The Second Epistle of Paul to the Corinthians: The Characteristics of a True Christian Minister

The Apostle Paul wrote the first epistle to the Corinthians to correct a number of disorders among them. In the main, it produced positive results, though after writing it he was concerned that it might not have the desired effect (2 Cor. 2:1-3; 7:5-7). Nevertheless, there were good results; the Corinthians mourned over their wrongs and repented and set those things right.

Paul’s reasons for writing this epistle were, firstly, to explain why he didn’t come to Corinth when he said that he would (chapter 1). He shows that his principles of action were not because of carelessness, but were in accord with God’s character and ways, and that there was a very good reason why he didn’t come when he had purposed to.

The second reason for writing the epistle was to exhort the saints in Corinth to show grace and forgive the repentant one who had been excommunicated (chap. 2). His instructions to them regarding this furnish us with the proper way of restoring a person to fellowship who has been put away.

The third reason for writing was a delicate matter that involved Paul himself. A reconstruction of the circumstances attending the writing of the epistle makes it evident that there was an element of detractors among the Corinthians who were bitter against Paul. They sought to discredit his ministry with a barrage of criticisms, opposing him in connection with a number of imaginary faults. The effect of their evil work was to lead the saints at Corinth to distrust the Apostle and question his ministry. This was certainly not good, and they needed to be delivered from that faction.

Paul wisely didn’t address this issue in his first epistle, but left it until now because it involved defending his own character and ministry, as well as his apostleship. Since this element of opposition was deeply ensconced in that assembly, dealing with this problem would require utmost tact. Paul didn’t want to come across as someone who was merely defending himself in a personal quarrel. It could easily be construed as an action of the flesh, and the saints would be inclined to believe that his critics were right. The matter was far more serious than what appeared on the surface; his opposers were “false apostles” and “deceitful workers” who were doing Satan’s work among the Corinthians in turning them away from the Apostle and the truth that God had given him to give to them (2 Cor. 11:13). Hence, handling this problem without directly appearing as though he was defending himself would require wisdom that only the Spirit of God can give.

In chapters 1-7, the Apostle explains to the Corinthians his movements and principles of action. While doing so, in an indirect way, he gives a remarkable outline of what should characterize a true Christian minister. In a sense, he “hits two birds with one stone.” On the surface, it looks like he is giving a simple explanation of his movements in the service of the Lord, but underneath it, he carefully defends against the allegations of his detractors and thus provides grounds for the approval of his own ministry. It is not until the last section of the epistle (chaps. 10-13), assuming at that point that he had gained the confidence of the Corinthians, that he exposes that element openly. He comes out directly and shows that they were false and deceitful men who were doing Satan’s work.

The fourth reason for the writing of the epistle was to encourage the saints at Corinth to be engaged in a ministry of giving (chaps. 8-9). This, too, was somewhat of a delicate subject, because it might have seemed as though he was seeking their money—and especially so after he had told them in his first epistle that he wouldn’t do that (1 Cor. 9:6-15). Since addressing this subject could be misconstrued, he wisely waited until there was a need among the saints that did not involve the support of labourers such as himself. The poor saints in Jerusalem needed financial help, and in that context, he encourages the Corinthians to give. No one could accuse him of pandering after their wealth because he wasn't asking something for himself. However, the principles he gives in these two chapters have a broad application and can be applied to those who do labour for the Lord in ministering the Word, as well as to any of the Lord’s people who are in some financial need.

The Practical Application

As previously mentioned, this epistle presents a wonderful picture of the characteristics of a true Christian minister, as seen in Paul himself. Its practical application lies in understanding that every Christian is a minister of Christ Jesus—or at least, they should be. Ministry is the exercise of our gift in the service of the Lord (1 Peter 4:10-11; Rom. 12:5-8). It is simply the discharge of our service for the Lord, be whatever it may—teaching, preaching, shepherding, helping, showing mercy, etc. We all have a service to do for Him, and therefore, we are all in the ministry in one sense or another. Since we are all ministers, this epistle has an important practical application to every one of us. It presents a composite profile of a true Christian minister, outlining the moral features and exercises that should characterize all who are in the ministry.

The Three Main divisions In the Epistle

Chapters 1-7 – The characteristics of a true Christian minister and his ministry.

Chapters 8-9 – The support of Christian ministry through the ministry of giving.

Chapters 10-13 – The defence of Paul’s Apostleship and true Christian ministry.

The Christian Minister and Ministry

The Characteristics of a True Christian Minister and His Ministry: 2 Corinthians 1:1-2

Chapters 1-7

The Introduction of the Epistle

Vss. 1-2—Even though Paul was an apostle, he includes Timothy in his salutation. Mentioning Timothy does not mean that he was the co-author of the letter, but that he attested to Paul’s remarks to the Corinthians. This was because he was addressing an assembly, and all things on that corporate level are to be done “in the mouth of two or three witnesses” (2 Cor. 13:1; John 8:17).

Paul calls himself an apostle of “Christ Jesus” because that expression denotes Christ as having completed redemption and gone back into heaven as a glorified Man. It was from Christ on high in the glory that Paul had received his apostleship (1 Cor. 9:1-2). In each of his epistles, when mentioning his apostleship, he speaks of having received it from “Christ Jesus.” (The KJV does not make this distinction, but most critical translations and interlinear translations do.) Peter, on the other hand, calls himself an apostle of “Jesus Christ” (1 Peter 1:1; 2 Peter 1:1). This expression denotes Christ as the One who came from heaven to accomplish the will of God, and it was here when the Lord was on earth that Peter received his apostleship (Luke 6:13-16).

The epistle is addressed to “the church [assembly] of God which is at Corinth, with all the saints which are in all Achaia.” “Saints,” as mentioned here, does not denote moral perfection, as commonly thought, but those who have been set apart by the work of God in new birth. “Saint,” means a set apart one. It carries the thought of being made holy, because such have been set in a clean place with a holy nature, and they are there by divine calling. A saint, though separated to God through a divine work, in practice may be quite unholy in his or her doctrine and walk. This, sad to say, was the case of the assembly at Corinth. Paul addressed them as being "saints" in both of the epistles to them, yet they were going on with some very unholy doctrines and practises. It shows that the term refers to a person's position before God, not their practical state.

“Grace” and “peace” are mentioned as being supplied from “God our Father and from our Lord Jesus Christ.” He gives grace for our needs in the way and peace for all circumstances we encounter.

The Characteristics of a True Minister of Christ

Attacked by certain critics, Paul now presents a grand defence of his life and ministry. As he explains his movements in the service of the Lord, he removes the misgivings and suspicions that were lodged in the minds of the Corinthians by his opposers. He exposes the deceit and absurdity of the false claims levelled at him in a careful and methodical way, showing the Corinthians that those criticisms were unfounded.

As mentioned, as he does this, he presents a character sketch of what a true minister of God ought to be. This would give the Corinthians a standard by which they could discern all who would come to them and present themselves as ministers of the Word, and it also provides us with an outline of what ought to characterize us as ministers of Christ.

A True Christian Minister Is Filled With the Compassions of God: 2 Corinthians 1:3-11

(Chap. 1:3-11)

The Lord’s people are continually passing through suffering and trial; if the servant of the Lord is going to minister to them effectively, he must have a heart like God’s—filled with compassion. God is “the Father of mercies [compassions],” and He wants that very characteristic in His ministers. This, then, is the first great feature that should mark every Christian minister—a heart full of the compassions of God.

This was something that characterized the life and ministry of the Lord Jesus Christ—our Model Servant. It says that when He saw the multitudes, "He was moved with compassion" (Matt. 9:36; 14:14; Mark 1:41). Without this important personal quality, the servant of the Lord will lack power and effectiveness in reaching the hearts of people who are passing through trial and affliction.

This important quality, however, is not acquired by studying books; we cannot get it by going through seminary, or by studying J. N. Darby's "Synopsis of the Books of the Bible." It is a trait that does not come to the human heart naturally, for we are naturally more concerned with ourselves than we are with the welfare of others. God Himself forms this important quality in our souls in the school of affliction. He prepares His servants (ministers) morally and spiritually by passing them through trying circumstances (trials) whereby they learn valuable lessons and obtain grace from Him in the path of life. If we scan the Scriptures, we will see that virtually every servant that God called and used, He first educated Him in secret, in what we might call "secret history with God in the wilderness." By it the servant is enabled by God to minister effectively to others by entering into their trials and genuinely sympathizing with them in their difficulties.

Experiencing trials in life is God’s appointed way of training His servants in His school; it is how His compassions are formed in them. The Lord makes no mistakes in His lessons. Everything that He allows in our lives is for our moral and spiritual development. Elihu rightly said, “Who teacheth like Him?” (Job 36:22). The purpose of the teaching in His school is that He would have a larger place in our affections and that we would have no confidence in the flesh. Scripture speaks about being “emptied from vessel to vessel” in describing these exercises (Jer. 48:11). It has been said that no servant has been used of God who hasn’t suffered. This being the case, many may envy a servant’s ministry, but none will envy his discipline. Much of the work of God in His school is occupied with whittling us down to a useful size in which He can use in His service. With all of us, this is a work in progress. The amazing thing about this is that God uses vessels that He hasn’t finished with, as far as their personal development is concerned.

Vss. 3-11—Paul blessed God for the divine comfort he received in his personal trials and afflictions (vss. 3-7), and for the divine deliverance he received when God brought him out of those trials (vss. 8-11). Understanding that these things all work together for the glory of God and for the ultimate comfort of His people, Paul speaks with praise of “the mercies [compassions] of God” in times of affliction. He exults: “Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies [compassions], and the God of all comfort [encouragement]; who comforteth [encourages] us in all our tribulation, that we may be able to comfort [encourage] them which are in any trouble [tribulation], by the comfort [encouragement] wherewith we ourselves are comforted [encouraged] of God.” In this short blessing, he traced true comfort to its divine source—God Himself. Satan is the god of all discouragement, but our Father is “the God of all comfort [encouragement].” Paul could bless God for all that had come to pass in his life because he knew that it was working something in him that would ultimately help him to encourage the saints.

Hence, Paul gloried in “tribulations” (Rom. 5:3-5). It takes faith to be able to honestly thank God for every trying situation that He puts us into, yet this is what the Apostle did. It is easy to bless the Lord in good times, but faith blesses Him at all times—even when times are tough. David could say, “I will bless the Lord at all times” (Psa. 34:1). Likewise, Paul said, “In everything give thanks: for this is the will of God in Christ Jesus concerning you” (1 Thess. 5:18).

It is significant that the word “comfort [encourage]” occurs ten times in five short verses (vss. 3-7). This repetition tells us that the Lord’s people need much encouragement. God, therefore, had a definite purpose in imparting His consolation to the Apostle. He wanted him to “comfort [encourage] them which are in any trouble [tribulation], by the comfort [encouragement]” that he had received from the Lord (vs. 4).

He calls the sufferings which he endured, “the sufferings of Christ” (vs. 5). He meant that the persecution and the hostilities that he endured were of the same character as those that the Lord Himself endured when He ministered on earth. These are part of the Lord’s martyrdom sufferings. If we are faithful, we will share in these sufferings of the Lord (Mark 10:39), but we can never share in His atoning sufferings (Mark 10:38).

As mentioned, the comforts that Paul received from God in his afflictions were ultimately for the good of the Corinthians. He said, “Whether we be afflicted, it is for your consolation [encouragement] and salvation” (vs. 6). They were the ones who would benefit from his afflictions, because he was able to minister the comfort of God to them more effectively. Paul added, “Our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation [encouragement]” (vs. 7). His “hope” for them was that they would profit from his sufferings by receiving his ministry.

The experiences which Paul passed through in trials produced in him a three-fold effect:

It gave him a fresh cause to bless God (vs. 3).

He gained an understanding of how God gives consolation to His people in times of trial (vs. 4a).

It enabled him to comfort and encourage others who were passing through trial (vss. 4b-7). His “hope” was that the saints would profit from the results of his trials in his ministry.

Vs. 8—He goes on to give them an example of the affliction he passed through by pointing to the trouble he endured “in Asia,” which was well known among the saints generally (Acts 19:22-41). He says that they were “pressed out of measure, above strength, insomuch that we despaired even of life.” In his first epistle, he referred to this same conflict, saying that he “fought with beasts at Ephesus” (1 Cor. 15:32). Men in that region were so vehement against the truth of the gospel that they behaved like wild beasts.

Paul had a definite reason for telling the Corinthians this; there were some among them who had been saying that he was a troublesome fellow and that he stirred up trouble and controversy everywhere he went. They accused him of constantly getting into trouble with the authorities and of being a public nuisance, and this particular incident was used to make their point. But this was not the case. The afflictions that he passed through in Asia were legitimate sufferings for the gospel’s sake and were not because of any personal wrong doing. Some of the Corinthians were criticizing the Apostle for the troubles he had gotten into, but in reality, God had ordered it so that they would ultimately get a blessing out of it! They would be the recipients of the grace and comfort that Paul received from God in those troubles through his ministry of comfort to them. Learning this must have taken the Corinthians aback.

Vs. 9—Suffering affliction in this way was obviously not a pleasant thing. Paul says, “We had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead.” He and his co-workers had come close to death (martyrdom) on that occasion, but they fully understood that they were men who had a rendezvous with death for the Christ’s sake; it was just a matter of time before it happened.

Regardless of the misunderstandings of his detractors (wilful or otherwise), this particular trial had taught Paul some valuable lessons that we all need to learn. They were:

Not to trust in himself, but in God (vs. 9). One of the great lessons in the school of God that the servant of the Lord must learn thoroughly is to not trust in himself (Jer. 17:9; Prov. 28:26; Isa. 2:22). The Lord knows how to take self-confidence out of us by placing us in difficult circumstances in life where we are pressed out of measure. The result is that we lean more fully on Him, and thus our ministry is more sincere and effective.

To have an experimental knowledge of God’s preserving care in real life situations (vs. 10).

To experience the fellowship and comfort of the saints’ prayers in times of need, whereby there develops a deeper bond of love and appreciation for our brethren in the Lord (vs. 11).

Vs. 10—Paul then speaks of the faithfulness of God in delivering him and his co-workers from their near-death experience. He says, “ ... who delivered us from so great a death, and doth deliver: in whom we trust that He will yet deliver us.” They had a deep sense of God’s preserving care, having learned to trust Him in such difficult circumstances.

Some have thought that this verse is referring to the three aspects of God’s complete salvation—salvation from the penalty of our sins, salvation from the power of sin in our lives, and salvation from the presence of sin, as presented in the epistle to the Romans. However, the context of this passage shows clearly that Paul was speaking about a temporal deliverance, not soul deliverance. He was actually speaking of three different tenses of temporal deliverance. That is, deliverance in a literal sense, akin to what Israel knew in Old Testament times when they were delivered (physically) from the Egyptians and the Philistines, etc. God had delivered Paul and his co-workers from the danger of martyrdom, and He was continuing to deliver them from that danger presently, and Paul was trusting that God would do so in the days to come, as they preached the gospel among hostile people.

Vs. 11—Paul gave the Corinthians credit for their part in the present deliverance that he and his fellow servants were experiencing from God. He assumes that the compassion, of which he has been speaking, was in their hearts toward him, and that they were praying for him in his labours. He uses a little irony here, for they had been critical of him and it was questionable whether they even remembered him before the throne of grace.

We can learn from this that we shouldn't despise the trials and tribulations that we pass through because God has a definite design in them. He is forming something valuable in us, which He can use to help His people. Every one of us is in His school; if we gain from the things that we pass through, we will be a help and a blessing to others who are passing through difficulties. The greater the suffering that we are called on to endure, the greater the opportunity we have in learning the comfort of God. He wants to fill us with His compassion, and there is no better way than to be placed in trying situations where we need compassion ourselves, and have Him tenderly minister it to us. If such is the case, what will come from our hearts in ministry will have power with those to whom we minister. They will see that we genuinely care about them and are interested in their blessing. Consequently, they will receive our ministry.

A True Christian Minister Is Consistent in All His Dealings in Life: 2 Corinthians 1:12-24

(Chap. 1:12-24)

Paul continues to explain his movements in service and to address (indirectly) the allegations that were levelled at him. In doing so, he brings forward another characteristic that should mark a true minister of Christ—consistency.

His detractors were saying that he was an insincere and undependable person. The example they pointed to was that he had said that he was going to come to them before winter, but he didn’t come (1 Cor. 16:4-6). Wanting to find fault with him, they saw it as a broken promise. They accused him of vacillation and duplicity—of saying one thing, but doing another. They said that he was a man who didn’t keep his word, and insinuated that he couldn’t be trusted. Apparently, they had forgotten that he had qualified his intentions of coming by saying, “If the Lord permit” (1 Cor. 16:7). In any case, in verses 12-24, Paul explains the reason for his change of plans. At the same time, he takes the opportunity to show another great feature that should mark a minister of Christ—he must be consistent in all his dealings in life.

Vs. 12—It is hard to believe that the Apostle could be accused of being wishy-washy. These charges cast doubt on his honesty and integrity. To remove these misgivings and suspicions that the Corinthians had, Paul begins with a positive and emphatic affirmation of his sincerity, saying, “Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.” Paul’s “conscience” bore witness to the fact that his conduct had been characterized by absolute sincerity. His whole life was that of “simplicity.” This is an old English word that means single-minded. He was not a double-minded person; he was a man of integrity and “godly sincerity.” His purpose to come to them was not a “fleshly” thing that would change from one day to another; it was what he had purposed “by the grace of God.” This was his normal conduct with men “in the world” and toward Christians.

Vss. 13-14—He said, “We do not write other things to you but what ye well know and recognize [acknowledge].” He didn’t have a hidden meaning to his words when he wrote in regard to his intentions to come to them. The meaning of his words were plain and obvious—he said what he meant, and had no thought of doing anything other than what he intended to do.

He was thankful that they acknowledged the contents of his first epistle, and trusted that they would continue to do so, as long as they lived (“even to the end”). But he adds sorrowfully, “Ye have acknowledged us in part.” It was only “in part” because there was a faction among the Corinthians who didn’t appreciate Paul and his fellow-workers. By saying this, he let them know that he was aware that there were certain ones among them who were against him.

Vss. 15-16—With this kind of purity of purpose, Paul was “minded to come” to them. In fact, so transparent were his motives that he had no qualms telling them that he had really intended to come twice, so that they would have “a second benefit.” He wanted to come to them on his way north to Macedonia, and then to visit them again in returning from Macedonia on his “way toward Judea.”

Vss. 17-18—He asks them, “When I therefore was thus minded, did I use lightness? Or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?” This could be answered with a resounding, “No!” (“Lightness” is an old English word that amounts to being flippant.) He insists that his plans were not yes, yes, and then on a whim he’d change them to no, no.

Paul used their criticism as an opportunity to show that the servant of the Lord must be as good as his word in all of his dealings. His dealings with people must be consistent with the character of God Himself. He insists that such was the case with him, saying, “As God is true, our word toward you was not yea and nay.” See also James 5:12.

Vss. 19-20—In keeping with this, the gospel that he, “Silvanus,” and “Timotheus” carried among the Corinthians at the first was “not yea and nay, but in Him was yea.” Everything that God promises in the gospel He delivers in Christ. Moreover, “all the promises of God in Him are yea, and in Him Amen, unto the glory of God by us.” Not only was the “yea” found in Christ, but the “Amen” also. The Lord not only assents to the will of God as expressed in the promises of God in the gospel, He carries them out to completion. Furthermore, He secures a people through grace who become His servants for the carrying out of the will of God. This is indicated in the two words “by us” at the end of verse 20.

Vss. 21-22—Everything that God does is concrete and dependable. He establishes souls in Christ by the indwelling presence of the Spirit of God who confirms that divine work in us. The effect of this work gives us absolute certainty of all that God has promised. He speaks of three things in particular: “Now He which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts.” These are three different operations of the Spirit in us when we are saved. They enable us to live intelligently, with a sense of security, and happily in the Lord:

The anointing of the Spirit is for power and discernment (1 John 2:18-21, 24-27).

The sealing of the Spirit is for our assurance (Eph. 1:13; 4:30).

The earnest of the Spirit is for our present enjoyment of what is coming in the future (Eph. 1:14).

Paul mentions this to show that since everything God says and does can be counted on forever, His ministers must display that same character of unchangeableness and dependability in all their dealings with men, so that they properly represent God.

Vs. 23—If the integrity of Paul’s dealings was sterling in character, then why didn’t he come to them as planned? Paul now answers this. To show the absolute sincerity of the explanation he was about to give, he calls God to witness, saying, “Moreover I call God for a record upon my soul.” This showed that his conscience was clear before God, and that he was telling the truth. He proceeds, saying, “To spare you I came not as yet to Corinth.” Had he come when he intended, he would have had to inflict severe discipline on them because of the many evils and disorders which were in that assembly! He wanted to “spare” them the judgment that certainly would have come upon them, so he delayed his coming to give them time to repent and set things in order. So, it was not that he was careless; it was quite the opposite—it was because he cared for them! It was wholly out of consideration for them as an assembly that he didn’t come! Their charge of fickleness, therefore, was simply unfounded. Learning this must have humbled the Corinthians further.

Vs. 24—Having to step in and exercise his apostolic authority in Corinth (if things had not been set in order) might have been construed that he was looking to have mastery over them, and control their faith. Therefore, he adds, “Not for that we have dominion [rule] over your faith, but are helpers of your joy: for by faith ye stand.” This, he hoped, would allay their suspicions of him wanting to dominate their consciences. He had no thought of lording over their faith; he only wanted to increase their happiness and to be a “helper” of their “joy.” He did not want to override their consciences in this matter, but rather to have them act for the glory of God in setting things right. Since no one has apostolic authority today, when there are disorders in an assembly, all that a servant of the Lord can do is to instruct, encourage, and guide the saints in local matters that may be troubling them, and leave their consciences to act before the Lord.

Since we are all in the ministry in one way or another, this principle of consistency applies to all of us. Let us, therefore, take care to be consistent in all our dealings in life; it will give weight to our ministry.

A True Christian Minister Is Faithful to Confront Matters That Affect the Lord's Glory: 2 Corinthians 2:1-13

(Chap. 2:1-13)

Paul turns to address another matter that concerned the assembly at Corinth. The Corinthians needed to know what to do with the man they had excommunicated, who was now repentant. Paul turns to address this in chapter 2. At the same time, he clears away another misunderstanding they had of him. In doing this Paul touches on another characteristic that should mark a true minister of the Lord—faithfulness to confront issues among the saints that affect the Lord’s glory.

Some of the Corinthians were saying that Paul was a hard and callous man. Writing such a stern letter as he did (the first epistle) and demanding the excommunication of the immoral man in their midst confirmed this in their minds. They may have thought that calling the man a “wicked person” (1 Cor. 5:13) was overly critical—even cruel. This criticism, no doubt, came from that same element of opposers who sought to discredit the Apostle’s ministry. Therefore, he undertakes to explain his actions.

Vss. 1-3—Paul restates his purpose of not coming to Corinth “in heaviness [grief]” and exercising apostolic discipline on them. He sent the letter of correction instead. In retrospect, by things turning out the way they did, it only confirmed the wisdom of handling the matter in that way. Furthermore, the Corinthians themselves, in a sense, had acknowledged the wisdom of it! They received the letter and had set things right in the assembly that were wanting, and by doing so, they were really agreeing with his course of action in not going to Corinth when he planned to and sending the letter instead.

The first epistle had made them “sorry,” as he had intended that it should. They “sorrowed to repentance” after “a godly manner” and set right the disorders he pointed out. This was good, and it worked for the “salvation” of the assembly from the judgment that would have come on it by God directly, or by the hand of the Apostle (2 Cor. 7:9-11).

While the contents of the first letter made the Corinthians “sorry,” the Corinthians’ repentance made Paul “glad.” The “same” ones (the Corinthians) who were made sorry by him, now made him glad. (The word “he” in verse 2 is not in the original text, and could mislead us to think that Paul was speaking about the offender who was excommunicated. However, he was speaking of the assembly as a whole.)

He sent the letter on ahead so that when he did come, it might be with “confidence,” and not with sorrow, and the result would be that his “joy” would be their “joy” (vs. 3).

Vss. 4-5—He goes on to show that he was not an insensitive person without feelings for the saints. It pained him greatly to address them in the way that he had in the first letter. It had not been an easy thing for him to do because he loved them deeply. He says, “Out of much affliction and anguish of heart, I wrote unto you with many tears.” The truth is that he wrote that letter of correction out of faithfulness to the Lord. It had to be done for the glory of God. Those evils in their midst simply could not go on in association with the Lord’s name. He didn’t "sweep it under the rug," but faithfully confronted the issues that were wanting in their midst. He had no joy in telling them that they had to put that man away, but faithfulness to the Lord demanded it.

Paul was not trying to grieve them for no reason, but that they would “know the love” that he had toward them “abundantly.” Love will speak faithfully. “Faithful are the wounds of a friend” (Prov. 27:6). However, in being faithful with the Corinthians, he was misunderstood, but this is often the case. It can be expected that if we are faithful about matters in the assembly, we could quite possibly be misunderstood.

Those who had sinned in their midst hadn’t just grieved Paul, but “in part” had grieved them “all.” Such were bringing trouble on all in the gathering. Because of their association with the evil-doer, God held the whole assembly responsible (1 Cor. 11:30). This is illustrated in the account of Achan. When he sinned, the Lord said to Joshua, “Israel hath sinned” (Josh. 7:11). His personal sin of covetousness and deception had troubled all Israel, and it cost him his life (Josh. 7:25; 1 Chron. 2:7).

Paul said, “in part” because not all of the saints at Corinth were grieved about the dishonour it had brought on the Lord’s name. However, the assembly was still responsible to deal with it, and thankfully, they did. This shows that it is not necessary to have unanimity in an assembly before it can act administratively in a binding assembly decision.

Vs. 6—The Apostle now indicates that the assembly needed to receive the man back into fellowship who had been put away. This certainly showed that he cared for the man, and that he wasn’t cruel and unforgiving. He says, “Sufficient to such a man is this punishment [rebuke], which was inflicted of [the] many.” The censure placed on him had worked to bring him to repentance before the Lord, and it was now time to receive him back into fellowship. This is a happy moment for an assembly.

Paul said, “inflicted of the many.” J. N. Darby’s Translation footnote on 2 Corinthians 2:6 indicates that “the many” is the body at large—the mass of the saints universally. He cities 2 Corinthians 9:2 as an example of its usage and meaning. The point here is that if a local assembly should make a binding decision in putting someone away from the fellowship, the body at large acts in concert with that local assembly and recognizes the action, so that the person “put away” is regarded as “without” in all other gatherings too, not just in the locality where he resides. Hence the offender is made to feel the rebuke by more than just than those in his local assembly. We do not say that the man in question actually went to other localities and felt the “rebuke” from them, but that the carrying out of the action was expressed universally—by the body at large. If a person were to be put out of the fellowship in a particular locality, he is to be regarded out of fellowship everywhere on earth, because what is done in the name of the Lord in one local assembly in practice affects the whole. It shows that the assemblies that meet on Scriptural ground, as gathered to the Lord’s name, are not autonomous. They act together, expressing the truth that they are one body (Eph. 4:4).

Vss. 7-8—Paul tells them, firstly, to “show grace” to the man, and “comfort [encourage]” him in the Lord. He would have them to “confirm [affirm]” their “love toward him.” This was the Apostle’s sanction in now allowing the repentant man to have fellowship with the saints. The fact that the man was expressing “sorrow” over what he had done indicates that repentance was working in his soul. Paul says, “Ye ... ” which is in the plural. This means that all the saints were to unitedly show grace toward the repentant offender; this was not to be done by a few who felt like it, but by all the saints. Sometimes in these kinds of situations it becomes evident that there are some who have an unforgiving spirit and hold back, but that is not what Paul desired here.

The word “forgive” in verse 7 (in the KJV) should really be translated “show grace.” (See also Luke 7:42.) Later, in verse 10, another word is used in the original language that is rightly translated “forgive” in the KJV. This refers to administrative forgiveness—the official lifting of a censure placed on a person in excommunication, whereby he would be once again in full fellowship as before. The fact that showing grace is mentioned before and separate from administrative forgiveness indicates that the assembly has the option to exercise grace toward a repentant person before it actually lifts the administrative judgment. The assembly could choose to allow a person, whom they are seeking to restore, to move among the saints again, without him having the privileges of full fellowship in partaking of the Lord’s Supper. Under normal conditions, the two things would be done together, but there may be certain cases where the assembly needs to observe the person’s depth of repentance before it is comfortable receiving him or her back into fellowship, and these verses allow for it. A word of caution here; if an assembly elects to handle a case in this way, it should attempt to have all in the assembly act together by making an announcement to that end.

There is a type of these two steps in restoration to the Lord’s Table, in Leviticus 14, in the cleansing of the leper. After the leper was cleansed, he was given liberty to come into the camp of Israel again, but he was not allowed to return to his original position right away. He was to “tarry abroad out of his tent seven days” (Lev. 14:8). Then, after some further washing and shaving (which speaks of self-judgment), he was allowed to return to his tent.

Vss. 9-10—Paul states that how they handled the matter of restoring the repentant offender to fellowship would be a “proof” to him whether they were “obedient in all things.” He added, “To whom ye forgive any thing, I forgive also.” “Ye” in this verse refers to the Corinthian assembly. By this, he indicated that the assembly at Corinth was to lift the censure placed on the man, since they were the ones who had placed it on him. While Paul had authority to act apostolically in this matter and restore the man to fellowship, he chose to wait until the assembly at Corinth acted, and then he would move in accord with them and forgive the person also. We have great instruction here. We learn that the local assembly (where a binding judgment is made) is to act first in lifting the censure they have placed on an offender, forgiving him administratively. The saints abroad (the body at large) are to then act in concert with it, and forgive the person also. If the restored offender were to visit other assemblies abroad, they would receive him. By doing this, the truth of the “one body” is expressed practically.

The saints in the body at large are not to meddle with another assembly in its administrative responsibility. They are not to go ahead of the local assembly by receiving a person because they believe that he is repentant; it leads to confusion. While the person may very well be repentant and ready to be received (as was the case here), still the saints must act together in the matter. God’s way is that the local assembly that enacted the censure should act first on behalf of the body at large. The voices of brethren from abroad could make their exercises known to that assembly, as illustrated by the Apostle Paul encouraging the Corinthians to receive the repentant man, but the actual lifting of the action (loosing) is purely the responsibility of that assembly (Matt. 18:18).

Vs. 11—Paul went on to say, “Lest Satan should get an advantage of us: for we are not ignorant of his devices.” He didn’t say, “Lest Satan should get an advantage of you”—the Corinthians. “Us” refers to the saints at large in the “one body.” Paul knew that one of Satan’s tactics is to divide the saints in whatever way he can, and these delicate inter-assembly matters are a place where he is likely to work. It is one of his “devices” that we should not be ignorant of.

Knowing that Satan will attempt to use these circumstances to divide the saints, Paul shows in his actions how we are to act in these matters of loosing assembly judgments (exercising administrative forgiveness.) Even though he, and perhaps others, knew that the man was repentant and should be restored to fellowship, he didn’t go ahead of the assembly at Corinth by acting independently. By acting together in these inter-assembly matters, “the unity of the Spirit” is kept in “the uniting bond of peace.” Divisions among the assemblies gathered to the Lord’s name have resulted from well-meaning persons acting independently in these matters.

Vss. 12-13—To show the genuine concern that Paul had for the Corinthian assembly, he tells them of the anxiety he had in regard to how they would receive his first letter. Even though there was “a door” opened to him “of the Lord” to preach the gospel in Troas while he waited for Titus to come with the news of how they received the letter, he had no rest in his spirit until he knew that the matter was settled. Therefore, he left that work and went across the Aegean Sea to Macedonia to meet Titus who was coming up the coast with the report. Chapter 7:6-7 tells us that Titus met Paul in Macedonia with the good news that the Corinthians had mourned over their wrongs and had set things right in the assembly.

By reiterating this to the Corinthians, Paul showed the depth of his concern for them. He wasn’t a hard and critical man as some of them imagined him to be. On the contrary, he had such care for them that he elected to forego gospel work to learn of their response to his first epistle! His pastoral concerns had prevailed over his evangelistic fervour. Paul had been a faithful minister to point out their wrongs, but he was also a caring and loving minister who had their good at heart.

This teaches us that matters which pertain to the assembly should take precedence over service in the gospel. That which pertains to the unity of the assembly must be of utmost concern to us. Many think that gospel work is the highest service that we can render to God, but in reality, to hold and maintain the truth of the Church that was once delivered to the saints should be our first concern (Jude 3). Unfortunately, some who know this use it to dismiss gospel work from their activities altogether, but this is an imbalance in the opposite direction.

Thus far, if the Corinthians had read this letter properly, it would have been abundantly clear to them that they had held a wrong impression of Paul—they had totally misunderstood him. An element among them had insinuated that he was a troublesome fellow who got into numerous scrapes with the authorities, but he has shown that, really, God had allowed him to get into those situations for their profit (chap. 1:3-11). They had also accused him of fickleness in his plans to come to Corinth, but he has shown that it was because of his desire to spare them from judgment that he didn’t come; it wasn't that he was a double-minded person (chap. 1:12-24). They had also insinuated that he was a harsh and callous man calling for the immoral man in their midst to be excommunicated—even calling him a wicked person, but he has shown that it was out of faithfulness to the Lord that he had called for that action against the man (chap. 2:1-13). Learning of Paul’s explanation of these matters would greatly help to restore their confidence in him as a true minister of Christ.

A True Christian Minister Has a Ministry That Impacts His Hearers: 2 Corinthians 2:14-3:18

(Chap. 2:14-3:18)

Having mentioned his ministry in the gospel at Troas, Paul is led to digress from the subject of their receiving his first letter to continue laying out features of a true Christian minister and his ministry. This was particularly pressing on his soul because there were “many” who were labouring with insincere and ulterior motives (vs. 17). Later in the epistle he calls them “false apostles” and “deceitful workers” (2 Cor. 11:13).

Since these so-called teachers and ministers were affecting the Corinthians in a negative way, they needed a God-endorsed profile so that they could identify a true minister of Christ Jesus from those who were false. Therefore, beginning at chapter 2:14 and continuing to chapter 7:5, the Apostle makes a long digression wherein he gives further details as to his character and ministry. Then, in chapter 7:6 he returns to his remarks concerning their reception of his first letter. The digression has four parentheses in it (chap. 3:7-16; 5:7; 6:2; 6:13).

Continuing his theme, Paul went on to speak of another distinguishing feature of a true Christian minister—he has a ministry that impacts his hearers. In other words, there is power in his ministry. It is not enough for the servant of the Lord to have a heart full of compassion, a sterling character, and good motives; his ministry must also have power. Oral ministry is not just speaking a lot of words; it is speaking by the Spirit so that the heart and the conscience of the saints are affected. It is possible to speak, but not really say anything because there is a lack of substance in our ministry. This was evidently the case with many who were presenting themselves as ministers in that day. Therefore, Paul magnifies two great features of the ministry he carried. If the Corinthians could see this, it would set him apart from the “false apostles” and “deceitful workers” who were trafficking among them (2 Cor. 11:13).

1) It Is a Triumphant Ministry

Chap. 2:14-17—The first characteristic of true Christian ministry—of which the Apostle Paul was the chief minister—is that of triumph. He says, “Now thanks be unto God which always causeth us to triumph in Christ, and maketh manifest the savour of His knowledge by us in every place. We are unto God a sweet savour of Christ, in them that are saved, and in them that perish: to the one the savour of death unto death; and to the other the savour of life unto life.” Triumphant Christian ministry is not being popular and having a large following of people; it’s having a ministry that exalts Christ—whether all receive it or not! Christ-exalting ministry is a continual triumph.

Looking back at the whole incident regarding the coming of Titus with the good news of the Corinthians’ positive reception of his first letter, Paul realized that God had marvellously overruled in the matter to the glory of Christ, and this led him to burst out in a doxology of thanksgiving to God.

God is sovereign, and all who are appointed to salvation will be saved (Acts 13:48), whether it is through us who preach the message or through someone else. Knowing this gave Paul peace as to whether he stayed at Troas to preach, or whether he left and went over to Macedonia to find Titus. To illustrate this, Paul used a figure borrowed from a Roman custom of that day. A victorious Roman general would parade though the streets of the imperial city on his chariot, crowned with a laurel, with his captives in chains. The proud conqueror and his troops would ascend the Capitol Hill with clouds of incense filling the air with perfume. As they made their triumphant march through the city, the praise of the victor was shouted by the multitudes that lined the way. The captives were there to augment the triumph, and this was demonstrated by some captives being appointed to die, and some to live. Similarly, God is making a victorious march through this world, and Paul and all who are involved in spreading the gospel are part of His triumphant army. “The savour of His knowledge” in the gospel, like the sweet perfume that rose in the march of the Roman conquerors, was being spread abroad by them “in every place” they went (vs. 14).

Paul and those who served with him were the medium by which the perfume of the gospel was diffused. They—not just what they preached—were “a sweet savour of Christ” because they had been transformed into His image by the power of the Spirit (vs. 15). Hence, they not only preached Christ; they lived Christ before the world. As the captives of the Roman conquerors were paraded into the capitol city with some appointed to die and some to live, Paul viewed the victory of God in the gospel as such; some believed “unto life” and some rejected “unto death.” Hence, there are two classes of people among whom the fragrance of the gospel circulates—those who will be saved and those who will go into perdition (vs. 16). Such are the effects of the gospel; it works either life or death in those who hear it. This shows the solemnity of preaching Christ, for eternal issues hang on the reception and rejection of the message. The immensity of this caused the Apostle to cry, “Who is sufficient for these things?” It could only be those with whom God had wrought with His divine “sufficiency” (chap. 3:5). He only can make His servants able to carry the gospel effectively by the various exercises and disciplines they pass through in His school.

Vs. 17—However, there were “many” in the ministry in that day who were shams. God had not wrought with them to make them true ministers. Such did not have the moral and spiritual qualifications of a real minister of Christ, nor did they have any real substance or power in their ministry. They were using the Word of God to serve their own ends, and had taken up the service of the Lord as a mere profession—as “a trade!” The Corinthians needed to be wary of these men, and test their reality by the profile of a true minister of Christ that Paul was giving them in describing his service for the Lord.

What distinguished Paul and his fellow workers from these false apostles was that they, with “sincerity,” ministered “in the sight of God” as representing Christ. Their ministry was triumphant because it exalted Christ—even if some didn’t believe the message.

2) It Is a Transforming Ministry

Chap. 3:1-18—Another great feature that marks true Christian ministry (of which Paul was the chief minister) is that it is effectual—it has a transforming power. True Christian ministry not only exalts Christ, but it also produces results in the lives of those who receive it. The existence of the assembly in Corinth proved this. The Corinthians were a living proof of the power of Paul’s ministry in the gospel—they had been saved through it! They, of all people, could not deny that God was working through Paul.

Vss. 1-2—This being the case, Paul asks them why anyone among the Corinthians would think that he and those who laboured with him needed to “commend” themselves to them—the Corinthian assembly was their commendation! He says, “Ye are our letter.” In bringing up “letters of commendation” Paul was addressing another criticism of his detractors. They had been saying that he had not been approved by the apostles in Jerusalem, and therefore, had no authority to be going about as he was. They fastened on the fact that he didn’t have a letter of commendation. Scripture indicates that a person should have a letter of commendation if he is going to an area where he is not known (Acts 18:24-28; Rom. 16:1-2), but Paul didn’t need a letter in Corinth, having been with them for a year and a half (Acts 18:1-17). He did not need to commend himself “as some others,” alluding to his adversaries who had come to Corinth with letters commending themselves. He didn’t need such a certificate; all men could know the character of his apostolic work by becoming acquainted with his Corinthian converts. In spite of their faults, they were the fruit of a genuine work of God through Paul. This shows that the very best credentials a Christian minister can have are found in the lives of those to whom he ministers; such prove the quality of his work. A man may have an alphabet of degrees after his name, having graduated from some revered Christian seminary, but that in itself will not give power to his ministry.

Vss. 3-5—The Corinthians were an “epistle” in two ways:

They were a commendation of Paul’s ministry (vss. 1-2).

They were also a commendation of the Lord Himself to all men (vs. 3).

The latter is true of all Christians; we are Christ’s representatives in this world. Our lives should commend Christ to all men. In that sense, we are His letter to the world. Many Christians misquote verse 3, saying, “Epistles (plural) of Christ,” but Paul was speaking of the Corinthians collectively as being one “epistle of Christ.” This is an allusion to the fact that the world should see the Christian company moving together as a whole, expressing what they truly are—the one body of Christ.

Paul goes on to speak of how Christian ministry effects transformation in believers, thus making them representatives of Christ. They are made so through an inward work in the “fleshy tables of the heart.” “The Spirit of the living God” writes Christ on the believer’s heart, and it comes out in a manifestation of Christ-like characteristics in the believer’s walk and ways. Paul adds, “Not in tables of stone,” which is a reference to the Law. This fact points to the truth that such a work is not accomplished in souls by legal means.

Since what Paul said of himself might have sounded like self-praise, he reminded the Corinthians that he and his co-workers were not “competent” in themselves. They could take no credit for what the Lord had wrought in and through them for the blessing of the saints; the “sufficiency [competency]” was all “of God” (vs. 5).

Vs. 6—Paul proceeds to call himself and those that worked with him, “New covenant ministers.” He quickly adds, “Not of letter, but of spirit,” because the "letter" of the new covenant will be made with Israel, and not with the Church. The “letter” of the new covenant is the literal fulfillment of its conditions in a coming day when a remnant of Israel are saved and brought into the kingdom (Jer. 31:31-34; Rom. 11:26-27). To apply it in “letter” to the Church would be to see it as being fulfilled in the Church in some way, which is a mistake. This is the error of Reformed Theology which imagines that the promises to Israel in the Old Testament are being fulfilled today in the Church, in a spiritual sense; hence, they speak of the Church as "spiritual Israel." Paul did not do that with those Old Testament promises; he ministered the “spirit” of the new covenant, which is grace. He taught Christians of the spiritual blessings of the covenant that were theirs through grace, without them formally being connected with it. Hence, the gospel we preach in Christianity is not the new covenant, but it is of the new covenant order, which is grace.

The three great spiritual blessings of the new covenant are:

The possession of divine life (Heb. 8:10).

An intelligent relationship with the Lord (Heb. 8:11).

The knowledge of sins forgiven (Heb. 8:12).

These new covenant blessings are the lowest of the spiritual blessings Christians possess. But they are not exclusively Christian: redeemed Israel and converted Gentiles in the Millennium will have these blessings too. In Romans, Colossians and Ephesians, Paul unfolds the fullness of our Christian blessings—the scope of which are much higher in character and in substance, and are all said to be “in Christ” at the right hand of God. Such are distinctly Christian—only Christians have them. He then said, “For the letter kills.” If he (or we) applied the new covenant according to the letter, it would destroy the heavenly character of the Christian’s calling, and would destroy the distinction between Israel and the Church.

The first thing this great ministry produces in believers is life—“the Spirit giveth life.” As the Word is ministered, the Spirit of God works in souls to impart divine life, which has the spiritual capacity to know and enjoy divine things. Real and lasting change in souls will only result from their enjoyment of divine things. It is not what we know or what ascetic rituals we take up with that effects moral change in our lives. Men have tried all kinds of outward appliances to affect change in people, but they all fail. But God’s way is to start from the inside—with the hearts and souls of men—and work out from there.

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Vss. 7-16—Paul turns aside in a parenthesis to show that the power of this ministry to effect positive things in believers is not by legal means. To emphasize this, he contrasts the Law, which he calls “the ministration of death” and “the ministration of condemnation,” with the new covenant ministry of grace, which he refers to in the epistle under three names. Each views a different aspect of the power and working of this ministry:

“The ministry of righteousness” (chap. 3:9) tells of an accomplished work of redemption witnessed in the fact that there is a glorified Man in heaven and that the believer has a place of acceptance before God in Him. Thus, it emphasizes what Christ has done for believers.

“The ministry of the Spirit” (chap 3:8) refers to the inward moral effect of the ministry producing Christ-likeness in believers. This has to do with what the Spirit does in believers.

“The ministry of reconciliation” (chap. 5:18) is the announcement to the world of what grace has accomplished for the glory of God and the blessing of man. It has to do with what God does through believers.

Vss. 9-11—The two systems of law and grace are contrasted; one is a system of demand (the old covenant), the other is a system of supply (the new covenant). Paul focuses on one of the many contrasts between the two ministries, telling us that the ministration of death and condemnation (the giving of the Law) “began with glory” (vs. 7), whereas the ministration of the Spirit and of righteousness “subsists” in a “surpassing glory” (vss. 8, 10). It is not that the old covenant was glorious, but that the system (at Sinai) that introduced it was glorious. In fact, both systems are glorious; but one so eclipses the glory of the other that they can hardly be compared.

Vss. 12-13—The glorious character of the ministry, which the Apostle was entrusted with, was so great that it influenced the manner of its presentation. Hence, Paul says, “Seeing then that we have such a hope, we use great plainness [boldness] of speech.” When Moses came to the people to minister the contents and requirements of the old covenant, he could not use boldness. He put a veil on because the condemning glory of the Law that reflected on his face terrified the people. It signified that the Law was not a full revelation from God. Hence, the people under that old covenant could not look to the “end” of it—which is the fulfillment of it in Christ. But in contrast to Moses, Paul could minister the blessings of the new covenant with boldness because what he presented was based on an accomplished work (at the cross), and thus he had a fuller revelation of the truth in Christ glorified.

Vss. 14-16—To this day, the same veil is “unremoved” when the Jews gather to read the Old Testament Scriptures in their synagogues. Those under that old covenant still don’t see its end in Christ. But there is no reason for it now because the “veil” has been “done away [annulled] in Christ.” There is now a full revelation in the face of Jesus on high in the glory. If there is any difficulty on the part of Israel now, it is not because the veil is on Moses’ face (signifying a partial revelation), but because it is “upon their heart” in unbelief of the full revelation of truth that the gospel announces.

The practical lesson we are to gain from this parenthesis is that the formation of Christ’s character in believers is not by legal means and efforts. If we think that we can accomplish it by setting out a code of rules and regulations for ourselves to keep, we will not succeed. We will be no more successful than Israel was under the law.

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Vss. 17-18—Having contrasted the two systems (law and grace) in a parenthesis, Paul resumes his subject of how the Spirit of God makes believers the epistle of Christ. He says, “Now the Lord is the spirit, where the Spirit of the Lord is, there is liberty” (W. Kelly Translation; J. N. Darby, “Collected Writings,” vol. 26, p. 322). The word “spirit” in the first part of this verse is not the Holy Spirit (as KJV renders it), but the spirit of the old covenant. All the forms and ceremonies connected with the old covenant prefigured Christ. He is the spirit, or the spiritual substance and essence of those things, for they all pointed to Him. This is what the Jews failed to see, and still fail to see. Similarly, Christ is “the spirit of prophecy” (Rev. 19:10). That is, all of the prophetic Scriptures in the Old Testament relate to Him, either directly or indirectly.

Paul’s point here is that the ministry not only imparts life to souls by the Spirit (vs. 6), but it also gives the believer liberty in the presence of God in prayer and worship (vs. 17). This is the second great thing that the ministry of righteousness does. It tells us of an accomplished work of redemption and of our place of acceptance before God in Christ, but also when received in faith, it gives the believer “liberty” to come by the Holy Spirit into the presence of God and look into the “unveiled face” of the Lord Jesus, the Mediator of the new covenant. The shining of Moses’ face (the mediator of the old covenant) was the reflection of the condemning power of the Law before which Israel could not stand. Therefore, he covered his face. But what a contrast of glory in the ministry of righteousness! The Israelites could not look on the fading glory of the Law, but we can behold the full radiancy of the surpassing glory in the unveiled face of Jesus!

When we take advantage of this privilege and spend time in the presence of God, beholding “the glory of the Lord,” a third thing results—we are “transformed into the same image, from glory to glory, even as by the Spirit.” This is called “the ministration[ ministry] of the Spirit” (vs. 8). When the Spirit of God is free to work, He occupies the believer with Christ in glory; at the same time, He does His silent work of writing Christ on the fleshy tables of the heart. When Christ is impressed upon the affections of the believer, Christ’s character comes out in the believer’s walk and ways. The Law regulated outward conduct through legal means, but the ministry of the Spirit effects an inward work, transforming the believer from within; it results in an outward change of character.

Paul says, “ ... into the same image.” Image, in Scripture, has the thought of representation, which is what God’s purpose in transformation is—to make us true representatives of Christ in this world. This process is “from glory to glory.” That is, it’s a gradual thing; the change takes place one degree of glory at a time. Also, it is not something that is produced by self-effort, but “by the Spirit.” Hence, the Lord is the Object of our faith and the Spirit is the power for our transformation.

Looking back over the chapter (excluding the parenthesis in verses 7-16) we see the effectual working and glorious power of the new covenant ministry. It accomplishes three great things in the saints by the power of the Spirit, whereby they are made suitable representatives for Christ in this world as His “epistle.” The Spirit of God works in the ministry to give:

“Life,” and thus, capacity to know and enjoy divine things (vs. 6).

“Liberty” in the presence of God (vs. 17). The ministry of righteousness, which Paul announced tells of a Man on high in the glory in the presence of God, and it gives us to know our acceptance in Him. Thus, we have liberty to come into the presence of God to behold the glory of the Lord.

“Transformation” of character (vs. 18). As we are occupied with the Lord in glory, the Spirit writes Christ on our hearts and we are thus transformed into His image.

A True Christian Minister Has Personal Exercises Regarding the Ministry He Carries: 2 Corinithains 4

(Chap. 4:1-18)

True Christian ministry not only occupies the believer with Christ in glory by which he is transformed into His image; it also produces spiritual exercise in the believer in regards to carrying it to others. Paul goes on to speak of some of these exercises in chapter 4.

In chapter 3 we have Christ formed in the believer; in chapter 4 we have Christ shining out of the believer. These are a result of two surpassing things—“the surpassing glory” that transforms us (chap. 3:10), and “the surpassing power” that works to radiate Christ through us to others (chap. 4:7). It is God’s desire that Christ would shine out of the vessel without obstruction. Therefore, the moral exercises in this chapter have much to do with consciously removing everything in our lives that would hinder that outflow. The transforming work of the Spirit in us is, as mentioned, a silent work that we are not conscious of, but the things before us in this chapter are a result of conscious exercise in the believer. If the transformation process in chapter 3 is a passive thing, what is before us in chapter 4 is very much an active thing.

A Ready Vessel

Vs. 1—The first exercise that every Christian minister ought to have is to be ready and willing to be used of the Lord in service. This would require courage. Paul said, “Therefore, seeing we have this ministry, as we have received mercy, we faint not.” He encouraged Timothy in this very thing, saying, “Therefore. my son, be strong in the grace that is in Christ Jesus” (2 Tim. 2:1; compare Eph. 6:10). Not only had Paul received “this ministry” to discharge, he had also “received mercy” from God to carry it out, because there was much opposition to it (2 Cor. 1:10). This bowed his heart with gratitude, and inspired spiritual courage in him. The thought of being singled out by God’s grace to have the incredible privilege of ministering such wonderful truth bowed Paul’s heart and made him willing to be used in the service of the Lord. He would not “faint” (lose heart), but would take courage and be strong and throw his energy into that work with conviction.

A practical point to consider here is: being given this ministry and special mercy produced conviction in Paul and his co-workers to carry it to others. And, it should produce the same conviction in us, for we have been given that same “ministry” and the same supply “mercy.” The great question is: Are we exercised about doing something with the truth we have? It is a sad thing indeed to have these precious things and not discharge them. To sit back and not minister these things to others is certainly not the will of God (Prov. 11:26; 2 Kings 7:9). We may think that we couldn’t be of much use in the Lord’s service, but His service is not so much a thing of our ability as it is of our availability. Are we then willing to be used of the Lord? Do we have the conviction to make ourselves available to Him for His service? We can be assured that whatever the opposition or difficulty is in the path, God will give us the needed “mercy” to carry the message of His grace to others.

A Clean Vessel

Vss. 2-4—Paul’s second exercise was to be a clean vessel. He understood that if the ministry was to have power with those who heard it, the person who carried it needed to be careful that there was nothing in his life that was of a questionable character. It would only hinder the outflow of Christ. Hence, Paul testified that he and his fellow workers had “renounced [rejected] the hidden things of dishonesty [shame], not walking in craftiness [deceit], nor handling the Word of God deceitfully.” Paul may have brought this in because his detractors were suggesting that he was somewhat of a dubious fellow, or he might have thought they needed to hear it because their practices were questionable.

There are many hindrances to the Christian message reaching people. It could be unbelief or the working of the devil to blind people, but one of the greatest hindrances is often found in the minister himself! A life of “dishonesty [shame]” and “craftiness [deceit]” in those who carry the message of grace can nullify its power faster than any other thing. The Church has been at fault here—not just in our day, but throughout history—and we should be humbled by it. Gandhi (the former Prime Minister of India) said that he would have been a Christian if it were not for Christians! This is sad indeed. Such charges could be brought against others who professed to serve the Lord, but they could not be brought against Paul and his co-workers because their lives were above board in all things.

The word “renounced” (in the KJV) should be translated “rejected” (W. Kelly Trans.). Renounced implies that Paul was formerly involved in these evil practices but gave them up, but in reality, he had never lived in that manner. Even in his unconverted days in Judaism, he lived with fastidious scruples and could not be accused of such things (Acts 23:1). “Rejected” implies that he kept those things at a distance from his life and ministry.

Paul spoke of the “manifestation of the truth” which points to it being lived out practically. Elsewhere, he says that we are to “adorn the doctrine of God our Saviour in all things” (Titus 2:10). The point here is that the ministry is to be commended by the minister’s life. Paul says, “Commending ourselves to every man’s conscience in the sight of God.” Being careful in their interactions with men of the world, they kept themselves beyond suspicion, so that the ministry could not be blamed (2 Cor. 6:3). The result was that there was power in their ministry; it registered in the consciences of men and bore witness to the fact that it was the truth of God.

This being the case, Paul says, “If our gospel be hid [veiled], it is hid [veiled] to them that are lost.” If people had not believed the message, it wasn’t because he had falsified it by inconsistencies in his life, but because Satan, “the god of this world” had “blinded the minds of them which believe not.” The problem was that there was a veil of unbelief over their hearts and Satan used it to blind them.

Satan, the enemy of God and man, has two great spheres in which he works:

As “the god of this world” he is in control of this world’s religious activities (2 Cor. 4:4).

As “the prince of this world” he is in control of this world’s secular activities (John 12:31; 14:30).

It is not that Satan indiscriminately blinds whom he chooses. If that were the case, none would ever believe and be saved. Paul shows that there is a certain kind of a person whom Satan blinds—those who “believe not.” When a person will not believe, he opens himself up to Satan’s working. The sad result in such is that the “radiancy of the glad tidings of the glory of Christ, who is the image of God, should not shine forth for them.” Hence, Paul and his co-workers were exercised to walk in such a way that if someone didn’t believe the message they carried, the fault was not with them, because in word and in deed they had an uncorrupted presentation of the truth.

Similarly, God would have His ministers today to remove everything in their lives that would hinder the outflow of Christ. We, too, need to be exercised about being clean vessels (compare Isaiah 52:11). How careful we should be that our lives don’t falsify the message that we carry. Each Christian needs to “possess his vessel in sanctification and honour,” as far as personal holiness is concerned (1 Thess. 4:4). We also need to keep ourselves separate from every false association that would dishonour Christ, so that we are truly “a vessel unto honour, sanctified, and meet [fit] for the Master’s use, and prepared unto every good work” (2 Tim. 2:21).

We are the only Bible the careless world will read,

We are the sinner’s gospel, we are the scoffer’s creed,

We are the Lord’s last message,

What if the type be crooked,

What if the print be blurred?

An Empty Vessel

Vs. 5—The third exercise Paul and his fellow-workers had as ministers of Christ was to be vessels emptied of self. He says, “We preach not ourselves, but Christ Jesus the Lord.” Their desire was that there would be nothing of themselves in the message, because they knew that it would only obstruct the radiance of Christ’s glory shining out to others. They sought to present Christ in deed and in word in such a way that all attention was directed to Him, and to Him alone. They were not seeking praise, or temporal gain, or any other thing for themselves. This apparently was what those who taught in Corinth were doing, and it was one of the reasons why the saints there were making much of their teachers (1 Cor. 1:12; 3:4-5).

The great test for all Christian ministry is whether it exalts Christ. If it gives glory and credit to man in any way, the ministry has missed the mark. A tendency in the ministry of the Word is to bring something of ourselves into the message, and this only spoils it. The Lord said, “He that speaketh of himself seeketh his own glory” (John 7:18). Paul could have fascinated the saints with stories about his adventures in serving the Lord, but it would have occupied the saints with the vessel, rather than the Lord. Therefore, if he had to speak of himself, he chose to mention something that was personally humbling, rather than something that would have the effect of exalting himself (2 Cor. 11:23-33). His self-effacing manner is the model for Christian ministry.

Note also: Paul and his fellow-workers did not just preach “Christ Jesus,” they preached “Christ Jesus the Lord.” This shows that their burden was not just to present Christ—wonderful as that is in itself—but to bring the saints under His Lordship claims. Hence, the ultimate goal in ministry is to present Christ in such a way that the saints are constrained to turn over the control of their lives to Him as Lord of all. To minister in a way that results in a following of people turning after the minister is clearly a work of the flesh in the things of God.

Vs. 6—Paul goes on to speak of the reason for these exercises. Ultimately, it is for the display of the glory of Christ. As God “commanded the light to shine out of darkness” when He created the heavens and earth (Gen. 1:3), He has caused spiritual light to shine into the dark hearts of men for the purpose of “the shining forth of the knowledge of the glory of God in the face of Jesus.” The KJV translates this verse as though God’s purpose is to give the believer the light of the knowledge of Christ, but really the thought is that through the believer the glorious knowledge of Him would “shine forth” to others. God has “shone” into our hearts and has enlightened us, but that is not the end that He has in view. He has saved us for the purpose of manifesting Christ’s glory, not only now in this world but also in the coming day of display (the Millennium). Hence, the heavenly light that shines in our hearts is not intended to be kept to ourselves, but is to be conveyed to others. As enlightened believers, we are not terminals of these glorious things, but channels of them.

When the light of the gospel of the glory of Christ shone into Paul’s heart, its first effect was to show him what he was in himself—he learned his own nothingness. After that, he could not speak of himself but only of Christ Jesus the Lord, and himself as His servant. The exercises in these verses show us that we need to get everything dubious out of our lives (vss. 2-4), and also to get everything of self out too (vs. 5), so that the glory that streams from “the face of Jesus” would flow out in power to others (vs. 6). These are healthy exercises for all who minister the Word. Of course, if we do not take time to behold the face of Jesus (chap. 3:18), we cannot expect to have something to radiate of Him to others. This is exercising too.

A Broken Vessel

Vs. 7—To magnify the display of the surpassing glory of Christ, God has seen fit to put the treasure of Christ in “earthen vessels.” This refers to our human frame. Men usually put their expensive treasures in costly boxes, but God puts this “treasure” in fragile vessels of clay. And why would He do that? Paul explains, saying, “That the excellency of the power may be of God, and not of us.” Had God put this treasure in the glorious angels that excel in strength, men would be arrested by the glory of the vessel rather than the treasure. To prevent the possibility of attention being diverted from the glory of Christ, God wisely puts the treasure in clay vessels. Then, any power that results in testimony can’t be attributed to the vessel. The result is that much is made of Christ, and nothing of those who carry the treasure. Had God worked through Paul in a splendid body of glory, he would have been viewed as a kind of superman, and the power would have been attributed to him.

Vss. 8-11—Even with weak, clay vessels (the frailty of humanity), there needs to be humbling before the radiance of the treasure shines out effectively. In these verses, Paul speaks of the exercise of breaking the vessel so that the glory of Christ would shine forth from it more distinctly and with power. This breaking does not come by sitting in a rocking chair and reading the writings of J. N. Darby, but by being put in difficult and trying circumstances. Paul says, “We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed.” In his and his co-workers’ case, it was persecution, but the adverse conditions that God uses could also be sickness, life threatening accidents, financial troubles, marital trouble, family problems, the ill-will of others, etc. These things have a way of breaking down natural strength and self-confidence which only hinder the treasure from shining out of the vessel.

Note how Paul says, “ ... but not distressed,” “ ... but not in despair,” “...not forsaken,” “ ... not destroyed.” This shows that they were maintained in those trials and afflictions by divine power. It was something like the burning bush that Moses saw; it burned, but the fire didn’t consume it (Ex. 3:1-6). Hence, we see human frailty on one hand and divine enablement on the other. The very weakness of the vessel becomes the opportunity for God to demonstrate the surpassing greatness of His power that radiates from it.

Paul says that those trying circumstances wherein they were “pressed out of measure” (chap. 1:8) led him and his fellow labourers to the exercise of “always bearing about in the body the dying of Jesus that the life also of Jesus might be made manifest in our body.” That is, they sought to emulate the spirit of submission the Lord displayed in His life in His willingness to be reduced to nothing. Note: it is not the death of Jesus that Paul is speaking about here, but the dying of Jesus. (The application of Christ’s death to the believer, developed in Romans 6 and Colossians 2, is a different line of truth from what we have here. It has to do with an experimental application of Christ’s death to the flesh in the believer, whereby he reckons himself “dead indeed unto sin” – Rom. 6:11.) Nor does this verse refer to the Lord’s dying to make atonement for our sins, but rather it is His willingness to be reduced to nothing as a righteous Martyr.

In verse 10, the KJV says, “the Lord Jesus,” but it should read “Jesus.” The Spirit of God is emphasizing the grace that was in His life as a Man on earth, which His name “Jesus” conveys. Paul’s point in this passage is that the persecutions to which he was subjected were an occasion for him to show forth the graces of the life of Jesus. His personal exercise in regard to these trials of persecution was that he would be truly a broken vessel in the hand of the Lord by accepting, submitting to, and sharing in His martyrdom sufferings. He desired that the same willingness to be reduced to nothing, which was seen in perfection in the Lord, would also be seen in him. This was a voluntary exercise of Paul.

God uses these adverse circumstances that come into our lives beyond our control to exercise us about emulating the spirit of submission and self-abnegation the Lord had in His life. The principle is simple: when there is less of us in the vessel, the more there will be seen of Christ shining forth from the vessel. With the obstruction of self out of the way, people will see “Jesus” in us. The result is that the glory goes to God, and not to the vessel that has been used to transmit it.

There is a type in the Old Testament of this breaking in the life and service of Gideon (Judg. 7:16-20). In their testimony for the Lord, he and his men were to have “lamps within the pitchers” that they held up in the night. The vessels in which the lamps were set hindered the shining forth of the light, and therefore, needed to be broken. But when they were, a powerful testimony was rendered before their enemies and a great victory was won for the Lord and His people. But note, it was not God who broke those earthen pitchers that Gideon’s men held; his men broke them. This shows that God’s servants need to be exercised about the breaking of the vessel. When that same exercise of self-abnegation is borne out in us in practical experience, the life of “Jesus” will also be “manifest” in us.

While Paul sought, through exercise, to emulate the spirit of Jesus in denying himself (vs. 10), God was also delivering him into situations where he was forced to keep the sentence of death on himself (vs. 11). He says, “We which live are alway delivered unto death for Jesus’ sake.” This was an involuntary thing, for no one looks to get into those life-threatening situations voluntarily. God permitted many things to come upon Paul—such as the episode at Ephesus, which he described in chapter 1 as “so great a death”—and He used those things to manifest the life of Jesus in Paul’s mortal body.

Vs. 12—So, while “death” worked in a practical sense in Paul and his fellow-workers, the great result was that “life” worked in the saints. That is, those heavenly things that pertained to eternal life were made good to the saints in that they profited from the ministry.

Hence, the idea of being a broken vessel is not to have a will of our own in matters of life and service for the Lord. The human heart is quite naturally opposed to submission and obedience. However, the trials and sufferings which we encounter in the way are placed there by a loving Father to break our wills so that there is less of self in the vessel. It is all done with a view to having more of Christ shine forth from the believer’s life. Brother Whitaker aptly said, “God whittles us down to a useful size.”

The various trials we pass through are ordered of God to exercise us about certain things that may be in our lives which only hinder the outflow of Christ. J. N. Darby said, “Trial cannot in itself confer grace, but under God’s hand it can break the will and detect hidden and unsuspected evils, so that if judged, the new life is more fully developed and God has a larger place in the heart. By it lowly dependence is taught; there is more distrust of self and the flesh, and a consciousness that the world is nothing, and what is eternally true and divine has a larger place in the soul.”

At the unveiling of a huge statue of a lion, the sculptor was asked how he produced such a magnificent piece of art. He said, “I just chipped away everything that didn’t look like a lion!” Similarly, God is chipping away at our human vessels so that more of Christ will be seen. Much of God’s dealings with us in trials and afflictions are ultimately to help the shining forth of the “treasure” that He has placed within.

There are two things then; we are to be exercised about being reduced (vs. 10), and God is working to that end also (vs. 11).

In summarizing these exercises that should characterize a true servant of the Lord, Paul has touched on four things that hinder the outflow of Christ from our human vessels. They are:

Lack of courage (vs. 1).

Dishonesty and deceit (vss. 2-4).

Self-importance (vss. 5-6).

An unbroken will (vss. 7-11).

Four Things That Sustain the Minister

Chap. 4:13-18—Paul goes on to speak of four things that sustained him and his fellow-workers in their Christian service. They were constantly being subjected to the dangers of persecution, and this was wearying as it went on day after day. There is much to discourage and “wear out” the servants of the Lord (Dan. 7:25), but God has His way of sustaining them in the path. Paul now speaks of these things for our encouragement.

1) Faith in the God of Resurrection

Vss. 13-15—The first thing Paul mentions is his faith in God. Faith in the God of resurrection strengthened him to speak for the Lord and to suffer for the Lord. He says, “The same spirit of faith” that worked in the Psalmist worked in him and his fellow-workers. Psalm 116:10 says, “I believed, therefore have I spoken.” He took encouragement from it, and said, “We also believe, and therefore, speak.” There is a moral order in what Paul has been giving us: he has referred to manifesting the life of Jesus (vss. 10-12); now he refers to speaking the truth to others (vs. 13). One is a platform for the other. Without the manifestation of Christ in our lives, speaking the truth will have little power.

Paul not only had faith to speak the truth (vs. 13), but he had faith to suffer for the truth (vs. 14). What sustained him in the way of testimony was his faith in the power of God that raised Christ from the dead. He believed that even if he were to die as a martyr, the same power that raised up the Lord Jesus would raise him up too. He said, “Knowing that He which raised up the Lord Jesus shall raise up us also by [with] Jesus, and shall present us with you.” Being raised “with Jesus” doesn’t mean that the resurrection of Christ was still future, but that if he died in service, he would be raised in the same way and character of Christ’s resurrection, because His resurrection is “the firstfruits” of the resurrection of the saints (1 Cor. 15:23). Thus, faith strengthened him to keep going in the service of the Lord. He could face death daily and yet be sustained in such adversity because he knew that if He died, He would be with Jesus.

Paul adds that the “things” (the afflictions) through which he passed were “for your sakes.” His whole life was engaged in manifesting Christ and speaking of Christ for the good and blessing of the saints. The grand aim of it all was that he would “cause thanksgiving to abound to the glory of God” in the saints. His desire was that they would profit from the ministry and it would produce a response in them in the overflow of thanksgiving to God. Hence, the grace of God multiplies itself in its objects and causes thanksgiving to abound to God.

2) A Daily Renewal of the Inward Man Through Prayer and Meditation in the Word

Vs. 16—A second thing that sustained Paul and his fellow-workers was the daily renewal of the inward man. This refers to the rejuvenation of the soul and spirit through prayer and meditation. He said, “Though our outward man perish, yet the inward man is renewed day by day.” The “outward man” is our physical bodies. Our bodies are perishing because they are mortal—subject to death. They are slowly wearing down through age and wear, and in Paul’s case, through the rigors of persecution. “The inward man” is the soul and spirit. Food and rest rejuvenate our physical bodies, but our souls and spirits are rejuvenated through prayer and feeding on Christ in the Word of God (John 6:54-57). This spiritual renewal kept the Apostle going forward in the path of faith and service.

Notice: Paul said that it was “day by day.” This shows that prayer and meditation should be a daily thing; to have “a quiet time” with the Lord once a week is not enough. If Paul and his co-workers neglected personal time with the Lord, they would not have been able to carry on in the path of faith—and neither will we! Every Christian needs a daily “quiet time” of prayer and reading the Scriptures, whereby his soul and spirit are refreshed and strengthened; it is the Christian's spiritual lifeline.

3) Understanding that the Afflictions in the Path Are Working for Our Eternal Profit

Vs. 17—A third thing that sustained Paul and his co-workers was understanding that the afflictions and hardships they experienced in the path were working something for them that was of eternal value. He said, “Our light affliction, which is but for a moment, worketh for us a far more exceeding [surpassing] and eternal weight of glory.” Paul was not speaking about rewards but of spiritual capacity. Rewards for faithfulness in our Christian lives are for the Millennial kingdom when we reign with Christ (Matt. 19:28; 20:23; 24:45-47; Luke 19:16-19), but we do not take our rewards on into the Eternal State (Rev. 22:5 – “they shall reign to the ages of ages”). However, Scripture does tell us that our spiritual capacity, which is being formed now on earth, will be carried into eternity.

There are two things in particular that God uses to deepen our spiritual capacity: Firstly, there is what we gain through hearing, reading, and meditating on God’s Word. As we read and meditate on His Word, the Spirit of God makes indelible impressions on our souls of the mercy, love, grace, goodness of God, etc. These things will “not be taken away” from us; we will carry them on into eternity. This is what the Lord said of Mary who took time to sit at His feet and hear His Word (Luke 10:42). All the children of God will have their understanding of divine things complete then (1 Cor. 13:12), and their joy will be full, but these impressions will be different in each one of us. Secondly, there are the spiritual lessons that we gain through trials in the path of faith. Paul says that these things work “for” us an “eternal weight of glory.” Note: it is not a Millennial weight of glory. This shows that what we go through with the Lord, in time, will have an eternal answer.

We will all have a full cup in eternity, but each cup will be different in size and shape according to the experiences we have had in life. Our capacities are being formed now in the measure in which we profit from the lessons and experiences in the way. And let us remember too, that in all that God allows to happen to us in the way of suffering and trial, that these things are all “for us.” Job acknowledged this in saying, “He performeth the thing that is appointed for me” (Job 23:14). At times, when we are in trial, we may think that God is against us, but it is not true. These things “work together for good to them that love God” (Rom. 8:28-29). Having an understanding of this great fact enabled Paul to endure the sufferings of this “little while” (1 Peter 5:10) and to carry on in the path of service.

The Apostle counted the present afflictions for the gospel’s sake as being “light” and lasting only “for a moment,” though for him, it was some 30 years! In the light of eternity such sufferings in the path of service are but “for a moment.” The lesson for us here is not to struggle against the difficulties and trials that we experience, but rather to be exercised about them and try to profit from them.

4) Keeping Our Eyes Fixed on Invisible Things that are Eternal

Vs. 18—The last thing that Paul mentions that sustained him in the path was having his eye fixed on eternal things "which are not seen." To the man of the world, this is nonsense. He asks, “How can a person look at invisible things?” Of course, the Christian looks on those things with the eyes of faith, for faith sees unseen things (Heb. 11:1).

Proverbs 29:18 says, “Where there is no vision, the people perish.” Paul had a vision before his soul of the glory and of eternal things, and this kept him going in the path. He was passing through this scene, but he didn’t have his eyes on it; his eyes were fixed on what is ahead. Had he put his focus on this scene, he would have lost his spiritual energy to go on. When Peter kept his eyes on the Lord, he walked on the troubled water, but when he turned and looked at the waves, he began to sink (Matt. 14:29-30). If we, like Paul, have our eyes fixed on Christ and eternal things beyond this life, we will be upheld by divine power, and our strength will be renewed to continue in the path.

Thus, in these chapters we see that Paul’s eye was focused on two things: “the glory of the Lord” (chap. 3:18), and the things which are “eternal” (chap. 4:18). The first produces a moral transformation of character, the second a sustaining power for the path of faith and service.

The Motives of the Christian Minister in Devoting Himself to the Service of the Lord: 2 Corinthians 5

(Chap. 5:1-21)

In chapter 5, Paul continues to explain his principles of action in serving the Lord, which were being called into question by his detractors. He now discloses the inner motives of his heart in service. He speaks of three great things that motivated Him. This is brought in here because his detractors interpreted his incredible devotion to the Lord as being the evidence of a man who was mentally unstable. They were putting stories around that he was a fanatical madman that shouldn’t be taken seriously. He alludes to this accusation in verse 13 (“beside ourselves”).

In answering this, Paul shows that it was not madness, but deep devotion to Christ that motivated him. In doing so, he takes the opportunity to speak of the driving forces behind his life of devotion to the cause of Christ. These same three motives should energize all Christians to live for and to serve the Lord.

1) the Certainty of the Incredible Condition of Glory Laid up in Heaven for Us Compels Us to Live for Those Eternal Things Now

Vss. 1-9—In chapter 4 Paul had been speaking of eternal things and the possibility of losing his life as a martyr for Christ. In this chapter he goes on to say that if such a thing were to happen, he had the assurance that one day he would be glorified in a wholly transformed body that would not be affected by disease, decay, and death. He was certain about this because he had been given a revelation of truth concerning these things. Therefore, he could confidently say, “We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.” Paul knew that if he died in battle (martyrdom), there was an incredible condition of glory waiting for him. This gave him to throw his energy into the ministry.

There are two little expressions that Paul uses in verse 1 which appear many times in his epistles. They are: “we know” and “we have.” These expressions denote Christian knowledge and Christian possession, which characterize Christianity. “We know” is not the knowledge of experience, or the knowledge of tuition, but knowledge acquired by divine revelation. The apostles were given revelations by which the body of Christian knowledge was given to the Church (1 Cor. 2:10-16). “We have” refers to the special portion (blessings) that belongs to all Christians through the finished work of Christ and the indwelling presence of the Spirit of God. How thankful we should be to know what we know, and to have what we have!

Paul has previously spoken of the moral transformation that God is presently working in us (chap. 3:18), but here he speaks of a physical transformation that will take place when the Lord comes for us (chap. 5:1). Using the figure of a “house,” Paul contrasts the condition of our bodies now with what they will be in a coming day. He calls our bodies in their present condition a “tabernacle,” which is a tent (a portable dwelling), because they are a temporary lodging of the soul and spirit. Then, he speaks of our bodies when they will be glorified as “a building of God, not made with hands, eternal in the heavens.” This signifies their permanent character in the glorified state. The contrast is obvious; a tent is meant to be taken down at some point in time, but a house is permanent. Paul had told the Corinthians in his first epistle that this incredible change into the glorified state would take place in "the twinkling of an eye" at the coming of the Lord—the Rapture (1 Cor. 15:23, 51-57). “Not made with hands” simply means, “not of this creation” (Heb. 9:11). “In the heavens” does not mean that God has already made our glorified bodies and that they are sitting there in heaven vacant waiting for us to get there, but rather that heaven is our destiny, and the glorified state is of a heavenly order and character.

It is interesting that Scripture does not say that we receive “new” bodies, even though Christians often speak of it. It is rather, that our mortal bodies are “changed” into a glorified state (1 Cor. 15:51-52; Phil. 3:21; Job 14:14). This glorified state is an altogether new condition, but it is not the receiving of another (or new) body. To say that a believer who dies (whose body is buried in the earth) receives a new or another body when the Lord comes, denies resurrection. Scripture indicates that the very bodies in which we have lived and moved and have had our being, will be raised again—albeit in an entirely new condition of glory. Hence, we have the certainty of the glorification of our bodies, but not necessarily the dissolution of our bodies, because “we shall not all sleep” (1 Cor. 15:51). Some believers will be “alive” at the coming of the Lord and will be “caught up” together with them who will be raised from the dead at that time (1 Thess. 4:16-17).

The realization of the incredible condition of glory laid up for us in heaven motivated Paul to live for the Lord and to serve Him with fervency. He said, “In this we groan, earnestly desiring to be clothed upon with our house which is from heaven.” We “groan” in these mortal bodies because they are suffering from the effects of sin in the creation. The aches and pains that we experience in our bodies constantly remind us that we are not at home yet. The Lord intends that such experiences should have the effect of lessening our grasp on things here and turning our spirits homeward. Hence, in these chapters, Paul touches on two things that produce the right desire to be “clothed upon” with our glorified bodies: the things which are “eternal” which we behold by faith (chap. 4:18), and the groans we experience in our mortal bodies (chap. 5:2, 4).

The groaning here is not because the desires of the flesh cannot be fulfilled, nor is it because we have some fear or uncertainty of being accepted before God in Christ, but because the new life longs for the final (glorified) state. The body in its present state tends to depress the new life, and this can somewhat hinder the soul from the enjoyment of the glory which the new life sees and desires. While it is not wrong to groan in these bodies, it is wrong to grumble. There is no place for complaining in Christianity (Phil. 2:14; Jude 16).

Vss. 3-4—Since we will be “clothed” with glorified bodies, we have the blessed assurance that we will not be found “naked.” Naked is a term that Paul uses to denote the state of a person who is eternally lost without a covering for his or her sin.

Paul adds that we do not look to be “unclothed,” but rather to be "clothed upon." Unclothed is another term that he uses to describe the soul and spirit of the believer in the disembodied (intermediate) state of death. We do not long for that because death is not our hope. The proper Christian posture is to look for the Lord to come and change us into glorified beings. We are looking for Christ to “quicken” our “mortal bodies,” not to raise our dead bodies (Rom. 8:11). Hence comes the often-used quip, “We are waiting for the Uppertaker, not the undertaker.”

Vss. 4-5—In the meantime, while we wait for “mortality” to be “swallowed up by life,” God has given to us “the earnest of the Spirit.” This refers to the Spirit of God dwelling in our bodies as a pledge that God is going to complete what He has already begun. The transformation process has begun in our souls and spirits (chap. 3:18), but in that day, our bodies will be transformed too. The Spirit of God dwells in us, not only to give us the assurance of reaching the glorified state, but also to give us a present enjoyment of future things. Thus, He gives us a foretaste of the heavenly things that we going dwell in for eternity, while we are still here on earth.

Vss. 6-8—This understanding gave Paul to be “always confident” in serving the Lord. The KJV says, “At home in the body ... ” but it should be translated “present in the body.” To live in our mortal bodies in their present state is not home for the believer; as mentioned already, it is a temporary state. We are strangers and pilgrims in this world, and our bodies are but a tabernacle (tent); we are not home yet. Nor does the Scripture call the intermediate state of disembodied souls and spirits with Christ, home. We often say, “So and so has gone home to be with the Lord.” We understand what is meant, but Scripture does not call that state of bliss home. Home, for the believer, is the final state when he is glorified. Those in the disembodied state are waiting for that day, as we are—but they are in a brighter “waiting room,” so to speak. When the Lord comes, we will all go home together to the Father’s house (John 14:2-3).

In a short parenthesis (vs. 7), Paul says, “For we walk by faith, not by sight.” This simply means that he was living for eternal things now. One has to see eternal things by faith first (chap. 4:18) before he can walk in them by faith.

While to “depart and to be with Christ” (Phil. 1:23) through death is not the Christian’s hope, it is an option. If God chooses that for us, we should be “willing rather to be absent from the body,” for then we would be “present with the Lord” in the disembodied state. And we know that this is “far better” than being in our mortal bodies now (Phil. 1:23).

Vs. 9—The practical effect of all of this is that Paul laboured (strived) to be acceptable or agreeable to Him who called him to service. Again, the KJV renders this “accepted of Him.” This is not quite accurate, because Scripture says that we are “accepted in the beloved” (Eph. 1:6). We do not labour to be accepted because we already are accepted. The correct rendering should be “agreeable [or acceptable] to Him.” His point is that he laboured to be agreeable or pleasing to the Lord, and the coming condition of glory motivated him to that end. This acts as a suitable transition to Paul’s next point regarding the judgment seat of Christ.

In this passage Paul has spoken of three conditions of the believer, and one of the unbeliever. The first is our present life on earth in our mortal bodies—"present in the body." The second is the disembodied state, when the soul and spirit are departed to be with Christ—"unclothed." The third is the consummation of our salvation when our bodies are glorified at the coming of the Lord (the Rapture)—"clothed." The first state is good (if it is lived in fellowship with God), the second is better, but the third is the best. The fourth condition that he mentions ("naked") pertains purely to the unbeliever.

A summary of these terms is as follows:

“Present in the body”—life lived on earth in our present condition.

“Unclothed”—the soul and spirit of the believer disembodied in the intermediate state of bliss.

“Clothed”—the believer glorified in an entirely new state.

“Naked”—a person lost eternally without a covering for sin.

Thus, the anticipation of the coming condition of glory laid up in heaven for all the redeemed compelled Paul to live for eternal things while he was here in this world. It will do the same in every right-minded Christian. The fact that we are not in this world to stay, and that we can’t keep the temporal things that we see all around us, ought to motivate us to live for eternal things. The process of decay in these mortal bodies has already begun, and it should remind us that we are not going to be here forever—especially as the aches and pains increase with age. We don’t have long to live in this world and should pray, as Moses did, “Teach us to number our days, that we may apply our hearts unto wisdom” (Psa. 90:12). Wisdom would direct us to live for eternal things now.

2) the Judgment Seat of Christ Commands Us to Use Our Lives for Eternal Things

Vss. 10-13—This leads Paul to speak of “the judgment seat of Christ,” which was another great thing that motivated him to serve the Lord. He said, “We must all appear before the judgment seat of Christ.” This is a reference to its widest application. “All” in this verse refers to all mankind—which includes unbelievers. He says, “Whether it be good or bad ... ” Believers will receive the “good” in the way of rewards and unbelievers will receive the “bad,” being banished from the presence of God into the lake of fire. Believers will come before the judgment seat immediately after being raptured to heaven, but unbelievers who die in their sins will be judged over a 1000 years later after the Millennium (Rev. 20:11-15).

For the believer, it is the time when the Lord will review our lives and reward us for what we have done for Him. The solemn side of this session is the possibility of suffering the loss of our reward, if we have lived our lives merely for temporal things (1 Cor. 3:15). The thought of this spurred Paul on to zealous service for the Lord. It should have the same effect on us.

Just as there are two kinds of judges in society, the Lord will judge all mankind in one or the other of these two ways. Firstly, there is a legal magistrate who is vested with authority in the judicial courts of the land. He has power to pass a sentence of judgment on a criminal and to condemn him to prison. The Lord will deal with unbelievers in this sad and solemn way (Rev. 20:11-15). The believer will never face this kind of judgment because his case was settled when he received the Lord Jesus as his Saviour and rested in faith on His finished work on the cross. The Lord said, “He that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation” (John 5:24). Hence, the believer has “boldness in the day of judgment” (1 John 4:17).

Secondly, there is a judge (an umpire) at an exhibition—i.e. an art show. This kind of a judge has knowledge in a certain field of expertise to decide the merits of the objects before him. He is at the show to assess the quality and workmanship of the articles on display. Similarly, the Lord will review the believer’s life along the lines of this judge, assessing those things in our lives that were done for Him and rewarding us accordingly. The character of the whole session for believers will be: reviewing, rewarding, and consequent rejoicing.

It is significant that each time the judgment seat of Christ is mentioned in the New Testament it is viewed from a different standpoint. When we put them all together, we learn that the Lord will examine every aspect of our lives. The various areas of review are:

Our ways in general (2 Cor. 5:9-10).

Our words (Matt. 12:36).

Our works of service (1 Cor. 3:12-15).

Our thoughts and motives (1 Cor. 4:3-5).

Our personal exercises as to matters of conscience (Rom. 14:10-12).

A question that many Christians have in regard to the judgment seat of Christ is, “Why do we have to go through it? Is it really necessary for the believer to be judged in this way?” The answer is, yes, for the Lord will not do something that isn’t necessary. There are two main reasons for this session: one has a future bearing and the other has a present bearing.

Reasons for This Session: 2 Corinthians 5:9-10

There are two main reasons for this session

1) It Will Augment the Eternal Praise of God

First, as to the judgment seat’s future bearing, it will result in an increase of the praise of God in heaven. All believers agree that the Lord deserves the fullest praise from every redeemed person; the immediate result of the judgment seat review will do just that. There are three ways in which this will be accomplished:

A) The Lord will magnify the grace of God before our eyes, whereby our appreciation for it will be deepened significantly, and thus, produce a greater volume of praise from our hearts.

The Lord will review our lives and we will see our sins in the light of God’s infinite holiness. Things that we might think are not too terribly serious now, we will see then as sin indeed. We know our sins now as being quite an ugly pile—and we are certainly not proud of it—but in that day He is going to show us that they were a mountain! Everything will be seen in its true light then, and we will learn of the true badness of our fallen sin-natures.

Since it says, “things done in the body”—and we were all in our bodies before we were saved—this manifestation will be of our whole lives, not just after we were saved. If He didn’t review certain episodes of failure and shame in our lives, there would be some reserve on our part, and God doesn’t want that—and neither will we. The bright eternity before us would be clouded in part by the feeling that someday they might be dragged into the light. Therefore, God’s way is to have it all taken up and put out of the way forever. (We have in hand five or six respected expositors who state that this manifestation will not be a public affair before all the saints in heaven, but a private thing with the Lord.)

Then, after showing us our sins in the light of His holiness, we are going to see the grace of God rising over the top of all of them in putting them all away on the righteous basis of Christ’s finished work. We are going to understand the truth of Romans 5:20 in a deeper way, “Where sin abounded, grace did much more abound.” The result will be one loud, eternal burst of praise from the redeemed company. The volume of praise will be many times greater than if we had not gone through this process of review.

B) The Lord will reveal the wisdom of His ways with us on earth.

This will also add to the volume of praise. We have all had some difficult and perplexing things happen in our lives, and have often wondered why the Lord allowed it. The review at the judgment seat will justify God in His ways with us. The Lord is going to take us through our lives, step by step, and show us that He didn't make any mistakes in what He allowed us to pass through. In that day, He is going to answer every hard question that we have about our lives, and He will show us that there was a divine purpose of love behind it and a “needs be” for it all (1 Peter 1:6). At the judgment seat, the Lord will show us that we have not shed one unnoticed tear. We’ll learn that every ounce of suffering and sorrow that we have had to pass through was weighed in His divine balances in tenderest love before it was laid upon us. He will show us that it has been used to conform us to His own image (Rom. 8:28-29). And we will say, “As for God, His way is perfect” (Psa. 18:30). As a result, we will praise Him in a far greater and more meaningful way than we ever would have, if we hadn’t had the experience of the judgment seat.

C) The Lord will grant us rewards for things that we have done for His name’s sake.

He will use the occasion of the judgment seat to determine our rewards in the kingdom. When we receive a reward for the smallest thing that we’ve done for Him—even something as insignificant as giving a drink of water in His name (Matt. 10:42)—we will be taken aback by it, and we will praise Him that much more. In that day, He is going to find something to reward every believer. “Then shall every man have praise of God” (1 Cor. 4:5). He will find things done for Himself that we have long forgotten, and we’ll be amazed that He would give us a reward for it.

Deeds of greatness as we saw them,

He will show were but sin.

Acts of kindness, long forgotten,

He will show were for Him.

It’s even harder to believe that when we get there, He is going to praise us! “Every man shall have praise of God.” We may have thought that we were going to heaven to praise Him—which is certainly true—but when we get there He will also praise us! This is astounding. It won’t be in the common sense of worship, of course, but He will say to each of us, “Well done, thou good and faithful servant” (Matt. 25:21). We will be greatly humbled by His grace and goodness, and the grand result will be that we’ll fill the heavens with His praise because He is worthy.

2) It Motivates Us to Live for Christ

The other purpose for the judgment seat of Christ is to motivate us to live for Christ now. This is the context in which Paul was writing in this 5th chapter. God intends that this future event would have a present effect on us. When we realize that everything we do for the Lord is going to have a reward in the coming day, and that we could lose our reward if we live for self now, it ought to motivate us to start laying up treasure in heaven for that day (Matt. 6:20-21).

It has been said that we shouldn’t do things just to get a reward; all should be done out of a desire to please the Lord. This is true; our highest motive for the things that we do should be purely because we love the Lord and we want to please Him. However, Mr. Kohler used to say, “I want to get all the crowns I can get, because in that day I’ll have more to cast at His feet!” (Rev. 4:10).

Vs. 11—The reality of the review before the judgment seat of Christ in the near future produced a two-fold present effect in Paul and his fellow-workers. It should do the same in us. Firstly, they were motivated by “the terror of the Lord.” The thought of God’s “terror” against sin made them think of unbelievers and their lot before the judgment seat. This led them to use all their energy to “persuade men” to flee from the wrath to come. Thus, Paul threw himself into the work of the Lord. Note: he was fervent in his service, not to get a reward, but rather out of concern for those who lived without reference to eternity. Secondly, the thought of the judgment seat led him to live now as “manifest unto God” and also in the “consciences” of the saints. In other words, he wanted to be transparent before God and men in regard to his motives in service. He desired that all would see that his motives were pure:

As to the world—Paul sought to “persuade men.”

As to himself—Paul walked consciously under the all-seeing eye of the Lord as “manifest unto God.”

As to the saints—Paul sought to walk in a way that would “commend” himself to their consciences.

Knowing that we are soon going to be “manifest” before the judgment seat of Christ ought to bestir a present exercise in us to use our energy in the service of the Lord, and also to live openly and honestly before God and men.

Vss. 12-13—Realizing what he had just said could be misunderstood as being self-praise, Paul clarifies his statements by saying that he was not trying to “commend” himself. He was, rather, letting the saints know the godly sincerity of his life and ministry, so that they would have “somewhat to answer” those who attacked him with their slanderous reports.

The zeal that led Paul to serve the Lord with all his energy led his critics to label him as a fanatic who was “beside” himself. His passionate preaching and teaching was construed as being that of a man who was mentally unstable, and thus, not to be trusted. Paul answers this insinuation by saying that if his devotion to the Lord seemed that way, in either case (either ecstatic or sober), it was because his motives were entirely unselfish. He loved God and cared deeply for the saints of God.

3) The Love of Christ Constrains Us to Live Unto Him Who Died for Us and Rose Again

Vss. 14-21—This leads Paul to speak of a third great motivating force in his life and ministry. He was moved by “the love of Christ.” What a mighty power this is! His life of devotion to tireless service may have seemed like insanity to his critics, but it was really a result of the constraining power of the love of Christ.

Paul was not speaking of his love for Christ, but rather Christ’s love for him. The power of that love had so captured him that it entirely altered the course of his life. It is not the glory of Christ at the right hand of God that is before us here (as in chapter 3:18), but “the love of Christ” that moved Him to die. He died not only to put our sins away, but also to transform the whole purpose of our existence in this world. In saying, “Having judged this: that if one died for all, then were all dead,” Paul was stating that since Christ had to die for all mankind, it is a proof that the whole race was in a condition of spiritual death—all were but dead men before God (Eph. 2:1, 5). Though He “died for all,” the effect of His death was to alter the course of the lives of those who believe.

Vs. 15—Those who have been quickened out of the state of the spiritual death (mentioned in verse 14) are to find in Christ risen the Object and End of the new life they now live. Before conversion everything in a man’s life revolves around his own interests, but when Christ is his Saviour and Lord, there is an entirely new motive for living in his life. The aim and purpose of his life are the interests of Christ. This was the case with Paul and those who worked with him, and it should be the case with every right-hearted Christian. The mighty love of Christ constrained him not to live unto himself but for Him who died and rose again. We see from this that there are really only two ways that Christians can live: “unto themselves” or “unto Him.” We can’t do anything about the way we have lived our Christian lives in the past. If it has been for self, what has been done cannot be changed, but we all have a “henceforth.” There is “the rest of our time” (1 Peter 4:2); the great question for us is what we will do with it. The choices we make in our lives from henceforth will reflect where our affections are.

Hence, in these chapters we have had:

The transformation of our moral character (chap. 3:18).

The transformation of our bodies (chap. 5:1-4).

The transformation of our purpose in living (chap. 5:14-15).

Vss. 16-17—Paul shows that the life he now lived was in an entirely new sphere. When the Lord rose from the dead He left behind the sphere that belonged to the natural existence of the flesh and became the Head of a “new creation” race of men (Col. 1:18; Rev. 3:14). As believers, we are part of this new race, and our links with one another in this new sphere are not on the lines of natural relationships and natural interests. Paul says, “Henceforth know we no man after [according to] the flesh.” This doesn’t mean that we no longer have natural relationships and interests, but that in spiritual things (Christian fellowship and ministry) our links with one another are on spiritual lines. Hence, our fellowship in the new creation is not based on us having similar natural interests in recreation, arts and music, family relationships, national distinctions, etc.

Moreover, as Christians, our relationship with the Lord is not on earthly lines—as He was to Israel as their Messiah. Paul says, “Yea, though we have known Christ after the flesh, yet now henceforth know we Him no more.” As head of a new creation race, we know the Lord in a new and different way. The Lord indicated this to Mary when He rose from the dead, saying, “Touch Me not; for I am not yet ascended to My Father” (John 20:17). The relationship that Mary and the other disciples had with the Lord prior to His death (as Israel’s Messiah) was now to be no more. There was a new creation relationship about to be established for believers with Him in connection with His resurrection and ascension. Paul brings this fact in here because the false apostles that were circulating among the Corinthians were ministering on Jewish lines with a Jewish hope after the old order of things.

Problems have arisen in the Christian testimony because Christians have not understood that they are a new creation in Christ. They have set up church fellowships where their relationships with one another are on the basis of “old things” and natural interests. The result has been the formation of parties and cliques within the Church of God that are purely along the lines of our natural likes and dislikes.

In Ephesians 2, Paul states that we have been “created in Christ Jesus” (Eph. 2:10). Paul expands on that here saying, “if any man be in Christ, he is a new creature [creation],”—everything of the old order has “passed away” and “all things are become new.” This does not mean that when a person is saved he no longer has a fallen sin-nature and the lusts and old habits that go with it. Many new converts have mistakenly thought that this would happen when they got saved, and they have been disillusioned when they find that they still have those sinful desires. But that is not what Paul is describing here. He is speaking of the new position and sphere in which the believer is now in; the believer’s moral state and practice are another thing altogether. The misunderstanding comes from confusing Christian position and Christian practice.

Vss. 18-21—Hence, Paul says, “All things are of God”—that is, all things in the new creation have their origin in God Himself. Believers today are waiting for the fullness of the new creation. Our souls and spirits are in the new creation, but our bodies wait to be brought into it at the coming of the Lord (the Rapture). Paul has spoken of this remarkable change to our bodies earlier in this chapter, and does again in 1 Corinthians 15:51-57 and Philippians 3:20-21.

Christianity is to be made known to all men by the transformed lives of believers (chap. 3:18), and also by the proclamation of the great truths of the gospel (chap. 5:18-21). Hence, in reconciling men to Himself, God has given us “the ministry of reconciliation.” When Christ was here on earth, God worked through Him with a view of “reconciling the world unto Himself” (John 5:17). At that time, He was “not imputing their trespasses [offences]” because Christ had not come to “condemn the world; but that the world through Him might be saved” (John 3:17). But since Christ has now gone back to heaven, God has committed “the word of reconciliation” to believers. Redeemed persons are the only ones who can properly carry the message of reconciliation to the world because they have personally experienced the grace of God. This privilege has not been committed to the elect angels because they have never known God’s grace in this way. These things were so pressing on Paul that he was urgent in his preaching to others.

As “ambassadors for Christ” God used Paul and those with him to preach the message—“Be reconciled to God.” Verse 20 gives us:

The messengers—“We are ambassadors.”

The means—“God did beseech by us.”

The message—“Be reconciled to God.”

In the KJV, “you” (mentioned twice) and “ye” have been put into the text mistakenly, making it as though Paul was beseeching the Corinthians to be reconciled to God, which is senseless, because they, as believers, were already reconciled to God. The verse should simply read, “God did beseech by us, we entreat for Christ, Be reconciled to God.” Paul and his fellow-workers were but the instruments (channels) that God used in the call of sinners to Himself.

Vs. 21—The Apostle then explains the basis on which God reconciles sinners to Himself; it is a result of His own act accomplished in the death of Christ. God had the Lord Jesus to stand in the believer’s place whereby He was “made sin for us.” He was treated as sin itself under the judgment of God. How this could possibly be defies all logical explanation, and thus is best left as Scripture puts it. What we do know is that on the cross He became the great sin-offering (Isa. 53:10 – “an offering for sin;” Rom. 8:3) that satisfied the claims of divine justice, and thus is the means by which God could come out in blessing toward man. The result is that the believer is “made the righteousness of God in Him.” This verse has a two-fold antithesis: the sinless One being made sin, and unrighteous ones being made righteous in Christ.

Looking back at this third motivating factor in Paul’s life and ministry, we can see that “the love of Christ” had so captured him that it altered the course of his life entirely. It constrained him to live for the cause of Christ—and it can do the same to us. We may not see the evidence of the constraining power of Christ’s love in the lives of all believers, as we do in Paul, but this is not because His love lacks the power to move them; it’s because they don’t live close enough to Him to feel its constraining effect. Like a huge magnet with plenty of drawing power, it will not pick up the smallest iron object if the object is too far away from the magnet. If we walk in nearness to the Lord, we will feel the overwhelming power of His mighty love, and it will constrain us, as it did the Apostle Paul. It will lead us to give up our own ambitions and to take a course of self-denial, which will result in being committed to the cause of Christ in this world.

A Summary of the Three Great Things That Motivated Paul in Service

The certainty of the wonderful condition of glory that is laid up in heaven compelled Paul to serve the Lord in view of those eternal things (chap. 5:1-9).

The reality of the judgment seat of Christ commanded him to use his time wisely in the service of the Lord (chap. 5:10-13).

The power of the love of Christ constrained him to live not unto himself, but unto Him who died for him and rose again, and thus to beseech men to be reconciled to God (chap. 5:14-21).

The Christian Minister Tested and Approved of God: 2 Corinthians 6:1-10

(Chap. 6:1-10)

In chapter 6 Paul speaks of being tested and approved of God in the ministry. He and his co-workers had truly been tested under real life situations in the field of service, and they had met with divine approval.

Vss. 1-2—In chapter 5 Paul spoke of how he beseeched sinners to be reconciled to God; now in chapter 6 he beseeches the saints at Corinth to “receive not the grace of God in vain.” Such truths had so motivated him that he threw his whole life into the service of the Lord, as seen in chapter 5. Now, he beseeches the Corinthians to respond in the same way. He calls on them to respond to the grace of God that had been shown to them, and to allow the precious things conveyed to them through the ministry to affect their lives practically.

The words, “with Him,” in verse 1 (KJV), are not found in the Greek text. They make the verse to mean that Paul and his fellow-workers were workers with God. This is true (1 Cor. 3:9), but it is not the point he was making here. He desired to stir up the Corinthians to respond to the grace of God and to join the work that he and his co-workers were engaged in. Mr. F. B. Hole said, “Grace is received in vain if it does not work out to its legitimate end and effect.” Sad to say, this was the case with the Corinthians. Under the influence of the false apostles who had infiltrated their ranks, they had become “armchair critics” of those engaged in the work of the Lord, rather than “workers together” with them. They were critical of the Apostle, but had not engaged themselves in the service of the Lord in any significant way. This was a terrible inconsistency, and it is a problem that still exists in the Church today.

In a parenthesis (vs. 2), Paul quotes Isaiah 49:8 to show that the time to be busy in the work of the Lord is in "the day of salvation." Isaiah was speaking prophetically of God's encouragement to the Messiah of Israel (the Lord Jesus) when He was rejected at the time of His first coming (John 1:11). He promised Him that His prayer in regard to Israel's salvation would be heard in "an acceptable time," which will be at His Appearing. God will work for Israel's blessing in that day, and promised to assist the Lord in accomplishing it. Paul makes an application from that Scripture to show that we are to be found working in this present day of salvation when the Gospel of the Grace of God is being preached. Paul's point here is that we can count on God's assistance in this work in a similar way (compare Mark 16:20). He brings this before the Corinthians as an encouragement to be busy in the ministry of reconciliation mentioned in chapter 5. Instead of giving their ear to people who were opposing and criticizing Paul and his ministry, the Corinthians needed to be supporting it in whatever way they could. We need to do the same.

Vs. 3—Paul cautions the Corinthians, that being involved in the work, they needed to be careful in all of their dealings with people and not give any “offence,” so “that the ministry be not blamed.” The truth may offend (Matt. 15:12), but that is not what Paul is speaking about. He is speaking of personal offences because our own foolishness. It is extremely important not to allow anything that would be inconsistent in our lives, so that we don’t stumble those to whom we have proclaimed the grace of God. It could cause them to reject it.

Vss. 4-10—Paul brings his principles of action in service to a climax in mentioning no less than 28 things in which he and his co-workers were tested and approved of God. These testings and provings fall into three categories, each having nine items: in outward adverse circumstances, in moral ways and characteristics, and in paradoxical misunderstandings.

Nine Testing Circumstances Wherein the Minister Is to Honour God

Vss. 4-5—Paul gives a list of the outward adverse circumstances which one who faithfully ministers the truth will encounter. He begins by speaking of “endurance.” This is the quality of spiritual toughness which is needed in all the trying circumstances that one encounters in serving the Lord.

Paul then proceeds to name nine adverse circumstances. “Afflictions” refers to various troubles the servant will encounter (2 Tim. 1:8). “Necessities” are hardships (Acts 20:34). “Distresses” are trying situations (Psa. 120:1). “Stripes” refers to beatings (Acts 16:22-23). “Imprisonments” is being jailed (Acts 24:27). “Tumults [riots]” are the results of the rejection of the gospel (Acts 19:29-34). “Labours” refers to hard work of any kind (Acts 20:33-35). “Watchings” is sleepless nights. “Fastings” is not voluntary fasting resulting from soul exercise before God, but hunger through the lack of food.

In all these things, Paul and those who laboured with him faced these situations and behaved commendably as “God’s ministers” (vs. 4).

Nine Moral Characteristics

Vss. 6-7—Passing on to another area where the minister of Christ must show himself “approved unto God,” Paul speaks of nine things by which the servant should be characterized.

He begins with “pureness,” which has to do with personal piety. God’s servants must walk blamelessly before their brethren and the world. Next is “knowledge.” The servant must have a sound understanding of the truth of God (Eph. 3:4), so as to be able to answer anyone who asks about the Christian faith (1 Peter 3:15). God’s ministers must also be marked by “longsuffering.” This is the quality of having a patient spirit with those who oppose the truth (2 Tim. 2:24). “Kindness” shows that they must manifest a spirit of grace towards all. Moreover, the minister of Christ is to be marked by being filled with the “Holy Spirit” at all times (Gal. 5:25; Eph. 5:18). “Love unfeigned,” of course, means that they must be genuine in their affection toward all.

Paul then says, “By the word of truth.” Apparently, this means that when the servant is under pressure to give up some point of the truth to make the message more acceptable, he must hold fast to all of the truth of God. Then he adds, “By the power of God,” which means that the Lord’s work must not be carried out with fleshly energy, but by the power that God gives by the Spirit (Zech. 4:6). Lastly, he says, “By armour of righteousness on the right hand and on the left.” This refers to acting with moral integrity in all business dealings so as to not give any offence to the gospel.

This shows that there is a certain character that the minister is to maintain before all so that there would be no accusations against the Lord and the truth of God. In each of these things Paul and those with him were approved of God.

Nine Paradoxical Situations

Vss. 8-10—In the last group of nine things Paul shows that the minister may be misunderstood at times, and even rejected in the service of the Lord. We cannot expect that people of the world will understand the purpose of the gospel, nor can we expect that worldly Christians will appreciate all aspects of the truth. As a result, there will be opposition and misrepresentation of the servant’s motives and work. These things cannot but occur in the life of the servant who tries to honour God in his service. Consequently, he must accept the fact that he will appear, at times, in a paradoxical way before others.

Paul says, “By honour and dishonour.” Among those who value the truth, the servant will be appreciated, but among those who reject it, he will be unappreciated. “By evil report and good report” means that he may be slandered, but those who value the truth will bring a good report of his character and ways. “As deceivers, and yet true” means that the servant may be accused of being an impostor, even though such allegations are not true. “As unknown, and yet well known” refers to being viewed as nothing in this world, but having the quiet confidence of the Lord’s approval. J. N. Darby aptly remarked that “true greatness is to serve unnoticed and to work unseen.” The servant of the Lord must be content with this. “As dying, and, behold, we live” refers to the servant’s life always being in jeopardy, yet having divine mercy to continue in the path. “As chastened, and not killed,” refers to the many things the servant will endure in the path of service that God will use as a discipline in His school that will ultimately be used for the servant’s profit. “As sorrowful, yet always rejoicing” refers to the sorrow the minister experiences when the truth is rejected or resisted, but there is rejoicing when it is received. “As poor, yet making many rich” refers to the expending of one’s material resources to provide the means of reaching people and imparting spiritual blessing to them (Acts 20:34). “Having nothing, and yet possessing all things” means that the servant will appear to be wasting his life in a useless cause, but in reality he has gained all things—both spiritual and material (Eph. 1:3; 1 Cor. 3:22).

Hence, the servant must endure all things for the gospel’s sake, and at the same time, maintain a right spirit and character as God’s servant. To summarize all these things, Hamilton Smith said, “Whether in the circumstances they passed through, or in the trials they had to meet, in the spiritual exercises their service involved, in the moral qualities they exhibited, in the practical righteousness that marked them, or in the path they trod in following the Master, the Apostle and his fellow-workers commended themselves as the servants of God.”

The great concluding point here is that Paul and his co-workers had shown themselves to be approved and commended of God—the highest of all authorities. What grounds could the Corinthians possibly have to reject him and his ministry if God had approved them? It is quite incredible that someone so devoted and so self-sacrificing could be accused of insincerity, self-seeking, deceit, etc. If nothing else, Paul had given his friends in Corinth, who formed the majority of the assembly, the material to reply to the false teachers who questioned his honesty and integrity.

Summary of the Characteristics of a True Christian Minister in Chapters 1-6: 2 Corinthains 1-6

He is filled with the compassions of God and thus able to sympathize with and encourage those to whom he ministers (chap. 1:3-11).

He is a model of consistency in all his dealings in life, and therefore, can be trusted (chap. 1:12-24).

He is faithful to confront matters among the saints that challenge the Lord’s glory (chap. 2:1-13).

He has a ministry that impacts his hearers and transforms them into the image of Christ (chap. 2:14—3:18).

He is exercised about keeping the interests of self out of the ministry so that Christ is everything (chap. 4:1-18).

He is motivated in his service by the coming scene of glory, the judgment seat of Christ, and the love of Christ (chap. 5:1-21).

He has been tested in the field of service in every way and approved of God (chap. 6:1-10).

Paul's Appeal to the Corinthians: 2 Corinthians 6:11-7:5

(Chap. 6:11–7:5)

Based on his credentials as a true minister of Jesus Christ in the foregoing chapters, Paul now appeals to the Corinthians to “receive” him. The grounds of his appeal are: his deep and genuine affection for them (chap. 6:11-13), and the irreproachable character of his life (chap. 7:2-4).

1) His Genuine Affection for Them

Chap. 6:11-13—Paul says, “O ye Corinthians, our mouth is open unto you, our heart is enlarged [expanded]. Ye are not straitened in us, but ye are straitened in your own bowels [affections]. Now for a recompense of the same, (I speak as unto children), let your heart also enlarge itself.” His mouth being opened to the Corinthians refers to the fact that he had frankly disclosed to them the secret springs of his actions in serving the Lord. He held back nothing in laying bare his desires and his motives before them. His heart was truly “expanded” toward the Corinthians; he genuinely loved them, and this led to his mouth being opened in sincerity to them (Matt. 12:34). He earnestly entreats them to respond in a reciprocal way, and let their affections go out to him. He said, “Let your heart also expand itself.” Any restriction of affection between the Corinthians and Paul was not on his part; he was not withholding his affection from them. The hindrance was obviously on their part.

Chap. 6:14-16—Since there was an obvious hindrance in the outflow of their affections, Paul turns to address it. He traces their restricted affections to the unequal yokes they had formed with the world. They had been careless in their associations and it had the effect of dampening their affections towards the Lord and His people. Herein lies the danger of the unequal yoke.

An unequal yoke is anything that links the believer with an unbeliever in a common purpose—whether it is social, commercial, religious, marital, or political. Such false links undermine Christian fellowship and have a way of restricting our affections toward the Lord and our brethren. We are not “of the world” because we are heavenly men through the call of the gospel. However, we have to live “in the world” (John 17:11-15), but even in this, we don’t have to be unequally yoked together with the world. We have to do our business in the world, and thus we come in contact with it, but we don’t have to become personally involved with it. Negative influences of the world do not result from contact with it, but from complicity with it. It was complicity that was the problem with the Corinthians. Therefore, Paul’s remedy for their restricted affections was, “Be ye not unequally yoked together with unbelievers.”

In these verses (14-16), Paul asks five rhetorical questions designed to show how unnatural, incongruous, and unsafe alliances with the world are. Each touches on a different realm of incompatibility in regard to believers and unbelievers:

“Righteousness with unrighteousness”—the sphere of moral behaviour.

“Light with darkness”—the sphere of spiritual knowledge.

“Christ with Belial”—the sphere of spiritual authority.

“He that believeth with an infidel”—the sphere of faith.

“The temple of God with idols”—the sphere of worship.

The five words Paul uses—“fellowship,” “communion,” “concord,” “part,” and “agreement”—should be carefully noted. Such words imply complicity with the world. Some would like to dismiss Paul’s exhortation by relegating it to the marriage bond and making it nothing more than that, but his remarks concerning the unequal yoke go far beyond marriages with unbelievers. An unequal yoke could be a social link with unbelievers in games, clubs, associations, fraternities, etc. (James 4:4; 1 John 2:15). Or, it could be a business partnership with unbelievers (Deut. 22:10; 2 Chron. 20:35-37; Prov. 6:1-5). Or, it could be an ecclesiastical link with a sect in Christianity where unbelievers are allowed to partake in the communion services (1 Cor. 11:19). Or, it could be a marital tie (Deut. 7:3-4; Josh. 23:12; 1 Cor. 7:39). A Christian should not marry an unbeliever, but if a believer is married to one, this passage does not justify divorce (1 Cor. 7:12-16). Or, the unequal yoke could be a political link with unbelievers by joining with their political endeavours (2 Chron. 18:1-34; 25:5-10; Isa. 45:9). The point here is that there are two great opposing spheres of moral and spiritual action that cannot go on together in a Christian’s life without serious practical ramifications.

Chap. 6:17-18—To encourage the Corinthians to separate from ungodly links with the world, Paul quotes the Lord Himself, saying, “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing.” This statement is in the aorist tense in the Greek, meaning that it should be a once-for-all thing in a believer’s life.

Therefore, the Corinthians needed to not only change their attitude toward Paul (vss. 11-13), but also toward the world (vss. 14-16). They needed to open their hearts to Paul and close their hearts to the world. We all need to treat the world as it truly is—an enemy of our souls. The soul of the Christian is ever being lured back into the world, just as Israel was constantly tempted to turn to idolatry. There are some very important reasons why separation is necessary in a Christian’s life. Without it:

Our personal holiness will be compromised by the defilements of the world (2 Cor. 6:17).

Our communion with the Lord will be seriously threatened, if not lost altogether (John 14:21-23).

Our hearts will be drawn away from the Lord (Deut. 7:2-4).

Our moral standards will become corrupted (1 Cor. 15:33).

Our spiritual growth will be hindered (Hos. 7:8).

Our spiritual energy and discernment will be dulled (Hos. 7:9).

Our personal testimony will lack power with others (Gen. 19:14).

Separation from worldly people and things does not mean that the believer ends up walking alone. The Lord makes a three-fold promise to compensate us with His personal companionship; we are given a special sense of His presence. He says:

“I will receive you.”

“I will be a Father unto you.”

“Ye shall be My sons and daughters.”

This is an incredible reward held out to those who walk in separation—the Lord promises to be our nearest and dearest Friend! It reminds us of Abram when he declined the offers of the king of Sodom as a reward for his help in the slaughter of the confederated armies under Chedorlaomer. The Lord immediately appeared to him and said, “I am thy shield, and thy exceeding great reward” (Gen. 15:1). Could there be a greater Person in the whole universe with whom we can walk? Conversely, if a believer chooses to go on with worldly alliances and friendships, he cannot expect to have this special sense of the Lord’s fellowship in his life. It doesn’t mean that the Lord abandons him (Matt. 28:20; Heb. 13:5), but that he is not given that special sense of His presence (Luke 24:15-16). This privilege is conditioned on obedience (John 14:21-23). There will also be other Christians with whom we can walk in the path, but that is not mentioned here (2 Timothy 2:22).

Chap. 7:1—This verse belongs with the exhortation in chapter 6. With the encouragement of the promises of the Lord in hand, Paul says, “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” This exhortation goes beyond not being unequally yoked together with unbelievers. A person could do that and still live in unholiness. Separating from unholy outward connections with the world should be coupled with cleansing ourselves from all filthiness of the flesh and spirit within us. It shows that it’s possible to separate from things outwardly, but go on with all sorts of uncleanness inwardly in our personal lives. Hence, the exhortation would not be complete without this side of things being addressed.

Note: Paul says, “Let us cleanse ourselves ... ” The cleansing that occurs when we are saved by believing the gospel is done for us by the Lord (1 Cor. 6:11; 1 John 1:7; Rev.1:5), but this cleansing is something that we are responsible to do.

2) the Irreproachable Character of His Life

Chap. 7:2-5—The second reason why he entreats the Corinthians to “receive” him is that he passed the grade on all accounts as a true minister of Jesus Christ. There is always a danger of there being some reservation toward a person who corrects us. Paul knew that this could be the case with the Corinthians and he entreats them to receive him. At the same time he confirms his love toward them by telling them that they were in his heart, and that neither death nor life was going to separate them from his love for them (vss. 3-4).

It also shows us that we can wrong someone, and though we are repentant about it, we can leave a mark on ourselves whereby people still will hold some reservation toward us. But this was not the case with Paul; he and those who ministered with him had “wronged,” “corrupted,” and “defrauded” no man.

The Grounds on Which Paul Could Now Come to Them: 2 Corinthians 7:6-16

(Chap. 7:6-16)

Chap. 7:6-16—With things being cleared away on both sides, there was now no reason for any estrangement between Paul and the Corinthians. They had no reason not to receive him, and he had no reason now not to come to them.

In verse 5, Paul picks up the historical thread of things from which he had digressed in chapter 2:14. He praises the Corinthians for their right spirit in receiving the letter he had sent.

Vss. 6-7—Paul speaks of his anxiety being relieved by the favourable report of Titus, but he gives the credit to God. “God, that comforteth [encourages] those that are cast down, comforted [encouraged] us by the coming of Titus.” Titus reported the genuine “earnest desire” and “mourning” of the Corinthians. This shows that they had truly been exercised about the wrongs in the assembly and had mourned in repentance about it, and had set them right. This was good. Another source of joy for Paul was that, except for a faction of detractors, they had a “fervent mind” toward him. This showed that they had taken his correction in a right spirit, and desired to be reconciled to the Apostle.

Vss. 8-10—We see how tender Paul’s heart was toward the Corinthians; he almost apologizes for writing the letter. But in retrospect, he says that though he had “grieved” them “with the letter,” he did not “regret” it now because it had produced these positive results. But he admits that after he had written the letter that he had second thoughts, and actually, for a time, he had “regretted it.” We see his tender care for them in this hesitation. He recognizes that the grief he had caused in writing that severe letter was “but for a season.” Hence, the first epistle brought about two things in the Corinthians:

Repentance as to the evils Paul had denounced.

A revival of their affection (in part) for the Apostle.

In setting things right, the Corinthians had delivered themselves from being “injured” by Paul’s apostolic judgment that would have come down on them (vs. 9). As an assembly, they “sorrowed to repentance” (vs. 10). This was a collective sorrow and a collective repentance. This shows that sorrow and repentance are two different things. Godly sorrow is grief over sin allowed or committed. Repentance is to have a changed mind about a course of sin that we have pursued and to pass judgment on it.

Paul says that this repentance that led the Corinthians to correct the disorders in the assembly was “to salvation.” That is, it brought about a practical deliverance or salvation from the judgment of God on the assembly. By setting things right, they saved the assembly from judgment. Paul adds, “Not to be repented of,” because their change of mind toward what is right was not to be turned from. Once we have turned toward what is right, we should never think of repenting (changing our minds) of it and going back.

Scripture says, “There is joy before the angels of God for one repenting sinner” (Luke 15:10). Although the context of this verse in the gospel of Luke has to do with the repentance in a person getting saved, it shows that repentance is not a one-time thing, but an on-going exercise in the believer's life. Confession is an act, but repentance is a process. This does not mean that we are to go around beating ourselves up in sorrow for the rest of our lives, because repentance and sorrow are two different things. What is to be on-going in our lives is a changed mind toward all sin that we once pursued. It is repentance, not sorrow that should be on-going in our lives. In the case of the Corinthians, if they ceased to repent concerning this matter, it would mean that they would again become indifferent toward sin in their midst.

While godly sorrow works repentance unto salvation, worldly sorrow, which is not of God, only “works death.” That is, it works to the moral ruin of an individual. The former feels sorrow because of guilt, and it leads to self-judgment; the latter is not true sorrow for sin, but grief for having to suffer the effects of one’s sinful deeds (Matt. 14:9). One is repentance; the other is remorse. The difference between them is illustrated in Peter and Judas. Peter went out and “wept bitterly” in true repentance (Matt. 26:75), but Judas was “filled with remorse” (Matt. 27:3). One led to restoration to God, the other to suicide and a lost eternity.

Seven Things That Proved That Their Collective Repentance Was According to God

Vs. 11—The fruits of repentance with the Corinthians were all good. This is seen in seven things that Paul mentions. He says:

“What carefulness”—they manifested a care for the Lord’s glory in excommunicating the wicked person in their midst.

“What clearing of yourselves”—their act cleared the assembly of its complicity with the sin.

“What indignation”—their genuine hatred of the sin.

“What fear”—their fear of God’s holiness.

“What vehement desire”—their desire to vindicate God.

“What zeal”—their eagerness to act for the Lord in the matter.

“What revenge”—their readiness to see justice done.

Vss. 12-13—The Corinthians had proved their “zeal” for God in acting to correct matters in the assembly by excommunicating the offender (vs. 11), but that was not the only reason why Paul had written to them. He says that the situation was also an opportunity for them to show their “zeal for us”—he and those who laboured with him (vs. 12 – J. N. Darby Trans. footnote). He tells them that he didn’t write to merely secure the discipline of the offender or vindicate the one offended, but that they would take that golden opportunity to show that they really cared for Paul’s love and fellowship, and be reconciled to him. Thus, the rupture in the practical fellowship among the members of the body of Christ would be healed. When Titus came and reported that the first letter had been received and acted on, Paul realized that both objectives had been secured—their zeal for God and their zeal for him. Hence, he says, “For this reason we have been encouraged.” More than that, when Paul and those with him saw the joy of Titus, they were “exceedingly the more joyed.”

Vss. 14-16—In bringing the subject to a close, Paul applies the towel of comfort to the Corinthians after washing their feet in the whole matter (John 13:5). He now tells them that, in retrospect, he was “not ashamed” that he had told Titus beforehand of his confidence in the Corinthians—to the point that he boasted to Titus that they would receive the rebuke in his first letter. Now he says, “Our boasting, which I made before to Titus, is found a truth.” Paul had told Titus that they would receive and act on it, and thus, on the strength of this, he encouraged Titus to accept the delicate mission of going to Corinth. Titus too, was deeply affected by their “obedience.”

The happy ending to the whole matter is found in Paul’s words, “I have confidence in you in all things.” The genuineness of their affection for Paul caused them to reach this happy conclusion of repentance, proved by their setting right the things that were wanting in the assembly. The breach between the Corinthians and Paul was healed, as far as he was concerned.

Christian Giving

The Christian Ministry of Giving: 2 Corinthains 8-9

Chapters 8-9

In keeping with the theme of Christian ministry in this epistle, Paul proceeds to speak of a different kind of service—the ministry of giving. Having fellowship in a practical way with those who are in need or those engaged in preaching the Word is a ministry indeed. The context that Paul uses to teach this is the sending of a monetary gift to “the poor saints” which were “at Jerusalem” (Rom. 15:26). Hebrews 13:16 speaks of this ministry as, “communicating of your substance.” It is a ministry that all the saints can be engaged in—as individuals and as assemblies.

There is logic in the order of subjects that the Apostle addresses in this second letter. Since the Corinthians had set right the things that were wanting in the assembly, Paul was now free to encourage them in this practical ministry of giving. It is unlikely that he would have done this if they hadn’t responded to his correction in the first letter. But now, with those matters cleared up, he is free to speak to them about this very practical way of showing fellowship with other members in the body of Christ. They had shown a genuine care for the glory of the Lord (chap. 7:11) and a care for the fellowship of the Apostle (chap. 7:12), now he stirs them up to have a care for the Lord’s needy people (chaps. 8-9).

This subject of giving required some diplomacy on Paul’s part because it might have been construed that he was seeking the Corinthians’ money, even though he told them he wasn’t. This being the case, Paul wisely waited until there was a need among the saints that didn’t involve the support of labourers, such as himself. In this way, he could distance himself from any immediate implications while speaking on this subject. No one could accuse him of pandering after their wealth because it wasn’t for himself. He would not take money from the Corinthians for himself, but he would take it from them if it was for others.

However, the principles Paul gives in these two chapters have a broad application, and can be applied to giving out of our substance to those who labour for the Lord in ministering the Word, as well as to any of the Lord’s people who have a need.

The situation here was that many assemblies were putting together a collection which certain designated brethren would take on to Jerusalem. Paul’s desire was that the Corinthians would make up their part of the collection before he reached the city on his way to Judea. In doing so, Paul lays out some guiding principles in regards to Christian giving.

If the Old Testament tithing were for the Church, Paul would have indicated it in these chapters. However, there is nothing of it here or anywhere else in the New Testament. Paul doesn’t tell the saints to give a tenth of their income, but desires that grace would work in their hearts, and allow it to exercise them to give whatever they felt before the Lord.

The Examples of Giving: 2 Corinthians 8:1-9

Chap. 8:1-9—One of the greatest ways to arouse divine qualities of love and care in the saints of God is to have them see it in action. The working of grace in others can act as a stimulus. Therefore, Paul begins by setting before the Corinthians two outstanding examples of giving—from two extremes:

The Macedonians—the poorest of givers (vss. 1-8).

The Lord Himself—the richest of givers (vs. 9).

The Macedonians

Vss. 1-2—There had been a remarkable display of grace in “the assemblies of Macedonia,” such as: Philippi, Thessalonica, Berea, etc. They displayed an extraordinary degree of Christian generosity. Paul pointed to them as a model of the benevolent spirit that we need to have in giving. These people were in “deep poverty,” yet it didn’t hinder them from giving. They had an “abundance of their joy” in the spiritual things that they possessed and it made them hold temporal things lightly. Hence, they were willing to part with their material things in the care of others. They were a sparkling example for the Corinthians—and for us too.

Vss. 3-5—These people were so “willing” that they gave “beyond their power.” That is, they gave beyond what one would normally do in parting with things. They actually begged the Apostle to “receive the gift” they had gathered so that they could have the privilege of having “fellowship of the service which [was to be rendered] to the saints” in Jerusalem. The fact that they had to beg the Apostle to take their gift shows that he must have hesitated to accept it; he knew how poor they were.

They truly went far beyond what the Apostle had “hoped” for. Paul reveals the key: “They gave themselves first to the Lord.” This is the greatest gift that we can give—ourselves. Their devotion of heart to the Lord was such that they had given everything that they had to the Lord—themselves and their possessions. Knowing that these things all belonged to the Lord, they were happy to see their goods used in His service. This led them to give out of their material substance freely. It shows that when there is committal to Christ, there will be a disposal of our material things in the service of Christ.

Vss. 6-8—Paul then encouraged the Corinthians to imitate the example of the Macedonians. He mentions that he had urged Titus to “complete” the work that he had begun in Corinth when he went to them with Paul’s first letter. When Titus was there the first time, he told the Corinthians that they should think about contributing to the collection. Now, when Titus returned with this second letter from Paul, Paul trusted that he would be able to “complete” “this grace also.” Since the Corinthians excelled in many ways, Paul wanted them to excel in this matter of giving too, so that they would abound in every aspect of Christian experience. Paul was not commanding this but reminding them that it was an opportunity for them to “prove the sincerity” of their “love.”

The Lord Himself

Vs. 9—There was an even greater display of grace in our Lord Jesus Christ. Paul now turns to speak of Him as the supreme example of giving. Nothing could be greater than this display of grace. “For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich.” Grace means to bestow unmerited favour on someone. In our case, the Lord gave up everything He had, as far as His personal rights of exercising His Godhead prerogatives are concerned. He became a Man to go to the cross so that we might be saved and be made “rich.” He sold all that He had to do this (Matt. 13:44). He gave Himself (Matt. 20:28; Gal 2:20; Eph. 5:25; 1 Tim. 2:6; Titus 2:14).

It should be noted that in both examples there was real joy in their giving. The Macedonians did it with “joy” (vs. 2), and the Lord also did it with “joy” (Matt. 13:44). This shows that there is a special joy in giving that is known only to those who do it (Acts 20:35).

Note also that, in speaking of the collection, Paul never uses the blunt word, “money.” Instead, he uses words such as: “free-hearted liberality” (vs. 2), “grace” (vs. 4), “fellowship of the ministering” (vs. 4), “bounty [blessing]” (chap. 9:5), “seed” (chap. 9:10), etc.

The Principles in Giving: 2 Corinthians 8:10-15 and Chapter 9

Chap. 8:10-15—Paul proceeds to give some guiding principles on the subject of giving. Since it is a matter between the Lord and the individual, he does not address the subject as a command, but rather, says, “Herein I give my advice [opinion].”

There Are Three Things That He Focuses on in Particular:

Vss. 10-12a—The first principle in the ministry of giving is the need for willingness. Paul says, “If there be first a willing mind.” Our generosity is not tested by our wealth but by our willingness. This comes from God touching the heart (Ex. 35:5, 29). He gives the Corinthians credit for being willing “a year ago,” but tells them that there also needs to be the “performance” of it. “Readiness to will” is one thing, but such intentions must be backed up by positive action.

Vs. 12b—The second principle in Christian giving is that it should be according to what we have. “It is accepted according to that a man hath, and not according to that he hath not.” Paul was not proposing that the Corinthians contribute to the relief of the poor saints in Jerusalem to the point where they went into unrecoverable poverty themselves; then they would become a burden to others. Paul’s point is that we shouldn’t put ourselves into financial ruin by our giving. We are not to give beyond our means, but “according” to our means. It is true that the Lord went into poverty to save us (vs. 9), but we are not to imitate Him in that. Nor should we give beyond what we can, just to look good before others; such fleshly and ulterior reasons shouldn’t enter into our giving. The principle is simple: as God increases our ability to give, we are to increase our generosity.

Vss. 13-15—The third thing is that there should be equality. That is, they should give with the understanding that it is a reciprocal thing. He says, “Not that other men be eased, and ye burdened,” but to remember that they may not always be in a position to give. The time may come when “the tables may be turned” and those in Judea may have the privilege of relieving the necessities of the Corinthians. Paul says, “Some day ‘their abundance may be a supply for your want’”—thus, the principle of reciprocal giving would be seen. If at that time the Corinthians had an “abundance” in temporal things, they should “supply” the “want” (need) of others who didn’t have enough.

To illustrate this, the Apostle quotes from the experience of the children of Israel when they gathered manna in the wilderness. Reading the account in Exodus we might have thought that gathering the manna was purely an individual thing, with each gathering according to the measure of his own appetite. But Paul shows that there was actually a mutual sharing of the manna that they gathered. The people gathered different amounts of it, but what was gathered was shared equally, so that “he that had gathered little had no lack.” Those who gathered much did not complain about those who gathered little, but willingly shared what they had gathered collectively. So it should be in Christianity in temporal things; we are to work with our hands, not only to meet our personal needs but also the needs of others (Eph. 4:28).

The Administration of Gifts

Chap. 8:16-24—Paul turns to speak of the delivery of the gift to the poor saints in Judea. If the gift of the assemblies were to reach them, they needed to have messengers to carry it. Paul speaks of this next. His point here is that the administration of the gift was to be done in a way that was above any suspicion of dishonesty. This teaches us that assembly funds need to be handled with scrupulous care.

Those involved with handling the funds of the assembly should have a genuine care for the saints and also a good report of honest dealings with all. “Titus” was an example of this kind of integrity, and he “accepted the exhortation [entreaty]” from Paul to go on this mission (vss. 16-17). Since all things in connection with assembly functions should be done in the mouth of two or three witnesses (2 Cor. 13:1), there needed to be other persons involved in the carrying of the gift. Hence Paul says that they sent with Titus “the brother, whose praise is in the gospel,” who was approved by “all the assemblies” (vss. 18-19). His name is purposely not given, but he was well known among the brethren. He was actually “chosen by the assemblies” for this work; Paul heartily consents to this choice.

The whole purpose of carefully selecting such persons was to avoid any blame for dealing underhandedly with the funds, and thus, “provide for things honest, not only before the Lord, but also before men” (vss. 20-21). Surely if the early Church needed to be careful in the administration of assembly funds, we need to be that much more careful in our day.

A third “brother” was sent with them who had “proved” to be “diligent in many things” and in whom the saints had “great confidence” (vs. 22). These three “messengers of the assemblies” were to be received by the Corinthians and the Corinthians were to show “the proof” of their “love” for the poor saints in Jerusalem by giving the messengers their contribution to the gift (vs. 24).

Chap. 9:1-5—Paul returns to the subject of the Corinthians' readiness to give and commends them for it. The Macedonian assemblies had outstripped the Corinthians—not in desire, but in performance. He, therefore, appeals to them to justify his boasting of their desire a “year” ago and to contribute to the collective gift of the assemblies. Just having the desire to give in this way had aroused “the many” (the assemblies at large) and provoked them “unto love and to good works” (Heb. 10:24).

Paul was now sending the messengers to Corinth because he was anxious to test and to justify the claim he had been making to “them of Macedonia.” It would be an embarrassing calamity to come and find the Corinthians “unprepared,” and thus be “put to shame in this confidence.” Hence, to avoid this Paul deemed it necessary to entreat these three brethren to go on in advance and collect the promised “bounty.” They would first go to the Corinthians and then bring the gift to the Apostle who would go with them to Jerusalem.

The Fruits of Giving

Chap. 9:6-15—Paul concludes his remarks on Christian giving by speaking of the positive things that this ministry produces. He calls them “the fruits of your righteousness” (vs. 10). This was mentioned to encourage the Corinthians (and us) to give liberally.

Vss. 6-8—The first thing is that the donor himself is increased in whatever way God may choose to recompense him. Paul brings in the principle of God’s government and shows that it works on a positive line as much as it works on a negative line. He refers to the natural laws of farming to illustrate this. “He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully [blessing].” His point is simple: if we sow with a sparing hand in our giving, our reaping will be sparse; conversely, if we sow with a liberal hand, our blessing will be bountiful. It takes faith to see and to act on this.

It should also be noted that Paul does not exactly say that the giver will reap in temporal wealth, but in “blessing.” This could be in a spiritual sense, as well as temporally. Many Christians have been stumbled by the false idea that if they give to the cause of some church organization, they will amass material wealth for themselves. But it is covetousness. People have been encouraged by preachers to do this, and when they don't amass the consequent wealth promised, they are often disillusioned. In the Jewish dispensation it might be so (Prov. 3:9-10), because their portion was to inherit the earth (Psa. 37:22, 29), but to import that principle into Christianity is a mistake. Paul was not encouraging the saints to be covetous.

He adds that the only thing that God requires of us is a right spirit in giving. In verse 7 he speaks of three kinds of givers whose spirits are vastly different. There are those who do it:

“Grudgingly”—being pushed into it.

“Of necessity”—being obligated to do it.

“Cheerfully”—from the heart willingly.

Paul reminds them of God’s sovereign power to recompense the giver. He says, “God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work.” Our God is a God of providence, and He can make things happen in our lives to make up to us the temporal things that we have given to others. Again, Paul is careful not to go beyond this by saying that we’ll get rich.

Vss. 9-10—Another fruit of Christian giving is that the donor reaps the lasting reward of “righteousness.” If verses 6-8 have to do with the present reward of blessing (spiritual or material) in this life, this fruit has to do with a future reward in the kingdom of Christ. Paul quotes Psalm 112:9; “He hath dispersed abroad; he hath given to the poor: his righteousness remaineth forever.” “Forever,” in the Old Testament, means for as long as time shall run; it does not take in eternity. Hence, the Lord will reward such acts of kindness (“righteousnesses” – Rev. 19:8), and they will be carried forward into the Millennial kingdom. God is well able to “multiply” our “seed sown,” and thus, “increase the fruits” of our “righteousness.”

Vss. 11-12—Another great result of liberal giving among the saints is that it produces “many thanksgivings to God.” Thus, not only are the saints helped by the practical gift, but God is glorified. The gift may be given once, but the recipients will thank God “many” times for it. Hence, through our giving we actually help to increase the volume of praise to God!

Vss. 13-15—Another result of Christian giving is that the saints are drawn closer together in affection. Thus there is a practical binding up of the members of the body of Christ in love. Even though the poor cannot repay those who give to them, such acts of grace draw out the affections of the recipients for the givers, and they return the kindness by praying for them. Paul says that the Corinthians' “free-hearted liberality” toward the poor in Judea would result in “their prayer for you.” Thus, there would be a mutual binding together of the saints in the bonds of love.

God’s wisdom is seen here in allowing the Jewish Christians to get into straits. It created an opportunity to demonstrate the truth of the one body because both Jews and Gentiles had been brought together in one by the Holy Spirit. If the natural tendency of Jewish prejudice was still lurking in their minds toward the Gentiles, this situation gave the opportunity for those thoughts to be judged. This gift must have touched the hearts of the Jewish saints in Judea and endeared the Gentile believers to them. It would have produced a practical binding together of the two. This evidence of practical oneness in the body of Christ would result in a powerful testimony before the world. “By this shall all men know that ye are My disciples, if ye have love one to another” (John 13:35). It also gave the Jewish believers first hand evidence that the Gentiles had truly received the gospel and were truly converted to God.

Vs. 15—Paul closes his subject on Christian giving with a short doxology of praise, “Thanks be unto God for His unspeakable free gift.” He brings this in to show that perhaps the greatest thing that results from Christian giving is that there is a deeper appreciation among the saints for Christ Himself—God’s “unspeakable gift.” When we realize that these expressions of mutual love and care for one another were because of Him, He becomes more precious to us—and it results in further thanksgiving to God. What a wonderful result this is!

Paul began his treatise on Christian giving with the example of the Lord’s gift of Himself (chap. 8:9), and now he closes with the example of God’s gift of His Son. He is the greatest Gift of all; no gift could be greater.

In summary, the great results of Christian giving are:

The giver is recompensed in this life (vss. 6-8).

The giver is recompensed in the future (vss. 9-10).

God receives praise and glory (vs. 11).

The recipients are helped in their temporal needs (vs. 12).

The givers are prayed for (vss. 13-14).

The members of the one body are bound up together in mutual love (vss. 13-14).

There results a deeper appreciation for God’s unspeakable gift—Christ (vs. 15).

Paul’s Authority

The Defence of Paul's Apostolic Authority: 2 Corinthians 10-13

Chapters 10-13

The last four chapters of the epistle are a defence of Paul’s apostleship. Defending his apostleship was the most difficult and painful part of his communications with the Corinthians, because he would have to speak of himself more directly than he had done in the first section of the epistle—and this was something he didn’t want to do. It also required directly exposing his detractors who were challenging his apostleship—which was another thing that he had no desire to do.

It is very interesting to see the credentials that Paul gives in these chapters to prove that he was truly an apostle of Christ. He does not bring forth a diploma to show that he had graduated from some accredited college. Neither does he present an official letter signed by the apostles in Jerusalem stating that they had ordained him. Instead, he presents the signs of a true apostle and his work. All Christians, since they are ministers of Christ, should have the moral characteristics outlined in chapters 1-7, but they cannot claim to have these apostolic powers and signs that Paul refers to in this section—at least not in the proportions in which he speaks. (Perhaps this is why these things are taken up in a separate section of the epistle.) These signs, of which Paul now speaks, undeniably attest to the fact that he was an apostle indeed.

In the first section of the epistle (chaps. 1-7) Paul was addressing the large majority of the Corinthians whom he regarded as his friends, and was endeavouring to remove the suspicions they may have had as to his integrity and sincerity as a minister of Christ. Trusting that he had gained the confidence of the saints in the foregoing chapters, he now deals with his opposers more directly. Without addressing them by name, he confronts, exposes, and rebukes those who had assailed him and his apostleship; at the same time he lays out a portrait of what a true apostle is.

These false workers were glorying in the flesh, and in order to exalt themselves, they sought to discredit the Apostle by calling in question the apostolic authority given to him by God. They made certain charges against him in an attempt to assault his character and contradict his teaching, and ultimately they assumed a false authority over his converts in Corinth. Thus, it became necessary for Paul to vindicate his apostleship, and at the same time, to inform and warn the Corinthians of these false workers. They needed to see these charlatans for what they really were—being “false apostles” and “deceitful workers” who were doing Satan’s work among the saints (chap. 11:13-15).

Paul waited to address this matter last, hoping that the foregoing chapters would have established the Corinthians' confidence in him, and hence, accept what he was about to say in this exposure. Since this was an open letter to the assembly, he could not be accused of saying these things behind his critics’ backs, as was the case with his detractors.

The Marks of a True Apostle: 2 Corinthians 10-12

Paul now proceeds to present the marks of a true apostle in the context of confronting and exposing the false workers who were moving among the Corinthians. As mentioned earlier, these men had made certain allegations against him. This is often the way of the enemies of the truth; when they cannot gainsay the truth, they attempt to blacken the character of those who carry it. Therefore, in the following chapters, Paul sets forth the marks of a true apostle of Christ.

An Apostle of Christ Has Special Power in Ministry to Deliver People From False Ideas and Produce the Obedience of Christ in Them

Chapter 10:1-6—The first distinguishing mark of a true apostle that Paul touches on is that he has been endowed with special power from God in ministry to deliver people from their false ideas and produce in them “the obedience of Christ” (vs. 5). Paul’s enemies had accused him of walking “according to the flesh” and using “carnal” methods in his service, supposing that he was a fleshly man (vs. 2). He defends against this, and at the same time, uses the opportunity to show the true means of apostolic ministry.

Vss. 1-2—Exposing these opposers was a delicate issue because it could be construed that Paul was stooping to the same tactics that they used against him. Hence, his defence must be done in a right spirit. Therefore, he wisely approached the subject in “the meekness and gentleness of Christ.” Elsewhere, Paul had said, “The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose” (2 Tim. 2:24-25). This is something that we should remember when we have to meet opposition. “Meekness” has to do with a person’s character; “gentleness” has to do with a person’s manner. If we are meek, we will not give offence; if we are gentle, we will reach the hearts of those to whom we speak.

Paul acknowledges that he did not have the physical appearance and persona that worldly Greeks admired, being “base” in presence, though he had been “bold” toward them in the writing of his first letter. His opposers saw this as a fleshly tactic of intimidation; therefore, he explains why there was this change toward them. Earlier in their history, when he was there with them (Acts 18), the assembly was going on fairly well, and there was no need to speak to them severely. But later, when he left them, the assembly had gotten into terrible disorder and evil. Hence, there arose the need to speak to them sternly. This was such an obvious thing that Paul passes on to deal with their accusation of him walking “according to the flesh.” In addressing this, he makes it clear that his boldness was really “against some,” thus distinguishing the element of detractors from the rest of the Corinthians.

Vss. 3-5—Paul’s answer was that while he and his co-workers “walk in flesh” they did not “war after [according to] the flesh.” Paul uses the word “flesh” in two ways here. The first describes the human frailty of all men. Paul (as all other men) walked as such. The second is a reference to the old sin-nature, and Paul would not wage the Christian warfare according to the carnal and worldly methods of that fallen nature. (Note the absence of the article “the” when speaking of the first use of the word “flesh, ” and the presence of it in the second. This is fairly consistent throughout the epistles in the J. N. Darby Translation.) Fleshly weapons can no more subdue the flesh than Satan can cast out Satan. Christian warfare, on the other hand, is a spiritual battle, fought by spiritual means. The “weapons” of this warfare—the Word of God and prayer—are “mighty through God.”

Much of Paul’s apostolic labours in ministry involved the “overthrow” of the spiritual “strong holds” of the enemy. These are erroneous ideas and beliefs that are stubbornly lodged in the minds of men that Satan uses to keep them from the knowledge of the truth. Such “imaginations [reasonings] and every high thing” lift themselves up against “the knowledge of God,” and thus hinder a person from seeing the truth. These strongholds need to be pulled down if men are going to be blessed, and this cannot be done by fleshly arguments (2 Tim. 2:14). The presentation of the truth in the power of the Spirit is what overthrows those false ideas. While every Christian minister uses these spiritual weapons (the Word of God and prayer) in his service for the Lord, none but an apostle could use them with such power and effectiveness.

Reception of the truth is more than judging and laying aside wrong ideas; our “every thought” on spiritual subjects must be brought into captivity “to the obedience of Christ.” Paul did not say, “obedience to Christ,” as some translations render it, but “the obedience of Christ.” This refers to the kind of obedience that Christ had in His life—a willing submission to His Father. It is an obedience that is borne out of love (John 14:31). This was the character of obedience that Paul laboured toward with all men.

This is the first great mark of a true apostle of Christ that Paul elaborates on. An apostle has spiritual weapons in his warfare that are mighty through God in producing Christ’s obedience in the saints. In contrast to this, the influence of the false apostles among the Corinthians only furthered disobedience in that assembly.

Vs. 6—Through the writing of Paul’s first letter, the Corinthians in godly obedience dealt with the disobedience in their midst by excommunicating the offending man and setting right the other things wanting in the assembly. But Paul makes it clear here that “all disobedience” had not been revenged. This was an allusion to the element of detractors in their midst who were undermining him and his apostleship. He makes it clear that he was in “readiness to revenge” this by using his apostolic power to discipline these opposers. (Compare 1st Timothy 1:20.) Furthermore, he said that he would do this when their “obedience” was “fulfilled” in the restoring of the repentant brother (chap. 2:9).

An Apostle of Christ Has Special Authority From the Lord to Exercise Disciplinary Judgment If Needed

Chapter 10:7-11—The reference to using apostolic power to revenge disobedience brings Paul to speak of another mark of a true apostle—he has special authority from the Lord, and if need be, it could be used in judgment for the discipline and correction of offenders.

Paul brings this up in the context of another charge that his detractors had brought against him; they accused him of being a hypocrite. They said that he was a mild and cowardly man “when present,” but a brave and bold man when he was “absent” (vss. 9-10). They said that he held off coming to them and bombarded them from a distance with a stern and critical letter because he didn’t have the personal fortitude to confront the assembly personally and accuse them face to face concerning their faults. They saw this change of manner as some fault of character, not realizing that the circumstances were altogether different.

Vs. 7—In the face of this sharp accusation, Paul felt it necessary to defend himself yet again before people who should have trusted him. Paul’s question, “Do ye look on things after the outward appearance?” (vs. 7) indicates that his opposers were not delivered from Greek ideals in the society in which they lived. They were influenced by external appearances rather than inward realities, and this shows that they were not delivered from worldly thinking. They thought that the servant of the Lord would have a commanding presence with impressive eloquence. It led them to conclude that a person with such a weak bodily presence and a poor style of speaking couldn’t possibly be an apostle and ambassador of Christ. They obviously fancied the opposite qualities in themselves and concluded that they were “Christ’s” because of it! However, their criterion for judging whether a man was spiritual or not was terribly fleshly and wrong. Paul said that if that was their basis for being “Christ’s,” then they needed to “think this again.” This brings into question whether these people were even saved.

Vss. 8-11—Paul says that he didn’t want to boast of the “authority” he had as an apostle and thus to sound as though he was threatening them, but his opponents needed to take his apostleship seriously. He was no coward and would demonstrate it when he came, if necessary. His apostleship had been given to him for the “edification [building up]” of the saints and not for their “destruction [overthrowing].” But if a situation arose, he could exercise apostolic judgment (chap. 13:10). Paul did on occasion deliver ones to Satan that they might be “taught by discipline not to blaspheme” (1 Tim. 1:20), and for the “destruction of the flesh” in those who practiced immorality (1 Cor. 5:5). This is purely an apostolic function.

If these people didn’t stop denigrating him and his co-workers, he would use his apostolic authority to inflict this kind of discipline on them. Paul refrained from moving among the saints with bold apostolic power, either by writing “letters” or in oral ministry, though he could have (and did in the writing of the first letter), because he didn’t want to “terrify” them (vs. 9). If he moved in this manner among the saints, they would be motivated to obedience though fear of judgment, rather than by affection for Christ, and he didn’t want that.

Apparently, his critics had been suggesting to the Corinthians that Paul’s “weighty and powerful” letters were an effort of his to counteract his weak bodily presence and contemptible speech (vs. 10). But he says that when he came, they would see that he was no hypocrite. He would be in “deed” what he was in “word” and thus deal with that opposing element (vs. 11).

An Apostle of Christ Has Power to Open New Fields of Labour, and Does Not Encroach on Another Man's Sphere of Service

Chapter 10:12-18—Paul’s detractors were saying that he was encroaching on their field of labour in Corinth. They obviously didn’t want him around and saw him as a threat to their comfortable situation in that city. Hence, they invented this argument to convince the Corinthians to tell Paul to go somewhere else and minister. Here, again, this accusation was entirely false. Paul uses it to speak of another mark of a true apostle of Christ—he has power in ministry to pioneer new fields of labour, and therefore, has no need to go into another man’s sphere of service.

This accusation was quite unfounded because the assembly at Corinth had begun through Paul’s labours; how could it be construed that in ministering to his own converts he was stretching himself beyond his measure and encroaching on their sphere of labour? In fact, things were quite the opposite; these false servants had invaded the sphere that Paul had pioneered in Corinth and were taking credit for his labours!

Vss. 12-14—Paul moves to speak to this. In doing so, he says that he would not “dare” to join the worldly principles of competition that marked “some” in ministry—an allusion to his adversaries. They were “measuring themselves by themselves, and comparing themselves among themselves.” Paul adds that this was “not wise.” Again, this shows that these people were not delivered from the worldly principle of competition, which characterized the Greeks. Paul did not want to give the appearance of competing with those who opposed him. He said, “We will not boast out of measure, but according to the measure of the rule which the God of measure has apportioned to us.” In boasting “according to measure,” he had not over-stretched himself in reaching to the Corinthians (“to you also”). The work of the Lord in that area began with him coming to them and “preaching the gospel,” whereby they were saved. They were his converts!

Vss. 15-16—In fact, Paul said that he made it a practice not to intrude into “other men’s labours.” An apostle of Christ has power in ministry to open new fields of labour and does not need to encroach on another man’s sphere of service. This apostolic power is what these false workers didn’t have, and it shows that they were not apostles of Christ at all. Not having their own field of labour, they worked their way into the assembly at Corinth that had been established by Paul (Acts 18), and were building “wood, hay, stubble” on another man’s foundation (1 Cor. 3:9-15).

Paul’s “hope” for the Corinthians was that their “faith” would be “increased” to the point that they would support him in opening a new work “in the regions beyond.” He was careful not to "boast in another man’s line of things made ready" to his "hand."

Vss. 17-18—Paul pauses to give a practical lesson to all who serve. He tells us to beware of exalting ourselves through the labours of others. This is what King Saul did. Jonathan had wrought a victory in Israel against the Philistines, and Saul tried to take credit for it! He “blew the trumpet throughout all the land” telling the people that he had smitten the garrison of the Philistines (1 Sam. 13:3-4). If anyone glories, he should glory in what the Lord has been pleased to do through him. Paul said to the Galatians, “Let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another” (Gal. 6:4).

These false workers among the Corinthians were commending themselves in an attempt to get a footing among them, but it wasn’t a legitimate commendation. The saints are to support the ministry of those “whom the Lord commends.” This will be evident by people being helped by their ministry.

An Apostle of Christ Has Power in Ministry to Attach the Affections of the Saints to Christ

Chapter 11:1-6—Paul now moves to speak of another great mark of a true apostle of Christ—his ministry attaches the affections of the saints to Christ, and thus, makes Christ precious to their hearts. He brings forward this point in the context of exposing the false ministry of his opposers.

Vs. 1—Paul asks the Corinthians to bear with him a little as he continues to speak of himself in what he admits is “folly.” To boast in anything except the Lord was a foolish thing to Paul. However, he believed that speaking of himself on this occasion was necessary in order to properly expose these false workers.

Paul had “godly jealousy” for the spiritual welfare of the Corinthians. He believed that they were in serious danger through the influence of these false workers; hence, they needed to be exposed. There can be nothing more distressing for a servant than to learn that someone has come along behind his back and corrupted his converts by some evil work. Paul feared—not that his reputation was being tarnished by these deceitful workers—but that the work of God in the Corinthians was in danger of being destroyed. The destructive work of the enemy could not touch the salvation of their souls, but it could undermine their beliefs and corrupt their affection for Christ.

Vs. 2—Paul begins by speaking of his burden in ministry. It was actually two-fold: firstly, to present Christ to his hearers in deed and in word (chap. 4:10-13); secondly, to present his hearers to Christ with undivided affections (chap. 11:2). He did the first by living Christ and by preaching Christ to all who would hear. He did the second by engaging the affections of believers with Christ in such a way that they became detached in heart from everything in this world and attached to Him. The effect of this ministry, “espoused” the saints “to one husband”—the Lord. Espouse means to embrace in bridal affection. This is a great characteristic of true Christian ministry; it makes Christ precious to the hearts of His saints, and thereby they become attached in heart to Him. The result is that they willingly and affectionately reserve themselves for Him alone “as a chaste virgin to Christ.” A “virgin,” in Scripture, is one who keeps himself unspotted from the world, for Christ’s sake.

Vs. 3—We can be sure that ministry that draws the affections after Christ will be under attack. Satan hates Christ, and he hates anything that would espouse the heart of the saints to Christ. Hence, he will attempt to introduce his evil workers among the saints in an effort to corrupt their affections (Matt. 13:25; Jude 4; 2 Peter 2:1). Paul says that this enemy is so intent on his mission that he will use “any means” to accomplish it. His main tactic is deception. “As the serpent beguiled [deceived] Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.” Satan tempted Eve with the acquisition of knowledge. He said, “Ye shall be as gods, knowing good and evil” (Gen. 3:5). He was using that same tactic with the Corinthians, and he still works among Christians on that line. These false teachers were promising higher knowledge that intrigued the saints’ “minds,” but at the bottom of it Satan was using it to steal their hearts away from Christ.

The truth of God, however, is marked by “simplicity;” it is pure and clear, and not difficult to grasp, if the heart is willing. Simplicity should not be confused with what is elementary. Some have thought that Paul was saying that we shouldn’t dig into the details of Scripture, but to stay with the elementary truths of the gospel in our Bible readings. But that is not what Paul is saying here. He is speaking of simplicity in the sense of clarity. He is saying that Satan’s way is to get the saints away from that by complicating the truth with esoteric and obscure expressions that are confusing. He is a master of craft and subtlety and works in that context. His ministers will be known by their elaborate and difficult-to-understand phraseology.

Vss. 4-6—In contrast to Paul’s ministry, which attached the hearts of the saints to Christ, these false workers preached “another Jesus,” “another Spirit,” and “another gospel,” which in effect turned the saints away from Christ. Note: these false teachers did not attack the truth directly, but introduced a rival ministry that undermined the truth. This is often the way of the enemy. Instead of attacking the truth openly, he will introduce his poison that will accomplish his desired end in perverting the truth. Oftentimes it is introduced a little at a time, until the whole is poisoned (Matt. 13:33). This was the case when Elisha and the sons of the prophets made a “great pot” of “pottage” (2 Kings 4:38-41). Someone unknowingly “shred” poisonous “wild gourds” into the pot. Shredding them into the pot indicates that the poison was introduced a little bit at a time. Let us be on guard.

Paul’s use of the Lord’s name as a Man when He walked in this world (“another Jesus”) indicates that those false teachers' message had some corruption in connection with the Lord’s Manhood. To touch the Person of Christ in this way is a very serious thing indeed. Paul doesn’t go into what it was that they taught that was false, and this is a lesson for us; we should not be occupied with searching out and familiarizing ourselves with all the errors in Christendom. Delving into error can lead to falling into error—even if we are trying to correct it. Our occupation should be with the truth; if what is taught does not coincide with the truth (1 John 2:24), that is all that we need to know; we should reject it.

These false apostles were also teaching that the saints needed to receive “another Spirit.” In saying, “Spirit” (capital “S”), Paul indicated that they were imitating the Spirit of God in some way, and claiming that He was leading them. However, it is evident that the spirit behind their teaching was not the Holy Spirit. Paul warned Timothy that in the latter times some would depart from the faith “giving heed to seducing spirits, and doctrines of devils [demons]” (1 Tim. 4:1). Apparently, what these men were teaching was from this evil source.

These false workers were also preaching “another gospel.” There was something in their message that made it a false gospel. This was also very serious, because a false gospel will not save a person—regardless of how earnestly it may be preached or how earnestly a person believes it. Compare Galatians 1:5-8.

Since these were the sad facts about these false apostles, Paul says to the Corinthians that they would do well to “bear with” him as he spoke candidly of them and of himself, for he was trying to defend them from an insidious attack of Satan through these false workers. In one sense, there are really only two kinds of ministry—the true and the false. One espouses the heart to Christ in heaven; the other draws the mind and heart away from Christ after earthly things. One will glorify Christ and make much of Him; the other will give man glory in some way. All ministry can be tested by this simple standard.

Vss. 5-6—These false workers had called in question the Apostle’s apostleship. He maintains that he was “not a whit behind the very chiefest apostles.” We see here that even when Paul did speak of himself, he used humility. Note: he said that he was not “behind” the other apostles, but he didn’t say that he was ahead of them (Gal. 2:6; 2 Cor. 12:11).

His detractors took issue with him because he was “simple in speech.” He explains that it was his habit to do so in “making the truth manifest” among the saints. To present the truth in an array of high sounding technical terminology (which Paul could have done, being a very learned man – Acts 22:3) tends to impress the hearers with the teacher and his learnedness, rather than occupying them with Christ. Therefore, Paul avoided this in his ministry, even if it meant being criticized for it. We would do well to follow this same rule. Using simple language in ministry, however, does not mean that we should “dumb down” the truth. Paul said that while his presentation of the truth was simple in speech, it was “not in knowledge.” He presented the deep truths of God in simple language so that the saints could understand. This is the mark of a true teacher.

An Apostle of Christ Will Sacrifice Himself to Impart Blessing to Others

Chapter 11:7-15—Another mark of an apostle of Christ is that he is a selfless labourer. He will sacrifice himself in order to impart blessing and help to the saints. He has no interest in taking from the flock of God—only to give to the flock. A true apostle is known not by what he takes from the flock of God but by how much he gives to the flock. Hence, he will not stoop to use the ministry as a means to gain wealth or position among the saints.

In contrast to this, these false workers were using the ministry to serve their own ends. They had taken up the service of the Lord as a profession—“a trade” (chap. 2:17), and enjoyed taking funds from the Corinthians, and even boasted of it (chap. 11:12, 20). This is the very thing the Lord found fault with in the shepherds of Israel who fleeced the flock of God in Israel (Ezek. 34:2-3). These false workers pandered after the Corinthians’ money. They actually found fault with Paul for not taking from the Corinthians monetarily, because it ran contrary to their image of a servant of God. They believed that such (as themselves) were to be waited on hand and foot, and that they should move among the saints with the commanding presence of a king. When Paul abased himself and was willing to do common labour, his detractors used it as a proof that he was not a real apostle.

Vs. 7—Paul asks the Corinthians whether it was really “an offence” to abase himself among them and work with his hands as a common labourer, so that the gospel could come to them “freely.” As a rule, when working in a new area, and new converts result from those labours, it is not wise to immediately begin taking gifts from them financially. It gives a wrong picture of the gospel in the community (1 Thess. 2:9). Paul knew this, and told the Corinthians in his first letter that he refrained from this practice because he feared that it might “hinder the gospel of Christ” (1 Cor. 9:12). To avoid any wrong idea of the gospel, it was Paul’s habit to work with his hands among the saints until they were established (Acts 18:3; 20:34). His refusal to accept support from the Corinthians was in no way an acknowledgement that he was not an apostle.

Vss. 8-10—Furthermore, Paul told them that he took “wages [hire]” from “other assemblies” while he was with them in Corinth. He mentions this to show that he didn’t object to the principle of receiving financial help as fellowship from assemblies. He elected not to do it with the Corinthians, and “no man” could stop him from boasting that he hadn’t been a financial burden on them while he was there.

Vss. 11-12—Paul did this, not because he didn’t “love” the Corinthians—God knew that he truly loved them. He said that he would continue this practice to “cut off occasion [claim]” from those who were taking from the Corinthians, and boasting in it. These false teachers were actually pointing to their gifts from the Corinthians as some sort of proof that they were apostles—(Paul adds) “even as we.” But they couldn’t rightly use that argument to “claim” that they were legitimate apostles of Christ, because Paul was an apostle of Christ and he didn’t take from the Corinthians financially.

Vss. 13-15—The Corinthians needed to see these false workers for what they really were. Paul says that they were self-appointed “false apostles” and “deceitful workers” who were “transforming themselves into the apostles of Christ.” Paul comes out very directly and identifies them as Satan’s “ministers” because they were doing Satan’s work in the assembly. This was a strong statement indeed, but the Corinthians needed to know this. That such individuals should be found moving among the saints should not surprise us, for Scripture abounds with warnings of “false Christs” (Matt. 24:23-24), “false apostles” (2 Cor. 11:13), “false prophets” (Matt. 7:15), “false teachers” (2 Peter 2:1), and “false brethren” (Gal. 2:4)—many of which will infiltrate the Christian ranks.

Imitating their master, these false teachers covered their evil with a show of righteousness. They “transformed” themselves “as ministers of righteousness.” This is often the manner in which Satan moves to give his evil work an appearance of being of God. Oftentimes believers who are out of communion with God, and are doing Satan’s work in the assembly in some way, will have a personal exterior of being very righteous and super godly—and many are deceived by it. When they press their agenda and foist their opinions on the assembly, people are impressed with their air of godliness and conclude that they must be right, and will defend, and sometimes even promote them. But really it is wearing “a rough garment to deceive” (Zech. 13:4). A rough garment is a prophet’s clothing. Let us beware; Paul says that Satan himself can be “transformed into a angel of light,” and “his ministers” can be too. Let us be careful to not get caught up in something that looks righteous, but really is something that is not of God. Satan often works in a context of righteousness; it is quite possible to do something that we believe is for God, but the thing is not of God.

An Apostle of Christ Suffers for the Truth That He Carries

Chap. 11:16-33—Another thing that characterizes a true apostle of Christ is that he pays a price for carrying the truth by suffering persecution. Bible historians have recorded that every apostle of the Lord Jesus Christ suffered martyrdom, except John—though they attempted to kill him.

Vss. 16-20—By way of introduction to this next mark of an apostle, Paul again expresses his reluctance to speak of himself, but to properly expose these false workers, he felt that it was necessary. In saying these things about himself, he trusted that “no man” would think of him as a boasting “fool.” But if the Corinthians did see him as such, they should be happy to receive him “as a fool,” because they “suffered fools gladly”—an allusion to their allowing these charlatans to move among them, and even support them. In essence, Paul was saying, “I know that it’s foolish to boast of oneself, but since you allow a good deal of it from those who exalt themselves and prey upon you and bring you into bondage—if you think that I am boasting, I’m sure you’ll forgive me for engaging in it in trying to make my point.” If they were willing to put up with the Judaizing teachers among them, then they should give him some space to do it without criticism. Thus, he used a touch of irony here.

Vss. 21-22—Paul then turns to speak of the subject of suffering “reproach.” Having no real credentials from the Lord, these false workers were pointing to false credentials that in no way proved that they were real apostles. They couldn’t use their heritage and other such natural things to prove that they were apostles, and that Paul wasn’t, because he had those credentials too. If they pointed to their “bold” speaking, Paul could do the same. If they pointed to their “Hebrew” decent (pride of race), Paul could too. If they claimed they were “Israelites” (the peculiar privileges of that nation), Paul could claim that as well. If it was their family connections with “Abraham” (their special promises of blessing) Paul could also claim that (vs. 22). But these things in no way prove that a person is an apostle of Christ.

Vss. 23-27—Paul goes on to show that if they dared to claim that they were true “ministers of Christ,” then they would have their share of the sufferings of Christ, as he did. Paul and the other apostles bore the marks of the sufferings of Christ in their bodies. He speaks of this in Galatians 6:17, saying, “I bear in my body the marks [brands] of the Lord Jesus.” If anyone questioned Paul’s apostleship, all they had to do was look at those mark—they attest to the fact that he was a real apostle. But this strangely was missing with these false teachers; there is no evidence that they suffered for Christ. The Apostle John says that a great telling indicator of false prophets is that “the world hears them” (1 John 4:5). They are accepted by the world because they speak things that the world understands. Hence, the world does not cast its reproach upon them. This is compelling evidence that these supposed ministers of Christ were false.

Paul takes the liberty to continue a little on the subject of suffering to show what an apostle of Christ must endure for His name’s sake. The Lord said of Paul, “I will show him how great things he must suffer for My name’s sake” (Acts 9:16). This was certainly fulfilled in his life as an apostle. Paul as much as says, “You have compelled me to boast about myself; but I’m not going to speak of things for which people would envy me; I’ll speak of that which none would want—my sufferings for Christ in the gospel.” He then launches into the most convincing proof of being an apostle. He sets before us a moving record of his sufferings for Christ, listing some 25 things—many of which happened to him several times. In all the things that Paul mentions, he does not bring forth the many mighty signs and wonders that were done through him. Such would only intrigue and fascinate our minds and occupy us with the servant. Instead, he sets before us incidences of his suffering and indignity. Let us remember, too, that the record of Paul’s sufferings for Christ was not complete at the time of his writing this letter. Sufferings he endured in the latter chapters of Acts would not be included in these, because they hadn’t occurred yet (i.e. Acts 20:32; 23:2, 12; 27:41-44).

We will not go into each of these sufferings except to explain what he meant in saying, “In deaths oft.” This doesn’t mean that Paul died many times, but that he risked his life frequently in death-threatening circumstances (1 Cor. 15:31; 2 Cor. 1:8-9; 4:11). In all of these incredible sufferings, there is no mention of him soliciting the sympathy and prayers of the saints—they probably knew little or nothing of them. In fact, if it had not been for these evil teachers infiltrating the assembly at Corinth, and the Corinthians compelling Paul to speak of himself, we would never have known of these experiences; the book of the Acts does not record these things. J. N. Darby said, “These few lines sketch the picture of a life of such absolute devotedness that it touches the coldest heart; it makes us feel all our selfishness, and bend the knee before Him who was the living source of the blessed apostle’s devotedness, before Him whose glory inspired it.”

We see in this summary of Paul’s sufferings for Christ an outstanding proof of his apostleship. Even though his opposers didn’t see him as a true apostle, it is obvious that Satan did! If he were just a freelancer who wasn’t doing anything to build up the Church of God, Satan wouldn’t have concerned himself with him. But that was not the case; Satan hurled every conceivable persecution against Paul to stop him in his service for the Lord. Is not this an outstanding proof of his apostleship? Every true Christian servant will suffer persecution if he is faithful (2 Tim. 3:12) but it is unlikely that it will reach these apostolic proportions. And what could these false apostles bring forth in this regard to prove that they were apostles of Christ? There is no record that they suffered for Christ at all!

Vss. 28-31—Perhaps the most difficult of all Paul’s burdens was his “care of all the churches [assemblies].” Mr. F. B. Hole said, “To bear with the feebleness of the weak, to listen again and again to the complaints of the offended, to correct the foolishness of the saints, and contend for the truth against false brethren, all this must have been the most testing thing of all. Yet he did it.” Just in terms of how deeply Paul was concerned for the saints set him apart from all the false workers. He genuinely cared for the welfare of each assembly and laid down his life for them. We have no record that the false teachers in Corinth cared so for the flock of God.

Vss. 32-33—Paul then tells us of the narrow escape he had from Damascus, being let down by his brethren “through a window in a basket” over the wall of the city. This is the first recorded suffering of persecution that Paul experienced (Acts 9:25). It seems rather tame and prosaic when contrasted with the dramatic sufferings that he had been speaking of previously. It is somewhat anticlimactic, but it serves to illustrate Paul’s point of not glorying in oneself. He marched to Damascus with great pomp and pride as a distinguished representative of the Jewish supreme council, and he left by slinking away in darkness like a hunted thief. Could anything be more humiliating? And why did it happen?—because Christ had become the Object of his life and the Person that he now served. The lion had been turned into a lamb through the transforming power of the grace of God. In his escape, the Lord gave him no special favours—no miracle was performed for him. It was an inglorious experience, to say the least. Anyone who gloried in himself would not mention this humiliating experience. The telling of it indicates apostolic humility.

Herein lies a practical lesson for all who minister the Word. If we make a personal reference in ministry, it’s best to speak of something that does not bring glory to ourselves. Mentioning something that deprecates ourselves rather than putting ourselves in a favourable light, is the self-effacing manner of the Apostle, and the example for us.

It is interesting that the Lord used Paul’s brethren to let him down, and it was the means of his being preserved. Our brethren, who know us best, have a way of keeping us humble at times when we might otherwise get puffed up. It may be a word or two given to us, or some action towards us. Paul could thank the Lord for having brethren in Damascus who did that for him. When our brethren act in this role with us, we usually don’t appreciate it, but when we reflect on it later, we often realize that the Lord was in it for our preservation.

An Apostle of Christ Is Given Special Visions and Revelations

Chapter 12—In the final two chapters of the epistle Paul continues to speak of the distinguishing marks of a true apostle, and thus defends his apostleship. But in these chapters, he no longer contrasts the false apostles with the true—in fact, they are not mentioned again in the epistle. Instead, Paul draws a comparison between himself and those who were true apostles, and shows that he did not “come behind” them in any way (chap. 12:11), thus, he proves his apostleship from a different perspective.

In this chapter (12) Paul comes to “visions and revelations of the Lord”—another distinguishing feature of a true apostle. Again, this is something that a servant of the Lord today cannot rightly claim to have. Such revelations were given to the apostles and prophets in the inaugural years of the Church when the truth of the present dispensation was in the process of being “delivered unto the saints” (Jude 3). Since the truth has been recorded in the Holy Scriptures and the apostles have passed off the scene, the visions and revelations that God gave in establishing Christianity are no longer needed.

In chapter 11 Paul spoke of being “let down” in the most undignified way; now in chapter 12 he speaks of being “caught up” in the most majestic way. In chapter 11 he gloried in his sufferings; here in chapter 12 Paul glories, not in the visions and revelations given to him, but in his infirmities (vss. 5, 9). The experiences in the previous chapter were in the body, but in this chapter the experience was something out of the body, though he says that he could not be sure that it was.

Chap. 12:1-4—Paul states again that it was repugnant to him to glory in himself, but that he felt compelled to do it to silence his critics.

He now relates something that he had apparently kept to himself for fourteen years. This was another evidence of humility; the average person would have declared it to everybody. He was “caught up to the third heaven,” which he says is “paradise,” where he heard “unspeakable” things. This experience coincides with the incident in Lystra when he was stoned to death (Acts 14:19). Both had happened “fourteen years” earlier. Apparently he was having this incredible experience of being caught up to paradise while they dragged his dead body out of town.

The vision and revelation from the Lord was a special privilege given to him for his own illumination and spiritual strengthening. In relating the experience he does not speak of himself as an apostle of Christ but as “a man in Christ.” This is not because he wasn’t an apostle but because he wished to show that such is not beyond the experience of every Christian, for every Christian is “a man in Christ.” It is the position of every believer in the new creation race under Christ (2 Cor. 5:17). It will be the privilege of all in the new race of men to have this experience when they are called into the Lord’s presence, either when they die or at the Lord’s coming.

In saying, “A man in Christ,” “such an one,” “such a man,” etc., Paul shows that when a person is consciously in the Lord’s presence, he does not glory in himself. Quite the opposite, being in the enjoyment of heavenly things one loses sight of himself altogether. What a blessed deliverance this is! One would think that if there ever were something one could glory in, it would be this experience. Paul chooses not to go into the details, but states that what he experienced was “not lawful for a man to utter” to others on earth in their mortal bodies.

He “heard unspeakable words, which it is not lawful for a man to utter.” This does not mean that he saw and heard mysterious utterances that were unintelligible to him, but that we have no words in our earthly language in which to express the experience. The experience was unutterable, but not unintelligible. Paul understood what he experienced, but he couldn’t express it in human language.

Three Heavens in Scripture

The stellar “heavens”—the physical heavens (Gen. 1:1; Psa. 19:1).

The “heavenlies [heavenly places]”—the realm of spiritual activity (Eph. 1:3).

The “third heaven”—the abode of God (2 Cor. 12:2).

Paul calls the third heaven “paradise.” It is a scene of joy, beauty, and glory where God dwells in light and love. It is where the thief on the cross went immediately after dying (Luke 23:43) and where all the redeemed are or will be.

Chap. 12:5-6—Instead of glorying in this incredible experience, Paul tells us of the “infirmities” that the Lord allowed him to have when he came back to consciousness on earth. This, again, is a testament to his humility.

Chap. 12:7—Such were the lofty visions and revelations that Paul experienced, that there was a danger of pride rising up in his heart. The flesh in him had not changed by the experience. Hence, the Lord permitted a “messenger of Satan” to “buffet” him with an unknown bodily affliction. Paul calls it “a thorn for the flesh.” If the Lord had not done this, the flesh would have intruded into Paul’s work and spoiled his usefulness in service. Under normal conditions the flesh is to be kept down in the believer by walking in the Spirit (Rom. 6:11-14; Gal. 5:16). But this was no ordinary experience, and thus it required a special “thorn for the flesh.”

This shows us that the flesh is not eradicated from the believer by having a high spiritual experience, as the Salvation Army Holiness Movement falsely claims. Incredible spiritual privileges and experiences do not change the flesh—not even in an apostle. Paul didn’t need the thorn when he was caught up to the third heaven but he did when he came down to earth.

Paul does not say what the “thorn” was, just that it was an infirmity (vs. 9). It was some bodily sickness or disease. Some have speculated that because he refers to a problem he had with his eyes when he wrote to the Galatians, that perhaps it was a disease in his eyes (Gal. 4:15). All we really know is that it was something that made Paul contemptible in the eyes of others, and thus it was used of the Lord to keep him from being lifted up with pride. The thorn was not sent to correct the evil of the flesh in Paul—for the flesh cannot be corrected (John 3:6)—but to help him in a preventative measure from letting the flesh get carried away with its own self-importance.

Hence, the thorn had a two-fold effect on Paul:

It kept him in humble dependence on the Lord.

It kept the saints from exalting him as some super-servant of God.

He says, “Lest I should be exalted.” The KJV, twice adds, “above measure,” but these words are not in the Greek text. They make it sound as though Paul was saying that it would be acceptable to exalt oneself, but just not to do it too much. This, of course, does not convey the point Paul was making. Self-exaltation is always dangerous—even a little bit of it. Let us beware of having a pretentious, self-asserting spirit that would seize upon some incident or experience in our lives which we could use to exalt ourselves that would give others an impression of spirituality and devotedness that we really do not possess.

Chap. 12:8-10—Paul initially thought that the thorn would hinder him in his service, and he “besought the Lord thrice, that it might depart” from him. In perfect wisdom, the Lord answered his prayer, but not his prayer request. The Lord did not remove the affliction, but used it to teach Paul some important spiritual lessons that would work to preserve him in his service. When he discerned that it was not the Lord’s will to take the trial away, he submitted to it “most gladly” for he just wanted to have the will of the Lord in his life. In return, the Lord gave him the assurance of His sufficiency in grace to sustain him in the infirmity, and this comforted his heart. It enabled him to endure the infirmities, reproaches, sufferings, etc. If the Lord has given us some burden or affliction to bear, let us not complain about it but to submit to His will in the matter—it may be His way of preserving us in the path, and making us useful in His service.

The immediate result of Paul’s submission in the matter was that “the power of Christ” rested upon him. All who witnessed his ministry saw the Lord working through him, and it made a deep impression on them. Hence, the very thing that Paul thought would hinder his service actually helped him in his service! He learned at least two great things from the trial:

The Lord’s grace is sufficient to sustain His people in the most difficult trials.

Weakness in the trial can become an occasion for manifesting the Lord’s power.

This shows another distinguishing mark of an apostle that nobody wants to have—he has special discipline from the Lord on account of the incredible revelations he has been given and the work he is called to do. What distinguished Paul as a genuine apostle of Christ was not just that he had these visions and revelations—because other genuine prophets in those early days of the Church had these too (Eph. 3:5)—but that he needed special discipline in the school of God to keep him humble and useful. There is no record of these false apostles having this credential. They may have envied Paul’s apostleship, but none of them envied his discipline. They might claim to be apostles and have revelations, etc., but let them show us their “thorn” for the flesh that would prove it.

The practical lesson for us here is that God can do a lot more with a broken man than He can with a man who seems strong in his own strength. People say, “I want to feel strong.” But what they need to feel is their own weakness, because then the Lord’s power can work through them, and He gets the glory. Paul said, “When I am weak, then am I strong.”

An Apostle of Christ Has Power From the Lord to Do Mighty Signs and Wonders

Chap. 12:11-12—Paul’s opponents “compelled” him to adopt a method of defence, which he declares to be “foolish.” He now moves to speak of another proof of his apostleship—“signs and wonders and mighty deeds.” It is interesting that Paul left this to the last of his proofs; we probably would have put this first.

Before referring to these signs and wonders, Paul seems to use a little irony in mentioning “patience” first. In effect he says, “How could you question whether I am an apostle? Just look at all the patience I've had with you; that in itself ought to prove that I am!” When it came to signs and wonders and mighty deeds, the Corinthians ought to have been the ones commending him, for he had done many such miracles in their midst. If a question arose from Paul’s opposers, they should have been ready to meet the challenge and to defend him. They, of all people, had witnessed the proof that he was not “behind the very chiefest apostles” in this.

Chap. 12:13-15—Continuing his irony, Paul asks if there was any particular thing that he had done to the Corinthians that would lead them to doubt his authority as an apostle. They came behind no assembly in spiritual gifts (1 Cor. 1:7), but in this matter he says that they were “inferior to the other assemblies,” for the other assemblies acknowledged him as an apostle. He asks if it was his unselfish refusal to burden them with financial remuneration for his labours. If so, he says that they should exercise true Christian grace and forgive him “this wrong.”

He says that if his “third” proposal to pay them a second visit were carried out, he would do the same thing again, and not be “burdensome” to them, because he wanted them to know that his motives toward them were pure. He had no interest in taking anything from them. He says, “I seek not yours, but you.” As a true father in Christ, Paul was prepared to provide for them. He didn’t want to take from them; he wanted to give to them (spiritually). Even in natural life “the children ought not to lay up for the parents, but the parents for the children.” This same order should prevail in spiritual things. He would gladly “spend and be spent” for them. To “spend” is to willingly reach into one's resources and to give where there is a need. To “be spent” is to have someone take advantage of your resources without your consent to it. In either case, Paul was glad for it in regard to his care for the Corinthians' state. If it meant that they would grow in the things of God, he was willing for it. They had received much from him, but they were not appreciative. He says, “The more abundantly I love you, the less I be loved.”

Chap. 12:16-18—Paul anticipated that when the Corinthians received this letter from the hand of “Titus” and “a brother,” they might accuse him of indemnifying himself. He realized that it was not beyond them to accuse him of keeping up an appearance of taking nothing from them but in reality sending those brothers to receive it for him. Hence, Paul takes up this false charge and answers it—“Being crafty, I caught you with guile.” He had already told them in chapters 8-9 that the collection that Titus and the other brother were to take from them was for the poor saints in Jerusalem; it was not for him. The same spirit that had been in Paul in his labours among the Corinthians was in those who laboured with him. He says that they walked with the “same spirit” and in the “same steps” as he did and would refuse all benefits.

Chap. 12:19—In speaking this way, the Corinthians might have thought that Paul was trying to justify himself. Paul anticipates this too, saying that he and his co-workers were not trying to “excuse” themselves but spoke “before God in Christ” with a good conscience that they were stating the truth. They sought to do “all things” for their “edifying” and they would not stoop to such underhanded methods to get money from the Corinthians.

Chap. 12:20-21—In spite of the good effect that the first epistle had produced, Paul feared that when he did visit Corinth again that he would find them in a terrible state. He feared this because he knew that if the false teachers remained among them, their evil influence would corrupt the Corinthians’ morals. This shows that evil doctrine leads to evil practice. Paul stated this fact to Timothy, saying, “Shun profane and vain babblings: for they will increase unto more ungodliness” (2 Tim. 2:16). On the other hand, good doctrine lays a foundation in one’s soul that produces good morals. Paul said, “The truth which is according to piety [godliness]” (Titus 1:1). This shows how serious a matter it was to have these false workers among the Corinthians.

Moreover, Paul mentions that “debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults” would lead to greater sins of “uncleanness and fornication and lasciviousness.” This would lead to the overthrow of the entire assembly. He knew that if they had not “repented” of their former sins of their pre-conversion days, such would come back into their lives through the influence of these evil teachers.

J. N. Darby pointed out that chapter 12 begins with the highest privilege that a Christian could possibly have and then closes with the lowest of sins that a Christian could commit. Between the two there is “the power of Christ” available to all believers to produce the good and stop the bad.

Conclusion:

In each of these marks of a true apostle Paul has shown that he passed the grade, and therefore, he was an apostle indeed. He has also shown that the false teachers among the Corinthians hadn’t passed the test of these distinguishing marks of an apostle, and thus proved that they were false apostles.

Closing Remarks

Paul's Closing Remarks to the Corinthians: 2 Corinthains 13

Chap. 13:1-2—Paul concludes his defence of his apostleship by giving a solemn warning in view of his approaching visit to Corinth. If there wasn’t repentance and reformation on the part of the Corinthians in regards to their allowance of false teachers in their midst, he would find it necessary to demonstrate his apostolic authority by exercising discipline on them.

He makes a “third” proposal to come to them “the second time,” reminding them that if he came and found them in such a state as he feared, he would “not spare” them, but would deal with the assembly in judgment. Such, of course, would be founded on well-established facts because all disciplinary actions must be according to the principle: “In the mouth of two or three witnesses shall every word be established.”

Chap. 13:3-6—Through the influence of the false apostles and workers among the Corinthians they actually asked Paul for “a proof of Christ speaking” through him! Before answering this objection, in a parenthesis from the middle of verse 3 through verse 4, Paul tells them that it is often God’s way to work through outward weakness. He points to the Lord Himself. The Lord was “not weak” toward the Corinthians when the gospel reached them; He effected a tremendous revolution in their lives for blessing through their receiving Him in faith as their Saviour (vs. 3b). But in the Lord's life and ministry on earth, he was surrounded with outward weakness and was “crucified through weakness.” However, in resurrection, the Lord “lives by God’s power.” This same power works through the Lord’s weak servants toward the saints in ministry. The Corinthians, however, would see the power of God toward them in another way, if they continued to allow that element of false apostles to move among them—and it wouldn't be a pretty sight. Paul would have to exercise judgment when he came.

Then in verses 5-6 Paul takes up the challenge of his opposers as to whether Christ was truly speaking in him. The false teachers among them had questioned his apostleship, and the Corinthians had foolishly given ear to those questionings. But they were the last persons who should have had any doubts as to whether Christ had spoken through Paul. It shows that they were under the influence of the Greek ideology of the day that idolized human strength and beauty, and they had misinterpreted Paul’s bodily weakness, and this led them to conclude that he was not an apostle of Christ. Paul’s answer to these worldly thoughts is: “Examine yourselves, whether ye be in the faith.” Since they were his converts, they were the proof of his apostleship. If they wanted credentials, all they had to do was to look at themselves!

Verse 5 has often been turned into a plea for self-inspection, and has even caused some to doubt their salvation. Scripture does not teach that we should look within ourselves to find the assurance of our salvation; this will only lead to doubt and discouragement. We are to look back to the cross to thank Him for all that He has done, to look forward to trust Him for what is to come, and to look up to expect His coming at any moment, to look around to serve Him, but never to look within. Introspection is a dangerous thing—invariably it leads to self-occupation and discouragement.

Assurance of our salvation comes from taking what God has said in His Word. The “witness” is found in His Word (Heb. 10:15-17), not in ourselves. Resting in faith on what the Word of God says about Christ risen and our acceptance in Him is what gives inward peace (Rom. 8:1-6).

Paul was not asking them to engage in self-examination as a proof of their salvation, but rather that they would find in their salvation a proof of his apostleship. With a tinge of irony he adds that unless of course, they were “reprobate”—worthless frauds and good for nothing persons. What they were insinuating in Paul meant that they themselves were not saved! If that were the case, then Christ had not been speaking through him. However, Paul was confident that after they had made a quick examination of themselves as being definitely in the faith, they would know that he was not a fraud but an apostle indeed. He says, “I trust that ye shall know that we are not reprobates” (vs. 6).

The Apostle’s Prayer For the Corinthians

Vss. 7-10—In drawing the epistle to a close, Paul expresses his desire and prayer for them as an assembly. He prays that they would “do no evil” in challenging his apostleship and allowing the false teachers to have free reign in the assembly. He makes it clear that his prayer was not that he and his fellow workers would “appear” in a better light and be “approved,” but that they would behave rightly as a Christian assembly ought to in these matters. In other words, he did not want them to do it merely so that he and his fellow workers looked good, but that they would go on rightly, even if it meant that he and those with him appeared “as reprobates.” Here we see another example of Paul’s willingness to sacrifice his personal reputation if it meant that others would go on for the Lord. It showed that he was not in the ministry to promote himself. Mr. W. MacDonald said, “If Paul went to Corinth with a rod and asserted his authority, and succeeded in gaining obedience to his instructions concerning discipline, then he could use that as an argument against the false teachers. He could say this was evidence of his lawful authority. But he would rather that the Corinthians take the necessary action themselves, in his absence, even if it might put him in an unfavourable light as far as the legalists were concerned.”

Vs. 8—Paul and the other apostles did only that which would further “the truth.” In saying this he wanted to erase any thought that they might have had that he was acting out of personal vindictiveness toward the false teachers; all his instructions were “for the truth” and for the glory of God.

Vs. 9—Paul also prayed for their “perfecting” as to their collective condition as an assembly. He says that if his weakness, humiliation, and reproach resulted in their being strengthened in the things of God, then he was “glad” for it. This again, shows the utter selflessness of the Apostle.

Vs. 10—He explains why he wrote the epistle. He wrote it “being absent” from them, hoping that it would further exercise them as to setting right the remaining issues among them—namely their allowing false teachers among them and their questioning the apostleship of Paul. “Being present” with them he would have to “use sharpness” according to his apostolic power and thus he would deal with the evil that was still in their midst. But he did not want to do that, because the first purpose of his apostolic power was for the “edification” of the saints, and not for their “destruction.” He had mentioned this already in chapter 10:8.

The Closing Salutation

Vss. 11-14—Then, in the closing salutation we see that Paul aimed not only at restoring the fellowship of the Corinthians with himself, but also with one another and all the saints—and with “the God of love and peace.”

Five Short Exhortations

He gives five short exhortations. If these things were acted on, the Corinthians would have a happy and healthy assembly.

The first exhortation is to “rejoice.” This would only result from going on in fellowship with the Lord.

The second is to be “perfected.” This is a reference to completing their responsibility in dealing with the outstanding issue in their midst—namely, their allowing the false teachers to minister.

The third is to be “encouraged.” This is a direct reference to the need to receive the admonitions Paul gave them in this letter in a good spirit.

The fourth is to be “of one mind.” This was in connection with their needing to have unity of thought in the assembly.

The fifth is to be “at peace.” This would result from having unity of thought, and would result in unity of action, which is so important in assembly life.

If the Corinthians heeded these closing exhortations, they could count on “the God of love and peace” being “with” them. He was in their midst already, but if they went on in a good state it would be manifested in power:

“Greeting one another with a holy kiss” (vs. 12) is an expression of fellowship with one another.

“All the saints” saluting the Corinthians (vs. 13) is an expression of fellowship with other assemblies.

“The grace of the Lord Jesus Christ, and the love of God, and the communion [fellowship] of the Holy Ghost [Spirit] be with you all” (vs. 14) is fellowship with the triune Godhead.

The Second Epistle of Paul to the Corinthians: The Characteristics of a True Christian Minister