2 Corinthians 2:1-11

 2 Corinthians 2:1-11

While the gospel is good news to the lost, we often treat failing Christians in ways that are anything but good news. When a believer has backslidden into a pattern of sin, there are two dangerous responses, both of which are devastatingly bad. One response is to do nothing or even complement the evil. In regard to this, the Corinthians had this pattern among many of the believers. A man was in a sexual relationship with his stepmother, and some in the church actually supported this behavior. The second response to the sinner is to withhold personal forgiveness and to pile on needless shame and guilt. One response fails to take seriously the gravity of sin; the second fails to take seriously the power of the cross and forgiveness. Both failures grow out of a failed understanding and appreciation of love. We cannot say we love someone and see them diving headlong into sin and do nothing. We cannot love someone and refuse the good news of repentance and forgiveness.

Either of these responses is a means by which Satan takes advantage of us or outwits us. The word Paul uses here describes someone who, driven by greed, is a confidence man; a swindler. This describes a man who is a highly experienced con artist who takes a person not with a weapon but with deception. Libertarianism and self-righteous judgmentalism are both Satanic schemes. The word scheme means the mental process to come to the bottom line, especially concerning moral accountability. In other words, the plan of Satan is to have Christians either refuse to confront ongoing sin or refuse to share forgiveness and restoration. This is a long-thought-out process to lead us to moral guilt and ultimately ruined saints.

Church discipline and restoration is not just about having peace in the congregation. It is also about the moral failure that will result from either extreme. Paul says we are not ignorant of his schemes. Sadly, that is often not true in the modern church. The contemporary church is often so focused on other things that we fail to realize that we are being conned by an experienced con man that has a long-term plan in mind. We often have no thought beyond the next meeting or conversation. If we think short-term, we cannot help but lose the long-term struggle.

“Lord, give me the wisdom to call for repentance and to offer Your grace. AMEN”

2 Corinthians 1:12-24

 2 Corinthians 1:12-24

For Christians, especially those in positions of leadership, there is nothing that is more damaging than a loss of integrity. Ethical or personal compromise is the gateway to an ever-growing and expanding sphere of vice in our lives. The reputation we have is either the door that allows us to enter into relationships or the lock that keeps us out of those same relationships. We sometimes say, “I don’t care what people think of me.” In one way there is wisdom in that. But in another way, that is folly. If we gain a reputation for evil, we will lose our ability to speak the gospel with any kind of authority.

Apparently some of Paul’s opponents, the false leaders, at Corinth, were attempting to trash Paul’s reputation as a means of silencing his criticism of their false teaching. Paul had apparently changed his plans concerning his visit to Corinth, and that was used as evidence of his alleged duplicitous nature. This entire passage is about Paul’s integrity. Paul begins with this issue because without addressing it, Paul’s message will fall on hearts turned to stone by a lack of trust.

There is one key word near the beginning of the section that deserves special attention. In verse 12 Paul uses the word “sincerity.” We have softened that word too much. We treat it sentimentally and often associate it with an empty-headed individual who fully believes some foolish idea. That is not what the word means. The Greek word comes from the words “sun” and “to judge.” And it means a judgment that has reached its conclusion after an examination in the bright light of the sun, where no flaws might escape notice. In a semi-dark room, the flaws in a vase, pottery, or piece of furniture might easily escape notice. But in the bright light of direct sunshine those flaws are easy to see. Paul is saying his life and ministry will bear up under the closest scrutiny. In our life’s work and ministry, we must not live in such a way that we would fear careful examination. The story is told of an author who sent an anonymous telegram to twelve upstanding friends. It read, “Flee, all is discovered.” Within 24 hours all 12 men had left town. How we respond to the thought of careful examination truly identifies our character.

“Lord, grant me the grace to live a life that never fears careful examination. AMEN”

2 Corinthians 1:1-11

2 Corinthians 1:1-11

One of the challenges that Paul will address in this letter is a question of whether he has the authority he is asserting. Paul begins by offering backdoor evidence of the legitimacy of his authority, while at the same time giving very practical teaching on the subject of suffering or hardship. The fact that Paul suffers and yet remains faithful is an indication of the authenticity of his faith. He also talks about the value of suffering. Faithfulness and suffering are developed with one marvelous application from this passage. 

This theme is summed up in the word “suffering” or “affliction.” Paul assumes that suffering is part and parcel with being a disciple. In fact, the suffering Paul talks about was so great that he felt like he was going to die. Paul was not a man given to flights of fancy and he thought that his suffering was going to end in his death. He says his much in verses 9-10. The word used here describes suffering that crushes a person to death. This was more than an illness or rejection. Most likely the specifics of what happened are lost to history. The last half of chapter 11 describes many sufferings of Paul for which we don’t have any other record. The external and internal pressures were about to kill Paul, were it not for the comfort of God. The word “comfort” here is a compound word, which is from “close besides” and “to call.” It is the picture of someone standing next to you in your suffering and leaning over to you, offering words of encouragement, advice, and strength. Sometimes God does that directly, and sometimes He does it through His people. But the comfort we receive is never intended to be the end of the line. The fact that we have received comfort means that we are morally obligated to pass it on. In the New Testament comfort is never seen apart from suffering from persecution or the comfort that comes after repentance.

There is an application for us, and this is desperately needed today. So much of our lives focuses on avoiding any suffering at all. The pseudo-gospel that has been presented to us tells us we can escape every form of hardship. While Paul doesn’t seek suffering, he walks through it so that he can embrace the wisdom of what it teaches. Some things will never be learned apart from hardship. The words in verse 9, “that we shall not trust in ourselves,” are a lesson best learned in the crucible of hardship.

“Lord, help me to use suffering to learn comfort and to comfort others. AMEN”

1 Corinthians 16:13-24

 1 Corinthians 16:13-24

Paul’s conclusion his letter to the most dysfunctional and problem-beset church in the New Testament is both powerful and beautiful. It is loving and gentle without being sentimental and weak. Paul’s five instructions in verses 13-14, if followed by the church, would almost completely restore it to good health. They are instructions that we in our chaotic time would do well to heed. These instructions are progressive; each of these directives connects to the principle or behavior preceding it and prepares for the one following. 

Paul begins with, “Be on the alert”; have some basic, situational awareness. Realize that troubles are coming, both for individual Christians and for congregations. Too often Christians act as if we live in a world that is or should be “pro-Christian,” that opinion is not supported by Scripture, history, or experience. Once problems have infected the church or our lives, it is often too late for the best solutions. So, be looking for trouble.

When facing these problems, we do so in “the faith”. Notice that Paul doesn’t say, “faith,” but rather, “the faith.” It is not our personal or subjective faith, but rather, the orthodox faith once and for all given to the saints. If we address our troubles based on the Christian faith rather than opinions, fads, or the latest psychobabble, the problems and solutions would be much clearer. 

Seeing these problems Biblically in advance will still require courage to respond effectively. Paul says, “Act like men.” This is the only occurrence of this word in the New Testament. It means to act mature, full-grown, responsibly, and courageously. Knowing the truth is great, but acting on the truth will require resolve and determination. So many times congregations face problems, and rather than confront and deal with the problems, leaders run away from the conflict and pretend that if everyone acts nice, the problems will go away. A child left to himself will never do the hard work of studying or cleaning his room, will play endlessly with video games, and eat only ice cream and cake. A mature grown-up will work and do the hard things that need to be done. In most church disasters there was a moment when a wicked person or group should have been confronted forcefully but was not. Because the leaders were weak, the wicked won the day or moment, but ultimately the ministry died. Children left to themselves will only do what feels good in the moment. Too many times church leaders act the same way to the ruin of many congregations. Such leaders deserve nothing but the most pure form of contempt.

Dealing with problems in the church is not easy; in addition to maturity, it requires strength. So, Paul adds to alertness, orthodoxy, and maturity the character of strength. The word Paul uses here is also rare, being found only 4 times in the New Testament. It comes from the root word that means “complete.” It carries the idea of complete domination. To use a sports metaphor, it is the kind of domination when Georgia Tech beat Cumberland University in football 222 to 0, never allowing Cumberland to make a first down and at the same time amassing 1,650 yards of rushing. When confronting problems or wicked people, this is how Christians and church leaders are to express their power over evil.

The last point that Paul makes is that it all has to be done in love. It is easy for us to procrastinate dealing with evil. When we procrastinate, we only put off what must be done. We generally put it off until it becomes personal, and when it becomes personal, it is easy for our actions to become vindictive and unloving. The church must be aggressive in its oppression of evil, and it is easier to do that in love if we do it sooner rather than later. This loving suppression of evil requires the strength that will endure from maturity in the faith and clear-sighted concern for the future. Loving the sinner while hating the sin is no easy task; but it is the hallmark of a mature Christian. Ideally, we develop a very thick skin so that nothing really bothers us while maintaining a tender heart for all people, even wicked people. Ironically, what we often find and universally find in church troublemakers is a person who is both thin-skinned and hard-hearted. If they won’t repent, such people will wreck a church. 

“Thank You, Lord, for the guidance of how to deal with problems in the church. AMEN”

1 Corinthians 16:1-12

 1 Corinthians 16:1-12

Paul moves from the marvel of the resurrection to the practical ministry of the church with such ease that you see how closely they are related. For Christians the high, holy, and lofty ideas of our theology motivate and integrate perfectly with the practical functionality of our faith.

In verse one Paul says “as I directed” that Greek word means to “give authoritative commands in detail”.  Paul’s call to give for the needs of poor Christians was no suggestion. Generosity is as much a part of the Christian life as is love, prayer, worship, or community life. This is not a command to be tight fisted in giving. Actually the language of, “as he may prosper” is in an ongoing tense, and there is a strong sense of our giving growing as our income grows. Not just in terms of net giving but in terms of proportion as well. In other words as your income goes up so should your percentage of giving. If you have once made 10 drachmas and you gave 1 drachma and lived on 9 what is to keep you, when you make 20 drachmas, instead of giving 2 give 5 and live on 15. We need to work for growing in our giving as much as we need to grow in other kinds of Christian disciplines.

It is worth noting that a short term mission team mentioned in vs 3-4 are taking a generous gift to the Christians in Jerusalem in response to the critical need. The radical giving of the very early church in Acts 4-6 could not be sustained indefinitely. It is interesting to note the giving pattern of the early church especially in major capital campaigns. The early church gave support to relief efforts for their brothers in Christ. This relief effort of Gentile Christians to aid the Jerusalem church is the first time in world history there was an intentional relief effort not tied to race or political affiliations.  In addition to relief the early church gave for mission efforts and to support church leaders who served in ministry roles. (1 Cor 9:9) Oftentimes our giving is tied to much lesser things.  Perhaps the reason we are less generous is because we don’t give to the great things of God. If we give to the great things of God  we are more apt to become great givers.

“Lord, let my theology shape the generosity of my life. AMEN”

1 Corinthians 15:50–58

 1 Corinthians 15:50–58

This passage is one of the mountain vistas of scriptures. It is a beautiful, hopeful, and powerful description of what we have in the resurrection. Paul is setting the picture of the resurrection to counter the false teachers who were saying there wasn’t a resurrection; see verse 12. The Greek understanding of the afterlife was profoundly dispiriting. The Greek mythology that likely inflamed and motivated the false teachers saw the afterlife as an existence, but only barely. It was an existence of shadow, powerlessness, madness, and frustrated anger. In this existence there was the shell of a person with all of their vitality, joy, and beauty removed. Paul holds up the magnificent picture of our resurrection as a reminder of our future.

Living or dead when Christ returns we will be changed. Rather than the degrading Greek mythology offered, we will be amplified and enhanced in Christ’s return. Rather than disembodied spirits floating around or shadows and wraiths, we will become more of who we are. The mortal life that is over and finished is covered by, overwhelmed by, an undying immortal life. That which decays is embraced by that which cannot decay; that is our future. Sin and resulting death that have been our terrors since the fall are utterly powerless. Death and sin, rather than monsters, are seen as powerless as a scorpion with no stinger, like a bandit suddenly so weak he cannot stand and his weapon not a sword but rather a rotten thread.

Why turn to follow these teachers that will tell you that you will be degraded into nothing when the truth is that in the resurrection you will throw off every weakness and frailty? We will regain everything that was lost in the Garden of Eden and gain even more. Death, rather than intimidating us, is in fact overwhelmed by the resurrected saint. Less powerful than a boring, mindless tyrant, it’s hardly worth noticing.

Paul concludes with a practical application of this amazing truth. He tells us to be steadfast; this is from the word “to be seated”; be at home in the truth. Next we are to be immovable; don’t relocate. We do not need a theological or spiritual moving van. Then he adds “abounding” in the work of the Lord. The word abounding means “overflowing to exceed the ordinary or expected.” Because our work in the Lord is of eternal significance, it is not building a shadow life to come but a real life.

“Lord help me to live and serve in the hope of the resurrection. AMEN”

1 Corinthians 15:29-49

 1 Corinthians 15:29-49

There had apparently been teachers at Corinth that taught that there was no resurrection. They had reduced Christianity to the level of one of the Greek philosophies. Sometimes we hear things that seem wise, profound, and insightful, and we drift toward these things. But when confronted with a counter perspective, we find those arguments are a little more than dust in the wind. 

Paul calls us to the belief in the resurrection with three arguments. First, there is in all humanity a haunting of the afterlife. The only alternative to believing in the resurrection is radical and extreme atheism and an absolute denial that we are anything more than evolved beasts. Belief in some sort of afterlife is nearly universal in man. In verse 29 Paul refers to a splinter group that baptized for the dead. While not an Orthodox group, Paul acknowledges that even these confused people believe in the afterlife. Paul’s life was so driven by the idea of the resurrection that it shaped everything about him. The hardship of the work, the glory of leading people to Christ, and the planting of churches were all about and driven by the resurrection. If there is no resurrection, then the reasonable thing to do is to live a life of ultimate selfish fulfillment. Hard on the heels of saying this, Paul quotes the Greek playwright, “Bad company corrupts good character.” We typically use this to warn children or friends about their bad friends. This is true, but what Paul is saying here is if you keep allowing these false teachers to influence you, it will ruin the church and all of its parts.

No doubt these false teachers had cynically said something like, “So you will have a resurrected body and will have bellies but no eating; you’ll have sex organs and no marriage. Oh, you are in for a grand time.” Paul responds to their unstated question with, “Boy, you clowns are dumb. The difference between a seed and a plant, an acorn and a great oak tree, the difference between a fish and a man, between the sun, moon, and stars, is nothing compared to the difference between our physical bodies and our resurrected self”. The false teacher’s failure didn’t come from the questions of the resurrection being too big or too hard. It came because their understanding of God was too small. That condition had even crept into the church. And in verse 34 Paul rebukes it harshly. Paul’s solution to the problem and question with the resurrection was to stop being stupid and send them to look to the power of God and the marvel of the incarnation. The false teachers thought that God was too small. The problem is entirely theirs.

“Lord, give me the wisdom to trust You. AMEN”