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”

2 Corinthians 4 (in three parts)

Part 1 of 3

 2 Corinthians 4:1-6

There are two great dangers to the human soul: first are the false teachers of the true religion, and second are the teachers of false religions. Paul will indirectly address both of these in this passage. Paul understands that his life and ministry are the result of God's mercy. Mercy is the word that describes the pity and compassion that respond to the suffering caused by sin. It is not merely an emotion but also an action or help. The behavior of sinful people hurt Paul. They attacked him because of his ministry. But God had compassion on Paul. God acted for Paul’s benefit, and so Paul didn't give up.

There were some teachers at Corinth (and at every point and place in church history) that operated in wicked ways. Their practices were so underhanded that they kept them under wraps. The word “craftiness” in verse two is a compound word made by combining “every” and “work.” The sole focus of these kinds of teachers is on their own personal agenda. Their main tool is to “adulterate” or literally “distance the word of God.” False teachers of the true religion and teachers of false religion never point to Christ as the end and object of faith. One of the powers of both false religions and false teachers is its appeal to man's selfish and sinful nature. The true Christian teacher never points to himself but always to Christ. If a true Christian teacher ever refers to himself, it is so he can say. “Look at whom I'm pointing at: Christ!”

While Paul was so faithfully pointing out Christ, not all believers or teachers do this! This is because they were blinded by their agreement and cooperation with the god of this age. When a person listens to the dark powers and sins, two things happen. First they perform an act for which they are guilty. Second, they move into a place of deeper darkness from which they will, unless they repent, move closer to sin and progress into still deeper darkness. Moving into the dark, they will find it harder and harder to see how to turn around or repent. The Light of Christ becomes more and more dim. No teacher can turn them around; only the Light of Christ can. And in that light they are becoming more blind. The light can shine into the darkness, but it falls on eyes with no optic nerve. At some point they move beyond hope.

“Lord, grant me clarity of sight to see both Christ and my sin, and help me to repent. AMEN”

Part 2 of 3

2 Corinthians 4:7-15

This short passage is so encouraging and powerful it is almost beyond words. The most we can do is touch lightly on the key points and then reflect on them as we live as disciples, studying them more carefully and individually.

We are, as a society and culture, completely engrossed in the famous and glamorous. We come close to idolatry in our approach to celebrities and social media influencers. That has crept into the church. We focus on star power preachers, musicians, programs, or facilities. When we focus on human ability and a skill, we forfeit the grace and the power of God. Shabby is not more holy, but we must remember the true power comes from God. We must never forget what is the real power for life, faith, and discipleship. Paul uses a phrase with which we are likely unfamiliar: “treasures in clay jars.” This comes from the practice of a victorious army melting precious metals and pouring them into clay lamps to make their transport home easier. The clay pot was cheap, easily accessible, and perhaps one of the most disposable items in the first century. There are numerous applications we can make of this understanding and insight.

In the following verses (8-10), Paul is talking about what might ruin the clay pot, the physical body of the disciple, but by God's grace and providence, the clay vessel survives to do its job. There is a possibility that these four descriptions may reflect the combat of the Roman soldiers. Again, these verses motivate us to personal contemplation.

Paul describes a wonderful cycle beginning in verse 11. While one disciple is dying, they are making other disciples. The dying of one means the formation of another with the expectation that they will repeat the cycle. No disciple comes to Christ so that they can be the ‘end’ of the process. Rather, they are made alive so that they can pass this new life on.

Finally, in very subtle ways, Paul gives four reasons for his confidence in the gospel message. In verse 13, Paul offers the confidence caused by scripture. Those who ignore the Word of God or act as if they were its critics will never have a powerful faith. Humbly accepting the Word is the beginning point for any growing faith. The second reason for a confident faith is the resurrection of Jesus. The power of faith is based on the historic fact that Jesus was dead and is now alive. Third, the providence of God that results in the spread of the Gospel. All events need to be viewed as an opportunity for spreading the good news. Finally, Paul's confidence is found in the growing thanks and glorification of God the Father. 

“Lord, thank you for the wonderful life You have given to us. AMEN”

Part 3 of 3

2 Corinthians 4:16-18

If there's a passage for those under pressure for their faith, this may be that passage; indeed, it's for anyone who is suffering anxiety. Because of the four confidences Paul listed in verses 13-15, namely scripture, the resurrection of Christ, the growth of the gospel, and God's glory, Paul says we do not lose heart. The word “loose heart” is a compound word from two other words. Those words are “out of” and “inward bad.” In other words, because of the Resurrection, our hearts don't turn bad or evil within us. Paul acknowledges that the outward man, the physical person, is coming to complete and total ruin. The human body is bound for complete decay; it is only a matter of time. Paul here is still referring to the Jars of Clay analogy from earlier in the chapter (4:7). We are dust, and to dust we will return. While this decay goes on, the true self, the inner man, is being renewed. The word “renewed’ is complex; it comes from “up,” which carries the implication of complete plus “new or novel.” We are not talking about just the restoration of the same old worn-out body. Rather, this is something fundamentally different from the old.

One of the fundamental precepts of the life of a disciple is that of delayed gratification; in this case, glory comes at the cost of current suffering. Paul describes the hardship now as momentary and light; they are instantaneous and inconsequential. In view of his list of sufferings in chapter 11, how can he say that? Here is when the jars of clay an analogy help. The clay jars encased silver or gold. On the journey home the clay jar would be chipped, parts would break off, and abrasions would cause the jars to turn to dust. But what is clay and dust compared to an ingot of gold? The total weight of the clay fragments and dust was nothing compared to that of the precious metal. In fact, it was necessary for the jar of clay to be broken away to access that which was within. It is the affliction of the outer man and removal of the clay that reveals the gold. The word for affliction that Paul uses here focuses on the pressure from which there is no escape, and it is an internal pressure. But this affliction produces the glory that is beyond comparison. The last phrase in verse 17 of the New Testament Greek is not directly translatable. Literally it would be, “a far throw beyond, into a throw beyond an eternal weight of glory is producing.” The word sometimes translated as “exceedingly” is literally thrown beyond. Think of the throw of a toddler tossing a toy ball compared to that of an NFL quarterback. Now compare that throw to the throw of a long-range artillery shell. The comparison Paul is making is that of the dust of the outer man compared to the weight of glory that hardship produces. As James said, “Count it all joy, brothers, when you encounter various trials.”

We are able to endure the grinding to dust when we focus our gaze on the things that are not seen with a physical eye. We see in verse 18 Paul using some creative language. The word “look” carries the implication of contemplation. In contrast, Paul uses the word translated “seen” four times. This word carries the implication to see physically but also to understand the spiritual implication. That which captures the imagination will control the will. The glimpse, no matter how short, about which we contemplate will become the focus of our lives. We cannot possibly live as disciples if our focus is on the things that we can see with the physical eye. If your physical eye can see it, then you can be tempted by it. So how do we see that which is unseen? It begins by asking God for the insight to open our eyes. And when we get that glimpse of glory, hang on to it and never let it go.

“Lord, please give me a glimpse of glory. AMEN”

2 Corinthians 3:1-18

2 Corinthians 3:1-18

It is frightfully easy for us to forget how grand it is to be a part of the church. When we talk and think of the church, we often only think of the local congregation. We are reminded of the odd people, all the quirky habits, or forms of worship that don’t suit us. We sometimes forget that we are part of something so much bigger. The Corinthians were so caught up in their struggles that they lost sight of the bigger picture. In this passage Paul contrasts letters of recommendations or of introductions with the radical change in their lives as proof of what God had done and their place in the glorious kingdom and even his own ministry.

Laws, rules, or, as Paul calls it, “the letter” can’t really change a person. A government can write 1000 laws, but those laws will not change one heart. However, the Spirit brings change. Consider the progress the Corinthians had made in the change from the reprobate pre-Christian life to where they were. They still had struggles, but the change was dramatic. (See I Corinthians 6:9-11.) That change only happened in Christ by the Spirit and not by rules or even by the Law of Moses. The law was a glorious thing. The giving of the Law was a turning point in history. But compared to the Gospel’s glory, the glory of the law is inconsequential. A flashlight is only bright in the dark, but on a sunny clear day it is hardly noticeable. The glory of the Gospel age of the Church, the Kingdom, surpasses the Law of Moses even more completely than the sun outshines a flashlight.

Sometimes we look back at the Exodus and the giving of the Law, the heroic stories of old and think what powerful and exciting ministries these were. In fact they lived, forgive the term, in a sort of dark age. We who are in Christ in the age of the church in the time of the Holy Spirit’s indwelling are living in the golden age. These are the times that can be the best times ever. Any of the Old Testament heroes would look at our place with a profound sense of desire.

Sadly there are those whose hearts are hardened against the age of grace and the Spirit. Specifically, Paul was talking about the Jews. But the principle is much broader. Anyone who is trying to live by the law is a person who has a veil over his or her eyes. When we turn to the grace of Christ, we are free from trying to be rescued by our works. Where the Spirit is, there is liberty that only Grace can give.

“Lord, help me to fully live in the glory of Grace. AMEN”

2 Corinthians 2:12–17

 2 Corinthians 2:12–17

This passage is one of the hidden gems in this book or even in the New Testament. For many of us, discouragement is a struggle. When we feel discouraged, we often feel guilty and/or isolated. When we look at the circumstances of our world and feel like we are going to lose hope, this passage speaks to us. Paul is so distressed, and his concerns for the Corinthians are so great that he has no rest in spirit. He is disappointed to the point of distraction. So much so that even with the open door for ministry at Troas, Paul didn’t stay and minister but set off to find Titus. This great saint has been bombarded with bad news and was so worried over the state of the church in Corinth that he seems to be unable to think of little else.

The good news from Titus caused Paul to explode with joy (verses 14–16). We have nothing in our culture or society that compares with a triumph. In terms of military honor, it was beyond a Congressional Medal of Honor. In terms of pomp and grandeur, it makes the Super Bowl look pale. In terms of spectacular events, it makes the Fourth of July appear as a flash in the pan. William Barclay describes it this way:

In his mind is the picture of a Roman triumph and of Christ as a universal conqueror. The highest honor that could be given to a victorious Roman general was a triumph. To attain it, he must satisfy certain conditions. He must have been the actual commander-in-chief in the field. The campaign must have been completely finished, the region pacified, and the victorious troops brought home. Five thousand of the enemy at least must have fallen in one engagement. A positive extension of territory must have been gained, and not merely a disaster retrieved or an attack repelled. And the victory must have been won over a foreign foe and not in a civil war.

Let’s focus on a few key points. In a triumph, the Romans expressed their conviction that they were undefeatable. They crushed any who opposed them and rolled over resistance to ultimate victory. So with the church, while appearing weak, the body of Christ on earth is moving toward victory. At the triumph, the general was universally praised. So also Christ will receive the adoration of all when every knee bows and every tongue confesses that He is Lord. In the triumph, the treasures of the defeated armies will be paraded before the victor. It was a way of saying the best the enemy had could not defeat us. Behind the victor was his army, sharing and basking in his glory. So too for us. The powers of evil can’t defeat us, and we delight in the glory of our King. In the middle of the triumph were the incense bearers. The sweet smell of incense meant two things. For the defeated, it meant that  soon they would be executed or placed in the arena. For the victorious troops, it meant celebration, being home, and sharing in the spoils of glory.

It is easy to feel like we are defeated but that is because we have not focused on the triumph of Christ.  This triumph is both now and not yet finalized.

“Lord, thank you for sharing Your victory with me. AMEN”