THE K I NG ' S BUS I NESS not open their hearts to the apostle. He has not defrauded any of them in order to make gain. He did not play havoc with any one’s doctrine or morals, thus bringing about spiritual ruin. No such things could his enemies charge against him justly— of these things the Corin thians themselves were witnesses. (b) Confidential Relations between the Apostle and the Corinthian Believers Reestablished (vii. 5-16). The renewnl of confidential relations is here set forth as being completed. The news of their changed and happy relationship towards the apostle was brought by Titus when Paul was in Macedonia (vii. 13-15). The apostle can now say, “ I rejoice in that in everything I am of good courage con cerning you.” (vii. 16). II Matters Concerning the Collection for the Poor Saints at Jerusalem (viii. 1-ix. 15) 1. Exemplary Beneficence (viii. 1-15). (a) Illustrated in the Matchless Giv ing of the Macedonian Churches (viii. 1-5). The Macedonian churches are singled out by Paul as an example in true Christian benevolence. They had contributed not only to the poor saints’ fund (viii. 3, 4), but also to the needs of the apostle himself while in their midst during his itinerary and while a prisoner at Rome (Philippians ii. 25; iv. 15-18). This they had done in the midst of great privation and need among themselves (viii. 2). They gave out of their need which in itself might have been a legitimate excuse for withholding their gifts at home and for themselves. How often to-day we hear the plea of need at home offered as an excuse for not sending money to aid the cause of missions. It is interesting to note what is said by way of characterizing their giving. It was with singless of heart and pur pose (cf. Ephesians vi. 5; Colossians iii. 22; Romans xii. 8; Hebrews xiii. 15-16). It was up to and beyond their means; yea, they even needed to be held back.
672 promises, the believer in Christ is exhorted to “ come out” from the ungodly, heathen, and unbelieving (Revelation xviii. 4; Isaiah lii. 11, 12; James iv. 4). There must be a separa tion between the Church and the world. How much sacrifice obedience to this injunction required we may not know, but it must have been great. It doubt less called for separation from loved ones and from friends and society (cf. Matthew x. 34-38). The fatherhood of God is dependent upon the faith and obedience of His children. It is interesting to note that Paul includes “ daughters” in this appel lation (cf. Isaiah xliii.,6). Such great promises made by so almighty a God form sufficient incentive to renounce all sin and uncleanness. We must see to it that our bodies are a fit, dean, holy dwelling place for God. Sin is filthiness; it stains and pollutes the body, soul, and spirit— the whole man is thereby contaminated, even as Sodom and Gomorrah (Jeremiah xxiii. 15; Revelation xiv. 4; 1 Corinthians viii. 7). We are to perfect holiness (vii. 1). Holiness is a growth, and needs to be nurtured and perfected (2 Peter iii. 18; 2 Corinthians iii. 18; Hebrews xii. 14). Perfection in holiness should be the aim of every Christian (Philippians ii. 12; Hebrews vi. 1, 2). The Christian must not only purge himself from all unclean ness, he must also cultivate holiness. It is not enough to pluck up thorns, we must plant flowers. Overcoming sins is but one part of the believer’s life. There must be the cultivation of Chris tian graces also. Not only must' the unclean spirit be cast out; Christ must be taken in as Guest (Luke xi. 24-26). Having removed the final hindrances to the complete reconciliation of the apostle and the Corinthian believers, Paul returns t6 the matter of the plea on which he asks for a return to the spirit of fellowship and confidence (vii. 2-4; cf. vi. 12, 13). There is abso lutely no reason at all why they should
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