2 Corinthians 13:1-14

2 Corinthians 13:1-14

Paul concludes by telling the Corinthians that he is coming to see them. This is both a promise and a threat. In the church there were three parties or groups: godly believers who were trying to live faithfully, misguided believers who had gone horribly wrong, and the agents of evil: the Uber apostles, who were profoundly wicked. Paul says he will not spare anyone. He has given and is giving the church the opportunity to work out their issues of discipleship. When he arrives, if things have not been corrected, then he will deal with the problems and the problem people.

Some of the antagonists have claimed that Paul was weak, at least in person. Paul is hoping that when he arrives he will not have to prove how strong he actually is. Paul uses the example of Christ that in the crucifixion He was apparently weak, His body succumbing to death. But there is no doubt that when He returns it will be in power. In many ways church discipline is a preparation for the Lord's coming, dealing with difficult things now so that we don't have to address them in the Lord's presence.

Some feel that if we practice church discipline, we are not being nice. Church discipline is painful and direct; it doesn't allow a way out; rather, it requires that evil persons change. In the process it is extremely unpleasant. But the cruelest action is to take no action. Inaction in church discipline is the spiritual equivalent of a doctor diagnosing a stage 1 cancer but refusing to act because cutting it out would hurt so much. The result is a long, painful, slow death, because the cowardly and heartless doctor was unwilling to do the painful thing. Let there be no doubt that the church leader who is unwilling to participate in church discipline is living in sin, every bit as much as a flagrant sin of the flesh. That sin will not lie dormant for long. There will be a day when it will manifest itself in a new and deeper, more wicked way. Such leaders must actively and honestly repent.

Paul concludes hopefully because while the Uber Apostles and those they deceived are a large problem, they are an actual minority. In verse 11 Paul gives middle voice commands, things that we do to or in ourselves. These things sound odd in the conflict-thick environment of Corinth, but it reflects how little we understand. Rather than our need to feel in order to act, we can act out of a choice of the will to live out these behaviors. The result of our doing these things to ourselves is the active presence of God. Paul concludes with the beautiful Trinitarian blessing on this congregation, which was such a hot mess. How thankful we ought to be that we can, messed up as we are, have the grace, love, and fellowship of the Son, the Father, and the Holy Spirit.

“Lord, prepare me for the coming of my Lord, AMEN”

2 Corinthians 12:11-21

2 Corinthians 12:11-21

In this passage Paul brings his defense of his ministry to a conclusion with an appeal to action. Having compared and contrasted himself with the Uber Apostles, Paul says in effect, “I didn't want to do this, but I felt compelled to because it was the only way.” In one final point, Paul shows that the undeniable works of power that God did through him marked him as a true Apostle. This is something that can't be said of the Uber Apostles.

Not surprisingly, the issue returns to money. While not stated explicitly, there is the undercurrent that the Uber apostles saw and treated the church as their own personal cash cow. Paul's capital campaign for relief to the other churches was a threat to the uber-apostles’ revenue stream and the source of their opposition to Paul. Paul, in his rebuttal to the Uber Apostles antagonist, makes two points. First, he did not rely on the Corinthians for support during his ministry there. Second, he has the trusted accountability of Titus and a trusted but unnamed brother. Paul's unwillingness to be a burden to them was an expression of his love for them. At some key, deep level, Paul knew that if he ministered there in a “quid pro quo” situation, it would hurt them in the long term. That sacrifice by Paul, motivated by love, ought to have led them to respond in love to him. Paul would spend and be spent for their well-being. Could that kind of sacrifice be said of the Uber apostles? Verse 16 indicates there was an accusation made by the Uber Apostles that Paul didn't take support during his ministry at Corinth so that he could take them by deceit. “Why take a small stipend when you could hit them for a larger offering that was reported to be for relief?” This was apparently the accusation. This implied accusation tells us a great deal about the Uber apostles and their motivation.

Paul concludes this passage with a call to action. He was not defending his reputation or ministry but was speaking in Christ to build them up. The presence of these Uber Apostles will ruin the church. Paul has given sufficient reason for their removal. If the church doesn't deal with its own issue when Paul arrives, he will deal with these false teachers. He describes in verse 20 eight public rebukes that will result in public scenes. If the church doesn't deal with their issues and remove the Uber Apostles and see to the repentance of those they have led astray, it will likely not be a pleasant visit. The church has been put on notice; it is now up to them to act.

“Lord, let there be no compromise in my love for Your church. AMEN”

2 Corinthians 12:1-10

 2 Corinthians 12:1-10

In this passage Paul offers his third and final contrast between himself and the Uber apostles. It appears that these false teachers appealed to their experiences or revelation as proof of their ministry. Perhaps they came to Corinth with a “God told me” attitude. Beware of the self-identified personal messenger from God. They are playing a one-upsmanship with Paul, and Paul is about to win. Before looking at this contrast, there is another thing to notice. The chapter break here is at an unfortunate point. The last two verses of chapter 11 are part of Paul’s experiences in ministry. Paul is about to talk about unprecedented spiritual experiences. But he puts bookends on each end of these experiences. He talks about his flight from Damascus, where he slinks out of town and runs for his life like a stray dog. This was the beginning of his ministry, not a very auspicious start. The other bookend is his “Thorn in the Flesh.” The consistent companion, a messenger or angel of Satan, whose purpose it is to be a constant reminder of his weakness.

If the Uber Apostles wanted to brag about their experience, Paul would reluctantly talk about his own experiences. Paul is reluctant to say much, using only three verses to describe these experiences. This is because Paul never wanted to be the center of attention. That is reserved for Christ. Notice Paul uses the plural “visions” and “revelations.” This was no one-off experience. Also notice he was caught up to both of the “third heaven” and to “paradise.” There is good reason to believe that these are not the same place. We are not giving much detail about these experiences. Perhaps it is so that we will not make having experiences our goal. Perhaps it is because these events were beyond words and an accurate description would be impossible. Maybe it is because simply acknowledging them is all that is needed to accomplish Paul's purpose. Perhaps it is for all these reasons and more. What Paul wants is not an ecstatic community in pursuit of experience but rather a faithful community of disciples undeceived by the uber apostles and faithful in hard times.

Paul moves to the other bookend of his ministry experience. Unlike the humiliation of his flight from Damascus, which was short-lived, this misery stays with him. There is no end, it seems, to the speculation as to what this “thorn in the flesh” actually was. Proposals and suggestions abound. But since Paul does not tell us specifically, we apparently don't need to know the details. What we can know is helpful and practical for our lives as disciples. First, we are sometimes given unpleasant things that are used to our benefit. Paul was given this storm. Who gave it to Paul? If not given by God, it was certainly with his permission for Paul's benefit. Second, we cannot always pray our problems away. Those who claim that with the proper prayer of positive attraction we can name and claim our troubles away, and any unanswered prayer indicates a lack of faith, are not reflecting Paul’s reality or Christian doctrine. They reveal a pagan heart and worldview, a head that is nearly empty, and a soul enslaved by the god of this age. Proclaimers of that teaching are demonic workers dressed as angels of light. Third, it is in hardship and struggles that God's power is manifested. When we imagine it is our gift, skill, and beauty that is causing something to happen, what is happening is too small. What we need to learn is to be content in our weaknesses so God's glory will be manifested.

“Lord, change any wrong attitude I have about suffering, AMEN

2 Corinthians 11:16-33

2 Corinthians 11:16-33

Paul's assault on the Uber Apostles is about to take a step to the next level. If the first 15 verses compared the Uber Apostles with Paul, now Paul is going to put himself out there to be compared to them. We need to reject the godless humanists idea that everyone is basically good and all they need is to be treated nice. When it comes to those who are wrecking the church, we need to realize that maybe they are as evil as the demons that prompt them. Paul is going to destroy them and take no prisoners. This is the only righteous thing to do in such circumstances.

The Corinthian affinity for high-sounding, well-educated egos is brought to play. Paul in effect says, “You are so smart it will not be difficult for you to understand a fool like me.” In verse 17 Paul says, “I am not saying what the Lord would.” This is often overcomplicated. All Paul is saying is that Jesus never boasted or bragged. Paul, however, to deal with these Uber Apostles, will employ just such a tactic. He is in advance disarming the “Jesus wouldn't do that” rebuttal. These Uber apostles were wicked to the core and had been abusing the church in five ways, which Paul outlined in verse 20. Paul admits to not being able or willing to abuse the Corinthians that way. If abuse takes strength, then Paul is weak. 

The uber-apostles made several claims of authority or right to rule the church. In this chapter, Paul will address and outshine them in two areas. Those areas are pedigree and sacrifice. Based on verse 22, we may surmise that the Uber apostles were a form of the Judaizers who were attempting to impose their current perversion of Old Testament law on the church. Paul states that if you want to appeal to ancestry for authority, he is Jewish all the way back to Abraham. Beware of the teacher that attempts to impress by means of his heritage. One’s heritage may be helpful, but it is never proof of authority.

The Uber Apostles also apparently had a tendency to appeal to their suffering and hardship to validate their authority. Beware of the teacher who plays the martyr role. It is hard to rebuff a person who appeals to their suffering and hardship. To do so seems to be heartless and cold; it seems to not be “nice.” Such a response tends to portray us as a persecutor and them as, once again, the victim all over again. Paul essentially says, Let's compare battle scars. In verses 23 through 27, Paul describes a record of abuse rarely matched in the history of the church. These verses deserve careful reading, attention, and meditation.

In verses 28 through 29, Paul moves from the external wounds to the hurts of his heart. Hard as the physical abuse was, Paul's heart was heavy for the church, and that unseen wound was perhaps the most painful. The phrase “who is led into temptation without my intense concern” is poorly translated. Literally it concludes with, “And I do not inwardly burn.” When Paul saw the church or a Christian drifting, he burned with indignation and sorrow. Paul expresses here his passion for the well-being of the church. Paul has not yet boasted of great things, only of weakness and indirectly of his love for Christ and the church.

“Lord, when it comes to caring for Your church give me great determination and courage. AMEN”

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”