Study 2 CORINTHIANS 1:21-24

Verse 21
Now he which stablisheth us - He who makes us firm ( ὁ βέβαιῶν ἡμᾶς ho bebaiōn hēmas); that is, he who has confirmed us in the hopes of the gospel, and who gives us grace to be faithful, and firm in our promises. The object of this is to trace all to God, and to prevent the appearance of self-confidence, or of boasting. Paul had dwelt at length on his own fidelity and veracity. He had taken pains to prove that he was not inconstant and fickle-minded. Here he says, that this was not to be traced to himself, or to any native goodness, but was all to be traced to God. It was God who had given them all confident hope in Christ; and it was God who had given him grace to adhere to His promises, and to maintain a character for veracity. The first “us,” in this verse refers probably to Paul himself; the second includes also the Corinthians, as being also anointed and sealed.

And hath anointed us - Us who are Christians. It was customary to anoint kings, prophets, and priests on their entering on their office as a part of the ceremony of inauguration. The word “anoint” is applied to a priest, Exodus 28:41; Exodus 40:15; to a prophet, 1 Kings 19:16; Isaiah 61:1; to a king, 1 Samuel 10:1; 1 Samuel 15:1; 2 Samuel 2:4; 1 Kings 1:34. It is applied often to the Messiah as being set apart, or consecrated to his office as prophet, priest, and king - that is, as appointed by God to the highest office ever held in the world. It is applied also to Christians as being consecrated, or set apart to the service of God by the Holy Spirit - a use of the word which is derived from the sense of consecrating, or setting apart to the service of God. Thus, in 1 John 2:20, it is said, “But ye have an unction from the Holy One and know all things.” So in 1 John 2:27, “But the anointing which ye have received abideth in you,” etc. The anointing which was used in the consecration of prophets, priests, and kings, seems to have been designed to be emblematic of the influences of the Holy Spirit, who is often represented as poured upon those who are under his influence Proverbs 1:23; Isaiah 43:4; Joel 2:28-29; Zechariah 12:10; Acts 10:45, in the same way as water or oil is poured out. And as Christians are everywhere represented as being under the influence of the Holy Spirit, as being those on whom the Holy Spirit is poured, they are represented as “anointed.” They are in this manner solemnly set apart, and consecrated to the service of God.

Is God - God has done it. All is to be traced to him. It is not by any native goodness which we have, or any inclination which we have by nature to his service. This is one of the instances which abound so much in the writings of Paul, where he delights to trace all good influences to God.

Verse 22
Who hath also sealed us - The word used here (from σφραγίζω sphragizō) means to seal up; to close and make fast with a seal, or signet; as, e. g., books, letters, etc. that they may not be read. It is also used in the sense of setting a mark on anything, or a seal, to denote that it is genuine, authentic, confirmed, or approved, as when a deed, compact, or agreement is sealed. it is thus made sure; and is confirmed or established. Hence, it is applied to persons, as denoting that they are approved, as in Revelation 7:3; “Hurt not the earth, neither the sea, nor the trees, until we have sealed the servants of our God in their foreheads;” compare Ezekiel 9:4; see the note, John 6:27, were it is said of the Saviour, “for him hath God the Father sealed;” compare John 3:33. In a similar manner Christians are said to be sealed; to be sealed by the Holy Spirit Ephesians 1:13; Ephesians 4:30; that is, the Holy Spirit is given to them to confirm them as belonging to God. He grants them His Spirit. He renews and sanctifies them. He produces in their hearts those feelings, hopes, and desires which are an evidence that they are approved by God; that they are regarded as his adopted children; that their hope is genuine, and that their redemption and salvation are sure - in the same way as a seal makes a will or an agreement sure. God grants to them His Holy Spirit as the certain pledge that they are His, and shall be approved and saved in the last day. In this there is nothing miraculous, or in the nature of direct revelation. It consists of the ordinary operations of the Spirit on the heart, producing repentance, faith, hope, joy, conformity to God, the love of prayer and praise, and the Christian virtues generally; and these things are the evidences that the Holy Spirit has renewed the heart, and that the Christian is sealed for the day of redemption.

And given the earnest of the Spirit - The word used here ( ἀῤῥαβών arrabōnfrom the Hebrew צרבון ‛arabownmeans properly a pledge given to ratify a contract; a part of the price, or purchase money; a first payment; that which confirms the bargain, and which is regarded as a pledge that all the price will be paid. The word occurs in the Septuagint and Hebrew, in Genesis 38:17-18; Genesis 38:20. In the New Testament it occurs only in this place, and in 2 Corinthians 5:5, and Ephesians 1:14, in each place in the same connection as applied to the Holy Spirit, and his influences on the heart. It refers to those influences as a pledge of the future glories which await Christians in heaven. In regard to the “earnest,” or the part of a price which was paid in a contract, it may be remarked:

(1)That it was of the same nature as the full price, being regarded as a part of it;

(2)It was regarded as a pledge or assurance that the full price would be paid. So the “earnest of the Spirit,” denotes that God gives to his people the influences of his Spirit: his operation on the heart as a part or pledge that all the blessings of the covenant of redemption shall be given to them.
And it implies:

(1) That the comforts of the Christian here are of the same nature as they will be in heaven. Heaven will consist of like comforts; of love, and peace, and joy, and purity begun here, and simply expanded there to complete and eternal perfection. The joys of heaven differ only in degree, not in kind, from those of the Christian on earth. That which is begun here is perfected there; and the feelings and views which the Christian has here, if expanded and carried out, would constitute heaven.
(2) these comforts, these influences of the Spirit, are a pledge of heaven. They are the security which God gives us that we shall be saved. If we are brought under the renewing influences of the Spirit here; if we are made meek, and humble, and prayerful by his agency; if we are made to partake of the joys which result from pardoned sin; if we are filled with the hope of heaven, it is all produced by the Holy Spirit, and is a pledge, or earnest of our future inheritance; as the first sheaves of a harvest are a pledge of a harvest; or the first payment under a contract a pledge that all will be payed. God thus gives to his people the assurance that they shall be saved; and by this “pledge” makes their title to eternal life sure.
Verse 23
Moreover, I call God for a record upon my soul - It is well remarked by Rosenmuller, that the second chapter should have commenced here, since there is here a transition in the subject more distinct than where the second chapter is actually made to begin. Here Tyndale commences the second chapter. This verse, with the subsequent statements, is designed to show them the true reason why he had changed his purpose, and had not visited them according to his first proposal. And that reason was not that he was fickle and inconstant; but it was that he apprehended that if he should go to them in their irregular and disorderly state, he would be under a necessity of resorting to harsh measures, and to a severity of discipline that would be alike painful to them and to him. Dr. Paley has shown with great plausibility, if not with moral certainty, that Paul‘s change of purpose about visiting them was made before he wrote his First Epistle; that he had at first resolved to visit them, but that on subsequent reflection, he thought it would be better to try the effect of a faithful letter to them, admonishing them of their errors, and entreating them to exercise proper discipline themselves on the principal offender; that with this feeling he wrote his First Epistle, in which he does not state to them as yet his change of purpose, or the reason of it; but that now after he had written that letter, and after it had had all the effect which he desired, he states the true reason why he had not visited them.

It was now proper to do it; and that reason was, that he desired to spare them the severity of discipline, and had resorted to the more mild and affectionate measure of sending them a letter, and thus not making it necessary personally to administer discipline; see Paley‘s Horae Paulinae, on 2Corinthians, Numbers 4 and 5. The phrase, “I call God for a record upon my soul,” is in the Greek, “I call God for a witness against my soul.” It is a solemn oath, or appeal to God; and implies, that if he did not in that case declare the truth, he desired that God would be a witness against him, and would punish him accordingly. The reason why he made this solemn appeal to God was, the importance of his vindicating his own character before the church, from the charges which had been brought against him.
That to spare you - To avoid the necessity of inflicting punishment on you; of exercising severe and painful discipline. If he went among them in the state of irregularity and disorder which prevailed there, he would feel it to be necessary to exert his authority as an apostle, and remove at once the offending members from the church. He expected to avoid the necessity of these painful acts of discipline, by sending to them a faithful and affectionate epistle, and thus inducing them to reform, and to avoid the necessity of a resort to that which would have been so trying to him and to them. It was not, then, a disregard for them, or a lack of attachment to them, which had led him to change his purpose, but it was the result of tender affection. This cause of the change of his propose, of course, he would not make known to them in his First Epistle, but now that that letter had accomplished all he had desired, it was proper that they should be apprized of the reason why he had resorted to this instead of visiting them personally.

Verse 24
Not for that we have dominion … - The sense of this passage I take to be this: “The course which we have pursued has been chosen not because we wish to lord it over your faith, to control your belief, but because we desired to promote your happiness. Had the former been our object, had we wished to set up a lordship or dominion over you, we should have come to you with our apostolical authority, and in the severity of apostolic discipline. We had power to command obedience, and to control your faith. But we chose not to do it. Our object was to promote your highest happiness. We, therefore, chose the mildest and gentlest manner possible; we did not exercise authority in discipline, we sent an affectionate and tender letter.” While the apostles had the right to prescribe the articles of belief, and to propound the doctrines of God, yet they would not do even that in such a manner as to seem to “lord it over God‘s heritage” ( οὐκ κυριευομεν ); they did not set up absolute authority, or prescribe the things to be believed in a lordly and imperative manner; nor would they make use of the severity of power to enforce what they taught. They appealed to reason; they employed persuasion; they made use of light and love to accomplish their desires.

Are helpers of your joy - This is our main object, to promote your joy. This object we have pursued in our plans, and in order to secure this. we forbore to come to you, when, if we did come at that time, we should have given occasion perhaps to the charge that we sought to lord it over your faith.

For by faith ye stand - see the note, 1 Corinthians 15:1. This seems to be a kind of proverbial expression, stating a general truth, that it was by faith that Christians were to be established or confirmed. The connection here requires us to understand this as a reason why he would not attempt to lord it over their faith; or to exercise dominion over them. That reason was, that thus far they had stood firm, in the main, in the faith 1 Corinthians 15:1; they had adhered to the truths of the gospel, and in a special manner now, in yielding obedience to the commands and entreaties of Paul in the First Epistle, they had showed that they were in the faith, and firm in faith. It was not necessary or proper, therefore, for him to attempt to exercise lordship over their belief, but all that was needful was to help forward their joy, for they were firm in the faith. We may observe:

(1) That it is a part of the duty of ministers to help forward the joy of Christians.
(2) this should be the object even in administering discipline and reproof.
(3) if even Paul would not attempt to lord it over the faith of Christians, to establish a domination over their belief, how absurd and wicked is it for uninspired ministers now, for individual ministers, for conferences, conventions, presbyteries, synods, councils, or for the pope, to attempt to establish a spiritual dominion in controlling the faith of people. The great evils in the church have arisen from their attempting to do what Paul would not do; from attempting to establish a dominion which Paul never sought, and which Paul would have abhorred. Faith must be free, and religion must be free, or they cannot exist at all.
Remarks

In view of this chapter we may remark:

1. God is the only true and real Source of comfort in times of trial, 2 Corinthians 1:3. It is from Him that all real consolation must come, and he only can meet and sustain the soul when it is borne down with calamity. All persons are subjected to trial, and at some periods of their lives, to severe trial. Sickness is a trial; the death of a friend is a trial; the loss of property or health, disappointment, and reproach, and slander, and poverty, and want, are trials to which we are all more or less exposed. In these trials, it is natural to look to some source of consolation; some way in which they may be borne. Some seek consolation in philosophy, and endeavor to blunt their feelings and destroy their sensibilities, as the ancient stoics did. But “to destroy sensibility is not to produce comfort” - Dr. Mason. Some plunge deep into pleasures, and endeavor to drown their sorrows in the intoxicating draught; but this is not to produce comfort to the soul, even were it possible in such pleasures to forget their sorrows. Such were the ancient Epicureans. Some seek consolation in their surviving friends, and look to them to comfort and sustain the sinking heart. But the arm of an earthly friend is feeble, when God lays His hand upon us. It is only the hand that smites that can heal; only the God that sends the affliction, that can bind up the broken spirit. He is the “Father of mercies,” and He is “the God of all consolation;” and in affliction there is no true comfort except in Him.
2. This consolation in God is derived from many sources:
(a)He is the “Father of mercies,” and we may be assured, therefore, that He does nothing inconsistent with mercy.

(b)We may be assured that He is right - always right, and that He does nothing but right. We may not be able to see the reason of His actions, but we may have the assurance that it is all right, and will yet be seen to be right.
(c)There is comfort in the fact, that our afflictions are ordered by an intelligent Being, by One who is all-wise, and all-knowing.
They are not the result of blind chance; but they are ordered by One who is wise to know what ought to be done; and who is so fair that he will do nothing wrong. There could be no consolation in the feeling that mere chance directed our trials; nor can there be consolation except in the feeling that a being of intelligence and goodness directs and orders all. The true comfort, therefore, is to be found in religion, not in atheism and philosophy.

3. It is possible to bless God in the midst of trials, and as the result of trial. It is possible so clearly to see His hand, and to be so fully satisfied with His wisdom and goodness of His dealings even when we are severely afflicted, as to see that He is worthy of our highest confidence and most exalted praise, 2 Corinthians 1:3. God may be seen, then, to be the “Father of mercies;” and He may impart, even then, a consolation which we never experience in the days of prosperity. Some of the purest and most elevated joys known upon earth, are experienced in the very midst of outward calamities, and the most sincere and elevated thanksgivings which are offered to God, are often those which are the result of sanctified afflictions. It is when we are brought out from such trials, where we have experienced the rich consolations and the sustaining power of the gospel, that we are most disposed to say with Paul, “Blessed be God;” and can most clearly see that he is the “Father of mercies.” No Christian will ever have occasion to regret the trials through which God has brought him. I never knew a sincere Christian who was not finally benefitted by trials.
4. Christian joy is not apathy, it is comfort; 2 Corinthians 1:4-5. It is not insensibility to suffering; it is not stoical indifference. The Christian feels his sufferings as keenly as others. The Lord Jesus was as sensitive to suffering as any one of the human family ever was; he was as susceptible of emotion from reproach, contempt, and scorn, and he as keenly felt the pain of the scourge, the nails, and the cross, as any one could. But there is positive joy, there is true and solid comfort. There is substantial, pure, and elevated happiness. Religion does not blunt the feelings, or destroy the sensibility, but it brings in consolations which enable us to bear our pains, and to endure persecution without complaining. In this, religion differs from all systems of philosophy. The one attempts to blunt and destroy our sensibilities to suffering; the other, while it makes us more delicate and tender in our feelings, gives consolation adapted to that delicate sensibility, and suited to sustain the soul, notwithstanding the acuteness of its sufferings.
5. Ministers of the gospel may expect to be especially tried and afflicted; 2 Corinthians 1:5. So it was with Paul and his fellow-apostles; and so it has been since. They are the special objects of the hatred of sinners, as they stand in the way of the sinful pursuits and pleasures of the world; and they are, like their Master, especially hated by the enemy of souls. Besides, they are, by their office, required to minister consolation to others who are afflicted; and it is so ordered in the providence of God, that they are subjected to special trials often, in order that they may be able to impart special consolations. They are to be the examples and the guides of the church of God; and God takes care that they shall be permitted to show by their example, as well as by their preaching, the supporting power of the gospel in times of trial.
6. If we suffer much in the cause of the Redeemer, we may also expect much consolation; 2 Corinthians 1:5. Christ will take care that our hearts shall be filled with joy and peace. As our trials in his cause are, so shall our consolations be. If we suffer much, we shall enjoy much; if we are persecuted much, we shall have much support; if our names are cast out among people for his sake, we shall have increasing evidence that they are written in his Book of Life. There are things in the Christian religion which can be learned only in the furnace of affliction; and he who has never been afflicted on account of his attachment to Christ, is a stranger yet to much, very much of the fullness and beauty of that system of religion which has been appointed by the Redeemer, and to much, very much, of the beauty and power of the promises of the Bible. No one will ever understand all the Bible who is not favored with much persecution and many trials.
7. We should be willing to suffer; 2 Corinthians 1:3-5. If we are willing to be happy, we should also be willing to suffer. If we desire to be happy in religion, we should be willing to suffer. If we expect to be happy, we should also be willing to endure much. Trials suit us for enjoyment here, as well as for heaven hereafter.
8. One great design of the consolation which is imparted to Christians in the time of affliction is, that they may be able to impart consolation also to others; 2 Corinthians 1:4, 2 Corinthians 1:6-7. God designs that we should thus be mutual aids. And He comforts a minister in his trials, that he may, by his own experience, be able to minister consolation to the people of his charge he comforts a parent, that he may administer consolation to his children; a friend, that he may comfort a friend. He who attempts to administer consolation should be able to speak from experience: and God, therefore, afflicts and comforts all His people, that they may know how to administer consolation to those with whom they are connected.
9. If we have experienced special consolations ourselves in times of trial, we are under obligations to seek out and comfort others who are afflicted. So Paul felt. We should feel that God has qualified us for this work; and having qualified us for it, that He calls on us to do it. The consolation which God gives in affliction is a rich treasure which we are bound to impart to others; the experience which we have of the true sources of consolation is an inestimable talent which we are to use for the promotion of his glory. No man has a talent for doing more direct good than he who can go to the afflicted, and bear testimony, from his own experience, to the goodness of God. And every one who can testify that God is good, and is able to support the soul in times of trial - and what Christian cannot do it who has ever been afflicted? - should regard himself as favored with a special talent for doing good, and should rejoice in the privilege of using it to the glory of God. For there is no talent more honorable than that of being able to promote the divine glory, to comfort the afflicted, or to be able from personal experience, to testify that God is good - always good. “The power of doing good, always implies an obligation to do it” - Cotton Mather.
10. In this chapter, we have a case of a near contemplation of death. 2 Corinthians 1:8-9. Paul expected soon to die. He had the sentence of death in himself. He saw no human probability of escape. He was called, therefore, calmly to look death in the face, and to contemplate it as an event certain and near. Such a condition is deeply interesting, it is the important crisis of life. And yet it is an event which all must soon contemplate. We all, in a short period, each one for himself, must look upon death as certain. and as near to us; as an event in which we are personally interested, and from which we cannot escape. Much as we may turn away from it in health, and unanxious as we may be then in regard to it, yet by no possibility can we long avert our minds from the subject. It is interesting, then, to inquire how Paul felt when he looked at death; how we should feel; and how we actually shall feel when we come to die.
11. A contemplation of death as near and certain, is suited to lead us to trust in God. This was the effect in the case of Paul; 2 Corinthians 1:9. He had learned in health to put his trust in Him, and now, when the trial was apparently near, he had no where else to go, and he confided in him alone. He felt that if he was rescued, it could be only by the interposition of God; and that there was none but God who could sustain him if he should die. And what event can there be that is so well fitted to lead us to trust in God as death? And where else can we go in view of that dark hour? For:
(a) We know not what death is. We have not tried it; nor do we know what grace may be necessary for us in those unknown pangs and sufferings; in that deep darkness, and that sad gloom.
(b) Our friends cannot help us then. They will, they must, then, give us the parting hand; and as we enter the shades of the dark valley, they must bid us farewell. The skill of the physician will fall then. Our worldly friends will forsake us when we come to die. They do not love to be in the room of death, and they can give us no consolation if they are there. Our pious friends cannot attend us far in the dark valley. They may pray, and commend us to God, but even they must leave us to die alone. Who but God can attend us? Who but He can support us then?
(c) Only God knows what is beyond death. How do we know the way to His bar, to His presence, to His heaven? How can we direct our own steps in that dark and unknown world? None but God our Saviour can guide us there; no one else can conduct us to His abode.
(d) None but God can sustain us in the pain, the anguish, the feebleness, the sinking of the powers of body and of mind in that distressing hour. He can uphold us then; and it is an unspeakable privilege to be permitted then, “when heart and flesh faint,” to say of him, “God is the strength of” our “heart, and” our “portion forever;” Psalm 73:26.
12. We should regard a restoration from dangerous sickness, and from imminent peril of death as a kind of resurrection. So Paul regarded it; 2 Corinthians 1:9. We should remember how easy it would have been for God to have removed us; how rapidly we were tending to the grave; how certainly we should have descended there but for his interposition. We should feel, therefore, that we owe our lives to Him as really and entirely as though we had been raised up from the dead; and that the same kind of power and goodness have been evinced as would have been had God given us life anew. Life is God‘s gift; and every instance of recovery from peril, or from dangerous illness, is as really an interposition of his mercy as though we had been raised up from the dead.
13. We should, in like manner, regard a restoration of our friends from dangerous sickness, or peril of any kind, as a species of resurrection from the dead. When a parent, a husband, a wife or a child has been dangerously ill, Or exposed to some imminent danger, and has been recovered, we cannot but feel that the recovery is entirely owing to the interposition of God. With infinite ease He could have consigned them to the grave; and had He not mercifully interposed, they would have died. As they were originally his gift to us, so we should regard each interposition of that kind as new gift, and receive the recovered and restored friend as a fresh gift from His hand,
14. We should feel that lives thus preserved and thus recovered from danger, belong to God. He has preserved them. In the most absolute sense they belong to Him, and to Him they should be consecrated. So Paul felt; and his whole life shows how entirely he regarded himself as bound to devote a life often preserved in the midst of peril, to the service of his kind Benefactor. There is no claim more absolute than that which God has on those whom He has preserved from dangerous situations, or whom He has raised up from the borders of the grave. All the strength which He has imparted, all the talent, learning, skill, which He has thus preserved, should be regarded in the most absolute sense as His, and should be honestly and entirely consecrated to Him. But for Him we should have died; and He has a right to our services and obedience which is entire, and which should be felt to be perpetual. And it may be added, that the right is not less clear and strong to the service of those whom He keeps without their being exposed to such peril, or raised up from such beds of sickness. Only a very few of the interventions of God on our behalf are seen by us. A small part of the perils to which we may be really exposed are seen. And it is no less owing to His preserving care that we are kept in health, and strength, and in the enjoyment of reason, than it is that we are raised up from dangerous sickness. Man is as much bound to devote himself to God for preserving him from sickness and danger as He is for raising him up when he has been sick, and defending him in danger.
15. We have here an instance of the principle on which Paul acted, 2 Corinthians 1:12. In his aims, and in the manner of accomplishing his aims, He was guided only by the principles of simplicity and sincerity, and by the grace of God. He had no sinister and worldly purpose; he had no crooked and subtle policy by which to accomplish his purposes. He sought simply the glory of God and the salvation of man; and he sought this in a manner plain, direct, honest, and straightforward. He admitted none of the principles of worldly policy which have been so often acted on since in the church; he knew nothing of “pious frauds,” which have so often disgraced the professed friends of the Redeemer; he admitted no form of deception and delusion, even for the promotion of objects which were great, and good, and desirable. He knew that all that ought to be done could be accomplished by straightforward and simple-hearted purposes; and that a cause which depended on the carnal and crooked policy of the world was a bad cause; and that such policy would ultimately ruin the best of causes. How happy would it have been if these views had always prevailed in the church!
16. We see the value of a good conscience, 2 Corinthians 1:12. Paul had the testimony of an enlightened conscience to the correctness and uprightness of his course of life everywhere. He felt assured that his aims had been right; and that he had endeavored in all simplicity and sincerity to pursue a course of life which such a conscience would approve. Such a testimony, such an approving conscience is of inestimable value. It is worth more than gold, and crowns, and all that the earth can give. When like Paul we are exposed to peril, or trial, or calamity, it matters little, if we have an approving conscience. When like him we are persecuted, it matters little if we have the testimony of our own minds that we have pursued an upright and an honest course of life. When like him we look death in the face, and feel that we “have the sentence of death in ourselves,” of what inestimable value then will be an approving conscience! How unspeakable the consolation if we can look back then on a life spent in conscious integrity; a life spent in endeavoring to promote the glory of God and the salvation of the world!
17. Every Christian should feel himself sacredly bound to maintain a character of veracity, 2 Corinthians 1:19-20. Christ was always true to his word; and all that God has promised shall be certainly fulfilled. And as a Christian is a professed follower of him who was “the Amen and the true Witness,” he should feel himself bound by the most sacred obligations to adhere to all his promises, and to fulfill all His word. No man can do any good who is not a man of truth; and in no way can Christians more dishonor their profession, and injure the cause of the Redeemer, than by a lack of character for unimpeachable veracity. If they make promises which are never fulfilled; if they state that as true which is not true; if they overload their narratives with circumstances which had no existence; if they deceive, and defraud others; and if they are so loose in their statements that no one believes them, it is impossible for them to do good in their Christian profession. Every Christian should have - as he easily may have - such a character for veracity that every person shall put implicit confidence in all His promises and statements; so implicit that they shall deem his word as good as an oath; and His promise as certain as though it were secured by notes and bonds in the most solemn manner. The word of a Christian should need no strengthening by oaths and bonds; it should be such that it could really not be strengthened by anything that notes and bonds could add to it.
18. All Christians should regard themselves as consecrated to God, 2 Corinthians 1:21. They have been anointed, or set apart to his service. They should feel that they are as really set apart to His service as the ancient prophets, priests, and kings were to their appropriate offices by the ceremony of anointing. They belong to God, and are under every sacred and solemn obligation to live to Him, and Him alone.
19. It is an inestimable privilege to be a Christian, 2 Corinthians 1:21-22. It is regarded as a privilege to be an heir to an estate, and to have an assurance that it will be ours. But the Christian has an “earnest,” a pledge that heaven is his. He is anointed by God; he is sealed for heaven. Heaven is his home; and God is giving to him daily evidence in his own experience that he will soon be admitted to its pure and blissful abodes.
20. The joys of the Christian on earth are of the same nature as the joys of heaven. These comforts are an “earnest‘ of the future inheritance; a part of that which the Christian is to enjoy forever. His joys on earth are “heaven begun;” and all that is needful to constitute heaven is that these joys should he expanded and perpetuated. There will be no other heaven than that which would be constituted by the expanded joys of a Christian.
21. No one is a Christian, no one is suited for heaven, who has not such principles and joys as being fully expanded and developed would constitute heaven. The joys of heaven are not to be created for us as some new thing; they are not to be such as we have had no foretaste, no conception of; but they are to be such as will be produced of necessity by removing imperfection from the joys and feelings of the believer, and carrying them out without alloy, and without interruption, and without end. The man, therefore, who has such a character, that if fairly developed would not constitute the joys of heaven, is not a Christian. He has no evidence that he has been born again; and all his joys are fancied and delusive.
22. Christians should be careful not to grieve the Holy Spirit; compare Ephesians 4:30. It is by that Spirit that they are “anointed” and “sealed,” and it is by his influences that they have the “earnest” of their future inheritance. All good influences on their minds proceed from that Spirit; and it should be their high and constant aim not to grieve him. By no course of conduct, by no conversation, by no impure thought, should they drive that Spirit from their minds. All their peace and joy is dependent on their cherishing his sacred influences; and by all the means in their power they should strive to secure his constant agency on their souls.