If any did but ſigh in his time, it was a capital crime. This fear made Demas, (as it did all his other friends, verſ. 16.) forſake Paul; they had not faith and courage enough to venture for him, and therefore it's ſaid, He did love the preſent world; he loved his life and liberty too much; though ſome think this was but a temptation in Demas, and that he did return to Paul again. By this we ſee, how hard a thing it is, to own thoſe that are godly in their extremities. John 19. 38, 39. It is noted both of Joſeph of Arimathea, and of Nicodemus, both Diſciples of Chriſt, but ſecretly for fear of the Jewes, yet when Chriſt was crucified, they ſhewed their boldneſſe and courage about Chriſts body, when he was dead. And Matth, 25. at that terrible day of Judgement, judicial proceſſe againſt ſinnes of omiſſion, will be for neglect in this, I was in priſon, and ye viſited me not. When Chriſt and his cauſe are diſcountenanced in the world, then unleſſe a man have a ſincere and upright heart, he will curſe with Peter, and ſwear, That he knoweth not the men.
Theſe things laid as a foundation, let us conſider, why ſuch ſympathizing Reaſons why partaking with the Saints afflictions, doth intereſt us in their glory. 1. This demonſtrates our faith in Chriſt to be upon ſpiritual grounds.with, and partaking of others afflictions, doth intereſt in eternal glory. And
Firſt, This Reaſon is evident, Becauſe hereby we plainly demonſtrate, that our Faith in Chriſt, and acknowledging of him, is upon divine and ſpiritual grounds, that we do not know Chriſt, and the Chriſtian faith after the fleſh, Matth. 13. This diſcovered the thorny ground not to be true and right ſoil, becauſe in time of temptation, when the ſcorching Sun did ariſe, then all the hopefull fruit began to wither. This apoſtatizing from Chriſt in time of ſuch temptations, is ſo great a matter, that we are conſtantly to pray for the grace and aſſiſtance of God therein, that we be not left to our ſelves. For Peter being forſaken in ſome meaſure only, how dreadfull was his fall? And for this end it is that God ſuffereth perſecutions and troubles to accompany the profeſſion of his truth, that ſo it may be known who are ſound, and who hypocrites. If thou art but chaff, this winnowing will drive thee away. They are but a very few that acknowledge Chriſt upon ſpiritual and enduring grounds. So that though the world rage, though enemies be furious and bloudy, yet they ſtand like Mount Sion, that cannot be moved. Many become Chriſtians, as ſome did Jewes in Mardochees time for fear, and becauſe the State favoured the Jewes. Outward reſtraint maketh many take the title of Chriſtians, but they live the life of Heathens, becauſe the pleaſures of ſinne are preſent, and affect the ſenſe. Orant quia timent, peccant quia volunt, They pray and performe outward religious duties, becauſe they are afraid; but they ſinne, becauſe their will and pleaſure inclineth thereunto. Now theſe droſſie Chriſtians, when they are brought to the fire, they preſently melt away. It cannot be denied but that men may ſuffer much for a while at leaſt, and yet at laſt deny Chriſt, as we have ſad inſtances in Eccleſiaſtical Hiſtory; but many times ſuch, with that famous Cranmer, did prove the more couragious, and took an holy revenge upon themſelves. This accompanying Chriſt in his dangers, hath a notable promiſe, Luke 22. 28. Ye are they which have continued with me in my temptations, therefore I appoint unto you a Kingdome, that ye may eat and drinke with me, and ſit on thrones judging Iſrael. Even as Chriſt manifeſted his pure love to us, that in the midſt of all the agonies and miſeries he grapled with from God and men, yet he did not give over our cauſe, but compleated our redemption for us. If ſo be Solomon did ſo much favour Abiathar, though he deſerved death, that he told him he would not put him to death, though guilty, becauſe he had been afflicted in all wherein his father was afflicted, 1 Kin. 2. 26. How much more will Chriſt ſay thus to ſuch, who have not been driven from him by great afflictions?
Secondly, Such communion in afflictions muſt needs intereſt in glory, Becauſe this is ſuffering for Chriſt. Thou that art a companion to ſuch as ſuffer, 2. Becauſe this is ſuffering for Chriſt.thou doeſt ſuffer, partly in thy heart and affections, and partly expoſing thy ſelf to the rage of men, for owning ſuch. The approving, the pleading for, and refreſhing of thoſe that do ſuffer for Chriſt, proclaimeth to others, that thou art of the ſame way and perſwaſion, and that thou art ready to receive whatſoever load the world ſhall lay upon thee. So that it is not any defect in thy zeal, or in the adverſaries malice that maketh thee no ſufferer, but the meer providence of God, which reſtraineth theſe Lions that they do not devour thee, when they do others.
Uſe of Inſtruction, how falſe and hypocritical a thing it is to forſake any godly perſons, while they are in danger for Gods work; eſpecially for people to recoil and draw back from their Paſtors and Guides, while valiant for the truth. In ſuch curnal and worldly fears, thou publiſheſt thy corrupt and hypocritical heart to all the world: Thou that doeſt not in thy place and calling ſtand by and encourage ſuch who ſuffer for righteouſneſſe ſake, thou betrayeſt Chriſt like a Judas for thirty pieces of ſilver. See what a ſad complaint Paul maketh of ſuch falſe and ſelf-ſeeking revolters, 2 Tim. 4. 16, 17. At my first defence no man ſtood with me, but all men forſook me. Now leſt you ſhould think that it might be ſuch an infirmity of fear as might excuſe, he addeth, I pray God, it be not laid to their charge. The ſame petition Stephen (Act. 7.) uſeth about his perſecutors. Indeed concerning Alexander who ſo much withſtood him, he ſaith, The Lord reward him according to his work; becauſe he was a malicious oppoſer; but theſe did withdraw out of infirmity; yet Pauls prayer argueth it to be a very dangerous thing ſo to do.