2 Corinthians 12:19-21

You have been thinking for a long time that it is to you that we have been making our defence. It is before God, in Christ, that we speak. All that we have said, beloved, is for your upbuilding, for I am afraid, in case, when I come, I may find you not such as I wish that you should be, and that I should be found by you not such as you wish me to be. I am afraid that, when I come, there may be amongst you strife, envy, outbursts of anger, the factious spirit, slanderings, whisperings, all kinds of conceit and disorder. I am afraid that, when I come, God may humiliate me again in your presence and that I may have to mourn for many of those who sinned before and who have not repented of the impurity and fornication and uncleanness which they committed.

As he comes near the end of his defence one thing strikes Paul. All this citing of his qualifications and all this self apology may look as if he cared a great deal for what men thought of him. Nothing could be further from the truth. So long as Paul knew himself to be right with God, he did not greatly care what men thought, and what he has said must not be misconstrued as an attempt to win their approval. On one occasion Abraham Lincoln and his counsellors had taken an important decision. One of the counsellors said, "Well, Mr. President, I hope that God is on our side." Lincoln answered, "What I am worried about is, not if God is on our side, but if we are on God's side." Paul's supreme aim was to stand right with God no matter what men thought or said.

So he moves on to the visit which he intends to pay to Corinth. Rather grimly he says that he hopes that he will not find them as he would not wish them to be, for, if that happens, they will assuredly find him what they would not wish him to be. There is a certain threat there. He does not want to take stern measures, but, if necessary, he will not shrink from them. Then Paul goes on to list what might be called the marks of the unchristian Church.

There is strife (eris, G2054). This is a word of battles. It denotes rivalry and competition, discord about place and prestige. It is the characteristic of the man who has forgotten that only he who humbles himself can be exalted.

There is envy (zelos, G2205). This is a great word which has come down in the world. Originally it described a great emotion, that of the man who sees a fine life or a fine action and is moved to emulation. But emulation can so easily become envy, the desire to have what is not ours to have, the spirit which grudges others the possession of anything denied to us. Emulation in fine things is a noble quality; but envy is the characteristic of a mean and little mind.

There are outbursts of anger (thumoi, G2372). This does not denote a settled and prolonged wrath. It denotes sudden explosions of passionate anger. It is the kind of anger which Basil described as the intoxication of the soul, that sweeps a man into doing things for which afterwards he is bitterly sorry. The ancients said themselves that such outbursts were more characteristic of beasts than men. The beast cannot control itself; man ought to be able to do so; and when passion runs away with him he is more kin to the unreasoning and undisciplined beast than he is to thinking man.

There is the factious spirit (eritheia). Originally this word simply described work which is done for pay, the work of the day labourer. It went on to describe the work which is done for no other motives than for pay. It describes that utterly selfish and self-centred ambition which has no idea of service and which is in everything for what it can get out of it for itself.

There are slanderings and whisperings (katalaliai (G2636) and psithurismoi, G5587). The first word describes the open, loud-mouthed attack, the insults flung out in public, the public vilification of some person whose views are different. The second is a much nastier word. It describes the whispering campaign of malicious gossip, the slanderous story murmured in someone's ear, the discreditable tale passed on as a spicy secret. With the first kind of slander a man can at least deal because it is a frontal attack. With the second kind he is often helpless to deal because it is an underground movement which will not face him, and an insidious poisoning of the atmosphere whose source he cannot attack because he does not know it.

There is conceit (phusioseis, G5450). Within the Church a man should certainly magnify his office, but, equally certainly, he should never magnify himself. When men see our good deeds, it is not we whom they should glorify but the Father in heaven whom we serve and who has enabled us to do them. There is disorder (akatastasiai, G181). This is the word for tumults, disorders, anarchy. There is one danger which ever besets a Church. A Church is a democracy, but it may become a democracy run mad. A democracy is not a place where every man has a right to do what he likes; it is a place where people enter into a fellowship in which the watchword is not independent isolation but interdependent togetherness.

Finally there are the sins of which even yet some of the recalcitrant Corinthians may not have repented. There is uncleanness (akatharsia, G167). The word means everything which would unfit a man to enter into God's presence. It describes the life muddied with wallowing in the world's ways. Kipling prayed,

"Teach us to rule ourselves alway,

Controlled and cleanly night and day."

Akatharsia (G167) is the very opposite of that clean purity.

There is fornication (porneia, G4202). The Corinthians lived in a society which did not regard adultery as a sin and expected a man to take his pleasures where he could. It was so easy to be infected and to relapse into what appealed so much to the lower side of human nature. They must lay hold on that hope which can,

"Purge the soul from sense and sin,

As Christ himself is pure."

There was uncleanness (aselgeia, G766). Here is an untranslatable word. It does not solely mean sexual uncleanness; it is sheer wanton insolence. As Basil defined it, "It is that attitude of the soul which has never borne and never will bear the pain of discipline." It is the insolence that knows no restraint, that has no sense of the decencies of things, that will dare anything that wanton caprice demands, that is careless of public opinion and its own good name so long as it gets what it wants. Josephus ascribes it to Jezebel who built a temple to Baal in the very city of God itself. The basic Greek sin was hubris (G5196), and hubris is that proud insolence which gives neither God nor man his place. Aselgeia (G766) is the insolently selfish spirit, which is lost to honour, and which will take what it wants, where it wants, in shameless disregard of God and man.