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Matthew Henry’s Complete Commentary
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Matthew Henry |
F I R S T C O R I N T H I A N S.
CHAP. IX.
In this chapter the apostle seems to answer some cavils against
himself.
I. He asserts his apostolical mission and authority, and gives in his
success among them as a testimony to it,
II. He claims a right to subsist by his ministry, and defends it by
several arguments from natural reason and the Mosaical law, and asserts
it also to be a constitution of Christ,
III. He shows that he had willingly waived this privilege and power for
their benefit,
IV. He specifies several other things, in which he had denied himself
for the sake of other men’s spiritual interest and salvation,
And,
V. Concludes his argument by showing what animated him to this course,
even the prospect of an incorruptible crown,
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1 Am I not an apostle? am I not free? have I not seen Jesus
Christ our Lord? are not ye my work in the Lord?
2 If I be not an apostle unto others, yet doubtless I am to
you: for the seal of mine apostleship are ye in the Lord.
Blessed Paul, in the work of his ministry, not only met with opposition
from those without, but discouragement from those within. He was under
reproach; false brethren questioned his apostleship, and were very
industrious to lessen his character and sink his reputation;
particularly here at Corinth, a place to which he had been instrumental
in doing much good, and from which he had deserved well; and yet there
were those among them who upon these heads created him great
uneasiness. Note, It is no strange nor new thing for a minister to meet
with very unkind returns for great good-will to a people, and diligent
and successful services among them. Some among the Corinthians
questioned, if they did not disown, his apostolical character. To their
cavils he here answers, and in such a manner as to set forth himself as
a remarkable example of that self-denial, for the good of others, which
he had been recommending in the former chapter. And,
1. He asserts his apostolical mission and character: Am I not an
apostle? Have I not seen Jesus Christ our Lord? To be a witness of
his resurrection was one great branch of the apostolical charge. “Now,”
says Paul, “have not I seen the Lord, though not immediately after his
resurrection, yet since his ascent?” See
“Am I not free? Have I not the same commission, and charge, and
powers, with the other apostles? What respect, or honour, or
subsistence, can they challenge, which I am not at liberty to demand as
well as they?” It was not because he had no right to live of the gospel
that he maintained himself with his own hands, but for other reasons.
2. He offers the success of his ministry among them, and the good he
had done to them, as a proof of his apostleship: “Are not you my
work in the Lord? Through the blessing of Christ on my labours,
have not I raised a church among you? The seal of my apostleship
are you in the Lord. Your conversion by my means is a confirmation
from God of my mission.” Note, The ministers of Christ should not think
it strange to be put upon the proof of their ministry by some who have
had experimental evidence of the power of it and the presence of God
with it.
3. He justly upbraids the Corinthians with their disrespect:
“Doubtless, if I am not an apostle to others, I am so to you,
v. 2.
I have laboured so long, and with so much success, among you, that you,
above all others, should own and honour my character, and not call it
in question.” Note, It is no new thing for faithful ministers to meet
with the worst treatment where they might expect the best. This church
at Corinth had as much reason to believe, and as little reason to
question, his apostolical mission, as any; they had as much reason,
perhaps more than any church, to pay him respect. He had been
instrumental in bringing them to the knowledge and faith of Christ; he
laboured long among them, nearly two years, and he laboured to good
purpose, God having much people among them. See
It was aggravated ingratitude for this people to call in question his
authority.
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3 Mine answer to them that do examine me is this,
4 Have we not power to eat and to drink?
5 Have we not power to lead about a sister, a wife, as well as
other apostles, and as the brethren of the Lord, and Cephas?
6 Or I only and Barnabas, have not we power to forbear working?
7 Who goeth a warfare any time at his own charges? who planteth
a vineyard, and eateth not of the fruit thereof? or who feedeth a
flock, and eateth not of the milk of the flock?
8 Say I these things as a man? or saith not the law the same
also?
9 For it is written in the law of Moses, Thou shalt not muzzle
the mouth of the ox that treadeth out the corn. Doth God take
care for oxen?
10 Or saith he it altogether for our sakes? For our sakes, no
doubt, this is written: that he that ploweth should plow in
hope; and that he that thresheth in hope should be partaker of
his hope.
11 If we have sown unto you spiritual things, is it a great
thing if we shall reap your carnal things?
12 If others be partakers of this power over you, are not
we rather? Nevertheless we have not used this power; but suffer
all things, lest we should hinder the gospel of Christ.
13 Do ye not know that they which minister about holy things
live of the things of the temple? and they which wait at the
altar are partakers with the altar?
14 Even so hath the Lord ordained that they which preach the
gospel should live of the gospel.
Having asserted his apostolical authority, he proceeds to claim the
rights belonging to his office, especially that of being maintained by
it.
I. These he states,
“My answer to those that do examine me (that is, enquire into my
authority, or the reasons of my conduct, if I am an apostle) is this:
Have we not power to eat and drink
(v. 4),
or a right to maintenance? Have we not power to lead about a
sister, a wife, as well as other apostles, and the brethren of the
Lord, and Cephas; and, not only to be maintained ourselves, but
have them maintained also?” Though Paul was at that time single, he had
a right to take a wife when he pleased, and to lead her about with him,
and expect a maintenance for her, as well as himself, from the
churches. Perhaps Barnabas had a wife, as the other apostles certainly
had, and led them about with them. For that a wife is here to be
understood by the sister-woman~adelphen gynaika,
is plain from this, that it would have been utterly unfit for the
apostles to have carried about women with them unless they were wives.
The word implies that they had power over them, and could require their
attendance on them, which none could have over any but wives or
servants. Now the apostles, who worked for their bread, do not seem to
have been in a capacity to buy or have servants to carry with them.
Not to observe that it would have raised suspicion to have carried
about even women-servants, and much more other women to whom they were
not married, for which the apostles would never give any occasion. The
apostle therefore plainly asserts he had a right to marry as well as
other apostles, and claim a maintenance for his wife, nay, and his
children too, if he had any, from the churches, without labouring with
his own hands to procure it. Or I only and Barnabas, have not we
power to for bear working?
v. 6.
In short, the apostle here claims a maintenance from the churches, both
for him and his. This was due from them, and what he might claim.
II. He proceeds, by several arguments, to prove his claim.
1. From the common practice and expectations of mankind. Those who
addict and give themselves up to any way of business in the world
expect to live out of it. Soldiers expect to be paid for their service.
Husbandmen and shepherds expect to get a livelihood out of their
labours. If they plant vineyards, and dress and cultivate them, it is
with expectation of fruit; if they feed a flock, it is with the
expectation of being fed and clothed by it! Who goeth a warfare at
any time at his own charge? Who planteth a vineyard, and eateth not the
fruit thereof? Who feedeth a flock, and eateth not the milk
thereof?
v. 7-9.
Note, It is very natural, and very reasonable, for ministers to expect
a livelihood out of their labours.
2. He argues it out of the Jewish law: Say I these things as a man?
Or saith not the law the same also?
v. 8.
Is this merely a dictate of common reason and according to common usage
only? No, it is also consonant to the old law. God had therein ordered
that the ox should not be muzzled while he was treading out the corn,
nor hindered from eating while he was preparing the corn for man’s use,
and treading it out of the ear. But this law was not chiefly given out
of God’s regard to oxen, or concern for them, but to teach mankind that
all due encouragement should be given to those who are employed by us,
or labouring for our good–that the labourers should taste of the fruit
of their labours. Those who plough should plough in hope; and those
who thresh in hope should be partakers of their hope,
v. 10.
The law saith this about oxen for our sakes. Note, Those that lay
themselves out to do our souls good should not have their mouths
muzzled, but have food provided for them.
3. He argues from common equity: If we have sown unto you spiritual
things, is it a great thing if we shall reap your carnal things?
What they had sown was much better than they expected to reap. They had
taught them the way to eternal life, and laboured heartily to put them
in possession of it. It was no great matter, surely, while they were
giving themselves up to this work, to expect a support of their own
temporal life. They had been instruments of conveying to them the
greater spiritual blessings; and had they no claim to as great a share
in their carnal things as was necessary to subsist them? Note, Those
who enjoy spiritual benefits by the ministry of the word should not
grudge a maintenance to such as are employed in this work. If they have
received a real benefit, one would think they could not grudge them
this. What, get so much good by them, and yet grudge to do so little
good to them! Is this grateful or equitable?
4. He argues from the maintenance they afforded others: “If others
are partakers of this power over you, are not we rather? You allow
others this maintenance, and confess their claim just; but who has so
just a claim as I from the church of Corinth? Who has given greater
evidence of the apostolic mission? Who had laboured so much for your
good, or done like service among you?” Note, Ministers should be valued
and provided for according to their worth. “Nevertheless,” says
the apostle, “we have not used this power; but suffer all things,
lest we should hinder the gospel of Christ. We have not insisted on
our right, but have rather been in straits to serve the interests of
the gospel, and promote the salvation of souls.” He renounced his
right, rather than by claiming it he would hinder his success. He
denied himself, for fear of giving offence; but asserted his right lest
his self-denial should prove prejudicial to the ministry. Note, He is
likely to plead most effectually for the rights of others who shows a
generous disregard to his own. It is plain, in this case, that justice,
and not self-love, is the principle by which he is actuated.
5. He argues from the old Jewish establishment: “Do you not know
that those who minister about holy things live of the things of the
temple, and those who wait at the altar are partakers with the
altar?
v. 13.
And, if the Jewish priesthood was maintained out of the holy things
that were then offered, shall not Christ’s ministers have a maintenance
out of their ministry? Is there not as much reason that we should be
maintained as they?” He asserts it to be the institution of Christ:
“Even so hath the Lord ordained that those who preach the gospel
should live of the gospel
(v. 14),
should have a right to a maintenance, though not bound to demand it,
and insist upon it.” It is the people’s duty to maintain their
minister, by Christ’s appointment, though it be not a duty bound on
every minister to call for or accept it. He may waive his right, as
Paul did, without being a sinner; but those transgress an appointment
of Christ who deny or withhold it. Those who preach the gospel have a
right to live by it; and those who attend on their ministry, and yet
take no thought about their subsistence, fail very much in their duty
to Christ, and respect owing to them.
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15 But I have used none of these things: neither have I written
these things, that it should be so done unto me: for it were
better for me to die, than that any man should make my glorying
void.
16 For though I preach the gospel, I have nothing to glory of:
for necessity is laid upon me; yea, woe is unto me, if I preach
not the gospel!
17 For if I do this thing willingly, I have a reward: but if
against my will, a dispensation of the gospel is committed unto
me.
18 What is my reward then? Verily that, when I preach the
gospel, I may make the gospel of Christ without charge, that I
abuse not my power in the gospel.
Here he tells them that he had, notwithstanding, waived his privilege,
and lays down his reason for doing it.
I. He tells them that he had neglected to claim his right in times
past: I have used none of these things,
v. 15.
He neither ate nor drank himself at their cost, nor led about a wife to
be maintained by them, nor forbore working to maintain himself. From
others he received a maintenance, but not from them, for some special
reasons. Nor did he write this to make his claim now. Though he here
asserts his right, yet he does not claim his due; but denies himself
for their sakes, and the gospel.
II. We have the reason assigned of his exercising this self-denial. He
would not have his glorying made void: It were better for his to die
than that any man should make his glorying void,
v. 15.
This glorying did imply nothing in it of boasting, or self-conceit, or
catching at applause, but a high degree of satisfaction and comfort. It
was a singular pleasure to him to preach the gospel without making it
burdensome; and he was resolved that among them he would not lose this
satisfaction. His advantages for promoting the gospel were his glory,
and he valued them above his rights, or his very life: Better were
it for him to die than to have his glorying made void, than to have
it justly said that he preferred his wages to his work. No, he was
ready to deny himself for the sake of the gospel. Note, It is the glory
of a minister to prefer the success of his ministry to his interest,
and deny himself, that he may serve Christ, and save souls. Not that in
so doing he does more than he ought; he is still acting within the
bounds of the law of charity. But he acts upon truly noble principles,
he brings much honour to God in so doing; and those that honour him he
will honour. It is what God will approve and commend, what a man may
value himself for and take comfort in, though he cannot make a merit of
it before God.
III. He shows that this self-denial was more honourable in itself, and
yielded him much more content and comfort, than his preaching did:
“Though I preach the gospel, I have nothing whereof to glory; for
necessity is laid upon me; yea, woe is unto me, if I preach not the
gospel,
v. 16.
It is my charge, my business; it is the work for which I am constituted
an apostle,
This is a duty expressly bound upon me. It is not in any degree a
matter of liberty. Necessity is upon me. I am false and
unfaithful to my trust, I break a plain and express command, and woe
be to me, if I do not preach the gospel.” Those who are set apart
to the office of the ministry have it in charge to preach the gospel.
Woe be to them if they do not. From this none is excepted. But it is
not given in charge to all, nor any preacher of the gospel, to do his
work gratis, to preach and have no maintenance out of it. It is not
said, “Woe be to him if he do not preach the gospel, and yet maintain
himself.” In this point he is more at liberty. It may be his duty to
preach at some seasons, and under some circumstances, without receiving
a maintenance for it; but he has, in the general, a right to it, and
may expect it from those among whom he labours. When he renounces this
right for the sake of the gospel and the souls of men, though he does
not supererogate, yet he denies himself, waives his privilege and
right; he does more than his charge and office in general, and at all
times, obliges him to. Woe be to him if he do not preach the gospel;
but it may sometimes be his duty to insist on his maintenance for so
doing, and whenever he forbears to claim it he parts with his right,
though a man may sometimes be bound to do so by the general duties of
love to God and charity to men. Note, It is a high attainment in
religion to renounce our own rights for the good of others; this will
entitle to a peculiar reward from God. For,
IV. The apostle here informs us that doing our duty with a willing mind
will meet with a gracious recompence from God: If I do this
thing, that is, either preach the gospel or take no maintenance,
willingly, I have a reward. Indeed, it is willing service only
that is capable of reward from God. It is not the bare doing of any
duty, but the doing of it heartily (that is, willingly and cheerfully)
that God has promised to reward. Leave the heart out of our duties, and
God abhors them: they are but the carcasses, without the life and
spirit, of religion. Those must preach willingly who would be accepted
of God in this duty. They must make their business a pleasure, and not
esteem it a drudgery. And those who, out of regard to the honour of God
or good of souls, give up their claim to a maintenance, should do this
duty willingly, if they would be accepted in it or rewarded for it. But
whether the duty of the office be done willingly or with reluctance,
whether the heart be in it or averse from it, all in office have a
trust and charge from God, for which they must be accountable.
Ministers have a dispensation of the gospel, or
stewardship—oikonomia
(Luke xvi. 2),
committed to them. Note, Christ’s willing servants shall not fail of a
recompence, and that proportioned to their fidelity, zeal, and
diligence; and his slothful and unwilling servants shall all be called
to an account. Taking his name, and professing to do his business,
will make men accountable at his bar. And how sad an account have
slothful servants to give!
V. The apostle sums up the argument, by laying before them the
encouraging hope he had of a large recompence for his remarkable
self-denial: What is my reward then?
v. 18.
What is it I expect a recompence from God for? That when I preach
the gospel I may make it without charge, that I abuse not my power in
the gospel. Or, “not so to claim my rights as to make them destroy
the great intentions and ends of my office, but renounce them for the
sake of these.” It is an abuse of power to employ it against the very
ends for which it is given. And the apostle would never use his power,
or privilege of being maintained by his ministry, so as to frustrate
the ends of it, but would willingly and cheerfully deny himself for the
honour of Christ and the interest of souls. That ministers who follows
his example may have cheerful expectations of a full recompence.
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19 For though I be free from all men, yet have I made myself
servant unto all, that I might gain the more.
20 And unto the Jews I became as a Jew, that I might gain the
Jews; to them that are under the law, as under the law, that I
might gain them that are under the law;
21 To them that are without law, as without law, (being not
without law to God, but under the law to Christ,) that I might
gain them that are without law.
22 To the weak became I as weak, that I might gain the weak: I
am made all things to all men, that I might by all means save
some.
23 And this I do for the gospel’s sake, that I might be
partaker thereof with you.
The apostle takes occasion from what he had before discoursed to
mention some other instances of his self-denial and parting with his
liberty for the benefit of others.
I. He asserts his liberty
(v. 19):
Though I be free from all men. He was free-born, a citizen of
Rome. He was in bondage to none, nor depended upon any for his
subsistence; yet he made himself a servant to all, that he might
gain the more. He behaved as a servant; he laboured for their good
as a servant; he was careful to please, as a servant to his master; he
acted in many cases as if he had no privileges; and this that he might
gain the more, or make the more converts to Christianity. He made
himself a servant, that they might be made free.
II. He specifies some particulars wherein he made himself a servant to
all. He accommodated himself to all sorts of people.
1. To the Jews, and those under the law, he became a Jew, and as
under the law, to gain them. Though he looked on the ceremonial law as
a yoke taken off by Christ, yet in many instances he submitted to it,
that he might work upon the Jews, remove their prejudices, prevail with
them to hear the gospel, and win them over to Christ.
2. To those that are without the law as without law that is, to
the Gentiles, whether converted to the Christian faith or not. In
innocent things he could comply with people’s usages or humours for
their advantage. He would reason with the philosophers in their own
way. And, as to converted Gentiles, he behaved among them as one that
was not under the bondage of the Jewish laws, as he had asserted and
maintained concerning them, though he did not act as a lawless person,
but as one who was bound by the laws of Christ. He would transgress no
laws of Christ to please or humour any man; but he would accommodate
himself to all men, where he might do it lawfully, to gain some. Paul
was the apostle of the Gentiles, and so, one would have thought, might
have excused himself from complying with the Jews; and yet, to do them
good, and win them over to Christ, he did, in innocent things, neglect
the power he had to do otherwise, and conformed to some of their usages
and laws. And though he might, by virtue of that character, have
challenged authority over the Gentiles, yet he accommodated himself, as
much as he innocently might, to their prejudices and ways of thinking.
Doing good was the study and business of his life; and, so that he
might reach this end, he did not stand on privileges and punctilios.
3. To the weak he became as weak, that he might gain the weak,
v. 22.
He was willing to make the best of them. He did not despise nor judge
them, but became as one of them, forbore to use his liberty for their
sake, and was careful to lay no stumbling-block in their way. Where
any, through the weakness of their understanding, or the strength of
their prejudices, were likely to fall into sin, or fall off from the
gospel into heathen idolatry, through his use of his liberty, he
refrained himself. He denied himself for their sakes, that he might
insinuate into their affections, and gain their souls. In short, he
became all things to all men, that he might by all means (all
lawful means) gain some. He would not sin against God to save
the soul of his neighbour, but he would very cheerfully and readily
deny himself. The rights of God he could not give up, but he might
resign his own, and he very often did so for the good of others.
III. He assigns his reason for acting in this manner
(v. 23):
This I do for the gospel’s sake, and that I may be partaker thereof
with you; that is, for the honour of Christ, whose the gospel is,
and for the salvation of souls, for which it was designed, and that he
and they might communicate in the privileges of it, or partake together
of them. For these ends did he thus condescend, deny himself as to his
liberty, and accommodate himself to the capacities and usages of those
with whom he had to do, where he lawfully might. Note, A heart warmed
with zeal for God, and breathing after the salvation of men, will not
plead and insist upon rights and privileges in bar to this design.
Those manifestly abuse their power in the gospel who employ it not to
edification but destruction, and therefore breathe nothing of its
spirit.
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24 Know ye not that they which run in a race run all, but one
receiveth the prize? So run, that ye may obtain.
25 And every man that striveth for the mastery is temperate in
all things. Now they do it to obtain a corruptible crown; but
we an incorruptible.
26 I therefore so run, not as uncertainly; so fight I, not as
one that beateth the air:
27 But I keep under my body, and bring it into subjection:
lest that by any means, when I have preached to others, I myself
should be a castaway.
In these verses the apostle hints at the great encouragement he had to
act in this manner. He had a glorious prize, an incorruptible crown, in
view. Upon this head he compares himself to the racers and combatants
in the Isthmian games, an allusion well known to the Corinthians,
because they were celebrated in their neighbourhood: “Know you not
that those who run in a race run all, but one obtaineth the prize?
v. 24.
All run at your games, but only one gets the race and wins the crown.”
And here,
I. He excites them to their duty: “So run that you may obtain.
It is quite otherwise in the Christian race than in your races; only
one wins the prize in them. You may all run so as to obtain. You have
great encouragement, therefore, to persist constantly, and diligently,
and vigorously, in your course. There is room for all to get the prize.
You cannot fail if you run well. Yet there should be a noble emulation;
you should endeavour to outdo one another. And it is a glorious contest
who shall get first to heaven, or have the best rewards in that blessed
world. I make it my endeavour to run; so do you, as you see me go
before you.” Note, It is the duty of Christians to follow their
ministers closely in the chase of eternal glory, and the honour and
duty of ministers to lead them in the way.
II. He directs them in their course, by setting more fully to view his
own example, still carrying on the allusion.
1. Those that ran in their games were kept to a set diet: “Every man
that strives for the mastery is temperate in all things,
v. 23.
The fighters and wrestlers in your exercises are kept to strict diet
and discipline; nay, they keep themselves to it. They do not indulge
themselves, but restrain themselves from the food they eat and so from
the liberties they use on other occasions. And should not Christians
much more abridge themselves of their liberty, for so glorious an end
as winning the race, and obtaining the prize set before them? They used
a very spare diet, and course food, and denied themselves much, to
prepare for their race and combat; so do I; so should you, after my
example. It is hard if, for the heavenly crown, you cannot abstain from
heathen sacrifices.”
2. They were not only temperate, but inured themselves to hardships.
Those who fought with one another in these exercises prepared
themselves by beating the air, as the apostle calls it, or by throwing
out their arms, and thereby inuring themselves, beforehand, to deal
about their blows in close combat, or brandish them by way of flourish.
There is no room for any such exercise in the Christian warfare.
Christians are ever in close combat. There enemies make fierce and
hearty opposition, and are ever at hand; and for this reason they must
lay about them in earnest, and never drop the contest, nor flag and
faint in it. They must fight, not as those that beat the air, but must
strive against their enemies with all their might. One enemy the
apostle here mentions, namely, the body; this must be kept under,
beaten black and blue, as the combatants were in these Grecian games,
and thereby brought into subjection. By the body we are to understand
fleshly appetites and inclinations. These the apostle set himself to
curb and conquer, and in this the Corinthians were bound to imitate
him. Note, Those who would aright pursue the interests of their souls
must beat down their bodies, and keep them under. They must combat hard
with fleshly lusts, and not indulge a wanton appetite, and long for
heathenish sacrifices, nor eat them, to please their flesh, at the
hazard of their brethren’s souls. The body must be made to serve the
mind, not suffered to lord over it.
III. The apostle presses this advice on the Corinthians by proper
arguments drawn from the same contenders.
1. They take pains, and undergo all those hardships, to obtain a
corruptible crown
(v. 25),
but we an incorruptible. Those who conquered in these games were
crowned only with the withering leaves or boughs of trees, of olive,
bays, or laurel. But Christians have an incorruptible crown in view, a
crown of glory that never fadeth away, an inheritance incorruptible,
reserved in heaven for them. And would they yet suffer themselves to be
outdone by these racers or wrestlers? Can they use abstinence in diet,
exert themselves in racing, expose their bodies to so much hardship in
a combat, who have no more in view than the trifling huzzas of a giddy
multitude, or a crown of leaves? And shall not Christians, who hope for
the approbation of the sovereign Judge, and a crown of glory from his
hands, stretch forward in the heavenly race, and exert themselves in
beating down their fleshly inclinations, and the strong-holds of sin?
2. The racers in these games run at uncertainty. All run, but one
receives the prize,
Every racer, therefore, is at a great uncertainty whether he shall win
it or no. But the Christian racer is at no such uncertainty. Every one
may run here so as to obtain; but then he must run within the lines, he
must keep to the path of duty prescribed, which, some think, is the
meaning of running not as uncertainly,
v. 26.
He who keeps within the limits prescribed, and keeps on in his race,
will never miss his crown, though others may get theirs before him. And
would the Grecian racers keep within their bounds, and exert themselves
to the very last, when one only could win, and all must be uncertain
which that one would be? And shall not Christians be much more exact
and vigorous when all are sure of a crown when they come to the end of
their race?
3. He sets before himself and them the danger of yielding to fleshly
inclinations, and pampering the body and its lusts and appetites: I
keep my body under, lest that by any means, when I have preached to
others, I myself should be a cast-away
(v. 27),
rejected, disapproved, adokimos, one to whom the
brabeutes—the judge or umpire of the race,
will not decree the crown. The allusion to the games runs through the
whole sentence. Note, A preacher of salvation may yet miss it. He may
show others the way to heaven, and never get thither himself. To
prevent this, Paul took so much pains in subduing and keeping under
bodily inclinations, lest by any means he himself, who had preached to
others, should yet miss the crown, be disapproved and rejected by his
sovereign Judge. A holy fear of himself was necessary to preserve the
fidelity of an apostle; and how much more necessary is it to our
preservation? Note, Holy fear of ourselves, and not presumptuous
confidence, is the best security against apostasy from God, and final
rejection by him.
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