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Bible Class Commentaries:

2 Corinthians

A

Bible Class Commentary

by

Henry T. Mahan

1

Comforted to comfort

2 Corinthians 1:1-11

It is evident from the salutation that the apostle Paul is the author of this epistle and that it was written to the church at Corinth, probably from Philippi, a city of Macedonia, a year or so after the first epistle. In this epistle Paul defends his office and gospel against false teachers, urges the church to comfort and restore the fallen brother, writes of the true glory of God and reconciliation to God which is only seen in and accomplished by Christ Jesus, tells of his sufferings and afflictions in the service of Christ and gives perhaps the fullest instructions concerning collections, offerings and giving to he found the New Testament.

v. 1. Paul identifies himself by name and office. His salutation is much the same as is found in other epistles and reveals that the true servants of Christ are not fond of fancy titles, before or after their names, and they ascribe their offices and authority to the will and call of God. God put Paul in the ministry and gave him his gifts (1 Tim. 1:12-14). In humility (characteristic of Paul) he includes young Timothy in this greeting, calling him 'our brother' in the grace of God and the ministry of the gospel. The epistle is addressed to the church at Corinth and to all believers in that region.

v. 2. 'Grace be to you and peace from God our Father, and from the Lord Jesus Christ.' Paul prays for an increase of grace, for every grace is imperfect in us, and those who have the most stand in need of more (2 Peter 3:18; 1 Peter 1:1-3). By 'peace' is meant peace with God through Christ, peace and contentment in our own hearts and peace among believers and with all men. The Father is the giver and Christ is the fountain of all grace and peace in this life and throughout eternity.

v. 3. The word 'blessed' means to praise, to thank, to speak of in the highest adoration and to give all glory to our eternal God. He is described as 'the Father of our Lord Jesus Christ,' not by creation, as angels and men, nor by adoption as believers, but by eternal generation, having the same nature with him and equal to him in perfection, power and glory (John 1:1-3). The title 'Father' denotes his covenant relation to the Mediator and his seed (Gal. 3:16). He is called 'the Father of mercies' even as life, love, light and all mercies are from God (Micah 7:18), physical, material and spiritual! And he is called 'the God of all comfort.' There is no comfort nor rest except from him and in him. Whatever comfort believers enjoy, they have from the Father, who is their covenant God, through Christ, who is their Redeemer and Mediator and by the Holy Spirit, who is called the Comforter.

v. 4. Two things are evident from this verse.

1. The apostle attributed all comfort, strength and grace; which he experienced in trials and tribulations, to God (Heb. 13:5, 6) as the fountain of mercies.

2. The gifts, grace and comforts which God bestows upon us are not merely for our own use, but in order that we may help and comfort others by the comfort we have from our Lord.

v. 5. 'The sufferings of Christ' are not those which he suffered himself in our stead, but the persecution, afflictions and trials which ministers and believers endure on earth because of the gospel and opposition from men (2 Cor. 4:7-10). Christ called Saul's persecution of believers a persecuting of himself (Acts 9:4; Matt. 25-40). God multiplies his comfort in Christ according to the measure of his trials. As our afflictions increase, so do our comforts in order that we may comfort others and not be overwhelmed with grief.

v. 6. The afflictions and comfort, the sufferings and blessings of the apostles and other ministers of the gospel were all for the good of believers, who saw their boldness, submission and courage in trial, heard their comforting words (Phil. 1:13, 14) and were encouraged to endure with faith the same trials. The spirit and attitude we exhibit both in trial and comfort have a great and lasting effect upon those to whom we minister the word (Phil. 4:11-13; 2 Cor. 4:15-18). God uses men as ambassadors and examples (1 Cor. 10:11; 1 Peter 5:3).

v. 7. 'Our hope for you' -- that is, 'our confident expectation the good work of God in regeneration, sanctification and in Christ, which is begun in your souls, will be carried on and perfected. You will continue in the faith and not be moved away from your profession of Christ by the afflictions and trials which you see in us and experience yourselves. Just as you share and are partners in our sufferings, you share and are partners in our comfort.'

vv. 8, 9. We are not sure about the troubles Paul refers to in this verse but, whatever they were, he says they were so great he despaired even of life, for these trials were above his natural strength to bear them. It was his opinion that he would die, but God brought him to this extreme condition that he might lay aside all trust and confidence in human strength, wisdom and power to survive and be encouraged to trust in God alone, who raised the dead. If he is able to raise the dead, so he is able to deliver us at all times. Abraham believed this (Heb. 11:17-19).

v. 10. The Lord in mercy delivered us from this heavy affliction and, knowing that we are continually exposed to danger and death, he will continue to preserve and protect us! All three tenses -- past, present and future -- are mentioned, which shows Paul's confidence in God's goodness in delivering of troubles for his glory and our good. This confidence can also apply to our redemption. We have been saved (Eph. 2:8, 9), we are being saved (1 Cor. 1:18), and our salvation is nearer than when we believed (Rom. 13:11).

v. 11. Faith in God's purpose, power and sovereignty ought not to discourage prayer, the use of means, nor intercession for one another (James 4:2; Matt. 7:7, 8). 'You prayed for us and God was pleased to deliver us. Therefore, for this gift bestowed upon us by the means of many praying, many ought also to give thanks to God on our behalf.' We ought to pray for those in distress, but we ought also to give thanks when prayers are heard.

2

All God's promises in Christ are yes

2 Corinthians 1:12-24

In the First Epistle to the Corinthians (1 Cor. 16:1-7) Paul indicated that he would stop in Corinth on his-way to Macedonia and, after he had finished his business in Macedonia, he would come back to Corinth and spend a long time with them. Although these were his plans, the Lord ordered otherwise and Paul did not visit them. This change of plans caused many problems. Some accused Paul of levity, unfaithfulness, going back on his word and several other things. The enemies of Paul and the false teachers tried to capitalize on this and destroy Paul's influence with the Corinthian church.

v. 12. Paul answers the charge that he had falsified his word in not coming to Corinth as he had promised, by appealing to his own conscience, integrity in the faith and sincerity towards the glory of God and his church. 'I rejoice to inform you and all others that my conscience and conduct, my heart and mouth behave together in simplicity (not double-mindedness) and Godly sincerity (as opposed to hypocrisy); not with fleshly wisdom (craftiness to accomplish selfish ends) but by the grace of God dwelling in me, I have acted in the world and especially towards you in sincerity and truth.'

v. 13. 'There is no double meaning to what we say or write. The things which I write are what you know and must acknowledge to be truth (1 Thess. 2:13; 2 Peter 1:20, 21). I hope you will acknowledge them to be true to the end of your lives.'

v. 14. 'In part' may refer to persons or things. 'A part of you have owned us to be sincere ministers of God and have rejoiced and blessed God that you heard us, though others of you have abused us.' Or, 'You have in part (at one time) owned us and had cause to thank God for us. When the Lord Jesus shall come to judge the world in righteousness, I shall rejoice that my labour among you has not been in vain.' What a blessing when ministers and people rejoice in each other here, and their joy shall be complete in that day!

vv. 15, 16. 'Therefore, being persuaded of your affection for me and my rejoicing in you and your love for Christ, I fully intended and promised to come to visit you on the way to Macedonia. The benefit you received from my first visit was to hear the gospel and be converted to Christ, so a second benefit would be your edification and growth in grace! I planned to visit you on the way to Macedonia and on my return, and to have you help me on my way to Judea.' Yet, for some reason, Paul changed his plans. He deals with the matter further in verse 23 and chapter 2:1-3.

v. 17. 'When I originally planned to come to you and put it in writing, did I do it lightly and carelessly, with no regard to God's will and your good? Did I not say, 'If the Lord permit'? (l Cor. 16:6, 7.) Do I purpose according to the flesh? Do I consult my own interest and advantage? Do I say, 'Yes,' when I may mean, 'No'? Do my lips say one thing and my heart another?'

vv. 18, 19. The false teachers and enemies of grace had suggested that since Paul had not kept his word in. coming to them as he promised, then he was not to be depended upon in his ministry. Paul declares that as God was true to his promises, so he had taught Paul to be true to his words to them. He calls the Lord to be his witness that his words preached among them and his personal words to them were true, honest and sincere -- not 'yes' and 'no'. 'Our intentions and plans are subject to the will and providence of the Lord; his promises in Christ are not subject to change (Mal. 3:6; Rom. 11:29). For the eternal Son of God, Jesus Christ our Surety, Redeemer, Mediator, Prophet, Priest and King, whom we preached to you and in whom we have life through his person and work, is not 'yes' and 'no', but all of God's promises in him are 'yes'!'

v. 20. God has made many promises to believers. These promises are all in Christ, since only he existed when they were made and since he has fulfilled all conditions by his obedience and death. Therefore, these promises are all 'yes' and in him 'amen' or 'so be it'. 'Christ fulfilling, our preaching and your believing are all for the glory of God' (Eph. 1:6, 12).

vv. 21, 22. Now it is God who chose us in Christ, redeemed us in Christ, called us in Christ and secures us for ever together in Christ. It is God who anoints us with his spirit and presence in regeneration and in ministerial gifts. It is God who has owned us as his own, putting his seal upon us (Phil. 1:6). It is God who has given us the Holy Spirit himself as an earnest or pledge of the heavenly inheritance (2 Cor. 5:5; Eph. 1:13, 14).

v. 23. Paul gives a hint as to the reason why he did not come to visit them. 'I call upon God as my soul's witness; it was to avoid hurting you that I refrained from coming to Corinth. With all the disorders among you, I would have had to come with the rod of correction. I am hoping for a reformation among you that when I do come, it may be with joy.'

v. 24. 'Not that I have dominion over you or your faith; Christ is the author and object of faith.' The minister can neither give faith nor sustain it. We are but helpers, or means and instruments, which God uses to preach the gospel and to instruct believers (1 John 1:3, 4; 1 Cor. 3:5-9).

3

Who is sufficient for these things?

2 Corinthians 2:1-17

In the early verses of this chapter the apostle gives a reason why he did not come to Corinth as was expected. He was unwilling to grieve them or be grieved by them. He preferred to have a cheerful visit to them, and this would have been impossible with the divisions, disorders and unjudged sin among them. He desired to have his instructions, which were given in the first epistle, carried out so that his next visit might be to teach and not to bear the rod.

vv. 1, 2. Paul made up his mind that he would not go to Corinth in sorrow and heaviness, rebuking and censuring them for their disorders. He had already done this in the previous epistle, which was a sort of coming to them and by which he made them sorry. If his visit was to be one of rebuke and conflict, which would be the means of fresh grief and sorrow, what pleasure and joy would he have among them?

v. 3. This was the purpose of his first epistle, that when he came again to Corinth, he might not be pained by those who ought to make him rejoice. He had written in confidence that they would correct the things that were amiss among them.

v. 4. Paul preached in Corinth eighteen months. After he left Corinth, false teachers crept in and disturbed the church with false doctrine and unscriptural practices. The church fell into divisions, factions and misuse of gifts, questions arose about marriage and going to law with one another, members were allowed to live in open sin without being disciplined, the resurrection was questioned, ordinances were abused and they flaunted their learning and gifts. Paul wrote the first epistle to them out of much sorrow, distress and tears, not just to cause them grief but that they might realize the great love he had for them. True ministers and other believers who reprove and rebuke error of doctrine, spirit and conduct show their love for us and their concern for our spiritual welfare.

vv. 5-8. In these verses Paul deals with the matter of the man who was guilty of incest (1 Cor. 5:1, 2). The man, evidently a preacher, teacher, or gifted man, was living in open sin with his stepmother. Equally shocking to Paul was the fact that the church held the man in esteem and overlooked his conduct. Paul instructed them to discipline him strongly (1 Cor. 5:3-5), which they evidently did, for he now instructs them to comfort, forgive and receive him back into their fellowship. 'The man's behavior has not only grieved me but in some measure all of you.' Now the public rebuke and excommunication by so many was sufficient punishment. The man was broken, humbled and truly repentant. Therefore, they ought now to forgive him, comfort him and reinstate him to keep him from being overwhelmed by excessive sorrow and despair (Gal. 6:1). Paul exhorts them to reinstate him and to express their love to him in the most kind and tender manner.

v. 9. This was my purpose in writing you then and my purpose in writing now that I might prove your faith, love and obedience to Christ, his word, and his apostles in all things! When the apostles write these epistles under the power of God's spirit, God speaks! (Luke 10:16; 1 John 4:6; 2 Tim. 3:16.)

vv. 10, 11. 'Remember that when you forgive and comfort this man or any other, I forgive them, too. I readily forgive for Christ's sake, in the name of Christ, and in conformity to his teaching and example (Eph. 4:32; Mark 11:25, 26). I also forgive for your sake or for the good and advantage of the church, before the presence of Christ! I am aware of Satan's ways and devices.' He will use any means against the Lord and his church. If he can foster division, an unforgiving spirit, harsh feelings, or pride in the church, he will do it. He will, under pretence of showing indignation against sin, keep a strict and harsh attitude towards offenders, destroy souls and convince men that they are serving God in their self-righteous (2 Cor. 11:13-15).

vv. 12, 13. When Paul journeyed to Troas (Acts 20:6) to preach the gospel of Christ, God was pleased to open the door for him. This indicates the liberty he had to preach, the hearing he received, or a measure of success which God gave to his ministry (1 Cor. 16:9). Paul was grieved that his brother (in the faith), Titus, was not there to give him an account of the church at Corinth (2 Cor, 7:5-7). He journeyed on to Macedonia, where Titus met him and refreshed his spirit with a good report from Corinth.

v. 14. 'Blessed be God and thanks be unto God, who, though we have many enemies, yet through Christ makes us more than conquerors and accomplishes his purpose through us. In every place we preach God reveals the sweet fragrance of Christ. As when a box of priceless perfume is opened, the fragrance fills the place and everyone smells it or is aware of it.

vv. 15, 16. To those whose hearts are opened by the Spirit of God, who feel the guilt of sin and who see the beauty of Christ, the substitute and sin offering, this gospel is the sweet fragrance of life unto life -- spiritual life now and life everlasting, But to those who are perishing, whose hearts are hardened and who are filled with pride and unbelief, this fragrance of Christ is an offensive odor. Their rejection of our gospel only adds to their condemnation. Eternal death is added to spiritual death; death for sin is added to death in sin. 'Who is sufficient for these things?' What man is sufficient for such a mighty work, such responsibility, such an awesome task? Who is worthy to speak for God? No one! But our sufficiency is Christ (2 Cor. 3:5).

v. 17. Paul declares that he does not, like so many hucksters, false preachers and flesh merchants, make merchandise of and deal deceitfully with the word of God. But in sincerity and with the purest motive (for the glory of God and the eternal salvation of men), he preaches Christ and him crucified in the presence of God and by the power of God!

4

Ministers of the new covenant

2 Corinthians 3:1-6

In the preceding verses the apostle Paul spoke very plainly in defense of his ministry, having stated that God always caused him and his fellow ministers to triumph in Christ, that they were a sweet fragrance of Christ unto God and to their hearers and that they did not corrupt the word of God (as some did) but preached faithfully the gospel of God's grace and mercy in Christ.

v. 1. 'Are we bragging about ourselves? Are we guilty of vain glory? Are we seeking to commend ourselves, or are we recommending ourselves to you and seeking letters of recommendation from you to others? Some preachers may feel the need of credentials and letters of recommendation from place to place, but we do not need them.'

v. 2. 'You are our credentials; you are our letters of recommendation.' Paul was God's messenger to them and the instrument God used to bring them to a knowledge of Christ (Rom. 10:13-15; 2 Cor. 5:20, 21). Their embracing the gospel of Christ, their faith, holiness and love and their perseverance in grace were testimonials to all men that God was with Paul and that God had sent him. They were written in his heart, not statistics and glowing reports on paper!

v. 3. He told them in the previous verse that they were his epistles written on his heart and did more to recommend him than all the reports on paper. But he is careful to ascribe to the Lord Jesus all the glory, for he says here that they are really the epistles of Christ! Paul is only the instrument the Lord used to preach to them. It was Christ, who, by his spirit, wrote his law on their hearts, shed abroad his love in their hearts and saved them by his grace (Rom. 5:5-9; Eph. 2:8-10). The law of Christ is written not on tables of stone, as at Sinai, but on the heart of the believer (Ezek. 36:26, 27; Jer. 31:33).

v. 4. 'This is the hope, trust and confidence that we have through Christ toward, and with reverence to God. God has saved and called us to preach, through our ministry has called you to faith and has given us all access to his throne of grace the person and work of Christ, our Lord. This is our hope and confidence (Col. 1:12-23; 2:9, 10).

v. 5. Although Paul strongly defended his call to preach and declared that the Corinthians were proof and the fruits of his ministry, he would not leave the impression that he ascribed anything to himself, to any power or sufficiency in himself. He says that we are not sufficient even to think (which is the lowest human act) anything truly and spiritually good, much less sufficient for so great a work as the conversion of a soul. 'Our power, ability and sufficiency are of God. His grace is sufficient to enable us to repent, believe, embrace Christ and preach, and to enable you to receive our gospel (2 Cor. 5:18, 19). God did not find us sufficient, but he made us sufficient. The best preacher of the gospel is no more than what the grace of God makes him (1 Cor. 15:10).

v. 6. 'God has made us, or qualified us, to be ministers of the new covenant, or the covenant of grace, of which Jesus Christ is the Mediator and Surety.' In the following verses the apostle makes a comparison between the old covenant and the new, the law of Moses and the free grace and gospel of Christ (Heb. 8:6; 12:24; 13:20). The covenant of grace is called 'the new covenant', not because it is newly made (for it is the everlasting covenant) nor even because it is newly revealed (for it is revealed in prophecy, promise and types throughout the Old Testament) but because it is now fulfilled in the person and work of Christ, it is now manifested clearly in the gospel message (Rom. 3:21, 22), and it is forever new, it will never give way to another covenant (Heb. 10:9, 10). 'We are ministers, not of the letter of the law' (Rom. 7:6), which shows what is to be done, thought and said and what is not to be done, without giving any ability to obey its commands and with no power to sanctify or justify those who are under it (Rom. 3:19, 20), 'but we are ministers of the gospel which, in the hands of the Holy Spirit, gives spiritual life, and eternal life.' The bare letter of the law kills, in that it reveals sin, inability and enmity (Rom. 7:7-10; Gal. 3:10). The gospel of Christ is the Spirit who gives life, quickening dead sinners, working true repentance toward God and faith in Christ, writing the commandments of God on the heart and mind, and who actually justifies, sanctifies and makes the believer a new creature in Christ (2 Cor. 5:17; Gal. 5:22). We must be careful not to minister the gospel in letter and doctrine only, but in demonstration of the Spirit and power (1 Cor. 2:1-5).

5

The veil removed by Christ

2 Corinthians 3:7-18

In verse 6 the apostle observed the difference between the old covenant and the new, and the excellency of the gospel over the law. The law is a killing letter; the gospel is a quickening spirit. In the following verses he reveals other ways in which they differ and further shows the glory of the gospel of Christ above the law of Moses.

vv. 7- 9.

1. The Old Testament dispensation was 'the ministration of death'. It discovered and revealed sin; it showed the wrath and curse of God; it showed man his duty, but gave no strength to perform it. The New Testament is the ministration of the Spirit and life in the gospel of Christ, which reveals Christ as our righteousness and which reveals the grace and mercy of God through Christ unto life everlasting. The law shows God above us and against us; the gospel reveals Emmanuel, 'God with us.'

2. The law was written and 'engraved on tables of stone', whereas the gospel is written on the heart (Heb. 10:15, 16).

3. The law and the giving of the law were 'glorious' (Exod. 20:18-21; 34:29, 30). Much of the glory and majesty of God attended the giving of the law -- the glory of his presence, justice and holiness. But the gospel reveals the greater glory of God -- the glory of his grace and mercy and the glory of his beloved Son in substitution and satisfaction for guilty sinners (Exod. 33:18, 19). This gospel is ministered by his Holy Spirit.

4. The law is 'the ministration of condemnation' only, for it cannot forgive, cleanse, nor offer any hope. Now if this be glorious, think how glorious is the gospel of Christ, which provides a perfect righteousness and right standing before God and produces love and obedience to God (Gal. 3:13, 14; 2 Cor. 5:21; 1 Cor. 1:30).

v. 10. In view of this fact, the glory of the law and the glory shown in the face of Moses have come to have no glory and splendor at all because of the overwhelming glory of the gospel of God revealed in our Lord Jesus Christ (2 Cor. 4:5, 6).

v. 11. If the law of Moses (fulfilled in and by Christ), which was but temporary and has been done away, was glorious, how much more glorious is the covenant of grace and righteousness in Christ, which abides for ever! (Heb. 10:9-14.)

v. 12. The word 'hope' here is more than a wish or a good prospect. It is a confident expectation based on the sure word of God and the person and work of Christ. The meaning of the verse is 'Since we have a certain and confident expectation of acceptance by God in Christ, of everlasting righteousness and of eternal glory which can never pass away, we are neither ashamed nor afraid to preach this gospel to all men.'

v. 13. We preach the gospel of the glory of God (l Tim. 1:11) freely, openly and boldly and not like Moses, who put a veil over his face, not so the people could not look, but because they could not bear to look upon even the reflected glory of God (Exod. 34:30-35). And because of their unbelief and hardness of heart, they could not see the end or goal of that law, who is Christ (Rom. 10:1-4).

vv. 14, 15. Moses' covering of his face with a veil signifies the righteousness of God in Christ, which is hid from generations because of unbelief and hardness of heart (Col. 1:26, 27; Rom. 11:7, 8). To this day that same veil remains, and they do not see the glory of the gospel nor Christ, the end of the law. They read the Old Testament Scriptures but cannot see Jesus Christ in them (Acts 10:43; Luke 24:27, 44-46). This veil can only be removed through the light of the gospel of Christ shining in the heart. When a person sees Christ by faith, he sees the unveiled glory of God (John 14:9).

v. 16. Nevertheless, when a person (Jew or Gentile, one person or a nation such as Israel) shall turn from unbelief, idolatry and salvation by the works of the law to the Lord Jesus Christ in true repentance and faith, that veil of blindness shall be removed. Some understand this of the whole of the Jews in a future day (Rom. 11:25, 26), and it may be, but all men are spiritually blind who have not seen the glory of God in Christ. When we see the Son in his redemptive power and work, we see the fulfillment of the law, satisfaction of God's justice and the glory of God!

v. 17. The Lord to whom we turn when the veil is taken away is the Lord Jesus Christ. He is the man Christ Jesus, but not only a mere man; he is that Spirit or he is God (John 4:24). He is the Spirit of grace, peace and life. He is the giver and the gift of the Spirit, and where he lives and dwells, there is liberty -- emancipation from the bondage of the law, the curse of the law and the penalty of the law. 'If the Son shall make you free, you shall be free indeed.'

v. 18. The Israelites saw the glory of God in a cloud, in the tabernacle and in the types and shadows, but all believers with unveiled and open faces behold the glory of God with eyes of faith in the face of Christ Jesus. Not that we look upon the full majestic glory of God himself, for no man could do this and live (Exod. 33:20). But we behold his glory as in a mirror (1 Cor. 13:12), and by looking to him in faith, we grow in grace and the knowledge of Christ. From one degree of grace and faith to another, we are changed, and the image of Christ is formed in the believer. This comes by the Spirit and power God.

6

The face of Jesus Christ

2 Corinthians 4:1-6

Because of much persecution, suffering and affliction, Paul had to battle against the accusations by false teachers that he was not a true apostle of Christ. These men tried to prejudice the minds of the people against Paul and his friends. In this chapter he declares his uncompromising zeal and integrity in preaching the gospel, so that if any did not see the glory and truth of it, it was because they were blinded by Satan and the hardness of their own hearts, not from want of a true minister and is a true message.

v. 1. 'Therefore, seeing we have this 'ministry of the Spirit and life (written on the heart, not in letter but spirit) of justification and a perfect righteousness through Christ, this ministry of the redemptive glory of God in the person and work of Christ, we do not get discouraged nor faint in our spirit because of difficulties and trials (John 16:33; 2 Tim. 3:12; Phil. 1:29). Our call to the ministry is by the mercy and grace of God, as is our strength and power to persevere through many hardships' (2 Cor. 12:9; Acts 18:9, 10). The best man would faint under the work and perish under trial and burdens without the mercy and grace of God (1 Cor. 15:10).

v. 2. 'We renounce the hidden things of dishonesty' -- that is, they were the same men in private as they were in public. In regard to conduct, conversation and doctrine, they were open and above board (Matt. 7:15). The false teachers have much to hide in motive, manners and methods; they speak one thing in secret and another in the congregation. 'We do not walk in craftiness, practicing trickery and cunning, using people to further our gain and glory, disguising our true goals.' There are many hucksters and merchandisers of souls who use religion and the gospel to promote themselves and not the glory of God (2 Peter 2:1-3). 'We do not handle the word of God deceitfully,' corrupting it with human work, tradition and philosophy. 'We do not keep back a part of it, twist it to suit the flesh, and cry 'peace' when there is no peace (Gal. 2:21; Acts 20:20, 27). We commend ourselves (in the presence and sight of God) to every man's conscience by preaching with plainness and boldness the truth of the gospel as it is revealed in the Lord Jesus' (Heb. 13:17). An upright way of life and a true message of Christ crucified are all the recommendations a minister needs before men and women who know God.

v. 3. The apostle calls the gospel 'our gospel' because he was saved by it, he was an instrument of God called to preach it, he was in love with and obsessed by it and he was entrusted with it (1 Tim. 1:11, 12). If that blessed gospel of the grace of God be hidden so that men do not understand, receive and believe it, the fault is not in the gospel nor in the preaching of it, but in the men themselves. For they are lost, blind, dead, natural men who have no spiritual perception nor taste for the things of God (1 Cor. 2:14, 15). All mankind are in a lost condition by birth and because of sin. God has purposed to save the lost through Christ (Luke 19:10). He chose some, Christ redeemed them and the Spirit calls them by the gospel. However, many will be lost for ever, left in blindness and sin under the dominion of Satan. Some writers believe these who will be lost for ever are the people referred to in verses 3 and 4.

v. 4. 'The god of this world' (because of the context and the work of deception and blinding man's eyes to the gospel) can only refer to Satan. Nowhere else do we find him called by this name, but our Lord twice referred to him as 'the prince of this world' (John 12:31; 14:30). What he blinds is 'the mind' -- the understanding. Those who believe not are under the influence of Satan (Eph. 2:1-3), who penetrates hearts and minds with prejudice, pride, error and ignorance. By divine permission, he bears great power in the world and in the hearts of men. His design is to keep men in darkness and ignorance and, while he cannot keep the gospel out of this world, his business is to keep it out of men's hearts. The glorious gospel is the gospel of God's glory (Exod. 33:18, 19) in Christ. Christ, who is the express image and revelation of God, is the sum and substance of the gospel (Rom. 1:1-3) and salvation is having Christ revealed to and in us (Gal. 1:15),

v. 5. We preach not ourselves, our opinions, our philosophies, nor do we preach to promote ourselves nor supply ourselves with life's necessities. We preach Christ Jesus, the Lord (1 Cor. 2:2). We preach Christ, the Messiah, Prophet, Priest and King, fulfillment of every Old Testament type and promise; Jesus, Son of man, Man of sorrows, numbered with the transgressions, tempted in all points; the Lord, very God of very God, King of kings and Lord of lords. We are your servants for his sake' (Matt. 20:26, 27).

v. 6. In the creation of the world, God made something out of nothing. He commanded light to shine in darkness (Gen. 1:3). So in the new creation in Christ, God makes something out of nothing and commands the light (Christ is the light) to shine into our darkened hearts to give us the true knowledge of God and his glory (1 John 5:20). As light was the tint production in creation, so the light of Christ is the first thing in the new creation. Conviction of sin (John 16:8-10), the honoring of the law (Rom. 5:19), the satisfaction of God's justice (Rom. 3:25, 26), and faith (Gal. 2:20) are all accomplished in the sinner in relation to Christ Jesus. Even our spiritual growth is in the grace and knowledge of Christ (2 Peter 3:18). So from the new birth to perfect conformity to Christ, the whole of the work of redemption is relative to Christ.

7

Cast down but not destroyed

2 Corinthians 4:7-18

v. 7. The gospel of Christ is called a 'treasure' in that it contains rich truth; it has rich blessings, such as redemption, sanctification and justification; it consists of rich and precious promises; it shows forth the riches of God's grace and mercy in Christ. This treasure is 'in earthen vessels', meaning the ministers to whom God entrusts the gospel and through whom he sends the gospel to sinners. They are weak and frail creatures, subject to like passions and infirmities as other men (James 5:17; 1 Cor. 2:5-7). God makes the most unlikely his instruments of grace, that he might have all the glory (1 Cor. 1:26-29). The weaker the vessel, the stronger his power appears to be. Whatever is accomplished in the proclamation of the gospel by frail men is the work of God and not men, that he, not they, might be praised and glorified.

vv. 8, 9. 'We ate troubled' and oppressed in every way. We are never free from one trial or another. We are in the world and expect tribulations (John 16:1-4, 33; 15:19, 20), yet we are 'not distressed'. We have the peace of God, the manifestations of his love and care, a freedom to the throne and sufficient for every trial (2 Cor. 12:9). 'We ate perplexed'; the word signifies doubting and uncertainty. We are often uncertain and in doubt about what will happen to us; and sometimes we know not what to do, which way to take, nor how our needs shall he supplied, but we are 'not in despair'. We do not despair of the leadership, help, presence and support of our Lord, We are 'persecuted' of men, cursed, threatened and despised because we profess Christ and preach Christ crucified, risen and exalted. But we are 'not forsaken' of our Lord, who owns us and causes us always to triumph in Christ (2 Cor. 2:14). Neither are we forsaken by those who love Christ, for they support us in prayer and provisions. We are 'cast down' like an earthen vessel is sometimes cast out or thrown to the earth, seemingly forgotten and deserted. But we are 'not destroyed'. We live by the mighty power of God and are immortal until his work in us, through us and by us is done. Whatever the condition of God's children in this world, they have a 'but not' to comfort them. Their case may be bad, but not hopeless; for he is their hope!

vv. 10, 11. Paul speaks here of the sufferings and afflictions the disciples themselves endure in the flesh. We are liable to the same hatred, suffering and putting to death that our Lord suffered. We are one with him, and the world, which hates him, hates us. We don't expect any better treatment than was afforded our Lord. There is one great consolation: 'Because he lives, we shall live.' The power of our Lord's grace, strength, comfort and peace is in us daily, manifested to us, to the church and to the world. The apostles and ministers of the gospel seem to be a special target for Satan's hatred and the world's enmity, but even these trials God uses to call out his sheep (2 Tim. 2:9, 10) through their word.

v. 12. 'Our death is your life; our sufferings are for your advantage. This gospel we preach at the expense of persecution, trial and even death is the means of bringing the gospel of life to you.'

v. 13. Paul declares that he and his fellow laborer's have the same spirit of faith as David, who wrote in Psalm 116:10, 'I believed, and therefore have I spoken.' We, too, believe God, his eternal purpose in Christ, man's utter ruin and inability, the person and work of our Lord Jesus, the resurrection to eternal life of believers and the resurrection to eternal condemnation of unbelievers. Therefore we speak these truths. The Old Testament saints are our examples (Rom. 4:19-25).

v. 14. We are assured that God, who raised our Lord Jesus from the grave as the first-fruits of them who sleep, shall by the same power flowing from him who sits at his right hand also raise our mortal bodies from the grave. We know that Christ was raised and his resurrection is an assurance of ours (1 Cor. 15:20-27). We shall all meet in the resurrection (1 Thess. 4:13-18) and shall, by Christ, be presented unto God, redeemed by his life and washed in his blood (Jude 24, 25).

v. 15. 'All these things' that the apostle has mentioned (from the eternal purpose of God in electing a people; the prophecies, promises and types of the Old Testament, the incarnation, obedience, death, resurrection and exaltation of our Lord, to the calling, preaching and sufferings of the apostles) 'are for your sakes!' The more the grace, favour and blessings of God are revealed to multitudes, the more honour, glory and praise are given to our God (1 Cor. 1:30, 31).

v. 16. 'Therefore, we ministers of the gospel do not become discouraged, nor do we have thoughts of quitting the conflict. Our outward flesh is progressively decaying and wasting away, but our inward man, created in Christ Jesus, everyday grows stronger and stronger in the grace and faith of Christ.'

v. 17. Paul calls our sufferings in the flesh for the sake of Christ 'light afflictions'. That which the flesh calls heavy, burdensome and grievous, faith perceives to be light and but for the moment. When we are being used of God, supported by his grace, favored with his love, and know that these trials are for our good and his glory, we are able to call them 'light afflictions'. Then when we compare these afflictions and time on earth with the glory that shall be ours, they become even less important (Rom. 8:18).

v. 18. Someone once said that two things support the believer who is under trial: firstly, seeing the Lord's purpose and hand in it all (Heb. 11:27; Rom. 8:28) and secondly, looking by faith beyond this world to that glory which God had prepared for those who love him (Heb. 11:9, 10). The things of this world that we see, feel and taste by faith through the grace of God are eternal.

8

Absent from the body -- present with the Lord

2 Corinthians 5:1-10

This chapter continues the subject dealt with in the closing verses of chapter 4. Two things support the believer under trial and suffering: seeing him who is invisible and seeing the glory which is to follow this brief life on earth. Our confident hope of an eternal, blessed life with Christ hereafter makes us indifferent to our temporary troubles and encourages us to seek our Lord's approval.

v. 1. These are things which 'we know'. The body in which the soul dwells is an 'earthly house' because it is from the earth (Gen. 3:19) and shall return to the earth. It is called a 'tabernacle' or tent because of its frailty and short existence. It must soon wear out, be folded together and finally destroyed (Heb. 9:27). When this comes to pass and the body is laid in the ground, the spirit returns to God (Luke 23:43; Phil. 1:23). We have 'in the heavens' a house, or habitation, or dwelling-place made by God, through the righteousness and death of Christ (John 14:1-3). It is a 'building of God' (worthy of its Author), 'eternal' (in that it shall never parish), and it will be enjoyed immediately after this tent is dissolved.

v. 2. Two things are evident here.

1. The believer groans under the burdens of this life. He groans because of the nature and corruption of sin which remains in him (Rom. 7:24, 25).

2. The believer longs and desires to be free from all sin and to be like Christ (Ps. 17:15). He does not desire death just for the sake of being done with life's burdens and trials, but he desires to put on immortality and to enter into the eternal joys of his Lord.

v. 3. We shall enter into the presence of the Lord clothed in the shining, pure and perfect robes of Christ's righteousness and shall not be ashamed (nor cast out) being naked (Matt. 22:11-13).

v. 4. While we are still in this tent of flesh, 'we do groan, being burdened' with the body of flesh and sin and desiring to be with Christ, which is far better. It is not that we desire to cease to exist nor cease to live in God's universe and kingdom, but that we long to live truly in glory, holiness and immortality (1 Cor. 15:51-54). There is death about us and in us, and we long to be done with it. Death is not to be desired for its own sake, but even in the flesh we rejoice in the Lord and in his good providence. But death is to be desired because it leads the believer to that glorious change into the image of Christ.

v. 5. It is our sovereign Lord who has chosen, redeemed and called us to that glory and immortality (Rom. 8:28.31). We can be sure of that inheritance, for God, in his unchangeable purpose (Mal. 3:6), has determined to populate the new heaven and new earth with a people like Christ. He gave his Son to redeem them and to provide for them a perfect righteousness, and he has given us his Holy Spirit as a pledge of that promise (Eph. 1:13, 14). Salvation is of the Lord in its plan, its execution, its application, its continuation and its ultimate perfection.

v. 6. Because God has foreordained us unto eternal glory in, by and through Christ, and has given us the earnest of his Spirit, we are confident and assured that we shall enjoy those blessings. We know that while we are sojourners on earth in this natural body we are absent from the glorious presence of God and the full enjoyment of that for which we have been redeemed. We are not absent from his general presence, which is everywhere (and particularly with his people), but we have not yet entered into our inheritance (1 Peter 1:3-5).

v. 7. Our lives, conduct and expectations are regulated by our firm conviction and belief concerning God's mercies and grace to us in Jesus Christ. We see nothing here (by the eye of sense) but misery, sin and death. Faith is spoken of as seeing. 'He that seeth the Son... ' We see with the God-given eye of the soul which looks to Christ for all things.

v. 8. 'We are confident of our future happiness and quite willing to depart out of this world and to be present with the Lord' (Phil. 1:23, 24). Those who are born from above, whose hearts and treasures are above, whose affection is set on things above, inwardly desire to depart from this strange country and live above.

v. 9. 'We labour actively in the service and kingdom of the Lord preaching, witnessing and serving, and we labour passively, submitting to his divine providence, that whether living or dying, whether at home in the body or present with the Lord, we may be accepted in the Beloved.' This is the one concern, the one desire of the renewed heart -- to win Christ and be found in him (Phil. 3:8-11).

v. 10. All sons of Adam must appear before the judgment seat of Christ (Heb. 9:27). All judgment is committed to the Son (John 5:22). All judgment is relative to the Son (Rom. 2:16). Men and women who have no interest in Christ, who have not the righteousness of Christ, shall give account of and stand responsible for every secret and open sin. Those who believe on Christ have no sin, therefore no condemnation (Rom. 8:1). Our sins have been both judged and put away in our Lord's sacrifice (Heb. 10:12-17).

9

Constrained by his love

2 Corinthians 5:11-17

v. 11. 'Being confident that there shall be a great and terrible judgment of the Lord, before which all must appear (Heb. 9:27), the Lord Jesus himself being the Judge ((v. 10, John 5:22), at which men shall give account for all that they have thought, said and done in the flesh, we persuade men to venture on Christ and believe on him to the saving of their souls. Salvation is only by Christ, who is both able and willing to save the chief of sinners (Heb. 7:25). If a man is in Christ by faith, there is no judgment nor condemnation awaiting him (Rom. 8:1, 34). If men are not persuaded and do not believe us, God knows our hearts and the sincerity of our mission. He knows that we labour for his glory and the good of men. I hope that our faithfulness and honesty are known to you also.'

v. 12. The apostle is not praising himself nor commending himself to them, nor does he defend the sincerity of his ministry for their sakes, for they knew him. But he writes these things that they might have a reply for those false apostles and prophets who reproached Paul and gloried in outward show, in circumcision, in learning, in appearance only and who knew nothing about heart conviction, repentance and faith (Rom. 10:9, 10; Luke 16:15; Gal. 6:12-14).

v. 13. Paul's zeal and enthusiasm concerning Christ and the gospel of God's grace led many of his adversaries to call him a frantic, even a madman (Acts 26:24). He tells them that his great zeal and diligence were for the glory of God and the good of the church. 'Whether we be mad, as some say, preaching with great ardor and forcefulness, or whether we be calm and lowly, it is to promote God's glory and your eternal good' (1 Cor. 10:31; Col. 3:17).

v. 14. All ministers of Christ and all believers in the Lord Jesus are under the sweetest and strongest constraint to do what they do. They are motivated by 'the love of Christ' -- his love for them and their love for him. It is not fear of hell, desire for reward, nor concern for acceptance that excite believers to their duty, but Christ's eternal love, which led him to redeem them by his life and death, and the love of God which is shed abroad in their hearts (John 21:17; 1 John 4:19). His love for us is the chief motive, for we know that if he died then we were all dead in trespasses and sins (Eph. 2:1). If we had not been dead spiritually, he would not have had to die. Also, if he died for us, we died in him -- to the world, to the claims and curse of the law and to ourselves (Gal. 6:14).

v. 15. How will men whom Christ loved and for whom Christ died live, labour and conduct themselves? Certainly not to themselves to serve their own profit, honour and ambitions, nor to the flesh to fulfill its lusts and cravings, nor to the world which hates Christ, but to him who died for them and rose again (1 Cor. 6:19, 20). The end of Christ's sacrifice was to redeem us from sin and make us holy (Eph. 1:3-5; Titus 2:14). It is unreasonable to suggest that a person chosen by the Father, redeemed by the Son and regenerated by the Spirit will disregard the commandments of his Lord and live a self-centered, sinful and worldly life.

v. 16. The word 'know' in this verse means to approve, acknowledge, or esteem. Paul is saying that he values no man from a human point of view, in terms of natural standards. Whether a man be a descendant of Abraham, circumcised, learned, rich, gifted, or weak, he regards no man with respect to any fleshly consideration. Christ has taken away all distinctions of the flesh and brought us into a spiritual kingdom (Col. 3:10, 11). Christ was once a man, walked perfectly upon this earth and we did esteem him as such, but we have other thoughts and apprehensions of him now. He is our exalted Saviour and Redeemer, whose kingdom is not of this world. We do not make images and pictures of Christ as a man and use them in worship, but we love and worship him in spirit and truth (Phil. 3:3);

v. 17. 'If any person is in Christ,' not in religion, in the church, or in moral reformation, but in Christ, by faith in Christ, by a new birth wrought in the soul by the Spirit of God, in Christ through electing love, redeeming grace and a living union, he is 'a new creature' (Gal. 6:15). This new creation describes a creation work, not of man but of God (Eph. 2:8-10; Col 3:10). It is a new nature, a new man and a new principle of grace and holiness, which was not there before and is distinct from the old nature, the old man, with which we are born in the flesh (John 3:5, 6; 1:12, 13). Old things are passed away' -- the old way of life, which loves and serves the flesh, the old legal righteousness and religion, old companions and acquaintances, old desires for riches, honour and human philosophic, and old foolish thoughts of God, self and future glory. The new man thinks and acts from new principles, new rules, with new goals and objectives and in a new fellowship. He has a new commandment of love, a new name, a new song in his mouth, even praise to God, a new and living way opened by the blood of Christ, and an inheritance in the new heavens and new earth. In the new creation absolutely nothing of the flesh is needed, used, nor continued. Our Lord said, 'Behold, I make all things new.'

10

All things are of God

2 Corinthians 5:18-21

There are only four verses in this section, but if, by the grace of God, a person can lay hold of the things taught in these verses, he will have a foundation which will not be shaken, a sure hope in Christ Jesus and the greatest comfort in every trial.

v. 18. 'And all things are of God.' Paul probably referred to the preceding statement: 'If any man be in Christ, he is a new creature,' for this complete change which is wrought in conversation is certainly not of ourselves, but of God (John 1:12, 13). We have a new name, a new heart, a new nature, new principles and a new family, which are all of grace by the power of God. But on a wider scale all things are of God -- all things in creation, in providence, in redemption and in the world to come. He is the first cause of all things!

There may be second and third causes and instruments used by God to accomplish his purpose (Acts 4:27, 28), but he works his will in heaven and earth gives it to whomsoever he will. 'He hath reconciled us to himself by Jesus Christ.' Those who were enemies by birth, by nature and choice are now made friends and sons. Reconciliation indicates a quarrel or separation, and sin is responsible for that separation. 'Your sins have separated you from your God.' The law of God is violated, the justice of God must punish the guilty and the holiness of God will not permit acceptance or fellowship. But God is not only willing to be reconciled, he has appointed his Son the Mediator of reconciliation (1 Tim. 2:5). He set forth his only begotten Son in his purpose and decree to be our representative, our righteousness, our sin-offering and our atonement (Gal. 4:4, 5) that by his obedience before the law and by his suffering and death the law might be honored, justice satisfied and peace made between God and the elect.

He reconciled us to himself as being the party offended, whose law was broken, whose justice required and demanded satisfaction (Rom. 3:19-26). And he 'hath given to us the ministry of reconciliation', which is the gospel. By the inspiration of God, the Scriptures were written (2 Tim. 3:16_ 17) which contain the word of reconciliation, showing that peace and eternal life are in Christ. God also sends forth his ministers to preach the gospel of mercy and grace in Christ (Rom. 10:13-15; 2 Tim. 1:8-11; Mark 16:15-16). This ministry of reconciliation is God-given.

v. 19. 'God was in Christ reconciling the world unto himself.' This phrase declares what is the ministry of reconciliation, its author, its means, its subjects and its consequences. Christ is God (John 1:1-3; Acts 20:28). In the person of Christ, God was actually providing himself a lamb, a ransom and an atonement. He did not charge our sins to us but to Christ, having made Christ to be sin for us (Isa. 53:4-6, 11, 12; 1 Peter 2:24). The word 'world' does not mean that Christ effectually bore the sins of every person and reconciled every son of Adam to God by his death. If this were true, no one would finally be lost. He reconciled the world in the sense that he redeemed a people out of every tribe, kindred and nation -- not of the Jews only.

John Owen said, 'If Christ died for all of the sins of all men, then all men will he saved; if he died for some of the sins of all men, then no one will be saved; but if he died for all of the sins of some men, then some men will be eternally saved.' This message of substitution and satisfaction by the obedience and sufferings of Christ has been committed to faithful ministers of the gospel. We dare to preach it and dare not preach any other message (Gal. 1:8, 9; 1 Cor. 9:16). Inasmuch as Christ is our righteousness, God does not call upon us to produce a righteousness, but to receive his righteousness by faith. Inasmuch as Christ is our Surety and Substitute, God will not require satisfaction from us but accepts us in the Beloved (Eph. 1:6, 7).

v. 20. Since God has reconciled his sheep by Christ and has given to his ministers the gospel of reconciliation, then they are certainly the 'ambassadors', or representatives_ 'for Christ'. They come sent of him, empowered by him and speaking for him. To hear a true servant of Christ speaking by his Spirit in keeping with his word is to hear Christ (1 John 4:6). The minister of the gospel speaks in the name of Christ, for the glory of Christ and for our eternal good. His message is that God is reconciled in Christ; Christ died for sinners; there is peace and life to be had through faith in Christ: 'Be ye reconciled to God.' God is reconciled to us in Christ, but before regeneration and conversion we are still at war with God. Our natural mind is enmity, not subject to God, loving darkness and hating light (1 Cor. 2:14; Rom. 8:7). This is the message of God's ambassador: 'God is reconciled; lay down your arms of rebellion, kiss the Son and be reconciled to God.'

v. 21. Christ our Lord had no sin, knew no sin and did no sin. He was perfect before the law of God (1 Peter 2:22; Heb. 4:15). Our sins were reckoned to him. He was identified and numbered with the transgressors and, though he personally had no sin, yet by imputation he was the world's greatest sinner and was dealt with as such and died under the wrath of God (Gal. 3:13; Heb. 9:28; Rom. 8:32). All of this was done that we might be made the righteousness of God in Christ and, by our identification and oneness with Christ justified. Christ, who knew no sin, was made sin for us that we, who have no righteousness, might be made righteous before God in him (Rom. 10:1-4). With his spotless garments on, we are as holy as his Son (Isa. 45:24) Someone said, 'The gospel can be summed up in two words -- substitution and satisfaction.' Christ, as our Substitute, made full and complete satisfaction for us before God's holy law and righteous justice. In him we are wholly sanctified, completely and eternally saved.

11

The ministry of the gospel

2 Corinthians 6:1-10

v. 1. The ministry of the gospel of Christ is a work in which every believer is engaged, whether in preaching, teaching, praying, giving, or witnessing. It is a work which requires perseverance, faithfulness and diligence. We are not in competition, but work together in unity with one common goal -- the glory of God (Phil. 1:14-18). However, the meaning here is that we are fellow laborers with Christ. He is the Chief Shepherd; we are under him. He is the Master; we are servants (1 Cor. 3:5-9). Redemption is his work alone ('Salvation is of the Lord'); yet there is a ministerial part which lies in witnessing (Acts 1:8), preaching (Mark 16:15, 16) and teaching (Eph. 4:11-14). In this regard, we are 'workers together with him'. 'We beseech you to receive the gospel we preach; believe it, embrace it and walk therein.' For to hear the gospel, or to be exposed to it, or only to give lip service to it, or to profess to believe it and then turn back is to receive it 'in vain'! (Heb. 10:38, 39; 2 Peter 2:20-22.)

v. 2. This is a quotation from Isaiah 49:7, 8, and these are words spoken by the Father to Christ! 'I have heard thee.' He heard him when he stood as our eternal Surety, the Lamb slain from the beginning; he heard him in his priestly prayer recorded in John 17; he heard him in the garden, on the cross and now at his right hand interceding for us. 'In a time accepted,' or in a time of peace and good will from the Father to men, for God was pleased in the fullness of his own time to send Christ to this world (Gal. 4:4, 5; 1 Tim. 1:15). 'In the day of salvation have I succoured thee.' While Christ was on this earth working out the salvation of his people by his obedience, suffering and death, he was helped, strengthened and empowered by the Father through the Holy Spirit. Paul cries, 'Behold,' before each sentence in order to get their undivided attention. 'Now is the accepted time.' It is the time of God's mercy and grace to men in Christ. 'Now is the day of salvation.' The work is done, righteousness is brought in and God is reconciled in God has purposed, promised and pictured this day throughout the Old Testament. It is all fulfilled in Christ (Heb. 3:6-12).

v. 3. To 'give no offence' is to avoid actions, words, habits and conduct that might be a stumbling-block to others and hinder the success of the gospel preached. The words can be a general precept to all believers, as in 1 Corinthians 10:31-33, especially to ministers. There are persons who are awaiting all opportunities to reproach the gospel and discredit the ministry of the word. Let us not give them reason to do so. The next verse seems to bear out the fact that Paul is speaking to ministers of the gospel.

vv. 4-5. It is not only essential that a minister avoid words and actions that might be a stumbling-block and an offence to others, but that he should actively, by all means and ways, prove and show himself to be a true and faithful preacher of the gospel. This is done through 'patience', under trials sent by God without murmuring, being gentle and kind in dealing with the infirmities of men and waiting on the Lord to accomplish his purpose. 'In afflictions' let him be an example to the flock. Let him depend on God to supply his 'necessities', for they who preach the gospel are to live by the gospel (Phil. 4:19; Gen. 14:22, 23). Even the minister must endure 'distresses', both in body and mind, not knowing what to do nor which way to go (Ps. 37:5). Let him show courage and faith under persecution for the gospel, even in stripes (2 Cor. 11:23, 24), in prison or bonds for Christ's sake and in tumults or uproars and opposition from the people. It is essential that ministers show themselves to be his servants in constant labour. God will not own nor bless laziness. A true minister will be known for watchfulness, guarding the pulpit and assembly from error of doctrine or spirit, and he will be faithful in fastings, whether voluntary or involuntary!

v. 6. The apostle in the preceding verses exhorts ministers to show themselves to be such by way of life and conduct; he now deals with the inward or unseen attitude and spiritual behavior. If any believers demonstrate 'pureness' of motive, doctrine and heart, it should be those who teach others. Their 'knowledge' of the Scriptures and the mysteries of grace and their wisdom in leading God's people come by prayer and study (2 Tim. 2:15; Acts 6:4). The minister must not easily be provoked to anger but by 'longsuffering', patience and 'kindness' must demonstrate the Spirit of Christ. Who is sufficient for these things? Who is able to produce such ideals? None in themselves; but by the Holy Ghost and by genuine, unfeigned love for Christ and his sheep it is possible.

v. 7. True servants of Christ are also revealed by preaching 'the word of truth', the gospel of our Lord Jesus (1 John 4:1-3; Isa. 8:20). They are known by 'the power of God' accompanying their preaching (1 Thess. 1:5, 6). 'The armour of righteousness' probably refers to the whole armor of God, as in Ephesians 6:13-17, or especially to the shield of faith in the left hand and the sword of the Spirit in the right.

vv. 8-10. The ministers of the gospel must expect to meet with many different alterations of their circumstances and conditions in this world. They will not be treated, received, nor regarded in the same way by all. They will be loved by some and hated by others. It will be a great evidence of their integrity and faith to behave properly under whatever conditions (Phil. 4:11-13). The apostle met with honour and dishonor, good reports and evil reports. He was a 'true' minister, yet counted by some to be a 'deceiver'. He was 'unknown' and unrecognized by most men, but 'well known' to believers. He was a dying man, yet in Christ alive evermore; 'chastened' by God and men, but not yet given over to death. Like his Lord, the minister is a man of great sorrow (Rom. 9:1, 2) over his sin and the unbelief of others, 'yet always rejoicing' in the Lord (Phil. 4:4). It is generally the lot of God's preachers to be 'poor' in this world, but they are the instruments of grace to 'make many rich' spiritually. They have left all to follow Christ and, therefore, have little or 'nothing'; but in Christ pertaining to true life!

12

Be not unequally yoked together

2 Corinthians 6:11-18

v. 11. The apostle, having dealt at length with those who teach, preach and minister the word of God, exhorting them to fulfill their ministry, to walk in integrity of life (inwardly and outwardly), to preach the word of truth in the power of the Spirit (all of which he encourages by his own example), now addresses the whole congregation saying, 'My mouth is open to you, to speak freely and openly to you all the counsel of God (Acts 20:20, 27) and to deal with you faithfully and plainly. My heart is enlarged. I speak openly and plainly to you because I love you! This strong love for you is what opens my mouth toward you, for I desire your eternal good.'

v. 12. 'I have no difficulty finding room in my heart for all of you; the trouble is with you. Because of outside influence, doubts concerning my office and authority and the fact that I have had to rebuke and correct you for various errors, you cannot find room in your hearts to love and accept me and my words (Gal. 4:16).

v. 13. 'Now, by way of return, grant to me the same recompense; repay me with affection; let love be returned for love. I speak to you as children.' As a father should love his children, so children should love their father. 'Open wide your hearts to me as I have opened my hurt to you' (1 John 4:7-11).

v. 14. 'Be not unequally yoked together with unbelievers.' This metaphor is taken from horses or oxen which, being joined together by a common yoke, must walk and pull together in the same direction and with the same goal or have serious problems. Believers and unbelievers do not have the same principles, natures, nor goals. They cannot walk together in harmony because they are not agreed on the vital issues of life, sin, salvation, God's glory and the gospel (Amos 3:3). Therefore, the believer is unwise who marries an unbeliever (1 Cor. 7:39), who forms a business partnership with an unbeliever, who seeks social fellowship and companionship with unbelievers, who attempts to worship or conduct religious projects with unbelievers. This is not to be understood as forbidding any contact with unbelievers in civil society, conversation, or vocation and grade. If that were true, the believer would have to leave the world. Also, God put us in the world as salt and light (Matt. 5:13-16) to witness to all men and to be an example of his grace, even to those who despise his name. But to seek an unnecessary alliance and partnership with one who does not know nor love our Master is foolish, for what fellowship, companionship and agreement can righteousness have with unrighteousness? What an absurdity to think of joining together for comfortable communion darkness and light, or fire and water! (1 Cor. 10:20, 21; Eph. 5:5-11).

v. 15. What harmony can there possibly be between Christ and the devil? The word 'Belial' is only used this one time in the New Testament but very often in the Old Testament and signifies a very wicked person. Most agree that the reference here is to Satan. Christ, who dwells in us and we in him, has no fellowship nor agreement with Satan; therefore, how can we enjoy unnecessary communion with those who manifest themselves to be children of the devil? Christ Jesus is our life, our part and portion; the infidel's part and portion are sin, self and eternal damnation. Therefore, what do we share in common that would give us any common ground for communion?

v. 16. The argument for believers to quit the company of wicked persons, to separate from them and to avoid being joined unequally with them in unnecessary communion is further enforced by asking, 'What agreement can there be between a temple of God and idols?' We are certainly the temple of God; for God said, 'I will dwell in them, and walk in them, and I will be their God, and they shall be my people' (1 Cor. 3:16; Eph. 2:21, 22). 'We are the temple of the living God.' Idols have no life but are dead things and are representatives of dead men. What agreement or place can life have with or for death? We can no more walk with the living God and find joy and comfort in communion with unbelievers than we can bring dead idols into the temple of the living God! The apostle is not just setting forth the rules and laws concerning unnecessary communion with unbelievers. He is wondering why the believer would seek such alliances and what possible agreement or communion could come of these partnerships! They have nothing in common.

vv. 17-18. Paul does something here that is done in other places in the New Testament. He quotes the Old Testament, not word for word but keeping to the true teaching; in the same quotation he uses another passage (Isa. 52:11; Jer. 31:1, 9). Israel was a special, chosen nation (Deut. 7:6-8) and so were commanded to separate themselves from idols and idol worshippers, from heathen people and their evil ways. The believer is chosen of God, loved, redeemed and called to a life of righteousness; therefore, he ought to and will separate himself from superstition and will-worship in the matters of the soul. He will separate himself from the evil customs and manners of the world, conducting himself as a child of the King. He will separate himself from wicked and immoral persons, not wishing to keep company with them in their sins nor to be exposed to their evil by association. He is not our Father because we separate ourselves from worldly associates and associations, for he is our Father by grace and adoption by his own will in Christ, but he will care for us as a father cares for his children in their every need (Matt. 6:31-33).

13

Perfecting holiness in the fear of God

2 Corinthians 7:1-7

v. 1. 'Dearly beloved, since we have the great promises of God in Christ (2 Cor. 1:20) (adoption, God is our Father and we are his children; justification, we are righteous, redeemed and sanctified (1 Cor. 1:30); glorification, we shall be like Christ and reign with him for ever (Rom. 8:16-18)) let us cleanse ourselves from everything that would defile body and spirit.' By the grace of God (1 Cor. 15:10), through the word of God (Ps. 119:9-11), with the aid of God's Spirit, let us keep ourselves clean, not only from fleshly corruption such as intemperance, drunkenness, profanity, dishonesty, sexual impurity and idolatry, but also from error of spirit such as pride, envy, covetousness, malice, evil thoughts and self-righteousness. 'Perfecting holiness in the fear of the Lord.' By holiness is not meant the work of perfect sanctification of the believer before God, for that is wholly the work of Christ, who is our sanctification and righteousness (Heb. 10:14; Rom. 3:19.22; 10:3, 4). But this is holiness of life, walk, conduct and conversation to which we are called and which is the mark and evidence of a true believer (2 Cor. 5:17; Eph. 4:21-24). This walk of obedience is motivated not only by God's love for us and our love for him (2 Cor. 5:14, 15) but 'in the fear of the Lord' (Prov. 3:7; 16:6). The fear of the Lord for a believer is not slavish fear, or a fear of wrath and hell, but a reverential affection as a child for a father. The fear of the Lord arises from awe, trust, respect and dependence upon him, and a view to his glory and approval (2 Cor. 5:9).

v. 2. 'Open your hearts to us as the ministers of Christ,' Paul writes. 'Receive us and love us as we love you; for we have not wronged you, we have corrupted no one by our doctrine, and we have not cheated nor taken advantage of you.' He is saying that he had done nothing to forfeit their esteem and goodwill (1 Cor. 2:1, 2; Acts 20:20, 27, 33). He could not understand their alienation of heart when he had done nothing to deserve it, but rather had given himself for their eternal good (2 Tim. 2:9, 10).

v. 3. Paul did not call attention to their faults and infirmities only to condemn, reproach, or expose them, but because he loved them (Gal. 6:1, 2; 2 Tim. 2:24, 25). He said, 'You are in my heart and you will remain there; neither death nor life shall change that love nor destroy our fellowship' (John 13: 34, 35).

v. 4. 'Great is my liberty of speech toward you. I open my mouth to you and speak freely even of your faults,' for this is the sign of true friendship and love (Prov. 27:6). We are more reserved and on guard with those who are not close to us. 'Great is my glorying (or boasting) of you to others, I rejoice in your faith, your love and your liberality. I am filled with comfort especially with the coming of Titus and the report he brought concerning your state. In spite of the persecution and tribulation we endure for preaching the gospel, my heart is comforted and I am overflowing with joy because of the grace of God manifested in you and other believers' (1 Thess. 5:16-18).

vv. 5, 6. The apostle met with trouble and persecution in Macedonia from without (that is, from the Gentiles and religious Jews) and from within the church, being troubled by prophets and unfaithfulness among believers, as well as within his own heart (1 Cor. 2:3-5). The road of faith is not an easy road. The believer is subject to all of the trials brought upon men by Adam's fall (Gen. 3:17-19) and in addition to these he will be hated, oppressed and persecuted for the sake the gospel (2 Tim. 3:11, 12; Matt. 10:34-39). 'Nevertheless God, who comforts, refreshes, encourages and gives strength to those who are depressed and troubled, comforted me.' Paul is careful to give the glory and praise to God, who is our Comforter. Though the Lord chastens his people, puts them through great trial and suffering for their good and the fulfillment of his purpose, and though he allows the enemy to try them, as in the case of Job, he never leaves them, never forsakes them but gives them grace and strength to sustain and comfort them (Heb. 13:5; 2 Cor. 12:9; 1 Cor. 10:13). The visit of his brother, Titus, brought Paul great comfort. God is pleased to comfort and strengthen his people in various ways, sometimes by his word, by his special providence, or by encouragement and fellowship of other believers. But whatever the instrumental cause of joy and comfort, God is the principal cause -- he comforts and is our comfort?

v. 7. Paul was glad to see Titus. However, it was not just his visit that rejoiced the heart of Paul, but the news that he brought. Titus had visited the church at Corinth and had been received with respect and kindness. Titus was greatly encouraged by what he found at Corinth in regard to the things Paul sought to correct by his first epistle -- the divisions, the incestuous affair, going to law before unbelievers, disorders at the Lord's Table and misuse of gifts. Titus told Paul of the earnest desire of the church to do the will of God, of their mourning over the sins among them, of their fervent love for Paul and desire to carry out his instructions. This good news rejoiced the heart of the apostle and abundantly exceeded his troubles and afflictions. Nothing rejoices the heart of a minister or a true disciple of Christ more than a good report from others who name the name of Christ (2 John 4; 3 John 3, 4).

14

Godly sorrow worketh repentance

2 Corinthians 7:8-16

v. 8. The apostle refers to his first epistle to the Corinthians. He had to deal with so many errors of the spirit and the flesh that had risen in the church that he was sure he had offended others and caused all to be shaken somewhat. He did not regret writing the letter, for he wrote under divine inspiration (2 Tim. 3:16), but he regretted the sorrow it caused. However, that sorrow was only for a little time, for it led them to repent and correct the errors of which Paul wrote.

v. 9. Paul did not rejoice in their sorrow and grief. No one can be glad when a brother weeps and is afflicted, even under the chastening hand of the Lord. But Paul rejoiced in the effect and results of this experience. Their sorrow led them to acknowledge their error, to repent toward God and to correct these abuses of which he wrote. 'Ye were made sorry after a godly manner' -- that is, their sorrow was of the right kind. They had not just offended Paul and wronged one another, but their sin was against God (Ps. 51:3, 4; Acts 5:4). We may grieve and wound others by our evil conduct and words, but we sin against God; therefore, true repentance is toward God and is born of love for God and a desire to do his will. The goodness of God leads us to repentance. The church suffered no loss nor harm by what Paul did; rather they gained, because they repented and corrected matters.

v. 10. These words prove that Christians and churches suffer no harm but rather profit by rebuke and correction from faithful ministers (2 Tim. 4:1, 2). 'Godly sorrow,' which is a work of his grace and spirit, which springs not from fear of hell and damnation, but from a love for God and grief over offending him and which looks to Christ in faith for grace and mercy, leads to salvation and deliverance from evil. Repentance and faith are inseparable. You cannot have one without the other. They are like a sheet of paper -- there must be two sides (Acts 20:21). No man has ever believed on Christ without repentance, and no man will repent apart from true faith in the Lord Jesus. True repentance will never bring regret, only rejoicing. 'The sorrow of the world worketh death.' Esau was sorry that he lost his birthright, not that he had sinned against God. All men are sorry when they lose worldly riches, honour, comfort and reputation, but their sorrow has nothing to do with their relationship toward God, therefore, it results not in true repentance, nor faith, nor forgiveness, only death upon death. Tree repentance has to do with my relationship with God, not with this world and its influence (Isa. 55:6, 7).

v. 11. Godly sorrow, which works repentance and leads to deliverance, produces many evidences of the sincerity and genuineness of it (1 Thess. 1:4, 5, 9). 'What carefulness, to correct our behavior before God and to avoid future offences in this area. 'What clearing of yourselves,' not by denying our guilt and sins, but by confessing them and seeking forgiveness (1 John 1:9). 'What indignation,' not against God because of his holiness and law, nor against God's servant for pointing out our sins, but against ourselves for our folly and our rebellion (Job 42:5, 6). 'What fear,' not of hell and damnation, but of God, of incurring his displeasure and of bringing reproach on Christ (Prov. 1:7; 16:6). 'What vehement desire' to honour God, to right that which is wrong and to live for the glory of Christ in this present evil world (Phil. 3:10-14). 'What zeal' for God and his glory, for the testimony of the gospel and for the unity and holiness of the church. God forbid that we should be the occasion for stumbling on the part of one of his sheep or the occasion for the gospel's being ridiculed by outsiders (2 Sam. 12:14). 'What revenge,' not against persons in a private way, for that belongs to God, but against sin and disobedience, whether found in us or others. This may refer especially to discipline exercised in the matter of incest found in 1 Corinthians 5:1-5. In that matter they acted in accordance with Paul's counsel and cleared themselves by dealing firmly with the offender.

v. 12. Paul declared in this verse that he did not enter into the problem of the incestuous person for the guilty man's sake only (though he needed to be disciplined, corrected and restored to obedience), nor for the sake of the father who had been wronged, but for the welfare and good of the whole church, lest the church suffer for permitting such a scandal to continue. His chief concern was for the glory of God and the good of Christ's Church.

v. 13. What comfort and encouragement Paul received when he learned that the church at Corinth had grieved over their errors, repented toward God and corrected the abuses he had exposed in his letter! True believers grieve over sin and faults, not only in themselves, but in others, and are overjoyed when matters are corrected. They restore the fallen with great joy (Luke 15:10; Gal. 6:1, 2). Paul was especially delighted at the joy of Titus, for be was able to give Paul a good report of the church when he came to visit (2 Cor. 7:6, 7). Believers weep with those who weep and are comforted with one another's comforts.

v. 14. Evidently Paul had boasted to Titus of the faith, liberality and devotion to him which the church at Corinth had demonstrated. They had not disappointed him, nor proved his words to be false. Titus came to him with a report from the church which confirmed all of the good things he had said of them. Love enjoys a good report and always grieves over any sin (Cor. 13:6, 7).

v. 15. 'The heart of Titus goes out to you more abundantly than ever as he recalls and reports to me how submissive you were to his teaching and leadership (Heb. 13:7, 17). You received him and his words with humility and respect.'

v. 16. The apostle rejoices that he could write and speak to them with confidence that they would hearken to his exhortations in the future as in the past. He may be saying this partly to commend them and partly to pave the way for what he has to say in the next chapter concerning giving.

15

Abound in this grace also

2 Corinthians 8:1-11

In this chapter the apostle praises the churches of Macedonia for their liberality and generous spirit in the matter of giving, and he uses their example to encourage the Corinthians to abound in this grace of giving. Actually, who should give, how we should give, how much we should give and to whom we should give form the main theme of the next two chapters of this epistle.

v. 1. 'Brethren, I want to tell you more about the grace, favour and spiritual blessings of God which have been bestowed upon the churches of Macedonia, arousing in them love for others and the desire to give alms and aid to those in need? The phrase 'to wit' means to inform, make known, or to give knowledge of a thing. Their liberality was the result of the grace of God in them, for his grace is the fountain of all the good that is in us or done by us at any time (1 Cor. 15:10; Eph. 4: 32). These churches were Philippi, Thessalonica, Berea and others.

v. 2. Although these churches were under great persecution from Jews and pagans, although they had endured great trials and were in deep poverty, this did not keep them from taking up a collection and sending gifts to their needy brethren in other places. They had little themselves but freely gave generously of what they had (Mark 12:41-44).

v. 3. Two things the apostle points out concerning the generosity of these churches.

1. They gave according to their ability and even beyond what they were able to give -- they gave sacrificially.

2. They did it voluntarily and willingly. They were not told to give or how much to give, but rather gave freely and cheerfully motivated by a love for Christ and the brethren.

v. 4. They brought what they had collected among themselves to the apostles and begged them to take the responsibility of distributing these gifts to believers who were in need.

v. 5. The apostle expected something from them, even in their condition of poverty and affliction, but what they gave was far beyond his expectation. Here is the reason for their faith and generosity -- they first gave themselves to the Lord, to the care of his providence, trusting him to provide for them and resting in his care (Phil. 4:19). Then they gave themselves and what they had to the servants of Christ to be directed and used according to the will of God (Ps. 37:23-25).

v. 6. Paul instructed Titus to go to the church at Corinth and receive alms and assistance for those in need. Evidently Titus had dealt with this matter of giving when he was with them before, but the work was not completed, so Paul urged Titus, through the example of the Macedonians, to go to Corinth and encourage among them the grace of giving.

v. 7. The church of Corinth excelled and abounded in every grace, according to Paul. He commended their 'faith', by which they had received the Lord Jesus and for which they had courageously stood (1 Cor. 15:1, 2), their 'utterance' or speech, by which they preached the gospel even in other languages, their 'knowledge' of God, Christ and the truth of the gospel, their 'diligence' in discharging their duties to God men and their 'love' for him and the ministers of the word. 'See that you abound and excel in the grace of giving as well', for as faith, utterance, knowledge, diligence and love are graces, work of God within us, so also are kindness, generosity liberality. None of these can be exercised properly without the Spirit of God (Gal. 5:22).

vv. 8, 9. 'I am not commanding you to give,' nor does God give a commandment fixing certain sums and times when believers are to give. The Lord has certainly revealed his will concerning giving. There is to be a willing mind (v. 12); everyone is to have a part (v. 13); and that part is to be as God has prospered or enabled them (1 Cor. 16:2). But Paul seeks to motivate them by three things: by pointing out the example of other believers, by urging them to prove the sincerity of their love to Christ and others (James 2:15-17), and by the example of our Lord Jesus Christ -- our Lord gave all for us. Through his love, kindness and grace, he, who was rich beyond description, became so very poor so that by his poverty we might have every spiritual need abundantly supplied. 'Let this mind be also in you which was in Christ' (Phil. 2:5-9). How can we, who are loved in such a way, not also love? How can we, who are the recipients of such grace and mercy, not be gracious and merciful to others?

v. 10. 'It is then my counsel and advice, and it is profitable and fitting for you, to complete this work which you willingly began a year ago.' A good beginning and a wiling mind are good, but not enough. We must persevere and do it. Words and good intentions are fine, but the doing of it is essential (1 John 3:18).

v. 11. 'Now, therefore, finish what you began. You showed before that you had the will to help those in need; now perform the doing of it according to your ability or as God has prospered you. Give out of that which you have, be it little or great. No man is expected to give that which he does not have.'

16

First -- a willing mind

2 Corinthians 8:12-24

v. 12. In the matter of giving, the motive and spirit in which we give are of greater importance than the amount. There must first be a willing mind. If what we give springs from a cheerful and willing heart, it is accepted of God, it be little or much, for the Lord does not require of us that which is not in our power to give. The widow's mite and a cup of cold water given willingly for the glory of God are well-pleasing to God (Phil. 4:18).

vv. 13, 14. The apostle's meaning is that the burden of the collection or offering should not be carried by some while others are excused from giving, but that everyone should give according to his ability (1 Cor. 16:1, 2). Also, the meaning is that there should be an equality between givers and receivers -- share and share alike. 'At the present time your brethren are in need and your gifts will supply that need. At another time their surplus may be given to supply your want' (Acts 2:44, 45).

v. 15. This is a quotation from Exodus 16:17, 18 and refers to the manna which God gave for food in the wilderness. Each morning it was gathered by the people, by some more, by others less; yet when it was measured, every man had his omer and no more. The man who gathered much shared with those who gathered less, and every need was met. If we are blessed of God to have an abundance of material blessings, he surely intends us to share with those who have less strength, ability, or blessing. This does not excuse nor justify laziness and an unwillingness to work (2 Thess. 3:10). The true believer does not look upon giving for the preaching of the gospel and the relief of the needy as a duty, but as a privilege and a blessing (Acts 20:35). What we give is not really ours but the Lord's. We are but his stewards and servants (1 Chron. 29:12-14).

vv. 16, 17. Paul requested of Titus that he go to Corinth for the purpose of receiving a collection and to assist them in the matter of giving, but God had already laid the matter on the heart of Titus, and though he made the journey at the suggestion of the older apostle, he willingly did so of his own accord. How blessed is the service of the Lord when it is motivated by with a willing heart!

vv. 18, 19. Who this brother was is difficult to say. Some have suggested Luke, Barnabas, Silas, Apollos, or Mark, but one thing is clear, he was a brother who faithfully preached the gospel. Also, he was one chosen by the churches to travel as Paul's companion when carried a large gift for distribution among the needy. On that occasion, as now, Paul's end was the glory of God and to show his readiness to help others.

vv. 20, 21. Paul is careful to have another brother, designated with by the church, with him when he is entrusted with gifts and money for distribution. This is not only to provide things honest in the sight of God, but also in the sight of men. Paul would not handle so large a gift alone lest someone should think that he had applied it to his own use or did not distribute it to those for whom it was intended. Paul could be trusted and he certainly trusted Titus, but he did not know what men say; he therefore takes along or sends along a witness. Let us be careful to pattern our methods in the handling of collections in the same way (2 Cor. 13:1).

v. 22. Paul mentions sending another brother of good report and faithful service along with them.

v. 23. This verse contains Paul's words of recommendation for Titus and the brethren sent to Corinth to make up their collection and gifts for the needy in other places. In the matter of preaching the gospel Paul, on another occasion, discounted letters of recommendation, saying that the gospel he preached and the fruits of his ministry were his letter of recommendation (2 Cor. 3:1-3). But in the matter of handling finances and receiving to hand large gifts to be taken to other places, Paul feels it necessary to express his personal confidence in these men and to assure the church at Corinth that they can be trusted fully. 'As for Titus, he is my partner and fellow-helper, and the other two brethren are chosen messengers of the of the churches and a credit and glory to our Lord.'

v. 24. 'Therefore, when they come your way, receive them and show to them (before all) the reality and truth of your love to Christ, to others and to me. Show also that I have good reason for boasting about and being proud of you.'

17

God loveth a cheerful giver

2 Corinthians 9:1-15

In this chapter Paul continues his teachings on the subject of giving, with directions concerning the acceptable way and manner in which this grace should be performed, as well as some fresh arguments and encouragements for being diligent in the grace of giving.

v. 1. Paul thought it unnecessary to say much more to them about the offering or collection to be received for the poor and needy. He had covered the subject quite well and had sent three brethren to them, who knew the subject well and were capable of instructing them.

v. 2. He also was well acquainted with their willingness and had boasted of their zeal and enthusiasm in this matter to the churches of Macedonia. He told these other churches that Corinth was prepared last year to get on with this business, and this stimulated the majority of them to do likewise.

v. 3. Yet, knowing the frailty and changeableness of human nature, knowing the power of the enemy, knowing that men are prone to grow cold and indifferent and knowing the need for constant encouragement and teaching in spiritual matters, Paul sends the three brethren on their mission to Corinth (Matt. 26:41; Heb. 3:13, 14). 'I want you not only to be ready in heart, but in hand, lest our boasting of you be in vain.'

v. 4. Paul writes, 'If I should come there and some of the brethren from Macedonia (to whom I had spoken so proudly of your charitable work) should come with me and find that you had done nothing, only talked about giving and sharing, I would be ashamed, to say nothing of your own embarrassment.'

v. 5. 'Therefore, I thought it necessary to send Titus and the brethren to you before I came down, that they might make arrangements in advance for this gift of yours which has been so much spoken of, that it may be received and ready. It must be a willing and generous gift, not a matter of extortion nor given reluctantly' (Exod. 35:5; 1 Chron. 29:9).

v. 6. A covetous person may think when he gives money, goods and alms to others that the amount given may be charged to loss, but not so! It is no more loss than the seed planted by a farmer is lost. The farmer must turn loose of the seed, give it up and bury it in faith that God will multiply it according to his will. So it is with giving. We willingly part with our gifts generously, sharing that which God has placed in our hands, knowing that he will supply our needs according to his will. The farmer must also be free and generous with the seed, for the more seed sown, the greater the harvest. If we give sparingly and grudgingly, we will reap the same, but if we are moved by God's grace so that blessings may come to others and we give generously, we shall also reap bountifully.

v. 7. 'Let every person (not just the prosperous or a few) give as he has been led of the Spirit, as he has made up his own mind, as he has determined in his own heart and, of course, in proportion as God has blessed him. Let him give cheerfully and joyfully, not reluctantly nor out of duty and necessity, for God loves, takes pleasure in and blesses a willing, cheerful giver' (Prov. 22:9).

v. 8. Generous men do not lose by giving to others, for God is able to make all sorts of gifts (both spiritual and temporal) come their way (James 1:17; Phil. 4:19). 'As you are enabled by God and moved in your hearts to give, the Lord will provide for you in all things and will also enable you to abound in other good works.'

vv. 9, 10. This is a quotation from Psalm 112:9 and declares that the benevolent person who is merciful, generous and gives to others shall be blessed of God, and the fruit, influence and results of his work and example will live for ever. 'God, who provides seed for the sower and bread for food, is both able and willing to supply you with whatever you need and bless your acts of kindness for his glory and the eternal good of those to whom you minister.' It is God who gives us a willing heart, who supplies us with means to give and who uses the gifts we give for his glory.

v. 11. Works of charity and grace do not impoverish us, but rather are means to enrich us. Can a man lose by doing that which pleases God and that of which our Lord himself is the great example? (2 Cor. 8:9.) Give liberally with humility and simplicity, and God will enrich you in all things and your generosity administered to others will bring forth much thanksgiving to God.

v. 12. The two great ends of every believer's life are the glory of God and the good of others. As Paul and the apostles disperse the gifts to needy people, both of these ends are served. The needs of many are met and the people glorify God and give thanks to him.

v. 13. Most believe that this collection and these gifts were for the poor believers in Jerusalem and, being sent by these Gentile churches, would only cause them to glorify God the more and be strong proof of the Gentiles' subjection to, and love for, the gospel of Christ. True Christianity is a submission to the gospel of Christ, is evidenced by labors of love and works of charity and results in praise and glory to our God (Matt. 5:16).

v. 14. 'Those whose needs are supplied by your generosity will respond and make the best return they are able, by loving you, longing for your presence and fellowship and praying for you.'

v. 15. 'Thanks be unto God for his unspeakable gift, our Lord Jesus Christ -- the giver of every gift, the fountain of all blessings and the only Saviour of sinners.' This gift is indescribable, inexpressible and beyond telling.

18

The weapons of our warfare

2 Corinthians 10:1-7

Paul met with much opposition at Corinth from false preachers and teachers. He had many enemies there who boasted in themselves and refuted both Paul and his doctrine. They envied him and did all that they could to undermine him and lessen his influence. They represented him as a harsh, mean-spirited man and insinuated that he had neither the authority nor the courage which he claimed. In this chapter he vindicates himself and arms the Corinthians against these self-seekers.

v. 1. Paul's enemies evidently had charged him with being meek, gentle and humble when he was present with them, but when he was away, he wrote forceful, bold and condemning letters. Is not this the example of our Lord, who never compromised the truth about men, yet was meek and gentle, kind and patient toward all? When we find ourselves inclined to be rough or angry with men, let us think of the gentleness of Christ, be sensible of our own infirmities and yet be bold in our quest for Godliness in spirit and deed (2 Tim. 2:24, 25; 4:1, 2).

v. 2. He urges them to hear him, follow him as he follows Christ and submit to his teaching, that he might not, when he comes among them, have to use that power and authority given him by Christ (Heb. 13:7, 17). He does not want to deal boldly with them all in general, as he plans to deal with some who have accused him of acting according to the flesh (1 Cor. 4:21). These false preachers accused Paul of the very thing of which they were guilty, that of seeking his own worldly interest and secular advantage and employing craftiness and fleshly wisdom and methods to accomplish it (2 Cor. 1:12).

v. 3. There is a difference in walking in the flesh and walking after the flesh or warring after the flesh (Rom. 8:1, 4-6). Every believer walks in the flesh, in the body, in a state of imperfection, attended with many weaknesses and infirmities, but he does not walk after the flesh in that his fleshly appetite, desires and pride are not his end, goal and objective. The glory of God and a godly way of life are the desires of every renewed heart (Phil. 3:10-14). Nor does the believer war after the flesh! The work of the ministry and the Christian life are spiritual warfare (1 Tim. 1:18; 6:12; 2 Tim. 2:3, 4), but this battle is not fought upon fleshly principles, using fleshly methods, nor yet for fleshly honour and glory. We seek his glory and the true salvation of sinners (Jer. 9:23, 24; 1 Cor. 10:31).

v. 4. The goal of the Christian ministry is not carnal but spiritual. We seek not lip-service from men but heart love to Christ. It is not our goal to bring men to outward morality and reformation alone, but that they might be new creatures in Christ, delivered from the kingdom of evil to become bond-slaves of Jesus Christ, motivated to holiness and godliness by new and spiritual inward principles. Therefore, our weapons and methods are not carnal nor of the flesh, but spiritual (John 6:63). The strongholds of Satan are ignorance, prejudice, vain imagination, carnal wisdom and beloved lusts. These can only be pulled down by the mighty Spirit of God, bestowing grace and life through the gospel. Our weapons in this warfare are the sword of the Spirit (the word of God), prayer, gifts of ministering and love to (Christ and his people (Eph. 6:11-15). We dare not depend on anything the flesh can produce. If God does not work in us and through us, we labour in vain.

v. 5. The preaching of the gospel of Christ is the power of God to destroy the strongholds of Satan in the minds and hearts of men, casting down every proud thought of self-righteousness, every high and lofty reasoning of human wisdom, as opposed to his revealed truth, every reliance on our works or deeds which might be a rival to his grace in Christ, every high and haughty look or feeling of confidence in what we were or have become, and bringing us, mind and heart, thought and attitude, into a full and complete dependence upon and obedience to Christ Jesus (1 Cor. 1:26-31; Col. 2:9, 10). Repentance is the gift of God; faith is the gift of God; eternal life is the gift of God. All that we are, know and shall ever be are gifts of God and the work of God in us through, by and for the glory of our Lord Jesus (Eph. 2:8-10). We have nothing of which to boast in the flesh (1 Cor. 4:7). What we do is in response to what he has done in us and for us (1 John 4:19).

v. 6. The apostle refers here to church censure and excommunication to be exercised upon those who depart from the gospel of God's grace. Paul would not tolerate another gospel, the dishonoring of the name of Christ, nor a disorderly walk among church members. These offenders are to be dealt with by the church, not hastily, but prayerfully, patiently and only after our own submission and obedience to Christ are secured and complete. Church censure and excommunication are painful but necessary where the honour of Christ, the glory of God, the well-being of the church and the testimony of the gospel are concerned.

v. 7. 'Do you look upon and judge men by outward appearance?' (1 Sam. 16:7; Luke 16:15.) Are you so weak in spiritual wisdom that you judge men by their faces, their outward appearance, their claims and their voices and words? A man may appear to be gracious and not have the principle of grace in his heart. A man may appear to be learned in the Scriptures and not know Christ. Don't be misled by the outward appearance of some; redemption is a heart work. 'If any among you is confident that he has an interest in Christ, is redeemed by his blood and is a believer, let him reflect and remind himself that on the same basis (which is the mercy and grace of God in person and work of Christ) we, too, have a saving interest in him.' We must not think that none belong to Christ but ourselves. By the grace of God we are what we are, and his grace is effectual to save even those who differ from us.

19

He that glorieth, let him glory in the Lord

2 Corinthians 10:8-18

Paul defends his ministry against the false preachers who despised him, opposed him and judged him by appearance. Spurgeon once said, 'The best way to expose a crooked stick is to lay a straight stick down beside it.' Every generation is plagued with false preachers and religious hucksters (Matt. 7:15; 2 Peter 2:1-3).

v. 8. When God calls a man to be a prophet, an apostle, an evangelist or a pastor (Eph. 4:11-13), he is pleased to give that man gifts, ability and certain authority (2 Cor. 13:10; Heb. 13:7, 17). This power is not for the destruction, oppression, nor discomfort of the flock, but for their edification, to promote their faith, holiness, comfort and eternal salvation. Paul was not ashamed to speak of, nor to exercise this authority. Let all who have office or authority in the church remember that with authority goes responsibility to edify and unify, not destroy.

vv. 9, 10. This was the charge against Paul which came from his enemies and false preachers: 'When he is absent and writes to the church, his letters are weighty, powerful, forceful and demanding of obedience to God, yet when he is present, he does not impress men with his appearance, grandeur and forceful oratory, but rather his bodily presence is small, frail and old, and his speech is humble, without impressive persuasion and contemptible to those who are looking for a hero to worship.' What they thought to be an insult to Paul was a strong recommendation of his true call of God (1 Cor. 15:9, 10; Eph. 3: 8; 1 Tim. 1:15; Phil. 3:3). God never intended us to be impressed with men, to adore men, nor to be obsessed with preachers, but to worship only Christ (2 Cor. 4:7; 1 Cor. 2:4, 5).

v. 11. Paul declares, 'But those who judge by appearance only and think, because I walk in humility before God and men, that I am not an apostle with due authority, let those people realize that what I say in letters, I will put into deeds when I am present.' There comes a time to deal forcefully with rebellion and disobedience (1 Cor. 5:4, 5).

v. 12. Paul refuses to evaluate either himself or his ministry by the method used by these teachers of false religion to commend themselves. They were pleased with themselves, prided themselves on their righteousness and estimated their value in the kingdom of God by comparing themselves with themselves and others. Paul denounces this as unwise (Isa. 65:5; Luke 16:15; 18:9). If we have any grace, gifts, or ability, they are given and sustained by God, and even at our best we are all altogether vanity in his sight (l Cor. 4:7; Ps. 39:5). Feeding our egos by comparing ourselves with others is foolish.

v. 13. They had among them men who boasted immeasurably, or beyond the gifts which they had. Paul had a better rule for his conduct: not to boast of any gifts, graces, or authority other than those God had obviously given to him and not to go beyond his God-given commission as to duties and place of service. His authority and ministry included the Corinthians. What an important lesson for all believers! Each member of the body has a place and a service to perform. Learn what it is and seek not to be otherwise nor to envy another (1 Cor. 12:12-18).

v. 14. Paul declares that he had not gone beyond the bounds set for him by the purpose and providence of God in edifying and instructing the church at Corinth, for he was indeed sent by God to them (Acts 18:l, 9-11). Another evidence of his being in the will of God by ministering among them was that God had blessed his labors with success (Matt. 7:16).

vv. 15, 16. When Paul rejoiced in the Corinthians as his children and converts (whom he had begotten through the gospel of Christ), he was not taking credit for the labors of other men, as did these false preachers, who, when they came to Corinth, found a church planted with many believers. Yet these men claimed the Corinthians as their own, belittled Paul, and troubled the church with their errors. His hope concerning this church was that as they were grounded in truth and grown in spirit, his field of labour would be enlarged greatly, and both he and they would be the instruments of God to preach the gospel in regions beyond, where the name of Christ was not known. He was not interested in interfering with, nor boasting in, work already done by others before he came on the scene.

v. 17. But none of us really has anything in which to glory (Jer. 9:23, 24; 1 Cor. 1:29-31), neither Paul who planted nor Apollos who watered, for it is God who gives the increase (1 Cor. 3:5-7). We have no reason to glory in ourselves nor in our works, but only to thank, praise and give glory to God, who is pleased to use human vessels to accomplish his divine purpose.

v. 18. It is not the man who praises and commends himself who is approved and accepted, but it is the person whom the Lord enables, approves and commends (Prov. 27:2). Self-commendation means nothing; rather than lifting us, it really lowers us in the estimation of true believers and is nauseous to God.

20

The simplicity that is in Christ

2 Corinthians 11:1-8

In this chapter Paul continues to expose the false teachers in the churches who sought to lessen his influence and who were preaching another gospel. He calls them false apostles, deceitful workers and ministers of Satan. In denouncing these false apostles, he feels it necessary to defend his apostleship and his ministry among the Corinthians and to call their attention to his dedication to the gospel of Christ and his own sufferings in the service of Christ.

v. 1. Matthew Henry wrote, 'As much against the grain as it is with a proud man to acknowledge his infirmities, so much is it against the grain with a humble man to speak in his own praise.' What Paul here calls 'my folly' is his effort to speak in his own defense and his own commendation. This is foolishness unless a man has a good reason. Paul knew that he had a good reason, which was to preserve these believers from being corrupted by false preachers who had crept in among them. He knew that he was the Lord's messenger to the Gentiles (Acts 9:15, 16), and he knew the tragic results if these men were successful in discrediting him, so he begs them to bear with him as he speaks of himself and the ministry God has given him.

v. 2. Jealousy is a feeling within a person which demands exclusive loyalty and resents a rival or competitor for the affections or attention. Paul's jealousy toward the Corinthians was not so much on his account nor with a selfish motive, for he called it a 'Godly jealousy'. He was instrumental in bringing them to Christ, to believe on him and to he joined with him in union as a husband and wife are one (Eph. 5:23-25). He desired to present them to Christ, and only to Christ, as a chaste virgin comes to her husband, single in their love to him, sincere and upright in their worship of him and faithful, not having their minds and hearts distracted in any way from him by these false teachers of law and self-righteousness (Gal. 6:12-14).

v. 3. This godly jealousy in Paul was a mixture of love and fear. He loved them, deeply desired their eternal good and feared lest they should be corrupted by these deceivers. Satan used the serpent to seduce Eve from her obedience to God (Gen. 3:1-6). He was crafty, skilful and deceptive, as are those men who do his bidding under the guise of righteousness (vs. 13-15). Believers are complete in Christ, who, of God, is made unto us wisdom, righteousness, sanctification and redemption. Satan's one goal is to corrupt the mind and turn the heart away from this singleness or simplicity of Christ. It matters not to him if it be law, morality, tradition, ceremony, or whatever (good or bad), just so as there is a rival for Christ's pre-eminence and his sufficiency. Christ plus anything in redemption is not the gospel of God's glory and grace (Col. 2:9, 10) but is another gospel (Gal. 1:6, 7). The foundation of great Reformation was the Scriptures alone, grace alone and Christ alone. Nothing needs to, or should he added to these (Rom. 5:1, 2; 2 Cor. 5:21). In Christ believers are perfectly justified and righteous before the Father.

v. 4. Some interpret this to mean that 'If some particular preacher comes to you preaching another Jesus, another spirit, or another gospel which is more for the glory of God and the comfort of believers than the Christ, the Spirit, and the gospel which Paul preached, you might well follow and honour him.' I cannot imagine Paul even supposing such a ridiculous thing, since there is one Lord, one Spirit and one gospel. But Paul was troubled became he knew that these false apostles were preaching another Jesus, another spirit and another gospel, which was a mixture of works and grace and of law and faith, and he was greatly concerned lest the people hear these men and be persuaded by them to turn from the simplicity of Christ (1 Tim. 2:5; Eph. 4:4-6). How prone the flesh is to listen to the wrong voice and reject the true messenger? (John 5:43.)

v. 5. 'You would do well to bear with me, for I am not one degree inferior to those who were apostles before me (2 Cor. 12:11), such as Peter, James and John.' This he says in answer to those who questioned his apostleship, since he was not with the original twelve (Gal. 1:17; Rom. 11:13), and also to show how foolish the Corinthians were to prefer these false preachers before him.

v. 6. The apostle Paul was intelligent, highly educated, skilful and at home among kings or common people (Acts 22:3; 26:24). However, he did not in his public ministry use philosophy, human wisdom, flowery words and oratory, but spoke in the plain, popular style of the common people to whom he ministered (1 Cor. 2:1-5). Though I seem to some to be simple in my speech (2 Cor. 10:10), yet I am well taught in the knowledge of Christ and his word' (Gal. 1:11, 12). Too often flowery words and sermons are used to cover a deficiency in the knowledge of Christ. Even our blessed Lord spoke to the people in parables, stories and illustrations which they understood in their heads, if not in their hearts. 'God has been pleased to own my ministry among you,' he declared, 'and clearly reveal to you, by your own conversion and growth in grace, that he sent me, and my gospel is his gospel.'

vv. 7, 8. It seems that some in this church highly valued the false apostles, who compromised the gospel, flaunted themselves in pride and authority and made merchandise of the people, and they treated with contempt this true servant of Christ, who had freely and humbly preached the gospel to them. He asks, 'Where did I offend you? Was it because I came to you in fear and trembling, without pride and arrogance, using a popular tongue suited to the common people, working with my own hands as a tent-maker, that I might not be a burden to you? Rather than being offended, you ought to be grateful. I took wages of other churches and accepted more than their share of my support to preach to you' (1 Cor. 9:13-15). What fools we are to judge things spiritual by outward appearance and claims of men! (2 Cor. 10:7, 18.)

21

Speaking in defense of

the ministry of God's servant

2 Corinthians 11:9-21

v. 9. There are always those who are eager to charge the ministry or churches with covetousness, greed and 'being in religion for what they can get out of it materially'. When Paul ministered in Corinth for nearly two years, he deliberately took nothing from them in order to dispel any doubts concerning his one objective -- to preach the gospel for the glory of God and the salvation of sinners. He made tents for a living (Acts 18:1-3) and received help from the brethren in Macedonia. He had never been a burden to them and resolved never to be.

vv. 10-12. Mature 'believers are taught by the Spirit and the word of God that those who study, preach and labour in the gospel are to live by the gospel and are to be supported comfortably by those to whom they minister (1 Cor. 9:11-14; Gal. 6:6). Paul was determined to take nothing from the Corinthians, but to labour at his own expense, as he did in Thessalonica (1 Thess. 2:5-9). He informed them of the reason for this conduct and the reason why he boasted openly of the fact that he preached without change to them. It was not because he did not love them, nor was unwilling to receive tokens of their love and friendship, but it was to avoid giving his enemies occasion to accuse him of preaching to enrich himself. This put the false apostles, whether rich or poor, on the spot. They claimed to be equal or superior to Paul, so, in the light of his willingness to be abased or to abound, to labour with his hands and to take nothing from men, let us see if they will work on the same terms that Paul worked -- only for the glory of God and the eternal good of men.

v. 13. Unfortunately, there have always been and are now many 'false apostles' (Matt. 7:15, 16; 2 Peter 2:l-3; 1 John 4:1), who pretend to be sent of God, but are not. They are 'deceitful workers', who not only lie about their call and serve themselves and not Christ, but they handle the word of God deceitfully (2 Cor. 4:2). They never were apostles of Christ; they only pretend to be.

v. 14. This is no marvel nor strange thing; for Satan himself, in order to deceive men, appears as a messenger of light, truth and righteousness. Pretending friendship, he designs ruin; under a cloak of religion and morality, he promotes evil; under a show of partial truth, he introduces great error, idolatry and superstition. Too many people look for Satan only in bars, nightclubs and dens of open evil. This is more of his deception. He does his most effective work in the pulpit, in religion, promoting self-righteousness, tradition and substituting any hope other than Christ's righteousness and effectual sin-offering, which is the sinner's only hope (Heb. 10:14-18).

v. 15. Since Satan, in order to receive men, pretends to be what he is not, so those who are his ministers, who seek their own profit and not the glory of God or men's salvation, will pretend to be what they are not. They pretend to be ministers of righteousness, but if you examine carefully, you will find that the righteousness they preach is not the righteousness of Christ but the righteousness of law, human works and deeds of religion (Matt. 5:20; Rom. 3:19-23; 10:l-4). Their end will with their deeds, or their reward at last will be according to their works.

vv. 16, 17. Referring back to what he said in verse 1, Paul expresses the hope that no man would think him to be unwise and guilty of foolishness in commending himself and his ministry to them and vindicating himself against the false apostles. If they did not think him to be a fool, then he asked them to bear with him in this folly; for he felt it necessary for the sake of the gospel and for the good of the church not to allow these insinuations against him to go unchallenged. He did not have a special command of God to defend or commend himself. God's servants are taught to be humble and to commit their ways unto the Lord, but Paul felt that the glory of God and the best interests of the church would be served by his speaking plainly about his credentials, even if some thought it to be foolish boasting.

v. 18. It is a fact that most men glory with respect to things external, such as their birth and families, their riches and possessions, their beauty and strength, or their education and influence. The apostle says, 'I will gory also, not in these things, but in the grace of God in me and the power and gifts of God upon me' (Jer. 9:23, 24; Phil. 3:4-9). Paul detested this sort of thing, for he kept saying, 'I speak as a fool' (vs. 21, 23), but he felt it necessary to call attention to his integrity in the word and put to silence these false preachers.

vv. 19, 20. 'Notwithstanding all of your so-called wisdom' (1 Cor. 4:9, 10) (the Corinthians prided themselves on both their natural and spiritual wisdom), 'you gladly bear with these false preachers, these proud boasters who bring you again under the bondage of the law and works, who exploit you, who take your money and possessions, who proudly exalt themselves over you and who belittle you like a slap in the face' (Gal. 2:4; 4:9). All of this was taken in good part by many so that they rejected Paul and came under the influence of these false preachers.

v. 21. Paul says, 'I reply to the reproaches they bring against me, claiming that I am weak and contemptible, for indeed I am less than the least of all, the chief of sinners, but not in my doctrine or in the ministry I have among you, for where any man may be bold, I am bold! I speak foolishly as does anyone who speaks to his own praise, but I must tell you the truth that you may know God has sent me.'

22

If I must needs glory

2 Corinthians 11:22-33

For the glory of God, for the sake of the gospel, for the good of the church at Corinth and to expose the false prophets for what they were, Paul continues to vindicate himself and to defend his ministry and his message of justification by faith (Rom. 3:28). They said that he was weak and contemptible, that his speech was rude and they urged the people to reject Paul and follow them. So Paul was forced to expose them (vs.12-15) and defend himself (vs.16-18).

v. 22. 'Are they Hebrews? So am I.' Evidently these false preachers were Jews who sought to bring into this Gentile church their traditions and impose on the Corinthians the ceremonies and requirements of the law (Col. 2:16, 17; Gal. 3:1-3; 5:1-6; Rom. 10:4). They boasted that they should be heard because they were Hebrews, descendants from Jacob (Israelites) and sons of Abraham (John 8:33). Paul declared that his credentials in this regard matched theirs (Phil. 3:3-7).

v. 23. 'Are they ministers of Christ?' Paul might have denied that they were true ministers of Christ, since they did not preach Christ, they put down the true apostle to the Gentiles and they sought their own things, not the things of Christ nor the good of the church. This a minister sent by Christ would not do! But Paul chose not to do battle with them on this point (by pointing out their inconsistencies and errors) but rather to show in himself the spirit, sufferings, motives and dedication to Christ and the church which are characteristic of a genuine apostle and preacher. He regretted having to commend himself ('I speak as a fool'), feeling that it would be misunderstood (vs. 16; Prov. 27:1, 2), but there was a reason for it -- to stop the mouths of these vain boasters. He was more than a minister of the gospel; he was an apostle who labored more and suffered more then even the other eleven apostles. Therefore, he was far superior to these who found fault with him.

1. 'In labors more abundant.' He traveled more, preached and wrote more, established more churches and even worked with his own hands. He was a tireless evangelist.

2. 'In stripes above measure.' He suffered more for the gospel (being beaten, whipped and unmercifully afflicted) than any other.

3. 'In prisons more frequent.' Who spent more time in prison for the sake of the gospel than Paul? Certainly not these false apostles!

4. 'In deaths oft.' He was always in danger of death. The afflictions, evils and dangers to which he was constantly exposed threatened death (2 Cor. 1:8.10).

vv. 24-27. In proof of his love for Christ, his dedication to the gospel of God's glory and grace and the fact that God had counted him faithful in the ministry of the word, the apostle reveals some of the things he had suffered for the testimony of God. Paul was the apostle of the Gentiles and for that reason was hated of the Jews and among the Gentiles he also met with great persecution. Five times he was whipped by the Jews (Deut. 25:1-3); three times he was beaten with rods (Acts16:19-23); once he was stoned (Acts 14:19); three times he suffered shipwreck (we read of only one -- Acts 27:18-44). 'A night and a day I have been in the deep' may refer (as some say) to a dungeon, but most likely it refers to being adrift on the sea after a shipwreck. If he journeyed by land or by sea, he was always in danger, for it seemed that everyone wanted to silence his voice. Satan used every means, from bandits to false brethren in the church, to add to the toil and hardship of Paul. He suffered hunger, thirst, cold, exposure and lack of clothing. When we are tempted to complain of our lot in life, it would do well for us to review these verses and consider how little we have suffered for what we believe (Heb. 12:4).

v. 28. Besides those afflictions and trials which were brought upon his flesh and body (his outward man) by people who had no relation to Christ or to the church (1 Cor. 5:12, 13), the apostle was burdened in heart and mind with the care of all the churches. He was not an ordinary pastor with the responsibility of preaching to and overseeing one church, but he was the Lord's apostle in these earliest days of the conversion of pagan Gentiles, who had to be taught the ways of Christ, and the conversion of traditional, legalistic Jews, who had to be taught that Christ was the fulfillment and the end of the Mosaic law. Not having the completed New Testament as their rule and guide, all of these early churches looked to Paul and the inspired apostles for guidance, instruction and correction.

v. 29. 'Who is weak that I do not feel his weakness?' There was not a weak believer struggling with problems of foods, days, inner conflicts, or temptation, with whom Paul did not sympathize (Rom. 12:15). There was not an offended believer, hurt and wounded by what he did or said or by the words and actions of someone else, that did not cause Paul pain and grief until the cause of the offence was removed. This oneness with, and compassion and sympathy for, members of the body of Christ are not only the minister's responsibility, but should be the feeling of all believers (1 Cor. 12:25, 26).

vv. 30-31. What Paul says in those verses is that if he must commend himself and if it becomes necessary for him to prove his apostleship and the integrity of his ministry, he will do so, not by pointing to his unusual gifts, such as the different languages he spoke, miracles he had performed, churches he had established, or the great numbers of people who had been saved by his gospel, but he chose to glory in the things he had suffered for his faithfulness to the gospel and to glory in his genuine love and concern for the people of God. He calls on God as his witness that he speaks the truth (Rom. 1:9; 9:1-3).

vv. 32-33 He mentions one incident in the past in which he was in great danger, but God delivered him. This was his first great difficulty and the rest of his life was more of the same (Acts 9:21-25).

23

My grace is sufficient for thee

2 Corinthians 12:1-9

The apostle Paul continues in this chapter to vindicate himself and his ministry against the false preachers, taking notice of a very remarkable and unusual experience with which God favored him and of the method God used to keep him humble and to keep him from being exalted. Yet for all this, he chose rather to glory in his infirmities and hardships for the sake of the gospel.

v. 1. It is neither comely nor is there anything to he gained by our boasting in our works, our gifts, or our accomplishments (Jer. 9:23, 24), nor would Paul do it except when it was necessary for the glory of God and the overall good of the church. Having spoken of his hardships and great sufferings for Christ, he comes to visions and revelations which God gave to him. His conversion was the result of what he called a 'heavenly vision' (Acts 26:19). At Troas a vision appeared to him, in which a man of Macedonia called him there to preach (Acts 16:9). The Lord spoke to him in a vision, revealing to him that he should remain in Corinth, for God had much people there (Acts 18:9, 10). These visions were for his instruction, direction and encouragement in the ministry of the gospel. We have no need of special visions and voices from heaven, for we have the completed word of God. All that we need in order to know Christ and have eternal life is revealed by the Holy Spirit through the word of God (Rom. 10:17; 1 Peter 1:23).

vv. 2, 3. Paul speaks of himself in the third person instead of the first. The men whom God used to write the Scriptures often did this. Verse 7 clearly indicates that he referred to himself. He says, 'I knew a man in Christ,' that all the glory and honour might be to Christ, for no heavenly blessing nor heavenly revelation can come to any man except in, by and for the glory of Christ (Eph. 1:3). Paul was taken up to 'the third heaven', the seat of divine majesty, the abode of holy angels, where the glorified Christ is and where departed believers go following death. In verse 4 he called it 'paradise' (Luke 23:43). Some say the third heaven is above the heaven where the birds fly and above the starry heaven which is adorned with stars and planets. Whether he was taken there in body and spirit, or in spirit only, he did not know -- only God knows!

v. 4. Paul did not speak of what he saw there but only of what he heard, calling the language and words unspeakable (either impossible for a man to utter, or impossible for men in the flesh to comprehend, or both). Though they were spoken in the presence of a man, yet they could not be spoken by him! Not that it would be sinful for him to speak these heavenly words, but that it was impossible for him or for any earthly creature to understand, enter into, or participate in this heavenly state until they are changed to his likeness (1 Cor. 15:50, 51). This exposes as falsehood the testimonies of people today who claim to have died and who come back telling what they saw and heard. Heavenly glories are as impossible for the human mind to comprehend and express as music, art and science sure above the understanding and communication of a dog. Only glorified people can speak of or understand the true glories of heaven.

v. 5. In this experience the Lord greatly exalted and honored Paul, and though he might and did lawfully glory and rejoice in the Lord who had so highly favored him, yet he knew that it was not owing to any merit or worthiness found in himself. He found all grace and mercy in Christ and only for the glory of Christ. If he gloried in anything of himself in his present state, it would be in his infirmities and weaknesses, those things which he had suffered for the glory of God. He had been faithful to the gospel even under the most difficult circumstances (2 Tim. 4: 5.8).

v. 6. Again the humility of the apostle shines forth in this verse for he says, 'Should I have a mind to boast or glory in this unusual experience, I would not be a. foolish braggart (as some might interpret it); for I would be telling nothing but the truth -- a true account of what really happened. But I forbear, suppress any desire to relate all of the revelations and visions God has given me, lest anyone should take me to be more than I am -- a sinner saved by the grace of God' (Eph. 3:7, 8; 1 Tim. 1:15; Rom. 7:24).

v. 7. God took care of any tendency in Paul to be proud or puffed up over the greatness of his gifts and revelations by giving him a thorn in the flesh. Pride is naturally in every man's heart and believers are not without it; therefore, to prevent this sin, which God hates (Prov. 6:16, 17; 16:18), God gave Paul a thorn in the flesh, a messenger of Satan to harass him. We know that God permitted this affliction; we know that it had to do with Paul's flesh (human nature). Whether it was sickness, weakness, temptation, lust, or appearance, we do not know, but we know that it was a messenger of Satan, or, as God was pleased to put Job in the hands of Satan, he was pleased to allow Paul to be tried sorely and afflicted by the angel of hell. The plain and evident purpose for this severe trial in the flesh was to keep Paul from becoming proud, puffed up and exalted above measure. Instead of being a hindrance, this thorn was a help to the apostle, as our infirmities, afflictions and trials are for our eternal good (Rom. 8:28; 1 Peter 1:6, 7).

vv. 8, 9. Three times in definite, dedicated and sincere prayer, Paul asked God to deliver him from this affliction, to remove it from him, but the Lord refused, telling Paul that his grace was sufficient to support him, strengthen him and uphold him under any trial or circumstance. Besides, God's strength and grace are never more glorified or appreciated than when we realize our own weakness and inability! Therefore, Paul said, 'I will all the more rejoice in and accept my weaknesses and infirmities, that the power of Christ may rest upon and be revealed in me' (2 Cor. 4:7).

24

We seek not yours, but you

2 Corinthians 12:10-21

When Paul prayed three times for God to remove the thorn in his flesh, the answer God gave him was wonderfully satisfactory to him. 'My grace is sufficient for you,' to strengthen, comfort and bear you up under and through whatever trial or affliction it is my purpose for you to experience (Phil. 4:11-13). The Lord's strength and grace are more manifest, are more glorified and are more appreciated in the light of our weaknesses (Luke 7:47). Paul considered himself to be a weak, feeble, sinful creature and the power and grace of Christ to be his refuge, his salvation, his shield and his strength.

v. 10. 'Therefore,' he said, 'I take pleasure in the infirmities of the flesh, in reproaches from Satan and men, in the common necessities of life (such as hunger, thirst and nakedness), in persecutions from the enemies of the gospel (whether in the church or out), in distresses of mind and heart and for all things that I am called upon to suffer for Christ's sake; for when I am weak in myself and aware of my inability and the arm of flesh provides no help, then my Lord strengths me, meets my need and reveals his grace, and this is my real strength.' When we have nothing to say, to contribute, or to find comfort in, we will look to Christ and find that in him are all things! To live, we must die; to be full, we must be emptied; to be rich, we must become poor!

vv. 11, 12. Paul declared that in calling attention to his revelations, his office and his sufferings, he felt like a foolish person, for it was against the principle of grace, against his humble spirit and against the truth of divine providence for him to boast (1 Cor. 4:7). But these people forced him to do it by listening to the false preachers and taking sides against Paul. They ought to have spoken in his defense, for he was the instrument of God in their conversion, and he was not one whit behind the greatest apostles in call, gifts, labors, or suffering, though in himself he knew that he was nothing (1 Cor. 3:5-7; 15:9, 10). Indeed, the signs and credentials of a genuine apostle were performed among them by Paul and revealed in wonders and mighty deeds (Rom. 15:16-19; Heb. 2:3, 4).

v. 13. 'You have not been neglected, not treated any differently than the churches where Peter or James or the other apostles ministered. You have heard the same gospel, witnessed the same miracles and been enriched in the same spiritual gifts. The only difference is that I took no financial support from you, but provided for my own support by laboring with my hands. If this offended you, I apologize' (2 Cor. 11:7-9).

vv. 14-15. Paul planned to visit them again and lets them know that he was coming to them with the same resolutions, not to be a financial burden to them. His chief reason for this determination was to impress upon them the fact that his only concern was their salvation, their growth in grace and their fellowship in Christ, not material, nor physical, nor personal gain for himself. He looked upon them as his children and, though children ought to help parents who are in need, yet it is the duty of parents to provide for children. He declared that he loved them so exceedingly that he would spend all that he had and be willing to labour and even die for their spiritual welfare, though it seemed that the more he loved them, the less they loved him.

vv. 16, 17. 'You must admit that I did not burden you at all, and the false accusers will admit it also, but they suggest that I was crafty and sly, making use of other persons to get your money, while I professed to preach the gospel freely.' Paul desires them to name even one person of the many messengers he sent their way who had received anything from them for him. Enemies of the gospel seek their own and are not only cruel in their accusations, but usually have no regard for truthfulness.

v. 18. He urged Titus to visit them and sent a brother with him. He asked, 'Did Titus take advantage of you in any way? Did he not act in the same spirit in which I acted and take the same steps, seeking your good and not his own?' God's true ministers all are of the same spirit. They seek the glory of God and the good of the church, not their own gain, glory, or welfare (1 Tim. 3:1-7).

v. 19. Did Paul speak all these words about his ministry, his labors and his sufferings only to defend himself against false charges, to build himself up in their eyes, or to gain their favour? No! It was for their sake, for their edification, because he loved them, that they might be grounded on the true foundation, the Lord Jesus Christ, built up and established in the faith of the gospel. He spoke in all sincerity, without deceit, before God as one in Christ. He was fearful lest they be led astray by listening to the wrong voice. God speaks through men, but since there are so many false preachers; we must try them and their message (1 John 4:1-3; Rev. 2:2).

vv. 20, 21. Paul closes this chapter by expressing the fear that when he visited them again, he would find things in the church not honoring to Christ and contrary to holiness, such as quarreling, envy, wrath, strife, selfishness, gossip, pride and disorder. 'If I find you in these things, you will not find me to be so co-operative, but quite severe in my dealings with those who will not repent of their sins and walk in Godliness.' This would cause the apostle great distress, grief and sorrow of heart to have his visit concerned with discipline instead of comfort. 'Put away these things from among you and walk together in love and purity, that the name of Christ be not slandered' (Eph. 5:1-4).

25

Examine yourselves

2 Corinthians 13:1-14

v. 1. Some understand the words, 'The third time I am coming to you,' to mean his one visit to them in person (Acts 18:1, 9-11), his first epistle and now this second epistle. This is probably what he meant, for he called to their attention the law concerning witnesses in any matter (Deut. 19:15). Our Lord also referred to this rule in Matthew 18:15, 16. The gospel he preached, the things he taught, the way of life he had called them unto and the correction and rebukes for their errors had all been established by the Spirit of the Lord in the mouth of two or three witnesses (John 5:31-39; 1 John 5:7, 8). We would do well to use the same rule in all matters before us today.

v. 2. He means that he had in the first epistle faithfully told them of the evils that existed among them (the divisions, false preachers, fornication, going to law with one another, divorce, misuse of gifts and bad behavior at the Lord's Table) and had warned them to correct these errors. Now, being absent, he writes the second time to the whole congregation, and especially to the guilty parties, that if these matters are not corrected by the time he comes to them in person, he will use his powers as an apostle to deal with the offenders. This was one of the reasons he had been reluctant to visit them; he wanted his visit to be pleasant and not tumultuous (2 Cor. 1:23). Those who love Christ love and enjoy peace and unity. They do not delight in conflict and division.

v. 3. Some of the members of this church, prompted by false apostles and teachers, had called into question Paul's authority (his apostleship) and had suggested that perhaps he did not speak for God at all. Of all men, these Corinthians had the least reason to question Paul's ministry, for he had been the means and instrument God used to bring them to faith in Christ. Christ's message of grace, spoken through Paul, was certainly not weak but mighty in them. It was the power of God unto salvation to them and was attended among them with signs, wonders and gifts of the Holy Spirit. True converts are living proof that God speaks through a minister. Those who make a false profession are the fruits of false prophets (Matt. 7:15, 16).

v. 4. 'Our Lord is not weak but mighty; his gospel is the power of God unto salvation (Rom. 1:16). His blood is effectual, his righteousness is sufficient, his spirit is invincible, and those whom he has purposed to save will be saved (Ps. 110:3; John 6:37-39; 10:23-30). There was a time when Christ was weak and was crucified in weakness (Isa. 53:1-3). He was made flesh and numbered with the transgressors, but by the power of God he arose and ascended to heaven, where he lives and reigns for ever. We apostles are weak like he was, and for his sake bearing reproaches, persecutions and afflictions as he did in the day of humiliation, but we are strong in Christ (Phil. 4:12, 13) and through Christ, who enables us to perform the gospel ministry (2 Cor. 10:3-5).

v. 5. 'Now instead of examining me and seeking proof of Christ's speaking through me, examine yourselves? Determine by the word of God if you are in the faith of Christ. Don't spend your time proving others but prove yourselves! (2 Peter 1:10, 11). Do you not know your own hearts? If Christ dwells in your hearts by faith, you have become new creatures, his spirit is within you, his graces and fruit are manifested, his love is shed abroad in your hearts and you have a good hope. If not, you are counterfeits, worthless and rejected.

vv. 6, 7. Paul expresses the hope that the Corinthians would know that he was not counterfeit, rejected of God and a hypocrite. He also prayed to God that they would believe the word, love Christ and walk in the Spirit of God -- not just to make him appear to be something great or even to vindicate his claims, but that they might know and love the Lord Jesus and be redeemed even if his ministry was never accepted and men considered him to be a counterfeit.

v. 8. The gospel is true! God is sovereign? The will of God in covenant mercies and the redemptive work of Jesus Christ shall be victorious! Neither Paul, the Corinthians, nor any man, nor all men, nor the forces of evil can do anything to alter God's purpose or defeat his truth. Whether in obedience or rebellion, we contribute to his greater glory! (Isa. 46:9.11; Acts 4:27, 28; Rom. 9:15-18; Ps. 76:10.)

v. 9. The apostle declares that he was glad to be weak, to be afflicted and to bear reproaches for Christ's sake that the power of Christ might rest upon him and result in their becoming strong in faith and active in the exercises of grace (2 Cor. 12:10; 2 Tim. 2:9, 10). This was his desire above all things that they know Christ and reach maturity in faith (Eph. 4:11-15).

v. 10. Therefore, he wrote this epistle while he was absent from them, that they might set things in order among themselves (Phil. 2:12, 13), that when he did visit them in person he would not be forced to use his apostolic authority and rod which the Lord gave him. The Lord put him in the ministry to edify men, not to destroy and trouble them.

vv. 11-14. The apostolic benediction: 'Brethren, be mature believers, not babes which are always in need of correction and rebuke. Be of good comfort in your trials and afflictions, knowing they are for God's glory and your good (Rom. 8:28). Be united in mind and heart, in purpose and affection, live together in peace among yourselves and as much as possible with all men, and the God of love and peace will bless and be with you. Greet one another with mutual love and genuine friendship. Don't avoid others and hold grudges but show your love openly. The saints in other places greet you. The grace of the Lord Jesus Christ and the love of God and the communion of the Holy Spirit be with you all' (Num. 6:24-26).