1 Corinzi 2:3

DISCOURSE: 1934
THE FEELINGS OF A FAITHFUL MINISTER

1 Corinzi 2:3. I was with you in weakness, and in fear, and in much trembling.

THERE was one subject on which St. Paul delighted chiefly to expatiate, which was, “Christ crucified;” a subject which to the Jews was a stumbling-block, and to the Greeks foolishness. The mode on which he insisted upon it, contributed to render it yet more distasteful to the philosophic reasoners of Greece and Rome: he laid aside all needless parade of wisdom, and all adventitious ornaments of rhetoric, and plainly declared the fact, that Christ was crucified for the sins of men.

This he did, not because he was not able to express himself agreeably to the taste of men of learning, but because he was anxious “that the faith” of all who received the Gospel “should stand, not in the wisdom of men, but in the power of God,” accompanying a simple statement of the truth. It is probable, too, that somewhat in his speech and external form contributed to render him base and contemptible in the eyes of many [Note: 2 Corinzi 10:1; 2 Corinzi 10:10; Galati 4:13.

]. In addition to all this, the hostility of his enemies was most bitter, so that they sought by all possible means to destroy him. These diversified trials he sustained for the most part with great fortitude: but it seems that at Corinth his courage was in some degree shaken; for our blessed Lord, in order to comfort and encourage him, appeared to him in a vision, and bade him not be afraid, for that he would suffer none in that place to hurt him [Note: Atti degli Apostoli 18:9.

]. To this state of mind he most probably alludes in the words before us, declaring, that, partly by his “fightings without and fears within,” he had been “among them in weakness, and fear, and much trembling.” But we must not confine the words to this sense: there can be no doubt but that he had many other sources of inward trial, such as are common to all who execute the ministerial office. What these are, and what corresponding feelings they call for amongst a believing people, it is our present intention to inquire.

We will shew,

I. The feelings experienced by a faithful minister—

However light many think of the ministerial office, it is a situation of great difficulty, insomuch that there is not any truly faithful minister who does not find the expressions in our text exactly descriptive of his own feelings.
To the frame of mind here spoken of, he will of necessity be led,

1. From a view of the vast importance of his work—

[A minister is an ambassador from the court of heaven, empowered to declare to men the terms on which a reconciliation may be effected between God and them, and on which they who are now objects of God’s righteous indignation may become monuments of his love and favour. A man who has the fate of an empire depending on him, sustains an arduous office: but all the empires upon earth are not of equal value with one soul.

What a weight then has he upon him, who undertakes to negociate a treaty between God and man,—a treaty, on the acceptance or rejection of which the everlasting salvation of hundreds, and perhaps of thousands, depends! Methinks this were an office for an angel, rather than a poor worm like ourselves: yet is it devolved on us: and every one who is able to estimate its importance, and desires to execute it with success, must needs execute it “in weakness, and in fear, and in much trembling.”]

2. From a sense of his own insufficiency to perform it—

[In one who would perform this office aright, there ought to be a combination of all that is good and great. There need not indeed be the same kind of knowledge, or the same species of talent as would be necessary for a person entrusted with the political interests of men: but there should be a deep insight into the great mystery of redemption; a comprehensive view of it, as founded in the necessities of our fallen nature, and adapted to all our wants.

There should be an ability to bring forth out of the inexhaustible stores that are contained in the sacred volume, whatever is best fitted for the establishment of sound doctrine and the refutation of error, as also for the correction of every thing that is wrong in practice, and the promotion of universal righteousness [Note: 2 Timoteo 3:16.

]: he should be “a scribe well instructed unto the kingdom of God,” and able to meet every case with suitable instruction. He should also be endued with such grace, as to exemplify in his own spirit and conduct all that he teaches to others; being “an example to believers in word, in conversation, in charity, in spirit, in faith, in purity [Note: 1 Timoteo 4:12.

].” But, as St. Paul himself says, “Who is sufficient for these things?” Who that has any consciousness of his own ignorance and sinfulness, does not tremble at the idea of his own utter inadequacy to the work assigned him?]

3. From a consideration of his own awful responsibility—

[We are constituted watchmen to the house of Israel; and are warned beforehand, that if any soul shall perish through our neglect, his “blood shall be required at our hand [Note: Ezechiele 33:6.]:” and on this account we are told to “watch for souls, as those who must give account [Note: Ebrei 13:17.

].” But who can reflect on this, and not tremble? It is an awful thought, that we must every one of us answer for ourselves: but how much more, that we must give an account of the hundreds and thousands that are committed to our charge! Verily, if there were not a God of infinite mercy to pity our weakness and to pardon our defects, I know not who would dare to undertake the office. Whenever we hear the bell announcing the death or funeral of one that was under our care, we are constrained to ask, What was the state of that soul? Did I do all that I could for him whilst he was alive? Can I say as before God, that “I am pure from his blood?” Ah, brethren! this is sometimes a heavy load upon the mind; for, of all the people upon the face of the earth, the man who most stands in need of superabounding grace and mercy, is he who has the care of souls committed to him: and the minister that does not tremble at this thought, has, above all men in the world, the most need to tremble.]

4. From an apprehension lest his labour should after all be in vain—

[The labours of Jesus himself, and of all his Apostles, were, with respect to the great mass of their hearers, in vain: no wonder, therefore, that it is so with respect to us. And what a distressing thought is this, that we eventually increase the guilt and condemnation of vast multitudes, over whom we have wept, and for whose salvation we have laboured! The word which we preach to them, if it be not “a savour of life unto life, becomes to them a savour of death unto death [Note: 2 Corinzi 2:16.

].” If we had not laboured among them, “they would not, comparatively, have had sin: but now they have no cloak for their sin [Note: Giovanni 15:22.]:” the more they are, like Capernaum, exalted in their privileges, the more deeply will they be cast down into hell for their abuse of them [Note: Matteo 11:22.

]. Who that has a spark of compassion in his soul, can look around him on the multitudes who have hitherto withstood his efforts for their good, and not weep over them? Who, when he reflects, that, with respect to many, his commission will prove only like that delegated to Isaiah, “Go, and make the heart of this people fat, and their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed [Note: Isaia 6:9.

];” who, I say, can reflect on this, and not be “in weakness, and fear, and much trembling;” more especially when he considers how much the failure may have been owing to his own deficiencies?

Such then are, and ought to be, the feelings of all who have learned to estimate aright the difficulties and dangers of the ministerial office.]
Corresponding with these are,

II.

The feelings called for in a believing people—

These, it is true, are not expressly mentioned in our text; but they are so closely connected with the foregoing subject, that we must on no account omit to notice them.

Two things are evidently called for on the part of those who are blessed with such a minister:
1.

A reciprocal concern for his welfare—

[Whilst he is thus “travailing, as it were, in birth with them,” they should be deeply concerned for him, and study by all possible means to strengthen his hands and to comfort his heart. They should co-operate with him in every labour of love; they should, as far as their influence extends, endeavour to confirm his word, and to advance his work. In their own families, especially, they should be labourers together with him.

Above all, they should assist him daily with their prayers. How often does the Apostle say, “Brethren, pray for us [Note: 1 Tessalonicesi 5:25.Ebrei 13:18.]!” yea, with what extreme earnestness did he entreat this succour from the Church at Rome; “I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me [Note: Romani 15:30.

]”! To this he confidently looked, as to an infallible source of blessings to his own soul [Note: Filippesi 1:19.], and of success to his ministerial exertions [Note: 2 Corinzi 1:11.Efesini 6:18.

]! This therefore is the duty of every one, in return for those efforts which his minister is using for his good. Intercession is an ordinance of God; and is replete with benefit invariably to those who use it, and most generally to those in whose behalf it is used. Does your minister then stand in need of wisdom, of zeal, of patience, of love, of all manner of gracious communications? be instant in prayer for him, that he may receive from the fulness that is in Christ all seasonable and necessary supplies.

Without such co-operation on your part he can scarcely hope to bear up under the pressure of the load that is laid upon him. He is ready at times to complain, as Moses did under the weight that had been laid upon him: “Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burthen of all this people upon me? Have I conceived all this people? Have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers? I am not able to bear all this people alone, because it is too heavy for me [Note: Numeri 11:11; Numeri 11:14.

].” Learn then, brethren, to sympathize with him; and “labour fervently and without ceasing in prayer to God for him, that he may be enabled to stand perfect and complete in all the will of God [Note: Colossesi 4:12.].”]

2. An anxious desire to answer the end of his exertions—

[Is a minister thus deeply exercised for his people’s good, and should not they be anxious for their own? Is he harassed with unremitting solicitude, and should they be sitting in a state of indifference? Know, brethren, that the very circumstance of God’s having set apart an order of men to labour for your souls, is a very abundant proof that your souls are of an inestimable value, and that all the anxiety you can feel is less than they call for at your hands.

Do but consider, that every moment you are ripening either for heaven or for hell; every action, every word, and every thought, is enhancing either your happiness or misery for ever. More particularly are you responsible for all the means of grace which you enjoy, and for all the efforts which are used for your salvation. Should not this thought fill you with fear and trembling, more especially when you look back upon the opportunities which you have neglected to improve? Have you no reason to fear, lest he who seeks your eternal welfare, and longs above all things to have you as his “joy and crown of rejoicing in the last day,” should, after all, be a swift witness against you to your everlasting confusion? Begin then, if you have not yet begun, to cherish this salutary fear.

Remember, what his object is; and then inquire, whether that object have been attained in you. It is not to an approbation of his ministry, or to a mere profession of the truth, that he wishes to convert you, but to a cordial acceptance of the Gospel salvation, and an entire surrender of your souls to God. Less than this will not answer the ends of his ministry, or bring any substantial blessing on your own souls.

I pray you, examine well how far this good work has been wrought within you; and learn to “work out your salvation with fear and trembling.” We do not mean that you should be kept in a state of slavish fear: for the very scope and intent of the Gospel is to “cast out all such fear as hath torment.” It is a filial fear that we recommend to you; and it is a filial fear that we would cultivate ourselves: but the more that abounds in ministers and people, the more will the work of God flourish among them, and God himself be glorified in the midst of them.]