2 Corinthians 11.1-15

2 Corinthians 11.1-15

Paul is about to, forgive the phrase, put the hammer down on the false teachers. In this chapter he will do this in two ways. He will compare the false teachers to himself (in verses 1 through 15), then he will compare himself to the false teachers (in verses 16 through 33). Paul doesn't really want to do this, but this has been forced upon him because of the gravity of the situation. Nothing less than the souls of the Corinthians are at stake. The false teachers are preaching a different gospel, a perversion of the Gospel, which was no gospel at all. The false teachers, apparently, came claiming to be apostles like Paul but as a later, upgraded version. The term in verse 5, “eminent apostles” or “super apostles,” is literally “over” or “beyond” apostles. This is not a reference to the original twelve but a term for these false teachers. It may have been what they called themselves, or it may have been a sarcastic term Paul coined for this occasion. These self-proclaimed uber-apostles had three claims to fame, which were accusations against Paul. First they claimed Paul was not a good Greek orator. Where once the purpose of oratory was to communicate and convince, by this time in history it was nothing more than show and entertainment. The decline of oratory was so pronounced that substance and meaning had been replaced with theatrics and pomp. These uber-apostles produced a great show; Paul did not. He was unskilled as a showman who worked for effect. He was a fantastic preacher but not an entertainer. This was seen by the uber-apostles as a weakness but was in fact a strength.

As theatrical showmen, the uber-apostles were for hire. No actor acted without pay; no orator spoke without compensation. The rule of thumb was the bigger the pay, the greater the speaker. Paul's refusal to accept pay caused the uber-apostles to say or claim that this was proof of the low quality of Paul and his message. Paul knew that “he who pays the piper calls the tune.” The preacher who preaches for money is subject to adjusting his message to suit his paymasters. Paul would never compromise the message and held his heavenly dependence and earthly independence as a matter of core value, or even pride or boasting.

Paul makes a point that these uber-apostles operated with a thin veneer of respectability, but in reality they are false, deceitful, and disguised, just like their dark masters. And their end, like that of their dark masters, will be disastrous. Having compared the false teachers to himself, Paul now turns the tables.

“Lord, give me the wisdom to not be impressed by religious showmanship. AMEN”

2 Corinthians 10:1-18

 2 Corinthians 10:1-18

This chapter is a major transition in the letter. But the transition seems larger than it actually is. Paul shifts from teaching about mission giving to dealing with false teachers. This transition is so abrupt that some have argued that chapters 10 through 13 were originally a separate letter. Not at all; Paul's comments about giving would certainly excite a reaction from the false teachers who would, motivated by greed, want to keep the church’s money local. Paul anticipated 3 avenues of resistance and is going to address these three attacks. In verse 2,  the word “some” refers to the company of the false leaders. The attacks they bring can be outlined in this way: first is their false teaching; second is their accusation that Paul is, in person, a nobody; and third is the claim that the Corinthian Church is none of Paul's business.

The false teaching issue: The false teachers were offering a doctrine that was designed to appeal to the selfish, carnal interests of the hearers. This doctrine seems like a fortress. But Paul says that the weapons of spiritual warfare pull down such fortresses. The description Paul used here was the description of how the Romans pulled down the stronghold of their enemies. Paul is not going to give quarter to these false doctrines.

Concerning their negative assessment of Paul: The false teachers are disparaging of Paul, describing him as unimpressive in person. These teachers did much bragging and very likely a lot of intimidating the people of the church. They were loud and aggressive bullies. Paul’s reputation as a gentle, loving, and kind pastor or minister when he was present, combined with his forceful letters, had the false teachers claiming that Paul was a nobody. They likely claimed they would put Paul in his place should he ever arrive. They had, if we may use the expression, “poked the bear.” In this case, not just any bear but a large grizzly who was going to protect her young cubs. They have no clue what they are about to face. In every play, Paul is their better and is better by a great deal.

Finally, it appears that the false teachers would argue that the church at Corinth was none of Paul's business. Paul argues that not only Corinth but also much more was his calling from God. The false teachers wanted to rule in Corinth like a petty local king. Paul will have none of that and is about to come and deal with them directly and, if need be, harshly.

In matters of church discipline, it is often the case that the gentle, gracious manner of leaders is interpreted by bad actors as evidence of weakness. In some cases that is true. A leader, that is a good leader, needs to have an internal switch while in the “off” position; all that is evident is their role as a gentle shepherd. But when false teachers or destructive individuals show up, that switch needs to be turned “on,” and then they are a warrior. Then they step up to destroy or pull down the evil persons’ strongholds. Failure to do so will ruin a congregation.

“Lord, help me to be bold in caring for the church. AMEN

2 Corinthians 9 (in two parts)

Part 1 

2 Corinthians 9:1-5

Paul brings to a conclusion 2 chapters that are dedicated to teaching on giving. This is more teaching about giving than Paul sent to any other church. It is interesting, but not a coincidence, that the unhealthiest church in the New Testament also had problems about their giving. Their lack of giving is another symptom of their spiritual condition, but it is also part of their cure. Over a year prior to this letter, the church made a financial commitment that, at this moment, remained unfulfilled. Distracted by so many issues growing from the rampant selfishness within the church, attention to the commitment to give had been lost. Paul is sending the trio of co-workers mentioned in chapter 8 to help motivate the church. 

Notice that Paul has been talking about their commitment to giving to other churches. Paul’s proclamation to the churches of Macedonia concerning the planned giving of the Achaia churches worked to motivate generosity. Paul had been so verbose about their commitments that he was now afraid that he and the Corinthians would be embarrassed if that commitment had not been realized and fulfilled. This brings up a couple of points that might feel strange to us. 

Noticed they talked about their commitment, not just that they were making one but also, apparently, the amount of that gift. We tend to be reticent to talk about our giving. We misunderstand what Jesus was saying when he said, “Do not let your left hand know what your right hand is doing.” We must never give or talk about our giving in order to or attempt to gain praise for ourselves. That is the context of what Jesus was saying. But it is fully appropriate for others to “…see your good works and glorify your Father who is in heaven.” We need to ask, “Am I talking about my commitment to gain praise for myself or to encourage others by a good example?” Conversely, we also need to ask, “Am I being secretive to remain humble or because I don’t want to be held accountable for not being generous?” Our motives are the keys to understanding the value of our actions. 

Notice that there appears to be an organized system to help those who have made a commitment to fulfill that commitment. It is with pure hearts and the best intentions that most disciples make commitments to give. It is also forgetfulness and distraction that see those commitments unfulfilled. That does not excuse the lapse but helps prepare for its correction. For the church at Corinth, Paul will send a trio to encourage fulfillment. The trio is not going to coerce the Corinthians into giving but help rekindle their excitement for what they are committed to doing. 

“Lord, help me fulfill my commitment to give. AMEN”

Part 2

2 Corinthians 9:6-15

Verses 6 through 15 outline the motivations and conditions for heroic giving and serve as a reminder to help the believers keep their promise. Unscrupulous teachers who are motivated only by greed often take these verses out of context. We must never imagine that Paul is offering an investment plan that will guarantee financial success and great wealth. These principles, properly understood, teach us a confidence and a motivation for giving that meets the needs of ministry, glorifies God, and gives us confidence as we commit to heroic and sacrificial giving. This is not the time for expansive exposition, but here are some key principles. 

First, giving commitments need to come from prayerful consideration and inner conviction. In verse 7 we do not see external or artificial standards of giving. Rather, we see the genesis of our giving decision. If we can’t give cheerfully, then there is a problem with our hearts, not with giving. 

Second, we see in verse 8 that we are given an understanding that God is working through us to fulfill our commitments. Oftentimes disciples commit more than they could possibly give. They do this not because the numbers add up or it makes sense but out of a conviction that this is what they are supposed to do. With stunning regularity in these circumstances, God provides for them in unexpected ways. 

Third, while God may bless us financially at the time of, or after, our giving, the ultimate objective is to honor God in our giving (verses 9-12). Our giving is not done so that we will be blessed. In our giving, people will praise God. They in fact will most likely never know who we are, but they will know God. His glory is our motivation. What a beautiful reality that our giving will both fulfill a great ministry and will also result in “overflowing through many thanksgiving to God.” We give, and somewhere someone thanks God and draws closer to Him. That is much better than a strong financial “return on investment.” 

It is sad that our giving is too often motivated by what is the least we can do and still get by. This sad condition is true of both individuals and congregations. You will never find a non-gracious giver and a growing Christian in the same person. However, you will find that in generous giving we also have grand worship.

“Dear Lord, glorify yourself in my giving. AMEN”

2 Corinthians 8 (in three parts)

Part 1

2 Corinthians 8:1-8

This chapter gives the most detailed instructions in the New Testament for a disciple’s giving pattern. The modern Church, especially in North America, is woefully ignorant about the New Testament pattern of giving. This ignorance is, for the most part, the result of a lack of teaching about Biblical stewardship. And what little teaching is done tends to be profoundly bad. Additionally, our giving is bad because we are, as a culture, people, and church, profoundly worldly, loving things and money deeply and passionately. The American dream is that every person should be able to amass for themselves all the wealth and property that their abilities and talents allow. The disciples’ dream is to give away all they can so that fellow disciples are relieved in their hardship and that the least and the lost might hear the gospel. While not perfect opposites, these two credos are on very different ends of the spectrum of understanding of life and wealth.

The Corinthians, like most American churches, were self-convinced of their stellar quality. Paul specifically mentions their abounding in faith, utterances, knowledge, earnestness, and love. There may have been a note of sarcasm in Paul's declaration. But they believed that about themselves, so Paul will play along. Paul calls them to raise their level of giving to that same excellent level. Corinth was wealthy, and the disciples in that community enjoyed economic prosperity. Very likely Corinth was the wealthiest church in the first century. Paul calls for the church to abound in their giving. The word abound is the same word that Jesus used to describe the “abundant life” in John 10:10; it means all around and all over.

How are Christians to be known? By their love! How can we tell that love is real and sincere? By the disciples giving! We could be sure that the Macedonian Christians had a real and sincere love because of their passionate giving. Their giving came out of affliction, joy, and poverty. Macedonia was so poor that Caesar actually reduced taxes for that region. When a tyrant lowers your taxes, you know you are poor. They gave more than they could afford, perhaps even more than Paul may have thought was wise. Their giving was evidence of the priority of God and their love for the church. Now the question looms: what about the Corinthians? We need to also ask, “What About Us?”

“Lord, You are a giver, help me to be like You. AMEN”

Part 2

2 Corinthians 8:9-15

Having shown the Macedonians as an example of a giving people, Paul points out that Christ Himself for the benefit of believers became poor. He became poor in both the comparative and absolute sense. Compared to all the advantages He had before the Incarnation with what He had on Earth in His ministry, Jesus was absolutely poor. Our goal as disciples is to be like our Master. The point is not that we should become poor for the sake of being poor; that in itself has no virtue. But that we should, for the sake of those we love, the body of Christ, be willing to accept and even embrace poverty.

Paul is unwilling to tell the Corinthians how much they should give; that is between each disciple and their Master. Paul does, however, provide some very practical observations or guidelines. First giving needs to be done sooner rather than later. Paul points out that they need to finish their noble project. It is easy to procrastinate and delay a sacrifice. Second giving is based on what we have, not on what we wish we had or wish we could give. There ought to be thanksgiving on the part of the give for the “advantage” of giving. The word “advantage” in verse 10 literally means “collect” or “bring together” and is often translated as “benefit.” Giving ‘brings together’ or is a benefit to the giver. Meaning what is gained by giving is greater than what is surrendered.

This passage also contains the most challenging words about Christian giving and personal economy. In verse 13 Paul calls for equality between Christians. In this verse Paul is not advocating a political economic theory such as socialism or communism. He is advocating open-hearted generosity within the family of God. Because of our conviction of the evils of socialism and the absolute failure of communism and because we love our wealth, we are quick to point out all the failures of those economic systems and how we should not bring that into the church. Paul is not advocating a national or mandated political theory. He is talking about life in the family of God. Our brothers and sisters in Christ on the other side of the world are closer to us than non-believing biological family living near at hand. We would never allow our biological family to go without necessities. But do we feel the same way about the Christian in a distant land? Sacrificial, individual, personal giving to relieve the hardship of Christians by Christians is far too rare. As individuals and as the church, we have spent billions on ourselves but many times only pennies on other believers. Perhaps someday we will be in need, and the seeds of stingy giving will reap the harvest of hardship in our lives. There is a better way to learn the value of generosity. 

“Help me Lord, to see the opportunity to share as a great advantage.  AMEN”

Part 3

2 Corinthians 8:16-24

Paul is drawn next to the intersection of giving and trust. It is impossible for a church to be strong and giving unless there is a confidence in the leaders and their financial administration. The trust or confidence that a giver places in those who will care for or steward the gifts is fundamental. Paul is sending three men to serve in this capacity, and in the choice of these three we see examples of what we need in financial leaders.

First is Titus. Titus’s strength is that he is especially passionate about the ministry of the Corinthian Church, and they know his passion. Besides being a person of excellent character, he was a friend to the church.

Second, Paul is sending a famous brother. We are not certain who this person is, but we can venture a good guess. The strength of this person is that he is highly committed to the propagation of the Gospel. It is shocking how often leaders for church finances are selected primarily because of their skill or familiarity with numbers. This person is so committed to the propagation of the Gospel that he is sort of a celebrity. The best guess is that this is Luke. There is a long-standing and strong tradition that Luke delivered this letter. If Luke's fame is a result of his gospel account he wrote, then this moves the date of the composition of that book to a much earlier date. There is no proof that this earlier date is not the case.

The third person being sent is unknown; the best scholars admit that it is impossible to discern, and some only offer a guess. The strength of this brother is that Paul says of him, “…whom we have often tested and found diligent…” Too often the role of leadership is entrusted to untried leaders. There's a very healthy sense that a leader must “pay their dues.” This is a common theme in scripture but is often ignored in many church leadership decisions. Almost anyone can look good for a short period of time. But the tried-and-true is proven over the long haul.

One final point: the integrity of church finances and of leaders in general is a public matter. In verse 21 Paul says not only in the “sight of the Lord but also in the sight of men.” What people can see and what they think about church finance actually does matter, and we are prudent to take that to heart.

“Lord, help those entrusted with Kingdom finances be worthy of that task. AMEN

2 Corinthians 7:1-16

 2 Corinthians 7:1-16

There is a widespread perversion of the Gospel, indeed a heresy, that tells us that God wants us to be happy, fulfilled, and prosperous all the time. In some ways this false teaching operates like the ancient Gnostics, claiming that if we learn certain traits, ways of thinking, prayers, or rituals, we will have a breakthrough to the best life possible. Those who teach and believe such things are unfamiliar with this chapter.

Paul begins by saying that the objective we ought to pursue is “perfect holiness.” God’s great agenda for our lives is holiness, not comfort, ease, or outward peace. Holiness is so much the opposite of our fallen nature, our distorted self, and the influence of our world that the process of moving to holiness is inevitably going to be difficult. Paul, in his concern for the Corinthians, describes his time in Macedonia in dramatic terms: without rest, afflicted, conflicted, and with fears. In view of how Paul felt in Macedonia when we look at the lost state of the world, the corrupt state of the church, and our own struggle with sin, and if we are not distressed, then we are profoundly ignorant and selfish in a most damnable extreme. In fact, Paul states categorically that sometimes it is God's will that we are made sorrowful (v. 9). Stop for a moment and think carefully about this point. There are times when God's will for our lives is that we become profoundly filled with sorrow. That is not the ultimate goal for us, but it is a needed transitional passage to repentance. Repentance is a hard thing, not at all easy or comfortable in itself. It is brutal on our pride; it requires rejecting our own worldliness, and it kills our sinful, selfish appetites. Even when it has done its work within us, repentance doesn't leave us with a world of rainbows and unicorns. It produces (see verse 11) vindication: standing boldly for right; indignation: emotional hostility toward evil; fear: of God or a return to evil; longing: a profound discontent for the status quo; zeal: action produced by passion; avenging of wrongs; a purification in the Church of those who will not repent.

No, God's will is not to have us live in the opium of personal peace and affluence offered by worldliness. Rather, he calls us to the struggle to move toward the peace of grace, holiness, and Heaven.

“Lord, break my heart for that which breaks Yours. AMEN”

2 Corinthians 6:1-18

 2 Corinthians 6:1-18

This chapter has a single theme but weaves that theme with many threads and warnings. To summarize that theme in a single sentence is challenging, but it would sound something like this: “Don't lose what you have going by forming an alliance or binding your soul to those who hate Christ.”

Paul begins by warning the Corinthians about the danger of backsliding into apostasy and emphasizing that now is the time for action. If we are in a gradual pattern of sin, the enemy of our soul will lead us by two deadly tools: first, slow and gradual ongoing compromise, and second, procrastination. He will allow us to think, “I'm not on the right path; I know I'm not in the right place, but I will deal with that later.” The time for repentance and seeking after God is now, not later.

Beginning with the call to return now, Paul will move to ‘do nothing to bind yourself to unbelievers,’ but along the way he will offer evidence of his authority to issue this call for repentance and departure from unholy unions. Verses 4-13 is that parenthetical argument. In these verses Paul gives us a glimpse of his ministry and heart. It is a fitting example for anyone who would be a disciple. Paul is concerned about his reputation, not for the sake of the reputation, but so his reputation will not hinder the gospel. He gives us a brief look into the hardship of his ministry (vs. 4-5), the inner quality of his life (vs. 6), and next (vs. 7) the proclamation of the Gospel. We see his treatment or response to his audiences (vs. 8-9). Finally we see the expression of his life (vs. 10). Anyone who would serve the Lord would do well to count the cost of his or her service based on this passage.

Even with this life of faithful service, the Corinthians have not reciprocated Paul's affection for them. What follows is not the command of a spiritual tyrant or an ecclesiastical overlord. It is the intense, loving direction of a deeply concerned father.

We have under applied verse 14, often breaking the verse up and using only the first half, often in a legalistic way, to forbid marriage between believers and nonbelievers. That is too narrow of an understanding of this verse. This needs to include, along with marriage, any place or relationship where we join with unbelievers in a union of purpose, soul, or effort by which we are shaped, influenced, or changed to be like those who hate Christ. One example that comes to mind is the union between Christians and political power. Verses 17 and 18 must be taken seriously as we consider our relationships and our commitments.

“Lord, grant that I will be loyal to You and You alone. AMEN”

2 Corinthians 5 (in two parts)

Part 1

2 Corinthians 5:1-10

One of the great theological questions we can ask and indeed should ask often is, “So what?” Paul makes this stirring and powerful illustration of “treasures in clay pots.” “So what?” Here he tells us how that information is lived out. He does this with a couple of metaphors. He first talks about the life we now live in terms of a tent. There may be an echo of his reference to the campaigning metaphor of the army who now has the clay pots. The life of a soldier in the field was not his home; he may have lived in a tent, but once the campaign was over and the treasure in the clay pot was secure, he wanted to get home and live in a house. There may also be in this description a picture of Israel during the Exodus. A tent is better than being exposed to the elements, but it is nowhere near as nice as being in a house.

Paul mingles his metaphors and introduces the picture of clothing. As we approach this analogy, we must be very careful not to press it too far  because every analogy eventually breaks down. Paul’s point is not a detailed description of the life after death but rather of how to prepare for that life. He also answers the question, “Why doesn't God instantly take people to Heaven as soon as they are saved?” If He did so, it would avoid the risk of backsliding and the suffering of life in the meantime. The reason is that the time, life, and deeds between our conversion and our death have intrinsic worth and intrinsic value. They are preparing us for eternity. We must not make the mistake of believing our good works save us. All the good works in the world will never erase or atone for a single sin. Rather, we are saved by grace, through faith, for good works, into eternity. From the time of our cleansing, salvation, washing, or baptism, we are getting our clothes ready for life in heaven. We do not want to go to the “party” naked or underdressed, embarrassing ourselves and insulting our host and Father. Rather, we want to spend the time from now to then adorning ourselves with spectacular clothing. 

Have you noticed that the best clothes are those that get high marks for comfort, fit, appearance, and ease of wearing? God has prepared good works for us to do, and these very good works perfectly fit our person and personality, and they are becoming the clothes for eternity. We received the robe of righteousness referred to in Isaiah 61:10, making us fit for heaven. Were it not for that dressing, we wouldn't want to be in heaven. But in addition to that, we are by the power of the Holy Spirit allowed to adorn ourselves with glorious, festive, luxurious clothing.

One final comment about the coming judgment. We need to be careful not to describe the judgment day in greater detail or with greater precision than the scripture allows. A safe and general description would be that all men will face a judgment that has two phases. The first phase is the judgment about our standing; are we guilty or forgiven? The second phase is sentencing. Those who have Christ as their Savior will be judged forgiven and will be “sentenced” to heaven and will receive the reward for their good works. For those who have rejected Christ, they will be condemned and will be punished for their sins or evil deeds. None of their supposed good works or good deeds will matter or even be remembered.

“Lord, help me to adorn my eternal garments by good deeds done now. AMEN”

Part 2

2 Corinthians 5:11-21

Christianity is not the faith for someone who wants a safe, measured, and undisturbing religion. There are religions that allow a devotee to make careful calculations and determine their own course or path to seek out their own best life now. But being a follower of Christ is no such religion. One of the apparent accusations of Paul's opponents was that he was overwrought, perhaps a little deranged, out of touch with reality, or, as in verse 13, “beside himself.” That word used in verse 13 is a compound word from “out” and “to stand.” It was used to describe being flabbergasted, or overwhelmed by a spectacle. In that moment of shock and awe, a person is incapable of a reasoned and calculating response. A person who has just witnessed an overwhelming event can hardly be counted on to give reliable advice, or can he? Paul's opponents may have been saying Paul’s experience, or learning, or suffering, or something else may have left him unfit to direct the church.

Paul would counter that in view of the grandeur of the Gospel and the power of the Resurrection, a careful, stayed, and calculating religion is the wrong response. It is madness for a jewelry store owner to have a sale liquidating all assets at bargain prices unless he is going to buy the perfect pearl. Why sell all you can, mortgage everything you can't sell, and buy a run-down farm unless you know buried on that farm is an unmatched treasure? The extreme commitments of the life of a disciple can't be calculated by the standards or measuring devices of this present age. What was it about Paul that made him appear beside himself? We can't be sure. But it is the same thing that causes the disciple to choose death over denying Christ. It is what causes a person to move to a distant land and for the rest of their lives proclaim the Gospel as a sojourner and stranger far from home. It completely rejects the calculations of the world, the flesh, and the dark powers and answers the call of God. It is that which says, “Yes” when Jesus says, “Take up your cross and follow me.” It appears crazy! But in view of Who calls, in view of eternity, in view of the reality of Heaven, in view of the cross, this life of discipleship is the only conclusion that a person of sound mind could possibly make.

“Lord, help me be beside myself for You. AMEN”