Paul and companions

After Paul had sent his first letter to the Corinthians, either with Timothy and his companions, or by Stephanas, Fortunatus, and Achaicus, the delegates of the Corinthian congregation, he stayed on in Ephesus for some time. Timothy and Erastus were in Macedonia, intending to go to Corinth as soon as possible; they must, in fact, have made the journey and accomplished its purpose in a very short time, since Timothy was with Paul when he wrote the second letter, 2 Corinthians 1:1. Titus had also been sent by the apostle, 2 Corinthians 7:13-14; 2 Corinthians 12:18, and for his return Paul had waited with great anxiety. At the appointed time, 1 Corinthians 16:5,8, the apostle had departed from Ephesus to go into Macedonia, Acts 20:1. When Titus did not meet him at Ephesus, he continued his journey to Macedonia, where his faithful pupil brought him the news regarding the effect of the first epistle, supplementing the report made by Timothy which had probably been concerned with the affairs of the congregation in general, 2 Corinthians 7:5-6.

Date and context

The news brought by Titus was both good and bad. The presumptuous, malicious sinner had been excommunicated, 2 Corinthians 2:6-7, and the necessary steps had been taken to collect a sum of money for the needy brethren in Judea, 2 Corinthians 8 and 2 Corinthians 9, although not with the energy that should have been apparent. On the other hand, some unfavorable conditions continued to prevail: Some of the members continued to be prejudiced against Paul, 2 Corinthians 3:1-2; others felt hurt on account of his apostolic censure, 2 Corinthians 2:1-4; 2 Corinthians 7:8-12; the Judaizing opponents were filled with great bitterness against him, heaping abuse and reproaches upon him and rebelling against his authority, 2 Corinthians 10-13. And, as is often the case when laxness in church discipline is found, the tendency toward heathen customs and immorality and the participation in worldly, sinful conduct had not yet been removed, 2 Corinthians 6:14-18; 2 Corinthians 7:1; 2 Corinthians 12:20-21. Therefore Paul sent Titus a second time, accompanied by several brethren, in order to stir up a little more interest for the matter of the collection, 2 Corinthians 8:16-24. And so deeply was he moved by the various reports and the deductions which he could well make that he, before setting out from Macedonia, wrote a second letter, probably from Philippi, 2 Corinthians 8:1; 2 Corinthians 9:4, in the late summer of the year 57, 2 Corinthians 8:10; 2 Corinthians 9:2; Acts 19:21-22.

Contents

The letter may be divided into three unequal parts. The first part discusses chiefly the ministry of the apostle, which had been attacked by his opponents. He refers to his deliverance out of a great danger, gives the reason for his delay in coming, admonishes the congregation to forgive and readmit the repentant sinner, and then, in a magnificent and touching section, portrays the essence and the glory of the evangelical ministry, with special reference to his apostolic office. He continues with the admonition to accept the proffered grace of God and to give evidence of its power in Christian conduct. In the second part the apostle urges the energetic continuation of the collection for the poor, with a reference to the willingness of the congregations in Macedonia, to the blessings which attend the voluntary exercise of charity, and to the example of Christ. The third part of the letter is devoted entirely to his malicious detractors. Paul justifies his behavior and his ministry against all false accusations, brings out the value of his services, and threatens the calumniators with excommunication. The letter closes with a few general words of admonition and the customary greetings. On the whole, this epistle is the most affecting and personal of all the writings of the apostle, portraying also, as no other, the personal greatness of the apostle and the divine power of the Gospel.

A word of comfort

In the First Epistle, St. Paul rebuked the Corinthians severely for many things, and poured sharp wine into the wounds, and terrified them. But an apostle should be a preacher of comfort, to raise up terrified and fearful consciences, rather than to frighten them. Therefore, in this Epistle, he praises them once more, and pours oil into their wounds, and shows himself wonderfully kind to them, and bids them receive the sinner back with love.

Overview

In chapters 1 and 2, he shows his love toward them, how all that he said, did, and suffered was for, their profit and good, and how they ought to trust him for the best.

After that, he praises the office of the Gospel, which is the highest and most comforting of all works and is for the profit and good of men’s consciences. He shows how it is nobler than the office of the law, and how it is persecuted, and yet increases among believers, and produces, through the Cross, a hope of eternal glory. But with all this he touches the false apostles, who were concerned with the Law, rather than the Gospel, and taught mere outward holiness, which is hypocrisy, and allowed the inner shame of unbelief to continue. This he does in chapters 3, 4 and 5.

In chapters 6 and 7, he exhorts them to obey this preaching with works and sufferings, and concludes by praising them, so that he may incite them to go forward in it.

In chapters 10, 11 and 12, he deals with the false apostles.

In chapter 13, he threatens those who had sinned and not reformed.

Verses 1-11

Address, thanksgiving, and consolation

The address of the letter:

As in the first letter and in most of his other epistles, Paul’s personal interest in, and deep love for, the people won for Christ by his work caused him to expand the usual short form of address at the beginning of a Greek letter. He calls himself an apostle of Christ Jesus; he was sent out, commissioned, by the great Lord of the Church Himself. And he held this position, especially also with reference to the Corinthians, through the will of God, not by any frivolous choice. Timothy, his assistant, he names as a brother, not as coauthor, but as coworker, and as one who was well known to the Corinthians in that capacity. To the church, or congregation, of God Paul addresses himself, which owed its existence to the work of God through the Gospel. This congregation was established in Corinth; it was an organized body of such as confessed their belief in Jesus Christ. But in the second place it was addressed also to all the saints, to all the believers sanctified by faith, in the entire province of Achaia, to all other congregations that had been established from Corinth as a center and were intimately connected with the Corinthian Christians through the bond of their common belief and confession. Though not a circular letter in the full sense of the word, it was yet intended to serve a large circle of Christians united in the common cause of the Master.

The apostle’s opening greeting and wish has reference to the greatest and most wonderful gifts which the Christians possess: Grace and peace to you from God, our Father, and the Lord Jesus Christ. To the believers, God is the common Father, they are all His children by faith in Jesus Christ, the Lord; they are united by the bonds of a common love toward Him and toward one another. “Grace is the key-note of the Gospel; and peace, the traditional and beautiful salutation of the East, on Christian lips signifies not earthly peace merely, but the peace of God, Philippians 4:7.” ^■726 .

Thanksgiving and comfort:

The dominant note in a Christian’s life at all times should be that of thankfulness to the Lord for His loving-kindness and tender mercies. This was true in an unusual measure in the case of Paul, who begins all but two of his letters with an expression of his deep thankfulness to God. So in this instance: Praised be God and the Father of our Lord Jesus Christ. The blessing which the believer gives to God includes glory, praise, and honor. As God, the one true God, we praise Him, as the Lord of the entire universe, and especially as the Father of our Lord Jesus Christ, through whom He has entered upon the relation of true fatherhood to us, that of a gracious, loving Father. As the God of mercies we praise Him, the Source whence all tender mercy upon us flows, in time and in eternity, compassion being the characteristic of our heavenly Father’s providence. As the God of all comfort we praise Him, the Fountain whence all consolation, happiness, and bliss flows down upon us abundantly, and in every form of trouble and affliction.

The last name applied to God is now explained at length: Who is comforting us in all our affliction. No matter what trouble may come upon a Christian, no matter what trials may be besetting him, he is sure of finding the proper and adequate consolation, as Paul and his companions experienced it repeatedly and continually. Although sorrows and dangers of body and soul were surrounding him, yet he was able to enjoy the consolations of God in His Word and thus to conquer all his afflictions. And God’s final purpose in leading the apostle and his companions, as well as all Christians, in such a peculiar way was that they also might be able to comfort them that were in any affliction through the comfort wherewith they themselves were being comforted of God. That is always the final aim of God when He permits trials to come upon His children, that the consolation which He then imparts from the Word of His grace may be a blessing not only to the afflicted, but through him also to others that may not yet have reached the calm trust in God which should characterize a Christian at all times. Those that have been tried in God’s crucible and have learned to rely upon His promises in unwavering faith are in a position in which they can pass on the benefits which have been conferred upon them. It is the golden chain of the merciful consolations of the Lord that unites His believers here on earth.

The reason why this consolation from above is so sure and includes such wonderful qualifications for the individual Christian is given: For as Christ’s sufferings abound, flow over, to us, even so through Christ our comfort also abounds. That it is the lot of the Christians to partake of His sufferings here on earth is a thought which is found throughout the New Testament, Matthew 16:24; Romans 8:17; Philippians 3:10; Colossians 1:24; for they are a part of the persecutions which come upon them for the sake of righteousness, in their struggle with the powers of darkness. In this way the sufferings of Christ flow over to us. But since this fellowship with Christ includes also the consolation and strength which flow from the union with Christ, therefore the very existence of the afflictions brings comfort ineffable, through Christ, comfort in rich measure. The sufferings may be numerous, while the comfort is but one and the same at all times, and yet the latter exceeds the former, Philippians 4:4.

In this joyful assurance, Paul was able to write: But whether we endure affliction, it is for the sake of your consolation and salvation; or whether we are comforted, it is for your comfort, which is effectual in the patient enduring of the same sufferings which we also suffer; and our hope in your behalf is steadfast, since we know that as you are partakers of the sufferings, so also of the comfort. So perfectly and completely is Paul engrossed in matters pertaining to their benefit that he considers both his afflictions and consolations only inasmuch as they will be of benefit to them. He is willing to endure tribulation, if only they are comforted and saved; he is glad of any comfort, if only it may be transmitted to them in such a way as to produce in them steadfast endurance in bearing the sufferings of Christ, 1 Peter 5:9, the common lot of all believers. And with true Christian, loving optimism the apostle holds the firm hope concerning them, his hope in their behalf is unshakable, because it is based upon the knowledge that they also share in the sufferings which he is enduring, not only in sympathy, but in fact, 1 Corinthians 12:26, and will therefore also share in the comfort which he is enjoying. Thus the entire Church is a brotherhood of common comfort in common suffering.

Paul’s recent peril:

Paul here recounts a bit of personal history, concerning which he does not want the Corinthian Christians to remain in ignorance; he frankly shares his troubles with them, assured in advance of their prayerful sympathy. He had withstood the many adversaries in Ephesus, 1 Corinthians 16:9, he had escaped the enmity of the Jews, Acts 19:9. But the storm broke in the insurrection raised against him by Demetrius and his fellow-craftsmen, Acts 19:23-24. It was an affliction without parallel in his history: Beyond measure, beyond power we were weighed down, oppressed, distressed. The persecution was an exceedingly great load of affliction, and it went beyond all power of human endurance, it caused the great hero in faith to despair even of life, he saw no way by which his life could be saved.

He now repeats the same idea in positive form: Not only saw we no method by which our lives could be saved, but we ourselves had the sentence of death in ourselves; Paul had the conviction that the time had come when he must die, and an inglorious death at that: there seemed to be no way of escape. The language is so unusual in the case of Paul that many commentators have insisted that a most extraordinary peril must have befallen him. But his case was merely the normal experience of the average Christian, in whose life periods of heroic faith and confidence alternate with times of deepest distress, as we see in the Psalms. “For Paul had also experienced manifold perils and troubles, had also been saved from them in various ways; sometimes he shows himself to have a great and mighty courage that he fears nothing. … There his heart is full of joy and he would have all to rejoice and be comforted with him. … But on the other hand, he says, 2 Corinthians 1:8-9: We were pressed out of measure, above strength, insomuch that we despaired even of life; also: We had the sentence of death in ourselves. But that was done, he says, that we should not trust in ourselves, but in God which raiseth the dead. What is that, dear Paul? Why art thou not happy and full of comfort? Why dost thou not cheer the others? Shall Paul, that great apostle, be humbled to that extent that he would rather die than live? He that was just full of the Holy Spirit now appears to be entirely without spirit.” ^■727 .

The object of God in permitting such peril and distress to befall the apostle is clearly stated: That we should not place our trust in ourselves, but in God, who raises the dead. The gravity of Paul’s situation in the peril at Ephesus was so great as to impress upon him the utter uselessness of putting his trust anywhere but in God, who alone has power over life and death. Since He has the power to raise from the dead, to bring the dead back to life, much sooner is He able to close the gates of death before the dying. To Him, therefore, Paul also gives all honor in this case: Who delivered us out of so great a death, and does deliver, toward whom we have set our hope that he will still deliver. The picture drawn by Paul is that of a powerful tearing away from a danger to which he had been exposed, an emergence from its teeth or jaws through the almighty power of the Lord. This confidence he has, in this direction his trusting hope is directed. At the same time he trusts in the intercessions of the Corinthian brethren: While you also help together on our behalf by your supplication. Their urgent pleading would prove a great help for him in his position at all times; he would receive strength for his work. In the midst of afflictions the communion of prayer prospers, and for that reason the very sufferings of Paul were a cause of benefit to the brethren: That from many persons, literally, faces (upturned to God in a prayer of thanksgiving), for the gift bestowed upon us, thanks may be given through many on our behalf. The gift of grace, namely, the deliverance of the apostle, the preservation of his life, caused the sincere thanksgiving of the many people that had united in supplication for his life, this result agreeing exactly with the object of the Lord, for by His hearing of prayer God intends to provoke the grateful praises of the believers.

---

Verses 12-24

Paul’s vindication of his conduct and life

The sincerity of his purpose:

In expecting that the Corinthians would give thanks on his account as for a gift of grace delivered and restored to them, Paul was placing no small estimate upon his own worth, but he knew that his glorying was of a nature that would not put him to shame. For his act of boasting consisted in this, namely, the witness of his conscience, that in holiness and sincerity of God, not in fleshly wisdom, but in God’s grace, he had behaved himself in the world, but more abundantly (than toward any one else) to the Corinthians. Paul could expect this consideration from the Christians of Achaia, he could be joyfully confident of their prayer and thankfulness, because his moral conduct was above reproach, as his conscience testified to him. The holiness and sincerity which characterized his conduct were divine qualities, they were God’s gift to him, of which he made the proper use. And he did not make use of fleshly wisdom, but conducted himself as under the influence of God’s grace which had been given to him for the discharge of his apostolic work. Of the faithful Christian conduct of the apostle the Corinthians themselves could testify, for his opportunities at Corinth had been greater than elsewhere for displaying the holiness and sincerity of the Christian life. “Not as though his Christian intercourse with them had been characterized by anything extraordinary, or beyond what he had shown at other places. He intended simply to say: If there are any to whom I have not been manifest as a single hearted and sincere minister of Christ, surely it cannot be you (cp. 1 Corinthians 9:2), for where in all the world have I been more completely known than among you?” ^■728 .

Paul is absolutely frank with the Corinthians, knowing that his record is above attack: For nothing else do we write to you than what you read or indeed acknowledge. He means what he says, there is no hidden meaning in his letters; and in all his other dealings with them he has not made use of ambiguity; the words of his oral teaching and the communications of his letters agreed exactly. And this state of affairs will continue, his hope being that they will acknowledge him to the end, as also some of you made this acknowledgment. For himself he is asking steadfastness to continue in the pure doctrine and in godly life; for them, that they might acknowledge with a grateful heart what God has given them in the person and through the work of the apostle. For, as Paul says: We are your cause for glorying; the Corinthian Church could well be proud of the fact that he had been their first teacher. And, on the other hand, they represented his reason for glorying on the day of the Lord Jesus Christ. Even before the throne of God he will confess them and boast of them; in their company he wants to appear before the Lord’s tribunal and proudly exhibit them as the products of the divine grace.

No fickleness can be charged to the apostle:

Because Paul had changed his original plan as to his visit to Corinth, some of his personal enemies in that city were trying to represent him as an unreliable person. But he has his defense ready: And in this confidence it was my will first to come to you. In the assurance of their ready acknowledgment of his unblamable conduct, and that the Corinthians, in proper gratitude, considered him a cause of their glorying, Paul’s plan had been to journey to Macedonia over Corinth, to stop off there first, in order that they might again, for the second time, have the benefit and the blessing of his presence and instruction. This plan had been abandoned even when he wrote the first letter, 1 Corinthians 16:5. On his return from Macedonia he had planned to come to Corinth once more, and to make the journey to Judea from there, accompanied by a delegation from their congregation. He confesses to a change of his plans, but that fact does not argue for fickleness of purpose.

This charge St. Paul rejects with solemn emphasis: When now I had this intention, did I make use of levity? Or did I make my proposition, my plan, according to the flesh, as the unregenerate people make plans and promises, that with me yes and no amount to about the same thing? Are my plans made like those of a man of the world to be changed at my own caprice, affirmative to-day, negative to-morrow? The insinuation of his enemies was that Paul either did not reflect sufficiently upon his plan and the way in which he might carry it out, or he had changed it without valid reasons and therefore had little regard to the binding quality of promises. But Paul contends that his adversaries are in the wrong when they impute such a fickle behavior to him. Inconstancy is indeed the characteristic of the carnal, selfish person, and he cannot be relied upon. But in his own case this deduction is false, as Paul solemnly states: But as God is faithful, our word toward you is not yes and no. As surely as God is faithful and true, all the words and instructions which he made use of in the case of the Corinthians were reliable. This wider protestation is purposely used by the apostle; for if he actually were unreliable in such small matters as promises, his personal affairs, then he might be untrustworthy in the greater matters of his word to them, in every form of teaching. On the other hand, as he solemnly asseverates, his every word to them was sincere, even to the matter of his promise to come to them before journeying to Macedonia.

The danger being that the Corinthians might be influenced to believe him unreliable in his promises and then extend this supposition to his doctrine, causes Paul to emphasize the truth and the reliability of the Gospel-doctrine as taught by him: For God’s Son, Christ Jesus, who was preached among you through us, through me and Silvanus and Timotheus, was not yes and no, but yes is in Him. Jesus Christ, the Son of God, the content of all apostolic and evangelical preaching, is not an uncertain foundation, an unreliable base. Right and wrong, truth and falsehood, certainty and unreliability, are not found in Him at the same time; He is not a reed shaken by the wind, but a rock that remains unmoved, though assailed by the fiercest attacks of the portals of hell. This Gospel-message had been brought to the Corinthians by Paul, Silvanus, and Timothy, to mention only three of their teachers, and they all, in spite of the difference in talents, had preached the same Jesus, in the same way, without contradiction. In Him we have the positive benefits of divine wisdom, of righteousness, of sanctification, of salvation and glorification. In Jesus the divine and eternal yes has come into being as a true human being; Christianity is the only positive, certain religion. For, as Paul continues his comforting assurance: However numerous may be the promises of God, in Him is the yes, wherefore also through Him the Amen to God for glory through us. Jesus Christ in His own person is the embodiment and fulfilment of all the promises of God to mankind; He either fulfilled them personally or secured their fulfilment through His servants. And because Christ is thus the consummation of all the divine promises, therefore He is also the Amen, therefore all our prayers in His name are fitly closed with this confession of our trust in the willingness of God to give us all the spiritual blessings which we need throughout our lives. To the positive fulfilment of all the promises of God for the redemption of fallen mankind the believers give their joyful assent by their confession at the end of all creeds and prayers. And thus the Gospel-promises redound to the glory and praise of God out of the mouth of the believers, until the whole world rings with hymns in His honor.

God Himself Paul’s witness:

The content of the Gospel-preaching, which is so unquestionably reliable, naturally suggests the Author of its glorious message: He that sets us firm with you into Christ and has anointed us is God. That is the ultimate ground of St. Paul’s steadfastness and of that of all Christians. Teachers and hearers alike are firmly fixed in Christ by the power of God; they are grounded and rooted in Him; they have been anointed by Him, have been given spiritual endowment. Cp. 1 John 2:27. At the same time, God also sealed us, that is, all believers, and gave us the earnest of the Spirit in our hearts. The terms used by St. Paul are in part legal terms to designate a definite guarantee. In Christ, through the anointing of the Spirit, God has paid us the earnest money of our salvation, and now He guarantees the delivery of that redemption, the consummation of our Christian hopes ^■729 . Note: A more definite promise and assurance of the certainty of salvation in the case of those that accept the redemption of Christ by faith can hardly be conceived of: God pays the earnest-money in the blood of His Son, He anoints us to know and believe His plan for the salvation of the world, He seals this knowledge in our hearts, He guarantees the full enjoyment of all our hopes. This was the climax of Paul’s message, and by its proclamation he vindicated his claim to the possession of an unblemished moral character.

The situation being such, however, the apostle could now bring out his most solemn asseveration: But I invoke God as a witness against my soul. As he had appealed to the faithfulness of God above, 2 Corinthians 1:18, he here goes a step farther. If what he now says is untrue, may God appear as a witness against his soul, to its condemnation by His righteous sentence. This solemn oath was in this instance justifiable, because Paul’s credit as an apostle had been called into question, and with this was essentially connected the honor of Christ, who had sent him, and the cause of God, which he represented at Corinth. It was not a matter of levity or fickleness on account of which he had not come to Corinth as planned, but he gave up the thought of coming in order to spare them. He had hoped that his first letter would restore the Corinthian Christians to the proper relation with him, and that it would not become necessary for him to come with the rod, 1 Corinthians 4:21. Far from being the outflow of a selfish disposition, therefore, his treatment of the Corinthians in not revisiting them was a manifestation of his indulgent love. And lest this statement be again misconstrued as though he presumed upon rights over them which he did not possess, he adds, in a parenthetical form: Not that we are lords over your faith; it is not a part of his apostolic office to control their faith, their religious life, their relation to the Christian truth. But we are fellow-workers of your joy; it was his greatest delight to be able to serve them in bringing into their hearts the joy of faith. For by your faith you stand; that Paul gladly concedes to them. If in this respect they were submitting themselves to the authority of another, it would be impossible for them to show such uniform steadfastness. Note that the apostle speaks in a general way whenever he refers to the Christian character of his readers, always assuming, for the sake of charity, that his statement holds true of them all.

Summary

After the address the apostle opens his letter with a thanksgiving to God, which is continued as a word of consolation to his readers; he vindicates his conduct and life and the change in his plans in a passage emphasizing the certainty of the Gospel-promises.

Verses 1-11

Paul’s apostolic kindness

Paul continues his explanation:

Paul had declared that he had reconsidered his intention of visiting them first and changed his plan about coming in order to spare them. And he here adds another point for their consideration: But I decided this for my own sake, not to come to you again in sorrow. His next visit was not to be the painful experience which his last was. It appears, then, that Paul had made a short visit to Corinth during his long stay at Ephesus and had been deeply hurt and grieved by conditions as he found them there. He had been obliged to use severity, to cause them sorrow, 1 Corinthians 4:21. And so he asks, in all gentleness: For if I make you sorrowful, who, then, is it that makes me glad, that cheers me, unless it is he that has been made sorrowful by me? His love for the Corinthians had caused him to rebuke their sins and faults, to cause them sorrow, for he had in mind their repentance which would, in turn, gladden his heart. But if he had come at the time he first intended to visit them, the very people upon whom he depended to cheer him, to be a source of satisfaction and joy to him, would have caused him pain once more, since the abuses which he wanted to have removed were at that time still being tolerated by them. In doing his duty as their spiritual father, in inflicting upon them the chastisement which conditions merited, he would be deprived of the joy which the Corinthian Christians, as his children, afforded him. But as matters stood, his letter had indeed caused sorrow, but things had meanwhile been adjusted, and Paul was spared the personal intercourse of sorrow.

This thought is brought out still more fully in the next verse: And I wrote you this very thing, lest in coming I should have sorrow from them from whom I ought to have cheer, firmly persuaded concerning you all that my joy is that of you all. The desire to spare them and to save himself pain had prompted the apostle to send his censure in writing, as he did in the first letter. This course made it easier for both parties: it saved him an unpleasant experience, a factor all the weightier since their relation to him should at all times have been of a nature to cheer him. Just how much that meant for him appears from the fact that he was fully persuaded, that he felt the utmost confidence in them all, that his joy was the joy of them all. He was sure of the bond of sympathy between them; they would want to see him cheerful and happy at all times, and he, considering them all as his friends, would surely be willing to spare them a distressing experience.

The state of mind in which he wrote his first epistle the apostle did not care to experience again: For out of great affliction and anxiety of heart I wrote to you with many tears. Many sections of the first letter might seem harsh and conducive to anything but a feeling of joyfulness; but his very love for the Corinthians made his lamentation about their harm and his fear for their peril all the greater. He had held himself in check purposely, lest his opponents bring the charge of impulsiveness and uncontrolled feeling. But for all that, the accompanying circumstances were such as just stated by the apostle, his purpose in telling of them at this time being: Not that you should be made sorrowful, but that you might know the love which I so abundantly have toward you. Just as the love of the mother is most tender toward the sickly and weak child, just as the shepherd shows the depth of his love especially in his seeking of the one that is lost, so Paul in his care for all congregations, 2 Corinthians 11:28, yet had a special love for the Corinthians, because they were most in need of love and caused him the most anxiety. The same pastoral love is to-day exhibited in thousands of cases with probably as little appreciation on the part of those that are the objects of this loving care.

The case of the notorious sinner:

This paragraph is a model of loving, pastoral tact and delicacy. There can be but little doubt that Paul is referring to the incestuous person concerning whom he wrote so sharply in the first epistle, 1 Corinthians 5:1-5. And yet he writes: But if any one has caused sorrow. He names neither the offense nor the offender, preferring to suppress the matter which had been adjusted so satisfactorily with the least possible sensation. For the offender, in causing sorrow, did not grieve him, — Paul was not the direct object of the offense, — but to some extent (lest I press too heavily upon him) you all. The apostle had felt the sin only inasmuch as it harmed the Corinthian congregation and thus grieved the entire Church of God. He does not intend to lay a greater burden upon the repentant sinner than the circumstances absolutely require. And least of all does Paul intend to continue bearing a grievance now that the sorrow of the congregation has been converted into joy by the sinner’s repentance.

And therefore the apostle adds the kindly admonition: Sufficient to such a one is this penalty, this punishment, on the part of the majority. Evidently the directions given by the apostle as to the manner of dealing with the incestuous man had been carried out, the majority of the members being willing to follow the words of their teacher. Whether, however, the man had actually been excluded from the Christian congregation or had accepted the reproof of the congregation, cannot be determined. At any rate, he had been disciplined severely, he had, in some form, borne the penalty, the punishment of his sin, and was still in disgrace. So Paul calls a halt; enough has been done; the object has been attained. The time for severity is past, leniency and kindness must now be employed: So that, on the contrary, you ought rather to be kind to him and comfort him, lest with excessive sorrow such a one be swallowed. As soon as a full and free confession of sins has been made on the part of the offender, all harshness should be forgotten and nothing but comforting kindness be in evidence. For, unless this is the case, the guilty one may be driven to despair and the entire object of the disciplinary measures be frustrated. Unless the repentant sinner is given the full and unequivocal assurance of divine grace and pardon, he may give up all hope of salvation and all efforts to obtain eternal life, and turn from the Gospel with a heart forever embittered against Christ and the Christian Church. The more sorrowful and downcast a conscience is because it feels the wrath of God and the power of Satan in its state of excommunication, the more glowing should the proclamation of the grace of God in Christ Jesus be made. “Therefore the pastors should indeed emphatically and severely scold and rebuke those that have fallen; but when they notice that they grieve over their sins and want to lead a better life, they should, in turn, comfort and help them, making their sins as small and light as they possibly can, namely, in this way, that the mercy of God, who spared not His own Son, but gave Him for us all, is greater than all sin, in order that those that have fallen do not sink down into overmuch sorrow.” ^■730 .

It is in this spirit that Paul writes: Therefore I exhort you to make good [your] love toward him. By a formal decision the guilty person should now be restored to the communion of the Church; in this way their love to the brother should assert itself; as the power to bind had been used by the congregation, the power to loose likewise should be applied. And the apostle backs up his appeal in a very skilful manner: For to this end I also wrote, that I might know the proof of you, whether you are obedient in regard to all things. In giving them the instructions of the first epistle, his object had been to make a test of them, whether they would willingly accept his apostolic authority and act accordingly. Now that the purpose of the disciplinary measures had been fully realized, not a trace of vindictiveness would dare remain, and they would surely carry out also the present instructions with equally obedient cheerfulness, they would prove as loyal as he expected them to be.

In order to make them feel that he was united with them in their public act of forgiveness, Paul adds: But to whom you forgive anything, I also; for also I, what I have forgiven (if I have forgiven anything), for your sakes before the face of Christ, lest we be taken advantage of by Satan; for his devices are not unknown to us. The congregation’s willingness to forgive as also the consolation of the repentant sinner are here strengthened by the apostle. The members of the Corinthian church should rest assured that they are using their power, the Office of the Keys, properly in following his instructions, for his own forgiveness in this case is spoken. And they could remember for all times that he would not presume upon an authority over them, he would not exercise lordship over them in such matters. In the form of a principle he states his position that he, in case forgiveness was in order, would concur with them in the absolution. For their sakes and in the presence, in the sight, of Christ, the Redeemer of the world, he would forgive the repentant sinner. And in order not to contradict himself, 2 Corinthians 2:5, he adds, in a parenthetical sentence: If we assume, granted that I have forgiven anything. It is so necessary to use all evangelical lenience on account of the many snares of the devil, who would be sure to take advantage of the situation by making an earnest attempt to capture the guilty person. Despair would lead him straight into the arms of the devil, the apostle writes, and he had some experience and knowledge of this matter; he was acquainted with the designs of the adversary of men’s souls. Far from yielding the repentant offender as a welcome victim to the wiles of Satan, he wanted to use every precaution to foil his advances and frustrate his devices. Note: This same spirit of loving mercy should characterize every pastor and every congregation with reference to every repentant sinner, no matter how great the original offense may have been.

---

Verses 12-17

Paul’s triumph in Christ

Paul here returns to the description of his own spiritual condition at the time when he wrote the first epistle, and when he started upon his journey to Macedonia. He had reached the city of Troas in Mysia, on the Aegean Sea, where he, on his second missionary journey, had had the vision calling him over to Europe, Acts 16:8-11. But although he had come there for the purposes of the Gospel of Christ, with the intention of preaching the Gospel, and although the door of opportunity was opened to him in the Lord, he would have found sufficient occasion to be active in the sphere which was so dear to him, yet he had no rest in his spirit, he could not shake off the uneasiness which prevented his working. He was laboring under such a strain of anxiety that he could not perform his duties as in other places, the chief reason for this condition being that he did not find Titus in Troas as he had expected. Titus was to bring him the information concerning the situation in Corinth, and he had hoped to meet him in the port. So his increasing restlessness, his worry about the congregation at Corinth, caused him to take his leave of the brethren in Troas, who, in spite of their eagerness to have the beloved apostle in their midst, respected his impatience. Thus he had come to Macedonia, where he was writing this present letter. Note: The fact that Paul, although an inspired apostle of the Lord and teacher of the Christian Church of all times, was yet subject to temptations, to periods of oppression of spirit and despondency, is a comfort to us, urging us to be strong in the midst of similar attacks of weakness.

All the worries of the apostle were dispelled by the information brought by Titus, whom Paul met in Macedonia, as his triumphant words show: But thanks to God who always causes us to triumph in Christ, literally, leads us in a triumphal procession. The emphasis lies upon “always.” No matter what anxiety and distress are besetting the Christians, they always are partakers of the victory of God, even if it be in the rôle of one of the captives, one of the believers gained for the Lord through the Gospel. And not only does God make use of the apostle in that capacity, but he also makes manifest the odor, the savor, of the knowledge of Christ through the apostle and his companions in every place. The knowledge of Jesus Christ, the Savior, as spread by Paul in the countries from Jerusalem to the Aegean Sea and beyond, is an odor of sacrifice which is well-pleasing to God. Cp. Malachi 1:11. Its effect may be hidden before the eyes of man, but the omniscient God is delighted with such a sacrifice, and all those that are spiritually minded take note of its power. “For concerning the presence, operation, and gifts of the Holy Ghost we should not and cannot always judge ex sensu [from feeling], as to how and when they are experienced in the heart; but because they are often covered and occur in great weakness, we should be certain from, and according to, the promise, that the Word of God preached and heard is [truly] an office and work of the Holy Ghost, by which He is certainly efficacious and works in our hearts.” ^■731 .

Paul’s thanks are given to God because he was a minister of the victorious Word, who incidentally offered sacrifice of a sweet-smelling odor to God: For we are a sweet savor of Christ unto God. The knowledge of Christ was an odor which was pleasing to God; but the entire ministry of Paul, in which he was so indefatigable, was also a sweet savor to the Lord, his entire life having the odor of sanctity; the odor of Christ pervaded him and all his doing. All believers, inasmuch as they are filled with the knowledge of Christ and God, share in this wonderful quality: odors of sanctity should at all times be found emanating from their entire life and conduct. But Paul, speaking specifically of himself and his fellow workers, says that they are a sweet savor of Christ in them that are saved and in them that perish, that are engaged in the process of being saved and of perishing; to some indeed a savor out of death unto death, but to others a savor out of life unto life. The glorious odor of the name and of the message of Christ goes forth upon all men with equal sweetness, but there is a great difference in the effect. Those that are saved become partakers of this salvation because they receive life out of the merciful odor which arises wherever the Gospel is preached. But those that perish deliberately take poison out of that same glorious odor which is originally intended for life only. Because they persist in their unbelief and will not accept the truth of redemption, therefore the odor which alone can give life has a deadly effect upon their hearts and minds. Those that are lost are offered the same grace which saves all sinners, but the Gospel in their case succeeds only in working disgust, resistance, contradiction against the holy love of God, the result being that the Word of the Cross is to them foolishness and an offense, 1 Corinthians 1:23. Christ is to them a sign to be spoken against, Luke 2:34, a stone of stumbling and a rock of offense, 1 Peter 2:8, and thus they bring upon themselves the condemnation of blindness, John 9:39.

No wonder that Paul, who is fully aware of this result of his work, cries out: And for these things, who is sufficient? The answer is partly implied: No one of himself, and certainly at no time such as adulterate God’s Word. But in defense of himself and the other teachers he adds: For we are not as the majority, including the false apostles at Corinth, who adulterate the Word of God, who corrupt the divine message as contained in the Gospel. Then as now there were many that resorted to such tricks for the sake of filthy gain, who took the strength out of the Law and the beauty and consolation out of the Gospel. With such Paul did not want to be identified. But as of sincerity, but as of God, in the sight of God, in Christ, we speak. His personal feeling and attitude was one of strict sincerity, his entire ministry being open before the eyes of all men. His commission was of God; he had not desired nor sought the office, but was doing his work as one sent by God. He was ever conscious of the presence of God and of the consequent necessity of walking blameless in His sight. And in Christ he spoke, in fellowship with Him, a lover of truth and an enemy of falsehood; in Christ he had found the precious content of the Gospel, and this treasure he was trying to impart to others by his teaching. Thus he triumphed in Christ and gave all honor to Christ and God, just as should be done by all faithful ministers of Jesus to this day.

Summary

Paul continues his explanation of his change of plans, urges the kind acceptance of the repentant offender, describes the unusual depression which he experienced at Troas, and pictures the knowledge and ministry of Christ as a savor unto life and unto death.

Verses 1-18

The glory of the New Testament ministry

The apostle’s letter of commendation:

The apostle was often driven to self-defense, and therefore he also made statements concerning his work which his opponents, ever on the lookout for faults and flaws, maliciously explained as self-glorification, Cp. 1 Corinthians 9:15; 1 Corinthians 14:18; 1 Corinthians 15:10. Since, then, Paul had just written that his preaching of the Gospel was done in all sincerity and the opponents might take occasion to repeat their charge, he guards against their insinuation: Do we begin once more to commend ourselves? — of which he had been falsely accused. His question plainly states that there is not a grain of sinful presumption in the declarations which he has made. And he repeats, with emphasis: Or do we stand in need of commending letters to you or from you, like certain other people? This is a fine bit of irony directed against the false apostles and Judaizing teachers. It seems that some of these, upon their arrival at Corinth, produced such letters written by prominent members of the older congregations, especially by men with Judaizing tendencies. But Paul scouts and scorns the idea that he “who first brought the Gospel to Corinth should need to present formal credentials to the Corinthian church; and it would be equally anomalous that he should seek recommendations from them.” ^■732 . The idea was preposterous, absurd. The witness of his character and office is far superior to any that could be given him by any congregation.

With winning tact the apostle now turns to the Corinthians with the statement: You are our letter, written in our hearts, known, acknowledged, and read by all men. The believers at Corinth were a testimonial, a letter of recommendation, superior to any that the intruders were able to produce. Their whole being in Christ they owed to his work of planting and building, of teaching and educating. What need had Paul of further letters? They were his credentials, written in his heart, he himself being writer, bearer, and receiver of this letter. The weal and woe, the welfare of the congregation at Corinth, that was the apostle’s continued concern; that he bore in his heart with loving prayer. And the letter which he thus bore as a continual testimony was open to the knowledge of the world as such, and it could be read without difficulty: both handwriting and contents could be recognized and appropriated by all beholders that cared to investigate. “Facts speak louder than words.”

The apostle explains this more fully: Manifested that you are a letter of Christ, prepared by our service: Christ was the Author, Paul acted as His secretary. And the letter itself was not written with ink on long strips or pieces of papyrus after the manner of the time, but by the Spirit of the living God. Through the instrumentality of the Spirit the truth of the Gospel has been imprinted upon their hearts, as the apostle says: Not on stone tablets, but on tablets that are hearts of flesh. Christ the Author, the Holy Ghost the Transmitter of divine power, Paul the secretary and minister: in that way this wonderful letter was composed. The reference used by Paul reminds of an event in the history of Israel, when the Decalog was written by the finger of God upon stone tablets. But here the Gospel, the gracious news of the atonement through the redemption of Christ, is implanted into the heart as a lasting blessing: Christ dwelling in the heart by faith.

The spirit contrasted with the letter:

The work which Paul had done at Corinth as God’s servant was worthy of all commendation. And yet he avoids even the suspicion of self-glorification by writing: But such confidence we have through Christ toward God. That was the confidence, the quiet certainty, which Paul had, that the Corinthian congregation was his letter of commendation, that its condition in doctrine and life bore a continual testimony to his work. But this confidence was not the outgrowth of a false self-esteem, it was rather a persuasion to God, in respect to God, the Author of the work, and through Christ, in whose power he accomplished such great things in Corinth. “This boasting every preacher should have, that he be certain and that his heart also stand in that confidence and be able to say: This confidence and courage I have toward God in Christ that my doctrine and preaching is truly God’s Word. Thus also when he serves in other offices in the Church, baptizes a child, absolves and comforts a sinner, that, too, must be done in the certain confidence that it is the command of Christ.” ^■733 .

The words of Paul concerning the ministry of the New Testament condemn all pride, presumption, self-conceit, and false confidence, as Luther says, and ascribe all honor and glory to God: Not that we are sufficient of ourselves to form any opinion as of ourselves, but our sufficiency is of God. The very suggestion as though he were praising himself and lauding his own efforts, commending his success in Corinth as due to his own ability, is here rejected. On the contrary, he says of himself and of all ministers of the Gospel, not only that they lack fitness for the service of the Word, but that they are not even able to have the right opinions, to form the proper judgments in anything connected with the office, whether it be great or small, as of themselves. If any preacher of the Gospel is depending upon his own natural ability, his own accumulated wisdom, his own practical shrewdness, then he is still lacking entirely in that sufficiency which the Lord demands for the proper service of Him whose unvarying requirement is the acknowledgment of one’s own insufficiency and unworthiness. There is only one way in which a man may become sufficient, may gain the proper qualifications for the work of preaching the Gospel, and that is by the free gift of God. Everything that a preacher thinks, does, and carries out successfully in his office is given to him by God, is performed through him by God, to whom therefore all glory and honor must at all times be given.

Incidentally, however, God takes care of the work which He has entrusted to weak human hands, to infirm human minds: Who also made us sufficient, gave us the proper qualifications, as ministers of the New Covenant, as ministers, namely, not of the letter, but of the spirit; for the letter kills, but the spirit gives life. God must and does truly give the ability, the necessary qualifications, to those that are ministers, that serve in the work of the Gospel, provided they are servants of the Gospel in truth, and not in name only. He enables them to be ministers of the New Covenant, to devote their time and energy to its propagation, to the distribution of the New Testament gifts of grace. For the word “new” implies that the apostle is here contrasting the present ministry with that of the Old Covenant which was made with the children of Israel on Mount Sinai. Of the former covenant he says that it was a covenant of the letter; of the latter, that it is a covenant of the Spirit; he contrasts the Law and the Gospel. “For he uses the word ‘letter’ somewhat contemptuously of the Law (which nevertheless is also the Word of God) over against the office and preaching of the Gospel. … For ‘letter’ is that which is called, and is, every form of commandment, doctrine, and preaching which remains only in the word or on the paper and in the letter, and nothing is done afterwards. … Thus also the command of God, since it is not kept, although the highest doctrine and God’s eternal will, must yet suffer that men make of it a mere letter and empty shell, since without heart and fruit it does not bring life and salvation. … On the other hand, there is an altogether different doctrine and preaching, which he calls the ministry of the New Testament and of the Spirit, which does not teach what you should do (for that you have heard before); but it indicates to you what God wants to do and give to you, yea, has done already, in this way, that he gave His Son, Christ, for us, because on account of our disobedience to the Law, which no man fulfills, we were under God’s wrath and condemnation, that he paid for our sins, reconciled God, and gave us His righteousness.” ^■734 . This contrast is brought out by the apostle in one brief sentence: The letter kills: the Law is the instrument of death, Romans 5:20; Romans 7:9; Romans 8:2, because no man is able to fulfil its demands, and therefore every person is under its condemnation of death; the Spirit gives life: the Gospel brings us the glorious news of the free grace of God in Christ Jesus, of the complete fulfilment of the Law, of the payment of all guilt, of the appropriation of perfect righteousness, life, and salvation. And the Gospel brings the Holy Spirit into the hearts, its power is that of the Spirit, who works a new spiritual life in the sinner, gives him the joyful confidence to know God as his dear Father, and to live a life of thankfulness, righteousness, and purity.

The glory of the ministry of righteousness:

The contrast of 2 Corinthians 3:6 is here carried out in detail, probably on account of the Judaizing opponents in Corinth, whose aim was to exalt the preaching of the Law, to place it by the side of the Gospel as being necessary for salvation. The apostle concedes: But if the ministry of death, engraved in letters upon stones, was, or came into existence, in glory, so that the children of Israel could not look steadily on the face of Moses on account of the glory, the brightness, of his face, transient as it was. The office and the preaching of the Law is an office unto death, for as conditions are here on earth, in the midst of fallen mankind, no man can keep the Law, and therefore all men are under its condemnation. The Law is and must remain to sinful men a dead letter, unable to give life. It was indeed, in the form of the Decalog, engraved upon tablets of stone by the finger of the Lord Himself, Exodus 32:16. But that very fact indicates to the apostle that the Law, so far as all men are concerned, is and remains to them something external. It is a fixed letter, formed and engraved in stone; it cannot transmit to the sinner life and power to keep it, it cannot work spiritual ability. It is true, indeed, that the Law and its ministry came into existence in glory; for when the Lord had given to Moses the entire Law with all its explanation, and when Moses then returned to the camp of the children of Israel, the skin of his face had assumed such a degree of brightness on account of his having been in the presence of God’s glory, Exodus 34:29-30, that the children of Israel found themselves unable to look at Moses for any length of time, being blinded by the brightness of his face. Yet this brightness was of a transitory nature, it was visible when Moses came from the divine presence, and faded away when the occasion was past.

Now Paul’s argument is: If even this ministry, as here described, was connected with divine glory, though of a transient character, how shall not rather the ministry of the Spirit be with glory? If the office that could not but serve death was glorious, surely the office which gives the Spirit of God, that transmits Him with all His gifts to the hearts of the believers, is much rather entitled to that distinction. The ministry of the New Testament is indeed not connected with an external, physical brightness of the face, but it possesses a spiritual glory, which far transcends any bodily brightness, a glory which is imparted to the mind, heart, and body of every believer, making his life a reflection of the divine, eternal glory. “The glory of the Lord is the knowledge of God. Moses also has glory, that is, the knowledge and understanding of the Law. If I have the knowledge of the Law, I see in it His face plainly, I look into His bright light. But now we have gone through this and have a higher knowledge of Christ the Lord; whosoever knows Him as the man that helps, that gives the power to fulfil the Law, through whom we have received forgiveness of sins, there His glory is reflected in us, that is: As the brightness of the sun is reflected in water or in a mirror, thus Christ is reflected and sheds His brightness into the heart, that we are glorified from one glory to another, that we daily grow and know the Lord ever more clearly.” ^■735 .

The apostle repeats the same thought with a slightly different emphasis: For if the ministry of condemnation is glory, by a great deal more does the ministry of righteousness exceed in glory. The office of the Law is a ministry of condemnation, it cannot but pronounce condemnation upon all men, since all men are transgressors of the Law; it must state that all men are under the curse, that they have all sinned and come short of the glory of God, that they have deserved His wrath and displeasure, temporal death, and eternal damnation. If, therefore, even this ministry has glory, with such inevitable results accompanying its work, how much more glorious must the ministry of the Gospel be! For the preaching of the Gospel is a ministry of righteousness; it shows us how we may become righteous in the sight of God; it imputes to us the perfect righteousness earned for us by our Redeemer; it reveals to us the righteousness which comes by faith to all and upon all that believe, Romans 3:22. On the one hand, the sentence of condemnation, opening up before us death and hell; on the other hand, the sentence of mercy, giving us the assurance of eternal salvation: how much does the latter exceed the former!

So emphatically does the apostle want to bring out the superiority of the New Testament ministry that he rises to a very climax: For that which was made glorious, the ministry of the Old Covenant, has not been made glorious in this respect, on account of the surpassing glory (of the ministry of the New Testament); for if the transient thing was with glory, much more that remaining is in glory. The apostle means to say that when a person really carries out the comparison in all its features and from all sides, it will finally come to this, that there is really no glory left for the ministry of the Old Covenant; its glory disappears when held beside that of the New Testament ministry, just as the light of the stars fades before the majesty of the rising sun. “If one looks upon this brightness and sanctity properly which we have in Christ through the preaching of the Gospel, then that part of the glory, namely, that of the Law (which is only a small, temporary, passing glory), is really a non-glory, rather nothing but dark clouds beside the light of Christ, which now illumines the way for us out of sin, death, and hell to God and eternal life.” ^■736 . For if the transitory thing, the ministry of the Law, which was intended for a short apace of time only, had glory, then that which remains, the office of the Gospel, the ministry which is active as long as the world stands and whose fruits are eternal, will abide in glory. “It is also a particularly comforting word that he says, that the ministry and preaching of the Law is such a ministry as passes away; for if that were not the case, nothing but eternal damnation would be there. But the doing away happens when the Gospel’s preaching of Christ begins; to that Moses must yield and allow it to have supreme sway, so that he no longer shall rule with his terror in the conscience of the believers, … that the glory of Christ may shine into the heart with His sweet, consoling light.” ^■737 .

The effect of the two ministries:

Although the apostle did not actually describe the consummation of all Christian hope, but showed only the manner of its accomplishment, yet the final bliss was implied. And therefore he continues: Having therefore such hope, we make use of much boldness of speech. The hope which the ministers of the New Testament have extends forward to the future glorification of Christ and the believers in the mansions of heaven, when the spiritual gifts of the Gospel, righteousness and life, will be revealed before the whole world. And therefore the servants of the Word make use of great openness, much boldness of speech. Because Paul had before his mind’s eye the definite fulfilment of the certain promises of the Gospel, he could speak with all frank and unreserved confidence. There was nothing to conceal, nothing to suppress, with the utmost plainness he could preach the message of Christ and of the fulness of salvation contained in Him. Just as he did not hesitate to let the thunder of Sinai roll over the head of the unrepentant sinner, so he withheld not a syllable of the saving truth to the poor sinner, whose self-righteousness and pride had been taken away by such frank preaching.

In this respect he and the other teachers differed from Moses, who, although vested with the full official authority of a servant of God, yet placed a veil upon his face, and this for the purpose that the children of Israel should not look steadily on the end of that which was passing away. It was not only that the sight of the divine radiance on the face of Moses was withheld from the children of Israel because their previous conduct had made them unworthy of such a favor and rendered them unable to endure the splendor of such sinless reflection, but that the glory on the face of Moses was fading away even while he was speaking with the people. Moses was aware of this transitoriness of the phenomenon; he realized that this fact symbolized the preparatory nature of the Old Testament ministry, and his action was in agreement with the will of God. A continued enjoyment of the divine reflection was denied the children of Israel on account of their refusal to accept the words of the prophet. In this way Moses was handicapped in his work and could not bring out the Gospel-news as it is now proclaimed by the ministers of the New Testament.

That the people of Israel were the guilty ones, and not Moses, appears from the next words: But blinded were their minds; their power of thinking had become callous, hardened. It was impossible for them to gain a clear knowledge of the important matters which they should have known for their salvation. The entire history of the journey through the wilderness is an account of wonderful, patient mercy on the part of God and of stubborn resistance on the part of the children of Israel. And therefore, in a way, the sentence of hardening was carried out in its beginnings even in the wilderness. And that is not all: For to the present day the same veil remains unlifted at their reading of the Old Testament, for it is only done away in Christ. The apostle says of the Jews of his time what has remained practically unchanged to this day: there is still a veil upon the hearts of the children of Israel, which prevents their seeing the evanescence of the Old Testament. They will not acknowledge that the age before Christ was one of preparation, of type and prophecy only. They will not turn to the Lord to be granted an open vision, to recognize Christ as the Savior of the world. To this very day, whenever Moses is read in their synagogs, the veil lies upon their hearts. And yet it remains true, and should be remembered in all the missionary work upon the children of Abraham according to the flesh, that at whatever time Israel shall turn to the Lord, the veil will be taken away. If they will but turn to Christ in true conversion and accept Him as the promised Messiah, then they will be given the open vision to understand the entire Old Testament in the light of the New, prophecy in the light of fulfilment. The apostle is not speaking of a single event, as if all the Jews would at one time turn to the true Lord and their Savior Jesus Christ, but of the individual instances, no matter how often they occur in the time of the New Covenant, Romans 11:26, when God takes away the veil from the heart of some member of the Jewish race, when He takes away the pride of false understanding and of self-righteousness and brings about the right knowledge of sin, thus leading the way to Christ the Savior. “Paul teaches, 2 Corinthians 3:15-18, the veil that covered the face of Moses cannot be removed except by faith in Christ, by which the Holy Ghost is received.” ^■738 . Note that the writings of Moses and the entire Old Testament are here referred to as a well-known collection, as a single book.

Just what the removing of the veil signifies the apostle explains in conclusion: But the Lord, the Jehovah of Israel, Christ, the Redeemer of mankind, is the Spirit; He is the Author of the New Covenant of mercy and grace, He is the One that is given through the Gospel with all His blessings, with the fulness of salvation. But where the Spirit of the Lord is, there is liberty, there is no longer the bondage of the Law. Every person that will heed the Gospel-call is assured of free access to God, without any intervening veil, without the fear of condemnation. The argument of the apostle has been formulated by one commentator as follows: Where the Spirit of the Lord is, there is freedom; as the Lord is the Spirit, whoever turns to the Lord has that Spirit; therefore such a one must be free, and will no more be hindered by the veil which covers and checks the action of the soul. This is the effect which is bound to be brought about in the case of the Jews and of all who, like them, have their minds blinded to the glory of the Gospel.

But as for the Christians: We all, with unveiled face, reflecting the glory of the Lord as in a mirror, to that same image are changed from one glory to another, as from the Lord the Spirit. Before the face of the believers of the New Testament the veil of Moses and of the children of Israel no longer hangs; it has been removed by the mercy of God. And not only that, but they also reflect, as in a mirror and therefore somewhat imperfectly, but none the less surely, the glory of the Lord Jesus Christ; there is evidence of its power and brightness in their whole life. And so they are transformed into His image, not at once, but by gradual stages, the process of sanctification occupying the entire life. The believers are renewed in knowledge as well as in righteousness and holiness, after the image of God and of Christ, their Savior, 1 John 3:2; Colossians 3:10; Ephesians 4:24. Thus the work of the Spirit will continue without ceasing until the perfection of the Kingdom of Grace becomes the perfection of the Kingdom of Glory, Romans 8:29, “that the Holy Spirit enlighten, cleanse, strengthen our hearts, that he work new light and life in the hearts, and the true evangelical, Christian perfection is that we daily increase in faith, in the fear of God, in faithful diligence in our calling and office which has been entrusted to us.” ^■739 .

Summary

Paul states that the Corinthians are his letter of commendation, refers his sufficiency in the pastoral office to God, praises its glory, and describes its effects.

Verses 1-18

The Gospel-message of light and life

Paul uses frankness in delivering his message:

To be a minister of that office which he has just praised so highly was Paul’s privilege: Therefore, having this ministry, even as we have received mercy, we do not become faint. It was an unmerited act of God’s mercy which made him a minister of the Gospel, Ephesians 3:8. He had received this ministry, not for any reason for which he might boast, but by a free gift of God. This fact sustained him amidst the difficulties and trials of his official duties and kept him from becoming finally and definitely discouraged. Humble heroism was the key-note of Paul’s character; his exalted position did not fill him with pride. The mercy and the grace of God, whose strength is made perfect in weakness, was the inexhaustible fount of his strength and courage.

But not only has Paul a certain remedy against discouragement and faintness, but also against the evils which he saw in the case of the false teachers: But we have renounced, disclaimed, the hidden things of shame. He wanted openness, candor, frankness to stand out most prominently in all his work. For unless the work of a pastor is at all times carried on in this manner, he will become identified with hidden things, with matters which shun the light of the sun, and which thus produce or bring dishonor upon him and his office. This behavior is almost invariably associated with such false prophets as try to break into organized congregations and steal the hearts of the members. And with reference to the same people Paul writes: Not walking in craftiness nor handling the Word of God deceitfully. He was not found engaged in, not busying himself with, intrigues and schemes by which men without a conscience sought to make a way for themselves and to acquire influence; he did not try to insinuate himself into powerful positions by false ambition. Nor did he adulterate the Word of God for such ends by preaching so as to obtain favor with the people, instead of proclaiming the Law in all its severity and the Gospel in all its beauty, 2 Timothy 4:3. Rather by the manifestation of the truth he commended himself, literally, to every conscience of men in the sight of God, to every possible variety of the human conscience. In his public and private teaching he brought out the truths of the Gospel plainly, so that no one could be in doubt as to the way of salvation. To every variety of human conscience he thus commended himself; they must needs acknowledge his sincerity, they must give him this testimony, that his motives were above reproach, that his teaching conformed to the highest ideals of truth and duty. He knew also that all his work was being done in the sight of God, that God was present at all times to hear him. Men recognized the truth and the honesty of his preaching, and before God he had a clear conscience.

This fact being established, Paul can once more refer to his words in 2 Corinthians 3:15-16 and 2 Corinthians 3:12-18 ^■740 , by saying: But even if our Gospel is veiled, in them that are perishing it is veiled. The Gospel in itself is anything but dark and obscure, 2 Corinthians 3:13; it is a light that shines in the dark place of this world, intended to illumine the hearts of all men. But the opposition of men, their refusal to accept its simple statement of grace, places the veil of wilful ignorance before the bright beauty of the Gospel, thus preventing its clear rays from entering into their hearts. Thus it is the punishment of their own guilt that they are lost, 1 Corinthians 1:18; they are judged already, John 3:18. “But it must be so, the Word of God must be the most peculiar thing in heaven and earth; therefore it must do both things at the same time, enlighten and honor in the highest degree those that believe and honor it, and blind and disgrace in the highest degree those that do not believe it. To the former it must be the most certain and best known: to the latter it must be the least known and most hidden. The former laud and praise it in the highest degree; the latter blaspheme and disgrace it in the highest degree, so that its works bear full sway and are not unimportant, but peculiar, terrible works in the hearts of men.” ^■741 .

The cause for this condition is very distinctly not in the Gospel itself, but in man, due to the machinations of the devil: In whom the god of this world, of this present age, has blinded the minds of the unbelieving. Satan is the god, the prince, of this present age, 2 Corinthians 2:11; John 12:31; John 14:30. He has his work in the children of unbelief, Ephesians 2:2; Ephesians 5:6; 1 John 3:10; they give him willing obedience. But he, in turn, as a fitting wage, has blinded the minds of the unbelieving. Because they were guilty of rejecting the truth, the blinding could make progress in their hearts, could be a judgment upon them; for Satan could not perform this wickedness in the hearts of the believers, of them that are being saved, because to them the Gospel is not veiled. And the purpose of the devil in blinding the hearts of the unbelieving is: That the light of the Gospel of the glory of Christ, who is the image of God, should not shine forth, should not dawn upon them, or that they should not see it clearly, it should remain hidden before them. The sum total, the content, of the Gospel is the brightness of the glory of God in Christ Jesus, the glorious revelation of Jesus as the Savior of the world. But so well is the design of Satan realized in the children of unbelief that this glory of Christ, who also in regard to His work is the perfect image of God, is not seen by them, does not penetrate into their understanding.

To justify his calling the Gospel which he preached the proclamation of the divine glory, the apostle now writes: For not ourselves preach we, but Christ Jesus the Lord, and ourselves your servants for the sake of Jesus. If Paul had been preaching himself, his own wisdom, if he had been seeking honor and glory for himself, it would have been wicked presumption on his part to condemn those that refused to accept his teaching as being on the way to perdition. But his one thought, his one object, was to set forth Christ Jesus before his hearers as the Lord, to whom they owed the obedience of faith by reason of His redemption. And far from asserting any authority, power, or lordship over them, he stated, on the contrary, that he considered himself and his fellow-teachers the servants of the congregations, not absolute slaves bound to do their will as they dictated, but servants for the sake of Jesus, ministers of Christ, stewards of the mysteries of God. And in this sense also every true preacher of the Lord Jesus Christ is a servant of the congregation entrusted to him, as he becomes all things to all men in order to gain souls for Christ, 1 Corinthians 9:19.

There is another reason also which causes Paul to be so fearless and frank in his ministry: For it is God that said, Out of darkness light shall shine, who has shined in our hearts for the enlightenment of the knowledge of the glory of God in the face of Jesus Christ. It was in the beginning of the world that the creative power of God’s word caused the light to shine out of darkness, Genesis 1:3. And the same God who thus created the physical light is the Author of the true spiritual light. It was not merely that He blew a dying ember into flame, as Luther remarks, but that He brought forth light out of darkness. There was darkness in the heart of Paul, as in that of all men by nature, spiritual darkness and death. But God created spiritual life and light in his heart in his conversion; and this reflection of the glory of God is now used to illuminate others; God has given to the preachers of the Gospel the ability to give to others the light of the knowledge of God through Christ, as manifested in Christ. Note: This function of the converted people is not confined to the pastors, but every believer that has experienced the illuminating power of God in his own heart will, in turn, act as a light tower to lead others to know Christ as their Lord and be saved. Mark also the contrast in the entire passage: The god of this world, the devil, blinds; the ministry of the Gospel gives light. Without the Gospel and its illuminating power the heart of man will remain forever in spiritual darkness; but if that power removes the darkness, there is a fulness of light and glory.

Paul’s bodily weakness:

Here the great humility of Paul is again evident, since he says that the glorious ministry with which he is identified was entrusted to weak and decaying vessels. The light of the knowledge of the glory of God is borne by the ministers in earthen vessels, as the apostle calls their bodies, vessels made of clay, cheap and fragile. The description fits the human body in general, and that of the apostle in particular, as his humility prompts him to write. It may seem strange that so great a treasure should be kept for distribution in so frail and perishable a vessel as that of the human body, but the fact shows the principle of the divine purpose: That the exceeding greatness of the power (which is exhibited in the work of the Gospel) may be God’s and not from ourselves. “Our hands and tongues are indeed perishable and mortal things, but through these means, through these perishable and earthen vessels, the Son of God wants to exhibit His power.” ^■742 . The very fact of the weakness and insignificance of the human vessels of God’s merciful proclamation therefore makes His own glory stand out all the more prominently by contrast. “Not the excellence of the vessel, but the great value of the treasure; not the person of the preacher, but the name which the preaching proclaims; not natural strength and ability of man, but the grace of God and God’s mighty Word: behold the superabundant power triumphing over the substance of this world, which goes forth from the preachers of the Gospel and elevates them above the sufferings of their calling.” ^■743 .

These sufferings with which the servants of the Lord are obliged to contend are now pictured by the apostle in his usual, effective manner: On all sides hard-pressed, but not hemmed in; bewildered, but not altogether despairing; pursued, but not outstripped; thrown down, but not destroyed. Paul, in these figures probably has the Isthmian games in mind once more, as in 1 Corinthians 9:24-27. He and his fellow workers, and all Christians, for that matter, are like wrestlers. Their opponents may press in upon them from all sides and threaten to obtain a death-grip, but they never fully succeed in obtaining the fatal hold; they may sometimes become puzzled by the skill exhibited by the adversaries, but they do not give up the struggle, they are not overcome. They are like runners in a race, with the goal almost before their eyes, whom their opponents try to outdistance and leave behind; but they manage, after all, to come in first. They are like boxers whom the adversaries might occasionally strike down, but who nevertheless rise with undaunted courage to resume the struggle and to become victors. All this the ministers of the Gospel experience in rich measure, and all faithful Christians are likewise partakers of like difficulties. In tribulations, in perplexities, in persecutions, in losses and trials of every kind the conflict goes on; defeat seems impending in a thousand circumstances, but the end is always a victory for the Gospel and its adherents.

And now the apostle reaches the climax of this burst of eloquence: Always bearing about the dying of Jesus in the body, in order that the life of Christ may also be manifested in our bodies; for always we that are living are delivered into death for the sake of Jesus, in order that the life of Jesus also might be manifested in our mortal flesh. Because they preached the Gospel, because they distributed the treasure of the Gospel, the messengers of the Lord were always subject to the sufferings which Christ also endured, for the disciple is not above his Master. To be delivered to death daily, hourly, for His sake, 1 Corinthians 15:31, to be killed all the day long, Romans 8:36, that is the privilege of the men that have devoted their life to the Lord and His work. For only by such absolute denial of self in His service does it become possible for the true life of Christ, with the fulness of His strength, to show itself in the ministers of Christ, Philippians 3:10; Colossians 1:24. Their flesh may be mortal, subject to death and decay, but in their spirit lives the undying, almighty power of the Ruler of the Kingdom of Power, of the King of Grace, and therefore they go forward from strength to strength, preaching the Gospel, building up the Kingdom, seeking God’s glory only, without thought of self. And the result, so far as their hearers are concerned, is: So that death is operative, active, in us, but life in you. Death was working in the apostle, because he was always exposed to death and desired nothing more; that was a necessary concomitant of his work for the Lord, he expected nothing more. This satisfied him, moreover, because, incidentally, life, true, spiritual life, was active in them through his ministry, as the effect of his preaching. It was the life of the risen Christ, which had its beginning here on earth, and would be fully accomplished in the realm of glory. Such is the example of Paul’s sacrifice for his Lord.

How the apostle rose above every handicap:

The mention of the life in and with Christ raises the apostle to the very heights of an exultant declaration: But since we have the same spirit of faith (as the Psalmist), according to that which is written: I believed, therefore I also spoke, we also believe, and therefore also we speak. The apostle quotes Psalm 116:10, where the Easter joy of the Old Testament believers is expressed, declaring that the same spirit of joyful and confident faith lived in him also. His faith, being grounded so firmly, and being so sure in its hope, could not remain silent; it must break forth in a confession of the mouth. As one commentator says: No sooner does faith exist than she begins to speak to others, and, while speaking, recognizes herself and grows in power ^■744 . Just as the Psalmist was surrounded by enemies, so Paul was in the midst of dangers; but in either case their faith would not hold its peace; it is impossible for the true believer to be quiet concerning the wonderful things which he has seen and heard, Acts 4:20. And faith is not an uncertain hope, based upon mere feeling, but upon knowledge grounded in the Word of God: Knowing that He who raised up the Lord Jesus shall raise up us also with Jesus, and shall present us together with you. As Paul had shown at great length in 1 Corinthians 15, so he here repeats briefly: The resurrection of Christ is a guarantee of our own resurrection; it is our surety that we shall share in the life of the risen Lord. As God raised up Jesus, our Lord, so He will, on the last day, raise up also us, to become partakers of His resurrection, and all believers will be presented together before the throne of the Father and of the Lamb. All these glorious facts are contained in the message of which Paul is a bearer, although he considers himself a weak and unworthy vessel. Note: The hope and faith of the believers of the Old and the New Testament is based upon the same foundation, the Word and promises of God; it exacts the same confession of belief, and looks forward to the same glory.

All these glories, however, are proclaimed by Paul, as he declares: For all things are for your sakes, that grace, being made abundant, through the greater number of you, may cause the thanksgiving to abound to the glory of God. In all his work the apostle had in mind the blessing and benefit of his readers, the Christians in whose interest he was working; it was all done for their sakes. But the end and aim which he had in mind as the final end was that the grace which had been multiplied to him, which gave him such wonderful strength and endurance, should by the force of their many additional prayers result in the more abundant thanksgiving to the glory of God. The greater the number of those that partake of the blessings of God’s gifts and offer up the thanksgiving of their lips and hands to Him, the more emphatically would the glory of the Lord stand out before the whole world and beyond the end of the world, into eternity. In this way “the gratitude of the multitudes which have been converted may keep pace with the blessings which they have received, and abound, as these blessings have abounded.” ^■668 .

Paul now returns to the thought of 2 Corinthians 4:1. Because he is sustained by this glorious hope, he does not give way to faintness, he does not give up: Rather even though our outward man is decaying, yet our inner man is renewed day by day. The contrast is not between flesh and spirit, but between the gradual decay of the bodily organism and the corresponding growth of the spiritual self. The hidden man of the heart, 1 Peter 3:4, receives nourishment and strength from the Word of God day after day, and thus gains continually. At the same time the mortal body, the earthen vessel, is making steady progress toward physical death; the dawn of every new day means one day less until the inevitable end; the final dissolution is always only a matter of time. But since the emphasis of the apostle’s sentence is on the second part of his statement, the thought is evidently not causing him any distress. His attitude is rather that of every true believer that regards this entire life merely as a preparation for the everlasting life to come.

Therefore he writes, in the same strain of exultation: For our present momentary, light burden of tribulation works out for us from one excess to another an eternal heavy burden of glory. All the troubles which can come upon us Christians are with us only at this present time, for the length of this fleeting life, at the worst, for a moment as compared with the coming eternal life. And it is light, easy to be borne, comparatively speaking. But the time is coming, and that soon, when the eternal glory will be revealed to us, and this is so wonderful, so great and extensive, so weighty and endless that the slight oppression of the life on earth will be forgotten, Romans 8:18. The miracle is so great which is to follow this present tribulation as though produced by it, though it is a reward of grace, that Paul cannot find words enough to express the thought that is clamoring for utterance. Exceedingly, abundantly, from one excess to another, will God give us the glory which He has prepared since before the foundation of the world for them that love Him.

And the result is that we, with the apostle, no longer look upon, no longer pay any attention to, the things that are seen, to the visible forms of this present universe, but to those which we cannot see, except in hope, by the eye of faith. For all the things which can be seen, which we can conceive of by our senses, are temporal, they were made for this present world and age only. But the things which are not seen, which are invisible to us at this time, are eternal. Cp. Romans 8:24; Hebrews 11:1. To be concerned about the transitory, perishable things of this world and thereby to lose the true and lasting values of heaven argues for a false estimate of values, for a loss of the substance in the vain effort to catch hold of the shadow. Paul, as a preacher with the Gospel-message of light and life, wanted his readers ever to keep before their eyes the great end and aim of their existence, the life with God in the fulness of heavenly glory.

Summary

The apostle disavows all connection with craftiness and adulteration of the Word; in spite of the many perils that beset him he proclaims the Gospel of the knowledge of the glory of God; in doing so, the faith of his heart is uttered in the confession of his mouth, and he looks forward to the final deliverance and the glory eternal.

Verses 1-10

Paul’s longing for the future glory

Paul’s expectation of a glorified body:

In comparing the afflictions of this present time with the future glory, 2 Corinthians 4:17, Paul had declared the former to be light, insignificant, in comparison with the latter. And therefore he himself looks forward with the faith of hope to the realization of these glories in his own body: For we (Christians) know that if our earthly house of the tent-dwelling be dissolved, we have a building from God, a house not made with hands, eternal, in the heavens. The apostle speaks of the bodies of the Christians as flimsy and unstable tents, sheltering the soul for a time, Isaiah 38:12. The time will come, and that very soon, when this tent, this mortal body, will be destroyed by physical death. But he has the firm assurance that it will be replaced by a solid building, by a real house, not built up by the natural processes of physical growth, but the direct gift of God. The new dwelling which he hopes to enter will not be rude and temporary, but it will be permanent, it will last forever; and instead of being in this world, with its illusions and vanity, it will be in the heavens, in the home of Christ and the Father, where the only true and lasting joys will be found. Our earthly, mortal body will be laid into the grave, to become a prey of worms, but the body which we shall receive at the hands of God, the body of the resurrection, will partake of the immortality of Christ Himself.

That this is the apostle’s meaning appears plainly from the next statements: For indeed in this (tent-dwelling) we sigh, sincerely longing to be clothed upon with our habitation which is from heaven. So long as a believer is still in the flesh of this life, he sighs and groans with longing for the time when the heavenly body which awaits him above will, as it were, be put on over the mortal flesh, like a garment which hides forever its perishable nature. Paul here expresses the same thought as in 1 Corinthians 15:52, where he speaks of a changing, by which our present vile body will become spiritual and immortal. The believers will, on the last day, “put on the lord’s dress of their heavenly habitation over the servant’s coat of the earthly hut, in the same manner as the human nature of Christ in the bosom of the Virgin Mary became the dwelling-place of eternal glory.” ^■745 . But the apostle adds a condition: If so be that we be found clothed, not naked. During their entire life on earth the believers put on Christ and the garment of His righteousness by means of the Word and the Sacraments, Galatians 3:27; Romans 13:14. Without this covering of the innocence and righteousness of Christ the shame of a person’s nakedness will appear, Revelation 3:18, and there will be no putting on of the garment of Christ’s heavenly glory.

The reason for our sighing and groaning is given by the apostle: For we that are in the tent-dwelling sigh because we are burdened, not for that we want to be unclothed, but clothed upon, in order that the mortal may be swallowed up by the life. While we are here on earth, the mortal body with its many weaknesses and ailments is a burden for the soul. But what Paul desired with groaning was not to be freed from this burden by a taking off of its heavy garment by physical death, but that his mortal body might, without passing through death, be absorbed into the heavenly body which he knew was awaiting him. God had not revealed to him whether he would die or live to the great day of the final revelation of God’s glory. He was also altogether willing to abide by God’s decision in the matter; nevertheless his great wish was not to pass through death, but to participate in the wonderful change of the last day, by which his mortal body would be changed directly into the spiritual, heavenly body. In this way his mortal body would be swallowed up by the life of eternity. But whatever the manner by which he would enter into the state of immortality in heaven, Paul was confident of one thing: Now He that has perfected us, that has fully made us ready for this same thing is God, who gave to us the earnest-money of the Spirit. The believers are prepared for that end, that is the purpose for which God has destined them through the work which He has spent on them: they should be kept unto eternal life, they should enjoy the bliss of heaven. Of this fact we have a guarantee in the form of the Holy Spirit, who was given to us in the means of grace and has wrought this certainty in our hearts. He it is that makes us sure and keeps us sure of our heritage in heaven. As surely as the Spirit in our hearts cannot lie, so surely will our longing for eternal life and for the glorious liberty of the children of God be satisfied at the time fixed by God.

Confident of Christ’s acceptance:

The confidence of the believers is here brought out in the most definite terms: Since we are therefore always of good courage and know that while in our home in the body we are absent from our home in the Lord. Because Paul and all believers have the earnest of the Spirit, feel His reassuring presence in their hearts through the Word at all times, they are always confident in consolation. And this is true, even though they know that while they are at home in this body, they are absent from the true, abiding home in the Lord. In this world we have but a short, temporary abiding-place which we call home for the time being; but there is a yearning for home, a homesickness for heaven, which always characterizes the believers. This is brought out also by the parenthetical sentence: For by faith we walk, not by appearance. Faith is the sphere in which we have our being here on earth, the state in which we must be found at all times; but when the fulfilment comes, we shall see and behold face to face what we here hoped and believed. Now we are absent from the Lord, away from home; then we shall be at home, where our citizenship has been since our conversion, Philippians 3:20.

But even as the Christians, the possessors of the Spirit’s guarantee, have the feeling of courage and confidence predominant in their hearts at all times, so this feeling comes to the front especially and with the full measure of force when the time of their home-coming arrives: We are of good courage and well pleased rather to leave our home in the body and to be at home with the Lord. As pilgrims and strangers we live in this flimsy tent of our mortal body and move from one place to another, having here no continuing city. The prospect of death, therefore, far from filling us with fear and dismay, should rather inspire new hope, confidence, and courage in our hearts, since we know that, in spite of its dread aspect, it but opens to us the doors to our Father’s home. Therefore we are rather well pleased, knowing that the Lord will accept us as His own and that His grace, which even here clothed us with the garments of salvation, will in that glorious home above put upon us the garments of His glory. We shall be at home with the Lord, in whose presence there is fulness of joy, and at whose right hand there are pleasures forevermore, Psalm 16:11.

But with such a goal before him, the apostle keeps his heart and mind fixed upon the true home above: Wherefore also we make it our aim that, whether at home or absent from home, we may be well pleasing to Him. This state of mind is necessary if we wish to realize our hopes and ambitions; it means the working out of our own salvation with fear and trembling, with a singleness of heart which cannot be diverted from its purpose. For whether the Lord, at His coming, finds us in the body, still living in the tent of this mortal flesh, or out of the body, death having severed the soul from its frail habitation, one thing is certain, namely, that we at the present time strive to live in such a way as to please Him. And herein we are urged onward by the thought of the final Judgment: For we all must be made manifest before the judgment-seat of Christ, in order that every one may receive the things done by the body, according to what he did, whether good or bad. Christ is coming to judge all, the living and the dead; they will all have to appear before Him. Their characters, even their secret thoughts, will be laid bare to the world, to all men, as well as to themselves, just as they have always been known to the Judge. And when the sentence is passed, each one will receive the wages of his works which he did in the body, while he was in this world. Note that the power of judgment, although usually ascribed to the Father, against whom all sins are directed, Psalm 51:4; 2 Samuel 12:13; ^■746 ; Jeremiah 17:10, is here, as in John 5:22; Matthew 25:31-46, and elsewhere, ascribed to the Son, a fact which places His deity beyond question. The judgment is inevitable, and it will be eminently just in every respect. Those that gave evidence of their unbelief by bad and wicked deeds will be recompensed in kind, by a punishment in proportion to their evil deeds. And those that have done good, thus giving evidence of the faith of their hearts, will receive a reward of grace at the hands of the Judge, which will make them partakers of the heavenly glory. Thus the thought of the future judgment is one of the reasons which incite and spur a Christian to a life of sanctification.

---

Verses 11-21

Paul an ambassador of Christ

The love of Christ his ruling motive:

The apostle, first of all, repeats his assertion as to the sincerity of his purpose in his ministry: Since, now, we know the fear of the Lord, we persuade men. This is not a slavish fear, but the true reverence of a servant who is at the same time a dear child of the Lord. For fear of the Judge’s wrath does not torment the hearts of those that have been rescued from the wrath to come, but the remembrance of the judgment-seat awakens a reverent awe of the holy and glorious God, and causes all true ministers to be watchful and vigilant in their labors. It is in this sense that they persuade men of their sincerity, as Paul did; they prove their disposition to them. But we have been made manifest to God, the apostle says; God knows the motives that are governing him in his ministry. And he hopes and trusts that he has been made manifest also in the consciences of the Corinthian Christians, who certainly have had sufficient opportunity to estimate the evidence for his sincerity, among whom he has given so many proofs of the spirit that lived in him.

But in appealing to their testimony in this manner, the apostle again wants it understood that he is not seeking his own glory: For not again are we commending ourselves unto you, but as giving you occasion to glory on our account. Paul was not worrying about his own glory and honor, since that was in the hands of the Lord, before whom everything was revealed. He was not seeking any recommendation on their part, but, incidentally, his reminder of the facts of his ministry might well serve as a hint to them, give them occasion, cause, to boast on behalf of Paul, that they might have some matter of glorying against those that glory in outward appearance and not in heart. Paul here has his opponents in Corinth in mind who were depending altogether upon the outward impression, while their heart lacked the simple sincerity which characterized the work of the apostle. Those men might boast of special revelations, or of eloquence, or of letters of commendation, or of Jewish birth. But Paul’s boasting was the faithfulness of his work as a messenger of Jesus Christ.

This fact he now emphasizes once more: For whether we are beside ourselves, it is to God; or whether we are of a sober mind, it is unto you. The zeal of Paul for his Master sometimes carried him to such heights of enthusiasm that some people may have thought him deranged, as Festus did. But he protests that in such moods of highest devotion he is still serving God, that the ardor of his spirit is not the enthusiasm of a fanatic. On the other hand, some people may have thought him altogether too dry and sober in some of his dealings; they missed the effect of a deliberate rhetoric. But Paul states that this behavior also was in their interest, that he was acting also in this respect as a true pastor, who at all times has the welfare of all his parishioners at heart. With his heart lifted up to God, and yet united with his neighbor in true love, Paul carried out the work of his calling, misunderstood by many of those that lacked true spiritual understanding, and yet happy in the consciousness that his work was receiving recognition by the true children of the Lord.

The highest motive of the apostle, however, was that of Christ’s love: For the love of Christ urges us on, since we draw this conclusion, that One died for all, therefore all died. That was the chief reason for the sincerity of his service, the example of his Lord and Savior. That love of Christ, so abundantly proved, so unceasingly active, was urging the apostle on to make use of all faithfulness in his ministry, to count nothing a sacrifice if it was done in His service. And Paul’s argument from the love of Christ in its application to the work of the ministry is powerful. Christ died as the Substitute for all men; therefore in His death all men died; His death was actually the punishment of all sinners, the expiation of their guilt. This being true, then the second proposition also stands: And for all He died, in order that the living should no longer live to themselves, but to Him that on their behalf died and rose again. So the purposes of the atonement, which was made for all men, are not completely realized or fulfilled without the response of man’s faith and obedience. All men that hear the Gospel, hearing that Christ died in their stead, for their salvation, should thereby be aroused to devote their lives, not to any selfish pursuits, but to the service of Him whose death and resurrection earned for them eternal life. It is the most powerful appeal that can be made to a Christian that has learned to know his Savior, and should be heeded with joyful alacrity by all. It was the motive that constrained Paul in his work and should serve as an example for all times.

The ministry of reconciliation:

So completely has Paul entered into the spirit of Christ’s vicarious work that he wants to apply its practical demands to all circumstances of life: So that we from now on know nobody according to the flesh. Because in his conversion he received the conviction that the believers should live to no one but Christ, and because in his ministry the love of Christ is the one compelling motive, therefore he allows no fleshly considerations to influence his judgment and his treatment of others. It makes no difference to him whether his neighbor or any man is of noble birth, of influential position, socially prominent, rich, with an impressive manner of dealing with people — all these things have no influence upon him. He has absolutely no selfish motives; he does not seek his own. “To know any one according to the flesh is to know him no farther than the flesh is able. But now the flesh is not able to do more than seek its own with regard to everybody; it hates, it is jealous, it does the enemy an ill turn wherever it can; but it seeks desire, good will, enjoyment, friendship in everybody for its own benefit.” ^■747 . These carnal considerations Paul has left behind him. And more: Even though we have known Christ after the flesh, yet now we know Him thus no more. There was a time when Paul had looked also upon the promised Messiah in this carnal manner, when he had thought of Him only as an earthly prince and deliverer from the rule of the Romans. But he had now obtained a better knowledge of Christ, of both His person and office. The crucified Jesus was no longer an offense to him as in the days before his conversion, but he recognized in Him the basis of his salvation.

The result of this knowledge for himself and all believers is: So that, if any man be in Christ, he is a new creature. That is the result of the proper view of Christ: Any man, all men, no matter how many, that have accepted Christ by faith and have therefore been planted into Him, are new creatures, new creations. Conversion is a new creation, a regeneration; in conversion heart and mind are changed completely; converted people are God’s workmanship, created in Christ Jesus, Ephesians 2:10. The knowledge of Christ by faith, no matter how imperfect it may still be, works this miracle: The old things have passed away; behold, they are become new. The old carnal-mindedness of the old Adam has passed away, even though it is still necessary to remove him by daily contrition and repentance. And thus every Christian is a miracle in his own eyes: the creation of the new man is finished, and he is gaining every day in strength and power, Ephesians 4:23-24. All this is brought about by the Word of Grace and by the ministry of the Gospel.

But the final source of the blessings is the Lord Himself: But all things from God, who has reconciled us to Himself, and has given to us the ministry of reconciliation. God is the Creator of all the wonderful things which are given to man in his conversion. By a twofold act he brings about the spiritual creation in the heart of man. In the first place, He reconciled all mankind to Himself through Christ. It was God Himself that planned the salvation, the atonement of mankind through the sacrifice of Christ. All men were, by their own fault, His enemies and wanted nothing of Him. But since His righteousness and holiness would therefore have been obliged to condemn them to everlasting punishment, He found this way by which the enmity might be removed and the friendly relations intended by Him in the beginning be established. This reconciliation was brought about by Christ for all men, by His vicarious work; it is a historical fact. And now the second act of God’s mercy comes into consideration, namely, that he has given to the apostle and his fellow-workers, to the ministers of the Gospel at all times, the ministry of the reconciliation, He has entrusted to them the office of proclaiming the fact of the reconciliation of all men, the fact that God is actually reconciled to all men through Christ. The business of the Gospel-ministry, then, is only one, namely, to make known the existing reconciliation and thus to urge men to believe in Christ.

The apostle explains this statement, thus giving the content of all Gospel-preaching: That God was reconciling a world to Himself in Christ; He was removing the enmity which had separated man from his Maker. And the actual, practical manner in which the reconciliation is being brought about is: Not imputing to them their sins. Men are guilty of transgressions before the face of God continually, their trespasses should be recorded on the debit side of the account-book of God. But God does not impute their trespasses to men that accept the reconciliation; He enters them, not under their own names, but under that of Christ, and the atonement being perfect, the debt is wiped away. Into the hands of the apostles and of all the ministers of the Gospel, therefore, God has placed the Word of Reconciliation; He has entrusted to them the message of reconciliation, the Word by which He wants to recall all men to the right relation to Him.

Paul, therefore, filled with the glory of these divine facts, sends forth his ringing invitation: In behalf of Christ, then, we are ambassadors, as though God were entreating through us. Christ’s representatives they are, bringing the Word, the offer of reconciliation to men, the earnest entreaty of God to accept His mercy and grace in Christ Jesus: We pray you in behalf of Christ, Be reconciled to God! What a strange situation: The holy, righteous God, who has been insulted times without number by the countless sins of the men of all times, begs for reconciliation; the almighty, jealous God, who is able to punish every sin with the condemnation of hell, offers instead the fulness of His love and everlasting life and bliss! That surely is a mystery of the Gospel beyond all understanding; that is a message which should impress the most hardened sinner with the unutterable glory of the love of God.

And lest any one have doubts as to the fact of reconciliation, as to the possibility of a full and complete atonement under such conditions, the apostle explains the miracle in one sentence: Him who knew not sin for us He made sin, in order that we might become righteousness of God in Him. In this way was the miracle of the atonement brought about. God Himself sent His own Son, who was perfectly sinless and holy, to whose nature all contradiction and opposition to the will of God was utterly strange, who was pure and holy also in the sight of God, and laid upon Him the iniquity of the whole world, Isaiah 53:6, He made Him to be sin on our behalf. The transgressions were laid upon Him, the guilt was imputed to Him; He was the representative of the whole world’s sin, the greatest malefactor that ever lived on earth, all by virtue of His vicarious work. And so perfect was the expiation, so complete the propitiation, that we have become, in turn, the righteousness of God in Him. For the sake of Christ we are now looked upon as being as holy and perfect as the very Son of God Himself, with not a single fault or flaw to condemn us, with not a single transgression charged to our account. That is, in brief, the wonderful summary of the message of reconciliation, that is the Gospel which the ministers of the Lord are to proclaim in the fulness of its beauty and glory, that is the invitation they should extend to all men without the slightest restriction. And we, in turn, should accept the glorious news in the spirit in which it was offered, and be sure, on our part, henceforth not to live unto ourselves, but unto Him that died for us and rose again.

Summary

Paul expresses the longing of his homesick heart for the future glory, states as the prime motive of his work the love of Christ which he has experienced, and issues his earnest invitation to accept the message of reconciliation.

Verses 1-10

Paul’s ministry in the midst of difficulties

Fellow-workers of God:

Paul had just given a summary description of the ministry of reconciliation which had been entrusted to him, and had sent forth a ringing invitation to accept the grace of God. He now makes the application in an admonition to sanctification: We, then, working together with Him, also entreat you not in vain to receive the grace of God. In carrying out the Gospel-ministry, in issuing the Lord’s urgent invitation to accept the effected reconciliation, Paul and all ministers of the Gospel are God’s assistants, working with Him for the salvation of men’s souls. “Therefore God is the true Master within, in the heart, that performs the best work; and we help and serve Him to this end externally with the ministry of preaching.” ^■748 . It is necessary, then, to add admonition to Gospel exposition, as the apostle here does, entreating the Corinthians, appealing to them not to hear the message of the grace of God without benefit. “To accept the grace of God in vain can be nothing else than hearing the pure Word of God, in which the grace of God is offered, and yet remaining apathetic and not accepting it, remaining as one was before.” ^■749 . The grace of God is offered independently of man’s faith and obedience, but if it is not accepted by the hearers, it will, instead of profiting them, result in their everlasting condemnation, 2 Corinthians 2:16. If a person feigns interest in the forgiveness of sins, but will not truly repent of his sins; if he makes a practise of referring to the Redeemer, but himself trusts in his own merits; if he is a member of a congregation and uses the means of grace, but incidentally leads a life by which the mercy of God is disgraced, then he belongs to the class of those whom the warning of the apostle strikes.

In order to give proper weight to his evangelical admonition, Paul supports it with a passage from the Old Testament: At an accepted time I hearkened to thee, and in a day of salvation I succored thee, Isaiah 49:8. This word of the prophet was being fulfilled before the eyes of the Corinthians, as it is to-day, for he speaks of the time of the New Testament as that of the dispensation of grace. What God had promised to His great Servant, the Messiah, that is being given by grace to all those that accept the Christ in true faith. Behold, now is the acceptable time; behold, now is the day of salvation; that is Paul’s explanation and comment. Since Christ has been made manifest in the flesh, the propitious time has come, the time of His good pleasure, the time of His good will toward men, in which He intends to reveal His mercy, power, and glory. The present Christian dispensation is the day of salvation, with God freely extending His gracious help to all sinners that will hear His call. The repetition of the word “behold” emphasizes the point that the present time is that in which God so accepts, in which He so dispenses His grace and mercy. Now they have free access to the redemption of Christ, Hebrews 4:16; Romans 5:2. Now, to-day, they should make their decision and partake of His bounty, accept the hand of reconciliation extended to them. Mark: If the time of grace is neglected, if its invitation is ignored, it may soon be past forever, to be followed by a time of wrath and condemnation. “Now that God has given us His mercy in such rich measure, … truly it is necessary that we do not set the grace of God at naught and let Him knock in vain. He is standing at the door; well for us if we open to Him. He is saluting us; blessed he that answers. If we overlook His passing, who will bring Him back?” ^■750 .

The example of Paul in the midst of difficulties:

Paul here sets forth his own example, partly in vindication of his own conduct, partly with the intention of stimulating emulation. He conducts himself so that he gives no one an occasion for stumbling, since any deliberate act of that kind would have reacted upon the Gospel. He could not indeed hinder the self-righteous and self-conceited from taking offense at the Word of the Cross and blaspheming both the office and its ministers, 1 Corinthians 4:12-13. But he made use of the most untiring vigilance in doctrine and life, lest some one should find a reason for censuring him; he took heed to himself in the most scrupulous manner, lest on his account some one should stumble and fall.

The apostle now speaks of the distinctive characteristics of his apostolic office in detail: But in all things commending ourselves as God’s servants do. He acted so conscientiously in all things pertaining to his office and to his whole life that his boast of proving his worth was not too strong. He and his fellow-workers were examples of all that was good in their office as well as in their daily conduct. As it was appropriate for the ministers of God, their whole life was a testimony to the office with which they had been entrusted. This was true, first of all, in the enduring of outward hardships. They did their work in great patience, in determined perseverance, in steadfast calmness, since this was necessary for enduring and conquering the peculiar difficulties which they were obliged to encounter. They worked in afflictions occasioned by the hatred of their enemies; in distresses, in various troubles which fall to the lot of the persecuted; in straits of perplexities, from which there seemed to be no escape, which left them at a loss as to how they might proceed. The enemies of the Gospel also succeeded in making their enmity felt in the person of Paul, in stripes, when he was beaten, Acts 22:24; in imprisonments, Acts 16:24; in tumults, when the people did not wait for the judgment of the authorities, but aroused the rabble in a demonstration against the person and work of the Christian teachers, Acts 13:50; Acts 14:5,19; Acts 16:22; Acts 17:5; Acts 18:12. He was troubled also in hard labors, both in preaching the Gospel and in supporting himself while so doing, making his body weary and sapping his strength, 1 Corinthians 15:10; Acts 20:18-27; in watchings, many a sleepless night being credited to his account, since he was active day and night, Acts 20:7,31, in behalf of the souls entrusted to him; in fastings, which he undertook voluntarily, partly as a fine outward training, Acts 14:23, partly to keep his body in subjection, 1 Corinthians 9:27, partly also to strengthen his body for the endurance of hardships, 2 Corinthians 11:27. What an example for all ministers of all times! And how earnestly does this account rebuke the superficiality and externalism of many modern Christians!

The apostle next shows his behavior as a true minister of Christ in inward gifts and qualities: In integrity of mind and life, in the moral purity which cleanses itself from all contamination of flesh and spirit; in knowledge, which is essentially the right understanding of the good, acceptable, and perfect will of God, the ability to form the proper judgment regarding the various conditions and circumstances of men in the light of God’s Word; in long-suffering, an attribute of especial value in a missionary, since it enables him to bear the weaknesses of those deficient in knowledge and to hold back his righteous indignation on account of insults; in kindness, according to which the apostle showed his benignant gentleness in seeking and promoting the welfare of his neighbor, whether friend or enemy. All these qualities are not natural abilities of the apostle, but they are gifts of the Holy Ghost, who also works love unfeigned, true, genuine love, which knows nothing of hypocrisy and dissimulation, 1 Corinthians 13; Colossians 3:12. And as a possessor of these gifts and qualities, Paul does his work in the Word of Truth, in his activity as a messenger of the Lord, for he preached only the pure, unadulterated, divine doctrine, 2 Corinthians 4:2; in the power of God which enables him to do the work of his ministry, which causes him to take all his own reason and ability captive under the obedience of Christ, 2 Corinthians 10:5; Romans 1:16.

A further feature of the apostle’s work was this, that he commended himself as a minister of God through the weapons of righteousness on the right and on the left, carrying on the warfare of the Lord not with carnal instruments, but with those means that are appropriate for the justice of the Lord’s cause, using them for offense as well as for defense. In doing this, he was undaunted, no matter whether the way of his ministry led through honor or dishonor, through evil reports or good reports; exposed as he was to slanderous, malicious tongues, he accepted it in the spirit which characterized his Lord, as a testimony for the fact that he was doing his work as a servant of God and not of men, Galatians 1:10; John 15:18.

Thus Paul proved his character to be diametrically opposite to that which was ascribed to him by his enemies. He was defamed as a deceiver, just as his Master was before him, John 7:12, as one that was trying to defraud the people by false doctrines, by teaching new gods, Acts 17:18; and yet he was true, in the eyes of God as well as in those of men that were won by the Word of Truth. He was unknown, misjudged, misunderstood, represented as an obscure person without proper credentials, as the teacher of a sect which was everywhere spoken against, Acts 28:22; Acts 24:14; and yet he was well known before Him who had inscribed his name in heaven, Luke 10:20 ^■751 , as well as to them that had felt the power of the Gospel in their hearts, Galatians 4:15. He was dying, surrounded on all sides by enemies that sought his life, and may often have been reported dead, and he himself often gave up all hope of life, Acts 27:21; 2 Corinthians 1:8: and yet, behold, by a miracle of God he was living, he had till now triumphed over death. He carried on his work as chastened, stricken with the consequences of sin in his body, as his adversaries were sure to sneer of him, 2 Corinthians 12:7, and yet the chastening of the Lord did not kill him, Psalm 118:18, its intention rather being to purify him in life and work, to make him more valuable for the ministry which was entrusted to him. Sorrowful indeed he was; for the enmity of men, the evil reports, the distresses and perplexities, the chastenings of the Lord caused him sorrow according to the flesh; and yet he was always rejoicing, for all the troubles of this present life could not rob him of his joy in the Lord and his blessed hope of salvation, Philippians 4:4. Poor he was in this world’s goods, a pauper so far as the money of this life was concerned, yet he made many rich, beyond the dreams of avarice, in spiritual blessings, in the treasures of heaven. Yea, he was one of those that had nothing which is counted in the eyes of this world, neither wealth nor social position; and yet he possessed all things, 1 Corinthians 3:22, having the riches of the grace of God in Christ Jesus as a treasure which no man could take from him. Note: What Paul here says of himself and of his fellow-ministers is true of all messengers of the Gospel at all times, and, in a degree, of all true believers. It therefore behooves them to pass through the dangers and persecutions, through the trials and distresses of the world, with their eyes fixed upon the heavenly glory which is promised them as a reward of mercy, in their Redeemer, Jesus Christ ^■752 . It is worth while to notice also in this section how the enthusiasm of the apostle carries him forward on a wave of eloquence: “When Paul’s heart was all ablaze with passion, as in Second Corinthians, he did pile up participles like boulders on a mountainside, a sort of volcanic eruption … But there is always a path through these participles. Paul would not let himself be caught in a net of mere grammatical niceties. If necessary, he broke the rule and went on. But Moulton is right in saying that all this is ‘more a matter of style than of grammar.’ It is rhetoric.” ^■753 .

---

Verses 11-18

Admonition to flee the fellowship of unbelievers

The enthusiasm of the inspired writer has carried him forward to a wonderful height of eloquence in picturing true faithfulness in the ministry of the Gospel. Before making the application of the appeal of 2 Corinthians 6:1 to the various relations of life, therefore, the apostle here pours forth some of the affectionate feeling which he cannot hide from them: Our mouth is open to you, O Corinthians; our heart is enlarged. He feels constrained to speak openly and without reserve to them; for it is his love which causes him to speak with such plain candor and frankness, which will not suffer him to remain silent, but urges him to show such confidence toward them. A similar thought is contained in the thought of the enlargement of his heart in their behalf, for the expression indicates the widening of his sympathy for them. In speaking to them so frankly, Paul had really become aware of the depth and extent of his affection for them.

This fact being so, the other thought follows: You are not straitened in us, but you are straitened in your own affections; you have no small room in us, but you have very little room for us in yourselves. The apostle’s heart was enlarged in love for them, it widened out in sympathy and love for them and encompassed them all, but they, on their part, did not feel an equal love and sympathy for the apostle. He was not a man of narrow sympathies, as his opponents may have suggested, but the lack of sympathy was all on their side. And yet, he had a right to expect that: But as a retribution, a recompense, of the same kind (I speak as to my children) be enlarged also you. Because children are bound to make a return of love for a father’s love, because they should feel obliged to pay back the same amount of love that they have received, therefore he calls upon them to be enlarged in heart, to exhibit a wider affectionate sympathy toward him. That he expected.

That his admonition is intended only with reference to himself and to his work and does not apply to the undue tolerance which would permit the worship of false gods, the apostle now brings out in a passage replete with brilliancy: Be not united incongruously with unbelievers. That is the thesis, the topic, of the entire passage. If they should be yoked together with unbelievers, it would be an unequal yoking together. The apostle has in mind the provision of the Jewish ceremonial law according to which the yoking together of clean and unclean animals was prohibited, Deuteronomy 22:10. If the believers, the members of the Christian community, should in any way join with the heathen in their idol worship, if they should associate with them in such a way as to erase the essential difference between Christian and heathen, then this union would be absurd and wicked, with the peril of leading to denial attached, and should therefore not be practised by the Christians.

The apostle enforces his thought by illustrating the incongruity between Christianity and heathendom in five contrasts. He asks: For what communion, what fellowship, is there to righteousness and lawlessness? What have they in common? On the one hand, there is the active disposition to live in accordance with the divine will; on the other hand, there is no knowledge of the divine, sanctifying will, and therefore nothing but unrighteousness. Obviously, then, there can be no participation between the two; they are contrasts. Or what communion has light with darkness? On the one side is light and salvation, with God; on the other is darkness and destruction, with Satan; the two can never unite without destroying their substance.

A third question, contrasting the Son of God with the adversary of Himself and of all mankind: But what is Christ’s concord toward Belial? How can there ever be an agreement between Christ, the Champion of that which is right and good, which is intended for man’s salvation, and the chief of Christ’s adversaries? The personification of righteousness and perfection against the personification of unrighteousness and lawlessness — that abyss can never be bridged. The last two questions concern the contrast between those that are saved and those that are destroyed: Or what portion is to the believer with the unbeliever? But what agreement is to the temple of God with idols? The Christian, the one that has faith in Christ, can have no part with such as are heathen, as have no faith. Their character, their possessions, their interests, differ so totally and utterly that a combination of the two contrasted parties cannot be imagined. And equally absurd is the idea that the temple of God should have anything in common with idols. One might just as soon think of setting up idols in the sanctuary of God as to have those that have been consecrated to the Lord join with the heathen in any part of their false worship.

For the sake of emphasizing the entire passage, the apostle explains his last comparison: For we are the temple of a God that is living. Any agreement with the worship of dead and powerless idols, no matter in what form, is therefore out of the question. And that Paul is right in representing the body of the true believers as a temple of God he proves from a passage of the Old Testament, which he quotes in a free translation: I will dwell in them and walk in them, and I will be their God, and they shall be My people, Leviticus 26:11-12. The believers are a habitation of God through the Spirit, Ephesians 2:22. God Himself, the Triune Godhead, has made His abode in them, John 14:23. Cp. Ezekiel 37:26-28; Hosea 2:23; Jeremiah 24:7. God lives in the midst of His congregation in the Word and in the Sacraments; His Word is effective in them through the ministry of the Word, in effecting faith and a holy life. The believers have no thought for, no interest in, any other God but the one that dwells in them, and He that made them His people is pleased to continue as their God.

From this relation, however, it follows what Paul adds in the form of a peremptory command of the Lord: Wherefore, come out from the midst of them and separate yourselves, says the Lord, and touch not an unclean thing. Paul here, as Luther says, melts together many verses into one heap, and casts such a text therefrom as gives the meaning of the entire Scriptures. The thought is that of Isaiah 52:11-12, where the deliverance of the Israelites from Babylon is pictured as a redemption. The mere touching of the unclean thing will make the believer a partaker of strange uncleanness and a denier of the Lord. “The admonition here is that they should come out in the most decided manner from the whole sphere of heathenish worldly life, should separate themselves in spirit from their heathen neighbors, should avoid all heathenish practises which might defile men consecrated to God, and especially abstain from all idolatrous festivals.” ^■754 .

The result of this uncompromising attitude on the part of the believers is finally stated, also in a combination of Scripture-passages from the Old Testament: And I will receive you, and I will be to you a Father, and you shall be to Me sons and daughters, says the Lord Almighty. Cp. Exodus 4:22; Jeremiah 31:9; Hosea 1:10; Isaiah 43:6. The promise of God, contained in all parts of His holy Word, is not only that His grace will make the believers an assembly dedicated to Him, but He promises them the position of sons and daughters, together with the heritage of heaven, Galatians 4:4-5. And there can be no doubt as to His ability to make good His promise of adding us to His household and giving us all the blessings of true children, because He is the Lord, the almighty Governor of all things, 2 Samuel 7:8. Note: The manner in which the apostle quotes the Old Testament is entirely in line with his own inspired character. “The concluding verses of this chapter are an instructive illustration of the way in which the New Testament writers quote the Old. (1) They often quote a translation which does not strictly adhere to the original. (2) They often quote according to the sense, and not according to the letter. (3) They often blend together different passages of Scripture, so as to give the sense, not of any one passage, but the combined sense of several. (4) They sometimes give the sense, not of any particular passage or passages, but, so to speak, the general sense of Scripture. There is no such passage in the Old Testament, for example, as that contained in this last verse, but the sentiment is often and clearly expressed. (5) They never quote as of authority any but the canonical books of the Old Testament.” (Hodge.) Mark also: The language of Paul in this entire section is held in such a majestic strain and, at the same time, shows his command of the Greek language in such a clear way that it is rightly regarded as one of the finest in all his letters. And finally: This passage is properly applied in the case of false union with sectarian churches. For inasmuch and in so far as any church-body has the unclean thing in its midst in the form of any false doctrine or antiscriptural practise, insomuch and in so far it is contaminated and may become contaminating. If even that is a contamination for believers to be united with unbelievers in matters which further the idolatrous ideas of the latter, much more is the unionism of the present day to be condemned, which ignores differences of creed and practise with the specious plea that the Church must be a power in the world. It is only by retaining both doctrine and life in the greatest possible, in absolute, purity that the Church will be able to fulfil its mission of being a salt in the world. But if the salt have lost its savor, wherewith shall it be salted? Mark 9:50.

Summary

Paul shows that he and his fellow-ministers do the work of their office in the midst of all the difficulties besetting them; he appeals to the believers to avoid all fellowship with the unbelievers and their practises.

Verses 1-16

Paul’s consolation and joy because of the Corinthians

A frank and urgent appeal to sanctification:

The first verse completes the appeal of chapter 6, to receive not the grace of God in vain. And in order to make his entreaty very impressive and winning, the apostle includes himself in the admonition: Since now these promises we have, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. Great, exalted promises were those of which the apostle had reminded them, especially of the fact that they were the temple of the living God. Such a great privilege, however, naturally imposed obligations upon them, as it does upon all Christians, namely, those of putting away all pollution, all defilement, as it springs out of all evil associations, with unbelievers and heathen of every description. Such fellowship pollutes the absolute purity of the believer’s personal communion with God; it defiles not only the spirit, but the body as well; it is incompatible with the proper reception of the grace of God as offered in the Gospel. Every Christian must rather feel the necessity of growing in the proper fear and reverence toward God day by day, and thus becoming more perfect in holiness. That should be the state of mind, the disposition, of all believers, that they aim to walk before God and be perfect, Genesis 17:1. The consecration to God which was begun by faith in Baptism must be actualized, developed, and perfected during the whole life, and always with the sense of the nearness, of the presence, of God, before whom nothing is concealed.

With this thought to challenge their emulation, Paul now repeats his appeal of 2 Corinthians 6:13: Receive us, that is, make room for us in your hearts; let the former unpleasant narrowness of sympathy be a thing of the past. He is anxious to possess their love, he is concerned about the fact that they were grieved by his letter, he is delighted on being reassured of their affection. He assures them, therefore: No man have we done wrong, no man have we corrupted, no man have we taken advantage of. Here is the reason for his appeal to be accepted by them, into their hearts. All charges against his moral conduct were without foundation. For he had done injustice to no one, in his dealings with them he had violated no one’s rights by a needless severity of discipline; he had seduced no one by false doctrine, he was no deceiver; in all his dealings with them he had not attempted to take any advantage of them, neither by reminding them of their duty to provide for their teachers, nor by recommending to them a method of systematic collecting for the poor in Jerusalem.

But lest the Corinthian Christians in this very defense of the apostle feel their wrong in not having defended him against the attacks of his detractors, he hastens to add: By way of condemnation I do not say this; for I have stated before that you are in our hearts to die together and to live together. As a sentence of condemnation they were not to construe his words; he was not accusing them of mistrusting him. Rather it remained true what he had assured them of before, 2 Corinthians 1:6; 2 Corinthians 6:11, that his heart was enlarged in loving sympathy for them, just as he felt sure of their affection toward him. Their image was in his heart, they were so inseparably connected with him in love that they would be absent from his heart neither in death nor in life. And the Greek word which he uses implies that this feeling was mutual, that his devotion to their welfare was equaled by their love for him. This fact makes him continue, with all joyfulness: Great is my frankness toward you, great is my glorying on your behalf. The assurance of their loving sympathy gives him the confidence to unburden himself so frankly to them, to boast so trustingly on their account, not only in this letter, but on the occasion of his visits to other congregations. Such was the exultation of his heart over their spiritual progress that he cried out: I am filled with comfort, I am more than filled, I overflow with joy in all our affliction. Misery, distress, sorrow there is indeed always for the faithful minister, both on account of the persecution of the world and by reason of apostasy and enmity within the congregations. But all this is overshadowed by the consolation derived from the success of the Gospel, as a result of which the apostle’s heart is filled with joy to overflowing; it could not contain his feeling in silence, but must needs break forth in happy exclamation. It is the experience of all pastors that are unswervingly faithful in the discharge of their duties, consolation and joy overshadowing the affliction of sorrow.

Paul’s comfort because they had accepted his rebuke:

Paul here elaborates the thought of 2 Corinthians 7:4, of his being filled with comfort. He had left Ephesus for Macedonia in a frame of mind which was anything but happy, and his anxiety was increased when he had not found Titus in Troas, 2 Corinthians 2:12-13. Even when he had crossed to Macedonia, therefore, his flesh, his poor, weak, harassed body, with its weak and anxious soul, had felt no relaxation of the strain. His spiritual unrest was increased by the impatience of his flesh: But on every side we were afflicted; without were fightings, within were fears. In every way, on all sides, he was troubled; all circumstances seemed to combine against him, to make life miserable for him. On the outside were fightings, the oppositions of heathen, Jews, and false brethren; in his own mind and heart were fears, anxiety on account of the success of his epistle, “fears lest the severity of it should alienate their affections utterly from him; fears lest the party of the incestuous person should have prevailed; fears lest the teaching of the false apostles should have perverted their minds from the simplicity of the truth; all was uncertainty, all apprehension; and the Spirit of God did not think proper to remove the causes of these apprehensions in any extraordinary way.” ^■755 .

At length, however, relief came: But He that comforts the downcast comforted us, even God, in the coming of Titus. God had not permitted His servant to be tempted above his ability, 1 Corinthians 10:13, but had permitted Titus to come in time, to allay the fears of the apostle, for which fact he was duly thankful to the Lord, of whom he states that He makes it a business to comfort those that are in need of consolation, that are humble and downcast, Psalm 148:6 ^■756. The very fact of the coming of Titus gave Paul the relief which he needed and longed for; the very meeting was an occasion of such joy as people experience but seldom in a lifetime. But the apostle was consoled, not only by the coming of Titus, but also by the comforting news which he brought: By the comfort wherewith he was comforted concerning you. The conduct of the Corinthian congregation had been a source of consoling satisfaction to Titus, and this he had promptly transmitted to his fatherly friend: When he told us your longing, your mourning, your zeal concerning me, that I rejoiced the more. The letter of the apostle had had the desired effect: the Corinthian Christians had immediately been filled with the earnest desire to see the apostle and to correct the evil state of affairs in their midst; they had been driven to lamentation and mourning by his rebuke of their laxity; they had been filled with new zeal for his person and authority, with energy to repair the injury they had done him, and thus to give him joy after all the sorrow they had caused him. Thus was his joy over the coming of Titus increased all the more.

The apostle now explains the feeling which he had at this writing: For even though I made you sorry with my letter, I do not regret it; although I did regret it (for I notice that that letter made you sorry, though but for a while). He knew that his letter had made them sorry, and there had been times when he had felt inclined to regret his apparent harshness. But on the whole, he had no regrets, partly because their sorrow had been only temporary, until they had felt the love which prompted his severity, and partly because his object had been achieved. He had acted like a skilful surgeon, who regrets the necessity of resorting to a serious operation and would rather spare the patient the pain connected with it, but knows that the object he desires can be accomplished in no other way.

Paul’s rejoicing over the result of his measures:

The apostle here develops his second thought more fully, that he was exceeding joyful in spite of all tribulation, 2 Corinthians 7:4. He had shaken off the uneasiness which he had felt on account of his tenderness for them, and openly stated that he now rejoiced, not on account of the fact of their having been made sorry, for the case required such severe measures, but on account of the fact of their grief’s having led them to repentance. When Paul wrote his letter, there had been no sign of a change of heart on their part, and the danger was that they might have become stubborn. But now that they have accepted the rebuke and repented, he sees his desire fulfilled, his object attained, and can therefore say: For you were made sorry according to God, in the manner which God wants to see in the sinner and which He Himself works, so that you might suffer damage from us in nothing. Far from being affected to their hurt, the Corinthian Christians rather had reason for congratulating themselves on account of the benefit which had come to them as a result of the apostle’s measures. Sorrow and grief, in this case, is in itself a blessing, and the entire process is salutary. Mark that it is God that works repentance, and that His aim is the conversion and therefore also the salvation of the sinner.

This thought is brought out in the next verse, where a reason is assigned for this statement: For the sorrow which is according to God, which is wrought by God, which feels grief on account of sin as an offense against God, works out a repentance unto salvation not to be repented of. True sorrow over sins does not exist on account of the apprehension of punishment, but is essentially a feeling of misery and dejectedness on account of the insult which was offered to God by the transgression. Such a repentance sets the sinner on the way to salvation, since such a sinner will be prepared to receive the message of redemption. Therefore this proper repentance brings no regrets. The sorrow of the world, on the other hand, pictures to the eyes of the horrified sinner the terrible consequences of his transgression in the matter of temporal and eternal punishments. When this feeling comes upon the sinner, there is nothing but the blackness of death and destruction before him: he is led to despair, as we see in the case of Cain, and still more in that of Judas. “And lest repentance or the terrors of the Law turn into despair, the preaching of the Gospel must be added, that it may be a repentance unto salvation.” ^■757 .

The Corinthians themselves offer an example of the value of godly sorrow: For behold this same thing, your being made sorry after a godly sort. Their own case was an excellent illustration of the point which the apostle was trying to make: What diligence it worked in you; how quickly their previous inactivity and slothfulness had given way to activity, especially as to the case of the discipline then in hand! And not only so, but also defense; how they had hurried to clear themselves of the fault found in their midst, to justify themselves before Titus, and thus before the apostle! What indignation; how angry they were at themselves for having ignored and tolerated this matter in their midst for so long a time! What fear; how they had dreaded the coming of the apostle with a rod, 1 Corinthians 4:21! What longing desire; how they had felt the need of him and of his apostolic counsel as soon as they had realized their condition! What zeal; how jealous they had become on behalf of God and His honor in their congregation! What avenging, or, infliction of punishment; how they had hastened to make good their wrong by inflicting upon the offender the punishment demanded by Paul! Thus had the Corinthians given evidence of the godliness of their sorrow; thus had they given proof, approved themselves to be pure in this matter, by clearing themselves from the guilt of this affair.

But the very fact that they had acted so promptly upon all his suggestions, that his admonitions had brought forth such rich fruits in their midst, would cause the Corinthians also to acknowledge the loving purpose of the writer: Accordingly, although I wrote to you, I did it not for his sake that did the wrong, nor for his sake that suffered the wrong, but in order that your zeal in our behalf might be made manifest to yourselves before God. The sin to which Paul referred had indeed been one of abominable wickedness, the son living with his stepmother in a relation permitted only in marriage, and that, apparently, while his father was still living! But though Paul also had in mind the putting away of the sin of the one and the repairing of the injury done to the other, his chief reason for writing was to stimulate the Corinthian congregation to a realization of what was due to its founder, the apostle, and to its Lord. He had not been wrong in his estimate of them; the discipline employed by them had strengthened the feeling of fellowship among themselves and had bound them more closely to the apostle. They had vindicated themselves in their own eyes and in his. And it had not been a vain, empty form, a mere pretense, since their deliberations and resolutions had taken place in the sight, in the presence, of God. Note: This last point should be remembered in all cases of church discipline.

The joy of Titus over the good tidings which he brought:

The first words of 2 Corinthians 7:13 really are the concluding statement of the previous passage: Wherefore we have been comforted. That was the result of the entire transaction so far as the apostle was concerned. But in addition to his own comfort and consolation he had all the more reason for great joy at the joy of Titus, the bearer of the good news from Corinth. His new joy, which was added to his previous comfort, was more abundant than the comfort itself, because the spirit of Titus had been refreshed by them all. The representative of the apostle had been received well by all the members of the Corinthian congregation and treated with the utmost kindness and respect. There was no trace of a stubborn and conceited behavior, and so his mind was set entirely at rest on their behalf.

This fact pleased the apostle all the more: For if in anything on your behalf I have boasted to him, I was not put to shame. As Paul had boasted in other cities about the excellence of the Corinthian congregation, so he had praised his present readers also before Titus. If the latter had therefore not found matters as his teacher had pictured them so glowingly, the praise which Paul bestowed on them would have been found empty foolishness, mere vanity. But now he is pleased: As we spoke all things to you truthfully, so also our boasting before Titus was found to be truth. On this point Paul was very sensitive. When he had sent Titus to Corinth, he had encouraged him by the description he gave of the good qualities of the Corinthian Christians. That is what caused him to be so well satisfied now, since matters turned out, proved to be, in accordance with the facts: the Corinthians had fully lived up to the expectations of their teacher.

The gratification which Paul felt was equaled by the satisfaction which filled the heart of Titus: And his heart is the more abundantly inclined toward you, since he remembers the obedience of you all, how with fear and trembling you received him. Titus had been the bearer of a harsh message, even as Paul’s letter had been uncompromising in its severity on the point of the scandal in their midst. And so they had received him with profound reverence and had shown all obedience to the suggestions which he had to offer as the apostle’s representative. The entire matter had thus turned out well, and Paul concludes: I rejoice that in everything I have good courage concerning you. The encouragement which he had thus received by finding his confidence not misplaced, gave him a happy boldness before them; there was no further reason to fear that they would again be tossed about by matters of a similar nature. When things in any congregation have progressed to such a point that the first serious crisis is weathered, conditions will usually be favorable to a steady growth in Christian knowledge and sanctification.

Summary

Paul admonishes the Corinthians to make progress in holiness; he assures them that he, as well as Titus, has been filled with comfort and rejoicing by their godly repentance and cheerful obedience in the case of church discipline.

Verses 1-24

Paul’s tactful appeal and recommendation

The example of the Macedonian churches:

Next to the preaching of the Gospel and the spread of the kingdom of Christ the chief concern of Paul on his third missionary journey was the collection which he was everywhere recommending in the interest of the poor brethren in Jerusalem. Even when the first letter to the Corinthians was written, the collection had been inaugurated in Corinth also, 1 Corinthians 16:1, and Paul had earnestly recommended a systematic effort in order that the acute poverty in Jerusalem be alleviated as soon as possible. In Corinth the work was not progressing as satisfactorily as might be expected, and Paul therefore makes a special appeal in this chapter, giving, in a very tactful way, the chief reasons why the Christians of Corinth should take part in the collection with all eagerness. But we make known to you, brethren, the grace of God which is given in the churches of Macedonia. In the matter of making the collection now under way a success in every way the congregations at Philippi, Thessalonica, and Berea were proving themselves shining examples, as Paul had found out on the present journey, and as he is now letting the Corinthians know. Not, indeed, as if the people of Macedonia were naturally more inclined to good works than other men. It was the work of God, as the apostle expressly says, a manifestation of the divine favor which enlarged their hearts. For Christians to help each other, to communicate to the needy, is not an evidence of unusual liberality, as a special merit of which they may boast, but it is the work of God’s grace, a grace for which all Christians and all Christian congregations should seek and beg in honest prayer.

It was an unusually rich grace which had been given to the Macedonian congregations: That in a great proving of affliction the abundance of their joy and their deep poverty abounded to the riches of their liberality. The Christians in Macedonia had exceptional difficulties to contend with; they were persecuted and annoyed by their heathen neighbors, and they were poor in this world’s goods. But these facts, instead of making them discouraged and causing them to withdraw from the matter of the collection, furnished a test of their faith and love which proved the sincerity of both. They were so full and overflowing with the joy which they had in the fellowship with Christ that they opened their hearts wide and contributed liberally for the relief of their brethren. So thoroughly did they overcome the handicap of affliction and of their great poverty that their liberality abounded in proportion, they went far beyond those who possessed a greater abundance of this world’s money and possessions.

So far did they excel in this respect that Paul could testify of them: For according to their power, I bear witness, and beyond their ability willing, of their own accord, with much entreaty begging of us the favor and the participation of the ministry for the saints. Here is a wonderful testimony from the mouth of the apostle, who evidently was well acquainted with the pecuniary circumstances of the Macedonian Christians. “The reason they were so reduced in circumstances probably was that they had been the victims of persecution and had found it difficult successfully to pursue their ordinary callings on account of the hatred of unbelievers.” ^■758 . But this fact did not deter them in their determination to share in the noble work outlined by the apostle. They not only went to the very limit of their ability, but even beyond, exceeding the measure of their power in their eagerness to come to the aid of brethren that were still poorer than they. In other cases it is usually necessary, and, alas! all too often in our days, that Christians must be begged and entreated and urged and admonished and wheedled and coaxed to give of their abundance. But here the case was just the opposite. The Macedonian Christians not only decided upon their action of their own accord, but they even begged it as a special favor of Paul to do them the kindness of permitting them to share in this work of ministering to the saint; their almsgiving was truly a communication of love and under the divine blessing. What an example for the churches of our day!

But the climax of their liberality is pictured by St. Paul when he says: But not as we expected, but themselves they gave first to the Lord and to us by the will of God. That is the important point upon which the entire passage really pivots. First of all, the Macedonian Christians offered themselves to the Lord, their talents, their energies, their abilities, and therefore also their worldly possessions, such as they were; they placed themselves and all they had, without any restriction, at the disposal of God and the apostle. It was an act of simple sacrifice, which far exceeded even the wildest hopes of the apostle, even after he had granted their petition to share in the “drive” for Jerusalem. And this was done, not in a spirit of self-aggrandizement, but because they regarded such a course as agreeing with the will of God. Their impulse to faithful service is thus traced back to God’s grace, as it should be under similar circumstances at all times.

Such an unprecedented example of willingness almost overwhelmed Paul: So that we have (now) exhorted Titus that, as he had made a beginning before, so he should also finish among you that same grace. Paul’s intention originally may have been to have Titus take charge of the collection in Macedonia. But since the conditions in this province were such as he had just pictured, he did not feel the slightest hesitation about leaving the matter entirely in the hands of these congregations. But in Corinth, by all accounts, the enthusiasm was in need of some assistance. What was more natural, therefore, than that the apostle should send Titus, who had made a beginning in the matter of the collection in Achaia, that he should return to Corinth and try to have them become perfect in this grace of Christian liberality also, as he had rejoiced to see the graces of repentance and good will in them. For the gift of Christian liberality does not belong to the special graces of the apostolic age, but may be obtained by earnest application to the Word of God and by prayer, and should be cultivated assiduously, lest Satan tempt us on account of our avaricious disposition. Note the delicacy of the apostle: “When the apostle saw the Macedonians so vehement and fervent in all things even under great temptations, he sent Titus to quicken the action of the Corinthians, that they might be made equals. He does not indeed say this, but he implies it, and thus shows the greatness and delicacy of his love, which could not allow the Corinthians to be inferior.” (Chrysostom.)

A proof of their love for Christ:

The previous argument is here expanded and connected with one that is still more impressive: But rather that, as you excel in everything, in faith and utterance and knowledge and all diligence and the love from you to us, you excel also in this gift of grace. All these gifts were found in rich measure among the Corinthians: Faith, not saving faith as much as that heroism of faith which is sometimes vouchsafed by God, 1 Corinthians 12:9; utterance, the ability to expound and apply the Gospel-message; knowledge of divine things, which should be used for the purpose of edification; all diligence and earnestness not to stand behind any one else in the carrying out of God’s will; love toward their teacher, of which he had had abundant proof. It is a very skilful argument which Paul employs in enumerating all these excellencies, and then stating that they surely would not want to be found deficient in this one gift of Christian liberality.

And lest they feel offended even at this way of putting the matter, Paul hastens to add: Not by way of commandment I speak, but as testing through the diligence of others the genuineness of your love. In the matter of Christian sanctification, Paul might have given definite instructions, 1 Corinthians 14:37. But he refrains from doing so in the instance of this collection, lest he spoil the joy of their voluntary giving. Through the earnestness and zeal of others, that is, of the Macedonian congregations, he wanted to test their love. For he knew that the zeal of the Macedonians ought to stimulate the Corinthians to a similar display of ardor, and thus it should be proved whether their love was genuine. If they permitted poorer brethren to overshadow their efforts in the matter of this collection, it would be fairly well established that their love toward the apostle, and above all toward Christ, was not of the right kind.

This introduces the weightiest argument of all: For you know the grace of our Lord Jesus Christ, that for our sakes He became poor, though He was rich, in order that you through His poverty might be made rich. With this fact the Corinthians were familiar, since it was one of the basic doctrines taught by the apostle, just as it is repeated in all Gospel-preaching in a manifold variation. The grace of the Lord Jesus Christ the apostle reminds them of, the free kindness and favor, whose only reason and motive is His eternal love for sinful mankind. This grace was revealed and put into execution in such a way that He for their sakes, for the sake of all men, became poor, subjected Himself to the deepest poverty, and that although He was rich. The rich Lord of heaven, the Possessor of the fulness of divine glory and of the abundance of all treasures, became poor, denied Himself the use and enjoyment of even ordinary prosperity, and lived all His life in the depths of poverty. But incidentally He poured out upon us the full measure of the spiritual riches in heavenly places, giving us all the more of spiritual treasures as He lacked earthly treasures. With such an example of supreme self-sacrifice before their eyes at all times, what could the Corinthians, what can the Christians of all time, do but strive with all the spiritual power at their command to emulate the great example and to follow in the footsteps of their great Lord?

Instead of commanding, therefore, the apostle writes: And my opinion I give in this matter, for this is profitable for you, inasmuch as, not only in doing, but also in intending to do, you were the first to make a beginning last year. The apostle, in this case, deliberately chose not to give definite and detailed instructions, because his advice at this time would be better, more expedient, would serve his purposes with more profit. For as much as a year ago, when Paul had first laid the matter of a collection for Jerusalem before them, they had intimated their willingness. They had so much of a start of the Macedonians not only in carrying out the plan, but also in the original purpose. In such a case, then, where people are fully willing to do the right thing, they derive greater moral advantage from a word of counsel than from any injunction. Here is a hint in pastoral tact for ministers and church boards as well as for parishioners in general.

The principle of equality:

Paul’s advice is no less effective because it lacks the force of a definite commandment; it rather gains in power by that very fact. For he points out to the Corinthian Christians that they had expressed their willingness to participate in the collection; they had made the necessary preliminary arrangements: what more logical than to expect, then, that they give evidence of their good intentions in a more substantial manner. Therefore Paul says: But now complete the doing also, that, as there was the readiness to will, so there may be a finishing also from that which you have. The matter of the collection was becoming more pressing and urgent every day, and since they were undoubtedly sincere in their intention of doing their share toward the alleviation of suffering in Jerusalem, they should make all speed in bringing forth concrete evidence of their purpose. They should bring the matter to an end by quick and definite action, and their performance should correspond with their willingness: they should contribute freely according to their ability; for God accepts the good will where the means are wanting to perform the deed. Or, as Paul himself explains it: For if the readiness is present, in accordance with what a man has is he acceptable, not in accordance to what he has not. God looks upon the willingness of the heart, Mark 12:43, and gauges the gift by that standard. The princely sum which a wealthy man gives from his abundance may be relatively smaller than the copper coin which may mean hardship and sacrifice to a poor widow.

This idea is now further illustrated: For it is not that there may be a relief to others and pressure to you, but to obtain equality, your plentiful supply at the present time being for their want, in order that their plentiful supply may prove to be for your want, that there may be equality. This sentence is added principally for the sake of the unwilling, grumbling contributor, whose complaint usually is that he is becoming poor in giving for others, whom he presumes to be rolling in wealth on account of his contributions. Paul’s purpose was not at all to have the congregation at Jerusalem sit back in carelessness and enjoy the gifts which poured in from the congregations in Asia, Macedonia, and Achaia, while the latter should be oppressed with care as a result of giving beyond their means. He was simply advocating the principle of equality, of reciprocity. As things were, the congregations that were engaged in this collection were able to provide help for the poor at Jerusalem, and therefore they should be willing to offer such assistance; the time might come when matters would be reversed, and then he would expect the Christians of Jerusalem and Judea to make a return in kind. The same principle is followed to this day. If a failure of crops strikes certain congregations, or if they are visited by destructive storms and find themselves unable either to sustain life or to rebuild their church property by their own efforts, it is proper that the other congregations should come to their assistance.

Paul illustrates this principle by a quotation from the Scriptural account of the collection of the manna in the wilderness: As it is written, He [that gathered] much had nothing over, and he [that gathered] little was not wanting, Exodus 16:18. When the Lord gave the children of Israel manna to eat in the wilderness, the more energetic gathered a larger supply, while others were not able to bring so much back to camp. And yet the needs of the individual families differed with their size. But the difference was straightened out upon their return to camp, with the result that every family had enough manna for its needs till the next day. Just so within the congregations the Lord wants the surplus of the one to assist the lack in the other, and whenever there is need in any one section of the country, or wherever the work of the Gospel is being carried on, the congregations in the other sections should show their willingness to heed the principle here laid down for their guidance.

Commendation of Titus and his companions:

Having named the motives which should incite the Corinthians to take up the matter of the collection with all speed and energy, Paul now gives evidence of his practical sense and carefulness, especially in the matter of avoiding evil impressions, the very appearance of practises that are not altogether frank and honest. To this end he here sends a formal commendation of Titus: But thanks be to God, who gave the same zeal on your behalf into the heart of Titus! For not only did he accept our appeal (2 Corinthians 8:6), but being himself all the more zealous, he has gone of his own accord unto you. Paul here speaks after the manner of writing letters in those days, according to which the writer always placed himself in the position of the person that received the letter, this fact governing also the tenses which he employed. He here records his thanks to God for giving to Titus the same earnest care in their behalf as Paul himself felt. This was proved by the fact that Titus had acceded to the wish of Paul to return to Corinth without the slightest hesitation. Without further solicitation, of his own free will, he was making the trip and bearing also this letter. This fact alone should have been sufficient to dispose the Corinthians in favor of Titus.

But Paul includes credentials also for the companions of Titus. Of the first one he says that he has sent with Titus the brother who was well known to them, a man whose praise in the Gospel was spread throughout all the congregations. He was thus a man who had the very best reputation as a hard worker in the interest of the Word of God, of whom all the Christians thought very highly. The identity of this brother is not known, although Luke and Trophimus have been named. This man was not only well spoken of in all the churches, a fact which would have recommended him for kind acceptance with the Corinthians, but the Macedonian churches had placed so much confidence in him that they had formally chosen him to accompany the apostle on his journey to Jerusalem. It was Paul’s intention, in case the collection was worth while, to make the journey to Jerusalem in the company of the bearers of the money, 1 Corinthians 16:3-4. This man, as the representative of the Macedonian churches to bring their gift to the poor brethren in Jerusalem, was coming with Titus. And of the offering which had been contributed Paul says: Which is being ministered by us to the glory of the Lord and as an evidence of our willingness. So conscientious was Paul in the matter of giving all glory to God that he makes mention of this end of the good work first. But while the contribution which was being gathered served primarily for the glory of the Lord, it incidentally proved the readiness of Paul, who now found himself strengthened in the carrying out of his undertaking by the lively interest which was being shown in the congregations. He was relieved of a great burden of care and felt confident that the whole business would now be the more easily accomplished.

At the same time, Paul used every precaution against false suspicion: Avoiding this, making provision for this contingency, that any man should blame us, cast slurs upon us, in the matter of this bountiful collection which is being taken care of by us; for we provide things honest not only in the sight of the Lord, but also in the sight of men. By having the congregations elect trusted fellow-members to accompany him on his journey and to have charge of the collected moneys with him, all danger of scurrilous charges as to his honesty and as to the proper disposal of the money was removed. The apostle felt the wisdom of this precautionary measure all the more because the collection promised to be very abundant. He knew, of course, that in the sight of God he was clean of any wrong-doing, that he was not prompted by a false ambition, that he was not acting in an autocratic manner, that the idea of appropriating so much as a cent of the money was far from his mind. But he knew also that evil tongues could easily hurt his work and harm the cause of the Gospel by spreading suspicions which could not be disproved except by his unsupported word. For this reason he preferred to have these witnesses with him. This prudence is to be commended very highly to all congregations, especially in business and financial matters. The appointment of finance and auditing committees is not a reflection upon the honesty of either the treasurer or the financial secretary, but is a wise policy, which keeps these men above reproach and suspicion if the work is done in a proper Christian spirit.

Of a second man who was coming to Corinth as a companion of Titus, Paul says that he is a brother whose worth had been tested in many instances, that he had proved himself to be filled with the same zeal as Paul himself, and now all the more so, in an even higher degree, on account of the great confidence which he had in the Corinthians. This man must have been familiar with the situation in Corinth, either from a personal visit, or on account of the very complete reports which he had heard from Paul and Titus. It may have been Tychicus; at any rate, he was an envoy of the contributing congregations. So far as Titus, finally, was concerned, in case any one should desire to know his official relation to Paul, he is here told that Titus is a colleague and fellow-worker of the apostle, his personal representative to the Corinthian congregation; for him the apostle personally took the responsibility. And of all three brethren he states that they are the envoys of the congregations, that they were duly elected to represent their entire congregation, in each case. They are thus the glory of Christ, their work was done in the direct service of the Lord and redounded immediately to His honor. Paul concludes with the admonition that the Corinthian Christians should give evidence of their love, not only to Paul, but to all the brethren, and support him in his glorying in their behalf, by giving these men a demonstration of their love before all the congregations. In the same way, brethren that come to a Christian congregation from a sister church with the proper credentials should be shown every consideration of love and brotherly kindness, since the glory of Christ, the Lord of the Church, is thereby enhanced.

Summary

Paul tactfully appeals to the Corinthians to begin active work on the collection by urging the example of the Macedonian churches, the love shown them by Christ, and the principle of equality; he includes a recommendation of Titus and his companions.

Verses 1-15

Paul’s final instructions concerning the collection

The example set by the readiness of the Corinthians:

Paul’s kind diplomacy and pastoral tact is evident in every line of this admonition. In an almost apologetic manner he writes: For so far as the ministry which is intended for the saints is concerned, it is superfluous for me to be writing to you. Of the need of the brethren in Judea and of the necessity of the collection for them the Corinthians had been convinced long ago, aside from the fact that they were fully aware of their Christian duty to help all such as were suffering. That fact, therefore, the apostle did not feel called upon to stress; on that point they needed no further instruction. His suggestions concerned only the time and the manner of making the offering.

The apostle takes this opportunity of acknowledging with proper praise their stand in the matter of this collection: For I know your willingness, which I praise of you to the Macedonians, that Achaia was fully prepared a year ago; and your zeal has provoked the majority. It was a source of the greatest pleasure and gratification to Paul whenever he could make a favorable report concerning any person, particularly when such information would tend to encourage and incite others to make progress in sanctification. And here was a splendid opportunity, since, as he had stated above, 2 Corinthians 8:10-11, the Christians of Corinth had accepted the obligation and stated their readiness to take part in the proposed collection for the poor at Jerusalem when he first laid the matter before them. The Corinthian congregation, as we here learn, had not been alone in passing favorable resolutions with regard to the project, but the other congregations of the province had declared their willingness to join them in their charitable undertaking, and Paul could make his boast accordingly. The result had been that the churches of Macedonia and the majority of their members had been inspired to a like zeal; they had come to the front all the more promptly and liberally, as Paul had written above, 2 Corinthians 8:1-4; they had even, in turn, proved an example to the Corinthians by forging ahead of them in the actual execution of the ministry.

For that reason Paul, feeling that the Corinthians only needed encouragement to complete the work as soon as possible, tells them: At the same time I have sent the brethren, that our glorying about you might not be rendered void in this respect, in order that, even as I said, you may be fully prepared, lest, if any Macedonians should come with me and find you unprepared, be brought to shame we (that we say not, you) in this confidence. As the apostle had said, the Corinthian Christians indeed knew their duty and had declared their willingness to perform the same, but he was anxious for them to carry out their intention soon. That was the reason why he sent Titus and his two companions with this letter, to remind them of their promise, and to urge them to have their collection finished by the time he himself could come. For it was probable that some of the brethren of Macedonia might make the journey to Corinth with him. If it appeared then, upon his arrival with these brethren, who knew of his confident boasting concerning the Corinthians, that the collection had not yet been completed, the situation would be most embarrassing. It would bring shame upon the apostle, who had spoken so confidently of their eagerness to help in this emergency; but still more would it redound to the shame of the Corinthians, not only because they had not lived up to his expectations, but also because they would stand before the Macedonian brethren as negligent in their Christian duty. Paul felt sure, incidentally, that their love for him was stronger than their solicitude for their own honor. Note: Though the love of Christ should always be the supreme motive of a Christian congregation with regard to all works of holiness, the fact that their pastor, too, may suffer in his good name on account of their remissness may also be urged under circumstances.

The gifts of Christians should be measured by the greatness of their love toward God:

The apostle here states the exact business of the deputies whom he was sending: Therefore, namely, to obviate the danger spoken of in 2 Corinthians 9:4, he had believed it necessary to entreat the brethren, the companions of Titus, that they should precede him to Corinth, should get there some time before he himself could make the journey. By this arrangement it would be possible for the three men to prepare in advance the gift previously promised by the Corinthians. It was a gift, literally, a blessing, which they had promised, because they themselves had received it as a blessing out of the hand of God, and because by the mercy of God active through them it would become a blessing to the needy brethren. By complying with the request of Paul, the Corinthians would thus have their contribution ready as a true gift, or bounty, a matter of free love on their part, and not as a matter of extortion, drawn from unwilling hearts and hands by the apostle’s covetous grasping.

That only the gifts of free love have any value in the sight of God, Paul now emphasizes in the form of a proverbial saying: But this I say, He that sows sparingly, sparingly also shall reap, and he that sows bountifully, bountifully also shall reap. Cp. Proverbs 11:24-25. It is a common experience that the return, the reward, is commensurate with the amount and work invested. If a farmer saves on seed and sows too thin, his harvest will be meager in proportion, but if he sows in accordance with the fertility of the soil, he will have a rich return for his labors. The application to the spiritual field is not difficult. If a person is chary of works of love, if he can be persuaded only with difficulty to participate in charitable enterprises, his reward will be proportionately small, his will be an inferior reward of grace. On the other hand, he that sows abundantly, with a blessing, as a gift of bountiful love, will have a reward of mercy that will mean more than a full compensation. Cp. Luke 6:38. “For the blessed will have reward, one higher than the other.” ^■759 . Let every Christian remember that, especially when he is called upon to give a practical proof of that fellowship of faith and love which unites all believers. In all our earthly possessions we are only stewards of God, under obligation to administer the money entrusted to us according to His will.

That such giving must be done without the slightest shade of annoyance follows from the fact that it flows from love: Every man as he has intended in his heart, not with a grudge or of necessity; for a cheerful giver God loves. Practically everything depends upon the state of mind with which a person participates in the works of mercy which have been given us by the Lord to perform. If a person is in a morose, gloomy frame of mind, if he is filled with sadness at the idea of parting with what he does give, or if he considers himself under compulsion, because he cannot very well avoid it, then his gift will not meet with the approval of the Lord. Every Christian should make up his mind to attend to his share of the Lord’s business without permitting such thoughts to enter or rule his heart. “For such specious [hypocritical] works God does not want [does not approve], but the people of the New Testament are to be a willing people, Psalm 110:3, and sacrifice freely, Psalm 54:6.” ^■760 . The proper state of mind is that which measures its willingness by its love toward God, and is cheerful, prompt, and eager in accordance with the saying which the Greek translators of the Old Testament added as an explanation of Proverbs 22:9. Cp. Deuteronomy 15:10. On the one hand, there will be no undue compulsion in the matter of charitable collections, but, on the other hand, there will be sincere pleasure in doing for the Lord what each giver can possibly afford to give. Note: It is most interesting to see in these two chapters how many different terms the apostle uses to denote the collection. With reference to its source, it is grace; in its relations to the Church’s life, it is fellowship, communication; in its relation to public servants, it is ministry; in its beneficial purposes, it is blessing; as a public act of piety, it is service or worship.

God blesses liberal giving:

The apostle is so full of his subject that his words gush forth in an overwhelming stream of praise for the manifold manifestations of God’s grace in and through the Corinthians: God has power to make all grace abound toward you. The might and power of God is such as to make it an easy matter for Him to bless them with every gift, both temporal and spiritual, in rich measure. And the result will naturally be that they, having always all sufficiency, would abound unto every good work. The richness of God’s goodness and mercy toward them is the supreme motive to incite the Christians to perform all good works cheerfully and freely. They have the riches of God’s grace in Christ Jesus; God gives them enough and more than enough of worldly goods and gifts: what more natural than that they show their appreciation and gratitude in accordance with His will? This verse should be heeded far more by the Christians of our country, in which the great majority of them have been so richly blessed; for they certainly are living under conditions which warrant their being perfectly contented, since they possess a sufficient subsistence not only for comforts of the body, but even for actual luxuries.

Paul illustrates his meaning and applies it from an Old Testament passage: He has scattered abroad, he has given to the poor, his righteousness abides forever, Psalm 112:9. The truly charitable person, every Christian in the performance of the good works that fall to his lot, scatters abroad, as a farmer that sows broadcast; he distributes abundantly on every side. As Luther says, St. Paul chose this word with care, admonishing the Christians to give richly, and that it may be a real blessing. As though he would say: Do not be so overcareful with the nickels and pennies. If you want to give, give cheerfully, as though you wanted to scatter it abroad. As the poor and needy will be benefited by our assistance, in the same measure should it be offered. And the result is that, as a reward of grace, the donor’s good works are held in remembrance before God, his good conduct is laid up as a treasure in the sight of the Lord. The application of the passage is comprehensive: But He that bountifully offers seed to the sower and bread for food shall also increase your seed and multiply the fruits of your righteousness. As God gives seed to the farmer and blesses him with the results of his labors in the form of bread and all other supplies for sustaining life, so he extends the hand of His blessings also in the spiritual field. He Himself, as the owner of all the silver and gold in the world, bestows upon each steward of His such a measure of His bounty as is necessary in the particular field in which this Christian is to apply these blessings, in the case of the Corinthians that of the collection then in progress. It is by the bounty and mercy of God, therefore, that the fruits of righteousness in every Christian are multiplied and increased. Surely, then, God has a right to require that the gifts entrusted to us by Him be dispensed in the way which He judges best, for such charitable purposes as He directs our attention to.

Since the Corinthians and all believers are able to abound in every good work, it also follows: Being enriched in everything to all benevolence, which through us works thanksgiving to God. Rich the believers become, not in proportion to the money which they have saved and gained, but in the measure of their charity shown to others; not rich in hoarding, but rich in benevolence, in liberality, that is God’s way of estimating values. Only in that way, moreover, does the benevolent performance of the Christians redound to the glory of God, since on its account the thanksgiving of many will rise to God in a hymn of gratitude. Pure benevolence, together with perfect simplicity or singleness of heart, knows nothing of selfish interests or painful forebodings, but manifests itself in a free and ample supplying of the wants of others, thus producing in them a spirit of thanksgiving to God.

Liberal giving brings the blessings of the recipients:

Paul here adds a final motive for their cheerful contribution, namely, that of the material and moral benefits which the brethren at Jerusalem would derive therefrom. The word which the apostle uses for service is that which is otherwise used for the forms of Christian worship. By taking part in this collection according to the manner as outlined by him, the Corinthians would actually be active in the public worship of God, in their ministration for the Christian community at Jerusalem. They would not only be supplying or filling up the needs of the saints by giving them what they needed for their sustenance, but their service would also abound through many thanksgivings to God. The poor at Jerusalem would have reasons for a twofold thanksgiving to God: for the material aid which they would receive, and for the spirit which would thereby be manifested by the brethren at a distance. The latter point is emphasized by the apostle: Inasmuch as they glorify God through the proof afforded by this ministry of the obedience which flows from your confession of the Gospel of Christ. The receipt of this most welcome aid from the brethren at a distance would necessarily convince the Christians at Jerusalem of the fact that the former had in truth become obedient to the Gospel, that their faith in Jesus Christ was working in them the true fruits of love, of which fact their act of charity was a confession. It was a real obedience to the Gospel which the members of the Asian, Macedonian, and Achaian congregations professed by their act of charity, by the liberality of their contribution toward the poor in Jerusalem and to all; it showed the existence of a real communion of faith and spiritual interests, which was active in such a splendid manner, wherever the need of help became known. In other words: “They who receive such a proof as this ministration gives, will give glory to God for your obedience to the confession you have made with respect to the Gospel of Christ, and for the common fellowship with them and with all Christians which your single-hearted liberality displays.” ^■687 .

That the sense of fellowship would be strengthened by the presentation of this collection is a fact which Paul also does not overlook: While they also, with prayers for you, in your behalf, long after you on account of the surpassing grace of God upon you. The thankfulness of the Christians at Jerusalem would cause them to ask God’s blessings upon these friends in the distant countries, of whose love they had such abundant evidence. And, incidentally, they would yearn with an affection intensified by this display of love for those benefactors in whom the rich working of God’s grace had shown such extraordinary results. It is ever thus: When Christians send the free gifts of their love for the alleviation of the hardships and troubles of fellow-believers at a distance, the latter will be united with them in spirit more closely than before, mutual affection will be strengthened, mutual prayers will become more fervent. Continents and oceans may separate Christians, but the consciousness of the same faith, the same love, as evidenced by some token of fellowship, will unite their hearts more closely than by the closest earthly relationship.

As Paul contemplates this wonderful result of the divine grace in the congregation at Corinth, there arises from the depth of his soul an outburst of holy thankfulness: Thanks be to God for His unspeakable Gift! If it had not been for the Gospel of Jesus Christ and His redemption, such a result would not have been possible in this congregation, which, a few short years before, had not even heard of the poor believers in Judea. But the miraculous gift of Christ Himself, John 3:16; Isaiah 9:6, and of salvation in Him had worked this transformation in the hearts of the Corinthian Christians, had wrought this thankful appreciation which bore such rich fruit in their lives, which made them so willing to give evidence of their faith by the gifts of their hands. The same power is at work in the Christian Church to-day and should at all times be duly acknowledged in adoring gratefulness.

Summary

Paul reminds the Corinthians of their willingness to contribute their share of the collection, which has acted as a stimulus to others; he urges them to have their contribution ready by the time of his arrival in Corinth; he reminds them of the fact that liberal giving is blessed, and calls forth the blessing of the recipients.

Verses 1-18

Paul’s apostolic authority

Paul does not care to use his authority with severity:

While Titus had brought encouraging news from Corinth with regard to the case of church discipline and the continued willingness of the Corinthian Christians to take part in the collection for the poor at Jerusalem, his report was less favorable in so far as it represented the Judaizing teachers, the opponents of Paul, still dangerously active. We find, therefore, that the tone of the apostle’s discourse is decidedly altered in this last section of his letter. While his devotion to the Corinthian congregation is still apparent, he finds himself compelled to resort to stern commands, not unmixed with irony and sarcasm. While he still shows the tendency to deal tenderly with the members of the congregation, he is determined to use all severity against those that attacked his authority.

It is an urgent appeal which Paul addresses to the Corinthians: I myself, Paul, entreat you, by the humility and gentleness of Christ. He places his person in the foreground, and deliberately so; he makes the authority which he has received the issue for which he is contending. Therefore he drops the plural number, in which he commonly included also his fellow-workers, and places himself, singly, in opposition to these false teachers. He still entreats or beseeches, though he might well have commanded. And he does so by the meekness, or humility, and by the gentleness, or lenity, of Christ. The spirit of Christ, which was always benign and gentle, slow to anger and eager to forgive, lived in the apostle and actuated him in this trying situation. With some tinge of sarcasm he includes the saying which the opponents had spread concerning him: Who, indeed, before your face am humble among you, but, being absent, am daring toward you. That was the sneering speech to which the Corinthians had given ear, since his personal enemies had construed the weakness with which he came to Corinth as cowardice, as a lack of confidence and courage, 2 Corinthians 10:10.

So Paul repeats his appeal: But I beg you, lest I, being present, show daring courage with the confidence with which I am minded to be bold against some that think of us as though we walked according to the flesh. By using the word “beg” or “pray” the apostle here indicates his growing earnestness; he pleads with them to consider well their course of thinking and acting. For if they continue to listen to the detractors of his good name, nothing will be left for him to do but to show courage and severity in dealing with the situation, on the basis of that confidence which seems required under the circumstances. He will find himself compelled to be resolute, to step forth boldly against certain men in their midst. These men he characterizes as calumniators, since they intimated, in giving their opinion of Paul and the other true teachers, that Paul’s behavior and course of conduct was not governed solely by spiritual considerations, but that weakness, fear of men, the desire to remain in the good graces of all men, and other carnal motives were the ruling factors.

Paul’s answer to these insinuations is brief, but emphatic: For though walking in the flesh, yet we do not wage war according to the flesh. Paul was indeed living here on earth, in the body of this weak flesh, with all the sinful infirmities with which this instrument is obliged to battle always. But his conduct as apostle is not according to the dictates of a weak and sinful nature. And, what is more, although he does indeed engage in a warfare, his whole ministry in its numerous conflicts with the various hostile powers being a battle against evil, yet he is not governed by fleshly considerations, as his enemies intimate, being themselves animated by them. The situation rather is this: For the weapons of our warfare are not carnal, but powerful through God for the destroying of fortifications. This is added by way of parenthesis, to explain the fact of waging war. In the spiritual warfare which must be carried on by the Church of Christ and by every believer, not only actual physical, political power is excluded, but incidentally every weapon which trusts in mere human ability, intellect, and power, and is actuated by any carnal motive, the love of honor, of riches, of influence, and others. Such weapons the Church of Christ and the individual preacher will never make use of; they do not belong to the armor of the soldiers of Christ. Our instruments of warfare are rather such as receive their extraordinary power from God, through His almighty strength, Ephesians 6:11-18. With these weapons, among which the Word of God stands first, as our armor, all the fortifications and strongholds of the adversaries, especially those that are intended to obstruct the progress of God’s cause and the work of salvation, are overthrown and utterly destroyed, such as heathen idolatry, Pharisaic self-righteousness and hypocrisy, Greek pride of wisdom, Rome’s many heresies, and the host of modern enemies of Bible-truth.

The apostle now continues the thought of 2 Corinthians 10:3: Casting down reasonings and every lofty wall erected against the knowledge of God, and leading captive every thought into the obedience of Christ. The reasonings of human wisdom are the very centers of the enemy’s force, because they are unalterably opposed to the revealed Word of God. The Gospel is not a summary of doctrines which can be reasoned out; although not an irrational system, it is above and beyond the capacity of human reason. Therefore all reasonable philosophies must be discarded if the Word of the Gospel is to find entrance into the heart. Thus, also, every high place, every human speculation, that is erected against the knowledge of God, as revealed in Scriptures, must be broken down and removed. Of the enemy’s wall one stone after the other must be pulled down, no matter how hard he strives to maintain his ground. The military figure of destroying prominent fortresses or strongholds, of razing the walls of hostile cities, is continued also in the words: And leading captive, subjecting, every thought into the obedience of Christ. Instead of permitting reason to usurp authority and to master the Word of God, the intellect, the reason of man must, in all things, be guided by the revealed truth of the Lord. It is only when human reason, through the power of the Spirit in the Word, is made subject to the obedience of Christ and defers in everything to revealed truth, that it in reality can apply its powers, chiefly in the service of Christ, direct or indirect. Reason, enlightened by the knowledge of God, does not attempt to penetrate into the secrets of God’s essence, finding its delight rather in unfolding the beauties and powers of the Gospel and of the revelation of God in all its particulars.

This demand, that all should be subject to the apostolic preaching, the apostle followed to that point that he held himself in readiness to avenge all disobedience when the obedience of the Corinthians would have been fulfilled. Not all the members of the Corinthian congregation were obedient to the Gospel as Paul wanted them to be; for the power of the Gospel is not that of an irresistible compulsion. But if there were such as persisted in their disobedience, Paul here declared himself ready to use the extreme measure of avenging the disobedience by excommunication. He expects the whole congregation to complete their obedience to Christ, to be firmly and finally established in their loyalty to the Lord. Should any be found still resisting when he came, their punishment would certainly follow in the way which the Church has ever employed in dealing with such as refused obedience to the Gospel by faith.

Paul’s authority is powerful:

With this thought, that he will duly avenge all disobedience to his apostolic preaching, Paul returns to the thought of 2 Corinthians 10:1, since his slanderers had construed his leniency and patience as cowardice. He therefore addresses himself to such as listened to the calumniators: Do you look on the things before your face? They were paying attention to, and judging by, outward appearances, thereby doing him a severe wrong. For it is not a commanding presence and the ability to insinuate oneself into people’s good graces that determine the apostle’s value, but the fact of authority derived from Christ. If there were any such in the congregation at Corinth, Paul wanted them to know that if any one had the certainty, the confidence, that he belonged to Christ, either according to his person or in his office, he should consider the fact which he has been told before once more, he should reason it out within himself, that Paul and his fellow-teachers were just as definitely and certainly disciples and teachers of Christ. So much at least they ought to concede him (with another sarcastic thrust) that he be given a place by their side in the Church of Christ. It was a most effective way of asserting his apostolic authority.

Just as gently and effectively, however, he brings this out in the next sentence: For if I should indeed boast somewhat more abundantly of our authority, which the Lord gave us for edification and not for your destruction, I shall not be brought to shame, in order that I do not seem as if I would scare you by my letters. If his opponents should go so far as to deny him the right even to stand by the side of the Corinthian Christians as a fellow-disciple, this fact might cause him to do what he did not care to do, namely, to boast. But should he be indeed driven to that point, much to his disgust, that he must bring his person forward, that he must insist upon his authority, which, as he reminds his readers, has the object of serving for their building up in faith and knowledge and not for casting them down, he would be fully justified in his confident words. For his purpose in writing in such a severe tone is not to terrify or intimidate them, but to build them up. Even if the power to bind should be applied, its purpose would be the saving of souls, not the destruction and dispersal of the congregation. He was willing rather to bear the rumor that he was cowardly than to apply the authority granted him by the Lord in an unwarranted manner.

But the authority was his, nevertheless, as he asserts with reference to the reports which were being spread by his enemies, who said that his letters were weighty and powerful, that he used expressions and made threats in his letters which were important, impressive, forcible. But they advised people not to be intimidated, because his bodily presence was weak and his speech contemptible. They implied that his bodily presence was not commanding, it lacked power, just as his oral instructions had been received with contempt. It seems that, although Paul was an able and effective speaker, his excessive humility in Corinth had not permitted these facts to appear in the proper way, and the result was such as to make him appear all but ridiculous in the eyes of his enemies. But Paul’s answer to people of that character is: Let such a one reckon that, such as we are in word by letters when absent, such are we also in deed when present. It would be an easy matter for him to lay aside his benevolent meekness and to come, in both appearance and speech, as the apostle of the Lord, vested with an authority whose power they would soon feel. He would show them the perfect harmony between his threats and the execution of his words; his personal influence would be found to be fully as important and energetic as that which he had shown in his writings.

Paul appeals to the work actually done by him as apostle:

The outstanding feature of Paul’s ministry was that, unlike his arrogant opponents, he had confined himself to the work with which he had been charged and had not meddled in the affairs of others. With a fine display of irony he writes: For we do not venture to assume the same dignity, to number ourselves or compare ourselves with certain ones that commend themselves. He simply does not possess the courage to class himself with the people that are so highly satisfied and well pleased with themselves; his timidity would not permit him to place himself in the same line, on the same level. But he immediately points out the foolishness of his enemies’ position: But they, measuring themselves by themselves and comparing themselves with themselves, are not wise. The weakness of their position is shown by the fact that they have no standard by which to measure their accomplishments in a proper manner; they know no measure but their own opinion, and therefore their smug self-satisfaction is bound to reach a false judgment. So Paul leaves them in the folly of their self-adulation; any effort in their behalf seems wasted from the outset.

In sharp contrast he says of himself: But we shall not boast beyond measure or without the application of a proper standard, but according to the measure of the rule which God has apportioned to us for a measure, to reach even to you. Unlike his opponents, who had no standard, no criterion, to guide them but their own self-satisfaction, which prevented their obtaining a proper judgment of things, Paul had a definite rule and sphere of activity, by and in which he could gauge his performances in his ministry. He had a sphere of influence, an official duty, assigned to him by God. A certain territory had been apportioned to him to labor in, and for the work performed in this sphere he did not look for praise based upon imaginary excellence, but such as was given according to the standard set by the Lord. It was thus, by that arrangement of God, that Paul’s measure extended even to Corinth, at that time the extreme western limit of Paul’s preaching. Thus he was not building upon another man’s foundation, Romans 15:20, he was not expecting praise for work which he had not performed himself, 1 Corinthians 3:10. And so far as Corinth was concerned, the Lord Himself had confirmed him for the ministerial work in that city in a very unusual manner, Acts 18:9-10.

This thought is carried out in further detail in the next verses: For not as though we reached not unto you do we stretch ourselves beyond our measure. When Paul came to Corinth and did his missionary work in that city, he was not presuming upon rights and arrogating to himself a field which did not belong to him. That fact would have rendered his boasting vain and blamable, namely, if the Lord had not given him this field to work in. But as things stood in reality, Paul came as far as unto the Corinthians in the Gospel of Christ, and he came as the first missionary that labored in their midst, the Gospel of Christ being the element in which he moved and the message he delighted to proclaim. So Paul was right in maintaining that he was not boasting beyond measure, that is, in other men’s labors, a possibility which he always avoided with the greatest care, Romans 15:20. And so he also had the hope, that, when their faith had grown, or in the measure in which their faith was growing, he would be magnified in them, that is, he would be given proper credit for the labor which he had done for the Lord in their midst. And not only that, but he would also be assisted by their growing congregations, with their growing faith and love, to accomplish further and more important results. With their growing faith and the corresponding increase of his power to perform his duties he would be able to press on and enlarge the sphere of his labors, to preach the Gospel in regions even beyond them, where it was as yet unknown, in Western Greece, in Italy, in Spain. At all times, then, he would not boast of things prepared for his hands in another’s line, he had no intention, as his opponents had done, of appropriating to himself the fruits of other men’s labors and thus of arrogating to himself an unearned reputation for greatness. This statement also took away all the glory from his enemies, as though they were indispensable in Corinth, for the congregation was in Paul’s apostolic care and was being prepared without the lack of any gift of mercy.

In conclusion, Paul reminds the Corinthians of the prophetical saying: But he that boasts, in the Lord let him boast, Jeremiah 9:24. That is the general rule in the Church. There may be times and circumstances when glorying becomes a necessity, but it should never be done in such a way as unduly to put forward the boaster’s own person. All glory belongs to God alone and must be given to Him at all times. For not he that commends himself is approved, but he whom the Lord commends. Any Christian that parades himself and his own attainments in the Church; any preacher that proclaims himself and not Jesus Christ the Lord, will find himself censured instead of praised. Only he that has received the testimony of the Lord as a faithful minister, as had Paul, 2 Corinthians 3:1-3, may feel that he had the proper credentials from the Lord. “God lauds and praises only those that reject all praise given them, and direct it to God, that do not want people to see their works, but want nothing but that their Father in heaven be praised, whose name they love. For that reason God lauds and honors them in return.” ^■761 .

Summary

Paul entreats and begs the Corinthians not to force him to use severity, since his apostolic authority is real and powerful and his mission is entrusted to him by the Lord.

Verses 1-15

The true apostle and the false teachers

Paul censures the spirit which gives ear to false teaching:

The apostle had condemned the false boasting of the opponents that had come to Corinth and were threatening to spoil the effect of his work. Continuing now on the same topic and in much the same strain, he administers a rebuke to the Corinthians, introduced with great skill: I wish you could bear a little with me in some foolishness; yes, do bear with me! In his effort to destroy the influence which was acting counter to his wishes, and to undermine the work of the false teachers who disparaged him, Paul emphasizes his apostolic authority with passionate earnestness, while apparently holding it lightly. It may seem to some of them like nonsense what he is about to discuss, his appeal may seem like mockery to them, but it is, in truth, a defense of his position which is demanded of him by the sacredness of the obligation resting upon him. To vindicate his ministry, it would be necessary for him indeed to speak much of himself, of his sufferings, of his success; but this was not vanity, as some might suppose; it was rather, under the circumstances, a most urgent necessity.

That is brought out by the very next words: For I am jealous over you with a godly jealousy; for I betrothed you to one husband to present you as a pure virgin to Christ; but I fear lest in some way, as the serpent deceived Eve in his craftiness, your minds should be corrupted from the simplicity toward Christ. Paul here does not refer to the jealousy of the husband, but to the official zeal of the paranymph, or bridesman, who, among the Jews as well as among the Greeks, arranged the betrothal and made it a point of honor to see that the virgins were properly educated and prepared for married life, who, above all, vouchsafed for the fact that their chastity was untarnished. Paul intimates, therefore, that the present state of affairs in Corinth reflected upon his honor, as though he had not done his work well, as though he had not been careful. He also implies that he resents the interference of rivals who were concerning themselves with matters not pertaining to their business. With godly zeal he was jealous, he was anxious on behalf of God. For as a part of his official duties he had betrothed or espoused the Corinthian Christians, as a Christian congregation, as a part of the Church of Christ, to their Lord, his intention and impression being thereby to present a pure, chaste virgin to Christ, undefiled by any false doctrine or unfaithfulness in life. Luther says of this: “Herewith he shows that the apostolate is nothing but the office of a wooer or bridesman that daily prepares and leads to Christ His bride.”

But Paul expresses a deep disappointment and fear, namely, that the purity and unsullied virginity, of which he was so proud, may have been corrupted through the work of the false teachers, that their minds may have been led away from simplicity and one-mindedness toward Christ, just as the serpent completely beguiled Eve by his many arts, Genesis 3. As in the garden of Eden, Satan, the tempter of mankind, is unceasingly active, deceiving and seducing into misbelief, despair, and other great shame and vice. This, Paul feared, had taken place in Corinth, for it seemed that the members of that congregation had shown themselves only too willing to listen to strange teachings; their minds were no longer directed toward Christ with singleness of heart, but they were rather giving heed to the voice of the tempter. Paul means to say, in brief: “But something is worrying me and causing me care, yea, I am jealous and zealous about you (yet with godly zeal, not from anger or hatred), that I yield you to no one else; for I fear nothing so much as that the devil woo you away from Christ. Just as it happened to Eve in paradise, who also was a beautiful bride, decorated with manifold ornament, both external and spiritual, divine, and obedient, and subject to God. But the devil beguiled her and caused her to sin, so that she deserted God and followed the adulterer and led us all with her into the harm in which we are submerged. Thus, he says, I am anxious about you, who have once more been brought to Christ and become His bride. For the danger is great, since the devil attacks Christendom without ceasing, and since we are weak, and you must beware and be on your guard with all diligence, lest you, by the guile and craftiness of Satan, be led away from the Word and obedience of Christ, our Lord, who has loved you and given Himself for you.” ^■762 .

The apostle substantiates his suspicions: For, indeed, if he that comes were preaching another Jesus whom we have not preached, or you were receiving another spirit which you did not receive, or a different gospel which you did not accept, you bear with him well! Instability and gullible curiosity seem to be characteristics of newly founded congregations, since they are still lacking the solid doctrinal foundation so necessary to remain firm against temptations and persecutions of every kind. If any one comes, no matter who he is, and whether or not he has a call or authority, the Corinthians were exhibiting a tolerance and a willingness to hear him which certainly accorded finely with their assumed wisdom, as the apostle ironically remarks. For here were the false teachers, blandly insisting that they were really proclaiming the complete and perfect Christ, that their understanding of Jesus was so much more encompassing than that of Paul. But the latter tears the mask from their face and declares that the Christ whom they preached was not the Christ of the Gospel, but another Christ, a figment of their imagination; for Christ was not a new lawgiver. So the false teachers also alleged that they were imparting the Spirit properly and in the right measure, as befitted the city of Corinth with its traditions of culture and learning. But Paul calls that a different spirit, one having nothing in common with the true Spirit of holiness given through the pure preaching of the Gospel. The false teachers had proudly presented themselves as the true preachers of the message of salvation; but Paul declares their proclamation to be a different gospel, one which has nothing in common with the message of redemption through the blood of Christ. Cp. Galatians 1:6-9. Note: The description of the false teachers, as here given, in a most remarkable manner fits those teachers of our day who arise in the Church and calmly proclaim a new Christ, a different spirit, a social gospel. And, alas! they find many whose facile acceptance of novelty causes them to bear with the glittering phrases finely.

Paul is not inferior to the “great apostles”:

The apostle here proceeds to take up the reasons why his apostolic authority was being questioned by the false teachers, namely, that he was not a trained orator, and that he had not claimed support from the congregation at Corinth. With biting sarcasm he writes: I think that in not one whit have I been behind the very superior, these superfine apostles. The false teachers not only claimed apostolic rank, but attached an extravagant importance to their persons and rights. The longer he considers the matter, Paul declares with another ironical thrust, the more he is convinced that his apostolic authority was fully on a level with that claimed by these false teachers.

Taking up, now, the first charge, that he is rude, bungling, uneducated, uneloquent in speech, that he lacks professional training, he lets that stand; it is true, he speaks in plain, unadorned phrase, he does not strive after polished elegance of expression, which appeals more by the sound than by reason of its content. But he maintains that he is not rude, unlearned, in his knowledge and understanding of divine things, of the sound truths of the Gospel. As a matter of fact, Paul was a forceful speaker, Acts 19:11-15; Acts 22:1; Acts 24:10; Acts 26:2; but he purposely avoided the glittering methods of the professional speakers. And this method of his had been effective, as is proved by the fact that in everything he has made the knowledge of God and spiritual things manifest among all men toward the Corinthians, or, by a slightly different construction: He and his fellow-workers have been everywhere made manifest as such that know the truth of God.

So far as the second charge was concerned, Paul asks: Or have I committed a sin in humiliating myself that you might be exalted, because without charge I preached to you the Gospel of God? Do they consider it such a grievous wrong that he waived his right to maintenance, that he humbled himself in their midst, making his living by his own hands, while at the same time exalting them in spiritual privileges by committing to them the glorious message of salvation? Will they insist upon deeming it a fault that he charged them nothing for his maintenance while he worked in their midst? Has he disgraced the apostolic office by descending to servile labor for his own support? Are they going to complain because they have been treated with such exceptional kindness? Surely they would not think of being so foolish! Note that in the expression “preaching the divine, precious Gospel without charge” there is a most effective contrast between that which is free and that which is of the highest price and value.

Paul frankly states: Other congregations I despoiled, accepting wages from them, that I might minister to you. He purposely uses the strong term “robbing” or “despoiling,” in order to awaken shame in their hearts. From other congregations he accepted wages for services performed for a livelihood, and all the while he was doing service for the Corinthians. Other Christians contributed to his maintenance, in order that the believers of Corinth might make headway in spiritual welfare. How humiliating for them! And Paul further explains: And being with you and suffering want, I was a burden on no man; he did not bring his financial troubles to their attention, he did not rely upon any one in Corinth for his support. For his lack the brethren that came from Macedonia supplied, probably Silas and Timothy, Acts 18:5; Philippians 4:15. Consequently in everything he kept himself from being burdensome to the Christians at Corinth, and this he intended to continue, as he shows in the next paragraph. His argument here is: If it was right that he, in the midst of wealthy Achaia, gave a proof of his selflessness, although this redounded to the disgrace of his opponents, then his accepting of assistance from the Christians of Macedonia could not have been wrong, since the latter thereby brought a willing and cheerful sacrifice for the glory and praise of the Gospel.

Paul insists upon observing this course on account of the false teachers:

It was no mere caprice of an erratic genius that caused Paul to act thus in the case of Corinth, as he now brings out. First of all, he states, with the greatest emphasis, that he intended to continue his course as he had begun, by pledging the truth of Christ which lived in him, in opposition to all falsehood and hypocrisy, as a security for his statement that this particular boast was not to be obstructed for him, should not be suppressed, so far as the regions of Achaia were concerned; no one should ever succeed in stopping his mouth, in changing the firmness of this resolve. And lest some one in the Corinthian congregation might think that there was a personal reason in this determination, directed against the members as such, he hastens to add: Why? Because I do not love you? God knows! He calls upon God to be witness of the fact that his resolution to receive nothing from them did not originate in any absence of love for them. His affection for the members of the congregation as such remained unaltered; it was in no way concerned in this matter.

The apostle now states the reason for his resolve: But what I am doing, that I will do in order that I may cut off the occasion from those that desire an occasion, that in the matter of their boast they may be found even as we. Paul was firmly determined to continue his course of not accepting financial help from the Corinthian congregation because he wanted to take away every valid reason on the part of the opponents for continuing their career of malicious misrepresentation. They boasted of their own unselfishness and disinterestedness without reason, and therefore Paul was determined by a course of absolute disinterestedness, not only to cut off all occasion for ascribing to him mercenary motives, but to compel them to assume a like position in actual practise. Let them do what Paul was doing, and there would be some reason for listening to their claims; let them do at least so much before proclaiming themselves as the examples of superiority and excellence, as the paragons of true apostles and exemplary workers!

This was, of course, out of the question in men that sought only their own advantage, and so Paul characterizes them in their true colors: For such men are false apostles, deceitful workers, transforming themselves outwardly into, assuming the appearance of, apostles of Christ. That is their proper place, that is their true character. Professing to be apostles of Christ, they were lying; urging their work in the interest of the Lord, they were deceiving; although nothing but base hypocrites, they were assuming the form of Christ’s emissaries. As one commentator has it: “They disguised themselves, first, in respect to doctrine, inasmuch as they retained many words and names which belonged to Christianity, but which were only like empty husks wrapped around some seeds which belonged not there; secondly, in respect to conduct, inasmuch as they outwardly imitated the works which Christ’s apostles wrought, but they were destitute of that benevolence which constituted the perfection of a Christian’s doings.”

This the apostle finds altogether natural: And no wonder! For Satan himself assumes the form of an angel of light. So it is no great surprise that his servants assume the form of the ministers of righteousness; whose end will be according to their works. The disguise assumed by the false prophets accords altogether with their character. Satan is a power of darkness, Ephesians 6:12; Acts 26:18, but for reasons of his own, as in the various temptations, he assumes the form and appearance of a pure and holy angel. And so his agents, the false teachers, having learned to dissimulate just like their master, appear in the guise of messengers of righteousness; they resent the idea of their being impostors with a great show of righteous indignation. But the doom of such false apostles will be that of their lord, Philippians 3:19; Romans 6:21; 1 Peter 4:17. Their assumed form of saintliness will be removed at the Last Judgment, and they will suffer the punishment of the hypocrites of all times. Mark: The spirit of our times aptly illustrates Satan’s ability to convert himself into the form of an angel of light, for the very words which are in the mouth of so many reformers to-day: enlightenment, progress, liberty, equality, culture, — are baits used to snare the unwary for unbelief. Mark also the uncompromising attitude of the apostle toward false teachers, entirely at variance with the false charity and unionism of our day which finds it expedient to accept even error for the sake of an outward union.

---

Verses 16-33

Paul’s boast of his apostolic calling

Paul deprecates the necessity of boasting:

The apostle has now sufficiently characterized the nature of the false teachers and rejected their claims to consideration. He now, by way of contrast, records a testimony of his own apostolic labors and trials, not for self-glorification, cp. 2 Corinthians 10:17, but as a necessary defense against the charges and insinuations of his enemies. In doing so, he returns to the thought of 2 Corinthians 11:1: I say again, Let no man think me to be foolish, lacking in good sense; but if it cannot be so, if you refuse to listen to my pleading, if you persist in regarding me as one bereft of his proper mind, yet receive me as a fool. The section of the letter now following he wants to have considered with all seriousness, for he intends it as a defense; but if they will regard it as utter nonsense, then let them at least extend to him the forbearance usually allowed to a witless fellow, let them listen to his ramblings, as they choose to regard them, in order that he also might boast himself a little. Here is a thrust at the false apostles, for they, as slaves of selfishness, were far too prudent to undergo human suffering, far too lazy and unwieldy for a flight of heavenly ecstasy.

Almost every sentence shows that the apostle is battling with his own humility and diffidence in bringing his own person forward into such a prominent position. This he expresses at the very beginning: What I speak, not according to the Lord speak I, but as in foolishness, in this confidence of glorying. What he has arranged in his thoughts, what he has begun to express in words, is of a nature that he would rather not claim inspiration from the Holy Ghost for it, so thoroughly out of harmony with his own tastes it is. And yet the Spirit has moved him to write of his own labors, in order to confound the false teachers. For himself, he would prefer to regard it as a species of foolishness, this confidence of boasting, though confidence it is beyond doubt.

In further justification of his unusual spurt of boasting, he writes: Since many boast after the flesh, I also will boast. That was the feature which stood out so prominently in the case of the false teachers; they made it a practise to brag and boast of their experiences and of their accomplishments. With them it was second nature, with Paul it required a special effort. They always took care to have all the praise strike their own persons; he, on the contrary, praises his office, his labors and sufferings, whereby the glory of the Gospel was enhanced. The Corinthians would be all the more willing to overlook his foolishness, since they were showing this disposition at the present time: For gladly you bear with the foolish since you yourselves are wise. The words are written in sincere love and kindness, and yet with gentle mockery and censure. They were bearing without a word of dissatisfaction that false teachers were boasting before them and condemning the person and the work of Paul. In the richness of their experience and wisdom they would surely not mind it, therefore, if he would also do a little boasting and join the ranks of the fools for once; there could be no doubt that they would extend the same indulgent toleration to him.

The apostle now reminds the Corinthians of the insolence and ill-treatment which they had cheerfully endured at the hands of these self-appointed spiritual guides: For you bear it if one makes you servants (slaves), if one devours you, if one takes you captive, if one exalts himself, if one strikes you in the face. While Paul humbly stated that he wanted to be only the servant of the Lord’s congregation, 2 Corinthians 4:5, the false teachers deliberately assumed the lordship in the congregation; they enslaved the people spiritually, they made them bow under the yoke of their false doctrine and commandments of men ^■763 . While Paul worked with his own hands, earning his maintenance for himself, these men were the embodiments of avarice; they robbed the members of their substance by greedily demanding support; they had no thought for the salvation of their people, but only for their own advantage and benefit. While Paul worked in every way to preserve the individual liberty of the Christians, as under obedience to the love of Christ only, these men captured them in the nets of their false doctrine; wrapping themselves in the innocent garments of sheeps’ clothing, they gained the confidence of the people, until they had made them their willing captives. While Paul at all times was a model of humility, these men exalted themselves at the expense of their hearers, being full of pride and scorn. While Paul always treated all men with all kindness, the false teachers finally reached such heights of insolence that they did not hesitate to lay violent hands on the poor dupes that had given them their confidence; they offered the people the highest form of insult in the form of a blow in the face. And all this the Corinthians suffered, just as men to-day will bear at the hands of false teachers what they would not dream of enduring from a true teacher of the Gospel. The very fact of the selfish impertinence of the false teachers seems to keep their people cowed in helpless suffering.

The apostle’s commendation of himself:

Powerful irony and forceful reproach are contained in the first words of this section; for he truly must seem weak to the Corinthians in comparison with such spiritual bosses: To the disgrace (of you) I say it, as though it were so that we had become weak. It was a shame to the Corinthians that the apostle was obliged to write this way, as though he and his fellow-laborers appeared weak in comparison with the false apostles. The latter were regarded very highly in their eyes, from them they endured the most humiliating conduct, while the real teachers, to whom they owed all their spiritual riches, were despised in their eyes.

The apostle now changes to a tone of masterful assertion in bringing out his own claims: But in whatever things any one is bold, dares to boast, (I speak it foolishly), I also dare to boast. His whole life since his conversion, the whole course of his ministry, will justify him, will show what labors and sufferings he has borne. The apostle speaks in an altogether general way; he challenges any of the false teachers, although he regards his boasting as an act of foolishness. Thereby he intimates, as Luther says, that the opponents, that have nothing to show that will in any way compare with his record, are worse than fools with their bragging. For his own person, Paul begins with the very lowest advantage: Hebrews are they? I also. Israelites are they? I also. The seed of Abraham are they? I also. What the false teachers extolled beyond measure Paul places in the lowest place; even in this meanest and lowest advantage they were not ahead of him. For he was a Hebrew, a member of the Jewish nation, who retained the Jewish language and customs; he was an Israelite, a member of God’s chosen people of the Old Testament; he was a descendant of Abraham, he inherited the Messianic promises given to Abraham. In this point, therefore, the false apostles could not exalt themselves above Paul.

But there is a more important comparison: Ministers of Christ they are? That was their boast, and Paul, for the sake of argument, lets it stand, saying, however, in turn: As one beside himself I speak, I am more. The great humility of the apostle compels him to use this strong word, accusing himself of madness for presuming to boast in this sacred matter. Nevertheless he insists that he is a servant of Christ in a higher degree than his opponents; he has a much better right to call himself a minister of the Lord. This assertion he proves not by the success which he has had in his labors, not by naming the number of souls that were gained by his preaching, but by a reference to his labors and his self-denial. For that is the test of a minister’s faithfulness, that he denies himself for the sake of his Lord, that he cheerfully takes upon himself the shame and disgrace, the trials and sufferings and tribulations that are wont to accompany his office. Thus Paul was able to say of himself: In labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths often. That was a summary of his sufferings: Not only now and then, but continually he was struggling under the load of his labors; not once, but often he was in prison, not only in Philippi, Acts 16:23, but also at other places, as the later epistles show; time and again he was subjected to beatings; frequently he was in perils of death. In all these facts the false teachers cannot stand a comparison, for they had had no such experiences in their work.

The apostle now gives a few details to support his contention. Five times, by order of some synagog council, he had been sentenced to the beating spoken of in Deuteronomy 25:3, which incidentally prohibited more than forty stripes, for which reason the Jews, with hypocritical carefulness, applied only thirty-nine blows lest they transgress the letter of the Law. This punishment was often so severe, as Josephus relates, that death followed. Not only the Jews maltreated him, but the heathen also had sentenced him three times to be beaten with rods. Cp. Acts 16:23,37. Once was he stoned, namely, at Lystra, on his first missionary journey, Acts 14:19. Three times he suffered shipwreck, all these occasions being different from that spoken of in Acts 27. In one of these cases his life had been suspended by only a thread, since he had been a night and a day in the deep; clinging to some bit of wreckage, he had been tossed about by the waves for almost twenty-four hours before being rescued.

Paul now resumes his proof of the fact that he was a servant of Christ in a higher sense or degree than his opponents. He had made many journeys, the extent of which is merely indicated in Luke’s account; he had been indefatigable in going from one country to another, in order to bring the Gospel to the heathen. On his journeys he had endured perils of rivers, when crossing dangerous torrents; perils of robbers, who infested remote mountain fastnesses, as in the Taurus Mountains in Asia Minor; perils on the part of his own people, the Jews, who often attempted to take his life, as well as on the part of the Gentiles, as at Iconium, Acts 14:5, at Philippi, Acts 16:20, and at Ephesus, Acts 21:31; perils in the city, in populated districts with police protection; perils in the desert, in wild and remote regions; perils in the sea, such as he has just mentioned; perils among false brethren, very likely the Judaizing teachers, who now proved his bitter opponents. Paul had done the work of his ministry in hard labor and travail, often without an opportunity for sufficient sleep, since he used the nights to labor with his own hands. He had endured hunger and thirst, because he did not possess, or could not obtain, food. He had fasted frequently to inure his body against the hardships of his journeys and labors. He had suffered cold and nakedness, not having the necessary clothing to be provided for all the changes of weather in the various countries. Cp. 2 Timothy 4:13. In this way Paul showed himself an example of a self-denying servant of Christ, for whom no trouble, no labor was too great, whom no hardships could deter, if the object was to serve the Lord.

But Paul endured also burdens and cares which came to him daily in the performance of his duty. He does not enumerate all the difficulties and hardships of either body and mind, but reminds the Corinthians only of the fact that there was the business which he had to attend to day by day, the many details which must be decided by him personally and which naturally pressed upon him, causing him many hours of anxiety and worry, with regard to all the congregations which he had founded.

A further recital of hardships and difficulties:

The first rhetorical questions contain a further explanation of the fact that Paul was burdened with the details of business concerning many congregations. If any important question of faith or of Christian life was to be decided, or when there was a quarrel, or when his advice was desired in any matter whatsoever, the apostle was invariably approached to give his assistance and decision. Not only the weal and woe of entire congregations, however, rested upon his shoulders, but he also bore with the individual Christians. His apostolic sympathy went out to those that were weak in faith; he felt their weakness with them; he found the right word at the right time; he knew when to make allowances and when to use firmness; he became weak with the weak. On the other hand, when he heard that any person was being offended, was made to stumble, he was inflamed with righteous indignation. He felt the injury as though it had been done to himself. As a true pastor, he felt the spiritual troubles and perils of all his members everywhere and stood by their side with prayer and advice.

The principle which has guided the apostle thus far in his glorying he gives in the sentence: If it is necessary for me to boast, I will boast of my weakness. As though he would say: It is not my own free will, it is not my own choice to glory, but you Corinthians have compelled me to boast in order that the Gospel of Christ may remain in your midst. Since it is thus laid upon me as a necessity, I shall not boast as other people do, of my strength, of my successes, but of that which belongs to my weakness, of my sufferings, of the persecutions and tribulations which I have endured. And herein the apostle solemnly protests that he is speaking the truth: The God and Father of the Lord Jesus, who is blessed forever, knows that I am not lying. This exclamation shows the depth of the feeling which was agitating the apostle. God is his witness. Not his own person, not the truth of his doctrine, but the Gospel of Jesus Christ, the honor of his Lord, is endangered, and therefore this solemn assertion in the midst of his impassioned speech.

Paul now adds an account of a special danger which befell him shortly after his conversion. It was after his return from Arabia, when he was preaching so openly and fearlessly in Damascus, that the Jews took counsel to kill him, Acts 9:23-25. Their influence in the city was so great that they induced the ethnarch of King Aretas of Arabia, the father-in-law of Herod Agrippa, to guard the city by placing a watch at all the gates, while they themselves searched the city and made every attempt to apprehend Paul. But the Lord watched over His servant. It seems that one of the members of the Christian congregation at Damascus lived next to the city wall, and so the disciples took him to this house. When night came, they took him either to an opening in the city wall or to a window of the house where it was flush with the wall, and let him down in a basket. Thus he escaped from the city, and the plans of his enemies were frustrated, both those of the Jews and those of the ethnareh. Note that it is right for a Christian and also for a Christian pastor to flee for his life in times of persecution, when there is an opportunity and it may be done without a denial of the truth.

Summary

Paul censures the spirit which permitted the Corinthians to be led astray; he asserts that he is in no way inferior to his opponents, although he insisted upon supporting himself, a fact which served also as a challenge to the false apostles; he boasts of the perils and hardships of his apostolic labors.

Verses 1-10

Paul’s boast of his weakness

Supernatural revelations:

What a disagreeable task the apostle found this matter of glorying to which the attitude of the Corinthians had driven him is here again apparent: I must needs glory, though, indeed, it is not expedient. Not of his own free will, not because he delights in it, does he recount his sufferings and experiences in the work of the Lord, but because of the enmity of the false teachers and the gullibility of the disciples at Corinth. He is fully aware of the fact that there is no personal advantage for him in this boasting of the things he endured and the things which the Lord made known to him, but he now intends to mention some visions and revelations of the Lord which the Lord vouchsafed to him. Cp. Acts 2:17; Acts 10:10; Revelation 1:10; Revelation 4:1; Acts 9:3.

One vision, of which Paul now tells, stands out from the rest on account of its extraordinary character: I know a man in Christ fourteen years ago. He is sure of the facts which he here relates, since he himself was the Christian to whom the Lord vouchsafed this revelation, his humility not permitting him to name himself in connection with such a wonderful vision. The time had been impressed upon his memory so emphatically that he will not forget the date. It seems that he had the vision before entering upon his ministry proper, perhaps during his sojourn at Tarsus, Acts 9:30; Acts 11:25, the intention of the Lord being to give this new instrument of His mercy such evidence of His grace and power, by means of a foretaste of the bliss of heaven, that he would not despair in the midst of the manifold tribulations to which he was to be subjected. It was an extraordinary, miraculous experience; for Paul twice declares that he does not know whether he was in the body or out of the body; he was not able to say whether he was taken up into heaven bodily and saw all the glories with the eyes of his body, or whether only his spirit, temporarily freed from the confines of the mortal body, had seen the heavenly bliss. Many a time the apostle may have puzzled over the miraculous experience, but he was not able to come to a conclusion, and therefore left the matter to God.

The vision itself was unlike any other which he had had: That he was caught up to paradise and heard unspeakable words which no human lips can utter. The Bible often speaks of heaven in the plural, as in the Lord’s Prayer (in the Greek text), but just what distinction and degrees are to be observed we cannot tell from the various passages. Paul was undoubtedly transported to the third heaven, to paradise, to the place where the redeemed souls were living in the most intimate communion with God, where they saw their Savior face to face. Paul had had a taste of that bliss and glory in this vision. And he had heard words which were unutterable for any mere human tongue, or which he that had heard them would forever retain as a blessed secret; the substance of the divine communication upon that memorable occasion had been so exalted that it would have been profaned by repetition in human language.

A mere glimpse of the bliss of heaven it had been, but Paul was undoubtedly justified in saying: On account of that person will I glory, but on my own behalf I will not boast except in my weaknesses. Only such incidents will the apostle mention in a vein of boasting in which his own person was not actively engaged, which were bestowed upon him by the mercy of God alone, when he was lifted out of his own individuality and could view himself almost as a third person. Of himself, in his normal state, he has only one testimony to give, namely, that of his weakness, of his sufferings. And even here the glory is, in the last analysis, only God’s; for sufferings and tribulations can be subjects of boasting only inasmuch as they are borne with Christian fortitude given by God.

Unusual tribulations:

Paul implies that there are other matters, labors and experiences, which he might well make subjects of boasting: For if I should want to boast, I shall not be foolish, for the truth I should speak. Without becoming guilty of folly and madness, and with a full and proper regard for the truth, he could make statements which would well serve as a basis for boasting. Note: If occasion demands that self-glory must be resorted to, then the folly is not his that asserts the truth, but his that rises against it. But for his own person Paul here forbears, lest any man should make an estimate of him above that which he sees him to be or hears from him. He wants the facts of his laborious and painful life in the service of the Gospel to speak for themselves. On the basis of what the Corinthians saw in him, of what they know of him and of his activity as the Lord’s apostle, he wants to be judged and esteemed. A true servant of Christ does not seek honor for himself, does not want to base the reputation he enjoys upon his own statements, but upon that which every right-minded person sees in him and hears of him. His one effort is always, in word and deed, to prove himself a faithful servant of Christ.

The Lord Himself aided the apostle in his efforts toward humility: And on account of the unusual greatness of the revelations, in order that I should not be exalted above measure, there is given to me a thorn in the flesh, an angel of Satan, that he might buffet me, that I should not be exalted overmuch. The construction of the sentence and the employment of a noun instead of an adjective, emphasizes the extraordinary nature of the special revelations which were vouchsafed to Paul. But he was a man, and as such he was subject to the temptations of the flesh; there was danger that he might haughtily and insolently exalt himself above others, since the Lord had distinguished him in this manner. Therefore there was given to him an infirmity, apparently a bodily infirmity of some kind, the exact nature of which has been a matter of much conjecture. It was in the nature of a thorn, not an impalement on a stake, as some would have it, but an acute, piercing agony, a vexatious irritation, which bore down upon some particular part of his body. It was not continuous in nature, but he was buffeted by it, it came upon him in blows. It was the messenger of Satan, who smote him as he did Job. Satan was permitted to send his messenger to trouble the body of God’s servant, in order that both body and soul might remain the Lord’s.

This tribulation was so fierce and agonizing that Paul sought relief: On account of this thing thrice I besought the Lord that it might depart from me. On three special occasions he had made this infirmity the object of a distinct petition, asking for its removal, and undoubtedly his pleading had been done in the right manner, in true faith, in firm confidence. An answer was finally given him, and though it was not that which his spirit longed for, it was sufficient to strengthen and console him in his affliction: And He said to me, Sufficient to thee My grace; for My strength in weakness is made perfect. It was an answer given at that time which retained its power to the present day. The apostle had, by faith, been given the grace of God in Jesus; that was his possession. He knew that God was his dear Father, whose every thought and action was in his interest. In the very midst of tribulation and affliction, therefore, he was taken care of in the best possible way; in his very weakness the power of the Lord had an opportunity to be effective. He must be brought to the point that he despairs of his own strength, abilities, and talents, then the Lord’s almighty power can use him as a tool and instrument of mercy. “What do you imagine this to be, dear Paul? My strength cannot be effective but only in your weakness. You must be weak, you must suffer, sigh, be miserable and weak for your own good, in order that you may finally, with suffering and battling, gain the victory and become a great apostle. If you will not be weak, My power can do nothing in you. If I am to be your Christ and you, in turn, are to be My apostle, then you must harmonize your weakness with My strength, your foolishness with My wisdom, My life with your death.” ^■764 . Mark: God leads His children in a remarkable manner, especially such as He intends for important positions in His Church. By various proofs of His mercy and grace He strengthens them for the struggles and sufferings which they must undergo for His name’s sake. And yet He also sends them special trials and tribulations, in order that they do not become addicted to spiritual pride. As a true Father He thus educates and trains His children for the positions which they are to hold, always with the final aim that His name may be exalted.

And so Paul concludes this passage: Most gladly will I therefore rather glory in my weaknesses, in order that the power of Christ may rest on me, may spread its tent over me and live in me. Not a word of dissatisfaction and lamentation will the apostle utter in the midst of his sufferings, since he has the conviction of faith that the power of Christ is protecting him and helping him. He repeats: Wherefore I am fully satisfied in weaknesses, in insults, in necessities, in persecutions and distresses, for the sake of Christ; for when I am weak, then am I strong. Those very experiences which another person would regard as evidences of the wrath of God, his own various weaknesses, the insults which he had to bear, the necessities in which he found himself, the persecutions and distresses which came upon him from both Jews and Gentiles, Paul knows to be proofs of God’s fatherly devotion. The more he is conscious of his own weakness and inability in carrying out the work entrusted to him by the Lord, the more the strength of the Master can become effective in him. “St. Paul’s words are more than a verbal paradox: they express the fact, to which history abundantly testifies, that the world’s throne is the Cross.” ^■765 .

---

Verses 11-21

What Paul expects of the Corinthians

Their love should have commended him in his love for them:

Paul here turns the fact of his boasting against the Corinthians, to their reproach, saying that his becoming foolish in that way, in a manner which he personally considers scandalous, was occasioned by their having omitted commendation of him: For I should have been commended, praised, of you; for in nothing do I fall behind those superfine, those very superior, apostles to whom you have yielded obedience so readily, — that is, the Judaizing teachers, the false prophets who had disturbed the Corinthians. And this in spite of the fact that, in the low estimate which he places upon himself, he is nothing, just as he calls himself the least of the apostles, 1 Corinthians 15:9. He realized fully that he was nothing, that nothing depended upon his person, upon his ability, upon his talents, that he was not indispensable to the work, that he was merely an instrument of grace in the hands of his Lord, that Christ was all in all.

But so far as the false apostles are concerned, against whom the present passage is directed, he will not for one moment admit their superiority: The signs of an apostle indeed were wrought among you in all patience, by signs as well as by wonders and powers. The special indications of his apostolic authority, the signs which marked him at once as an apostle of the Lord, the miracles and powers which had been given to the Lord’s servants as a seal of their calling, Mark 16:17-18, had been wrought in Corinth through his agency. What greater proof did they desire? Why did they withhold from him the proper acknowledgment?

Paul refers also to that moot question as to his supporting himself while preaching in Corinth: For what is it wherein you were inferior to the other congregations, except that I myself did not burden you? Had they reached such a point in their critical attitude that they felt insulted and set back because he had insisted upon earning his own means of subsistence, and had saved them the money which they really owed him? If this was really their attitude, then, as he ironically adds, they should forgive him that wrong; he humbly craves their pardon for having slighted them. But instead of changing his method, he expressly declares: Behold, this is the third time that I am ready to come to you, and I shall not be a burden. His first visit was that related in Acts 18; of his second we have no account, although he refers to it, 2 Corinthians 13:1-2; 2 Corinthians 2:1. In carrying out his intention of visiting them, he has decided to abide by his practise and not to demand money for his support from them: For I seek not yours, but you. No one should be able to make the charge against him that he is seeking their money, their goods. His only motive is to gain them for Christ and keep them in fellowship with Christ. In support of this principle he quotes a proverbial saying: For the children are not bound to gather treasures for the parents, but the parents for the children. Cp. Proverbs 29:14. He was their spiritual father, and as such he was concerned about gathering spiritual treasures for them, making them the heirs of the wonderful spiritual gifts which had been entrusted to him for their benefit.

In this spirit his attitude toward them is: But I very gladly will spend, and be wholly spent, for your souls. Such is the apostle’s love for the Corinthians that not only was every thought of gain for himself excluded, but he was also ready, with a hearty good will, to give up all that he had in the world for them, yea, to sacrifice his life, if he could thereby promote their spiritual welfare. It is the same unselfish devotion which he exhibited also at other times, 1 Thessalonians 2:8; Philippians 2:17; 2 Timothy 2:10. But he is obliged to add, with melancholy sadness: If I loved you more abundantly, am I loved the less? or: Although the more abundantly I love you, the less I am loved. He was willing to go to the utmost in overcoming their prejudice and hostility, but he was not meeting with success in proportion, rather in inverse ratio, a fact which he felt very keenly. Yet his love is able to make even this sacrifice: But be it so! He at least has the satisfaction that he has not burdened them with his maintenance, and this the Corinthians must concede. Now, however, his opponents made another insinuation: But being crafty, I caught you with guile. They insinuated that he was keen enough to take care of his own advantage, that he did not accept any means of support directly, but that he was not above suspicion in the matter of the collection alleged to be for the poor in Judea. This matter he now takes up, in the last part of the chapter.

Paul hopes for an edifying repentance on the part of the Corinthians:

Paul meets the suspicions of his enemies with direct questions; for just as he is sure of his own integrity, so he feels that he can vouch for his representatives, knowing that they did not give even the slightest occasion for drawing such conclusions as his enemies were trying to suggest to the Corinthians: Of those whom I sent to you, was there one through whom I took advantage of you? In his agitation the apostle does not regard the grammatical construction, so deeply does the matter affect him. His representatives had been under observation as long as they were in Corinth; let any one in the congregation now step forward with definite charges. In case some of them might simulate ignorance as to what Paul referred to, he says openly: I asked Titus to go on this mission, and with him I sent the brother (that accompanied him). They were his emissaries, they acted in his stead. Paul is referring to the mission from which Titus had just returned, bringing his report from the congregation at Corinth. Did Titus take advantage of you? Do we not walk in the same spirit, in the same steps? The same manner of dealing had been found in Titus which also animated Paul, the same Holy Spirit governed their actions and controlled their conduct. But now the Corinthians had recognized the single-mindedness and sincerity of Titus, 2 Corinthians 7:13, and therefore Paul could construe their good opinion in his favor also, since Titus had carried out his instructions. Paul had nothing to hide, and all his acts and motives were above suspicion.

The apostle can therefore also state the aim of his boasting, namely, to edify them unto repentance. In doing so, he first of all rejects the idea as though he had been writing by way of apology: Are you thinking this long time that we are excusing ourselves to you? That would indeed have been unworthy of an apostle’s dignity, if he had made his authority dependent upon their appreciation. And therefore he tells them that such an idea was far from his intention; on the contrary: In the sight of God we speak in Christ. He has his power and authority from Christ, he is doing the work of his ministry in accordance with instructions from above. For that reason also it is true: But all the things (which we speak and do), beloved, we do for your edifying. That idea was always foremost in Paul’s mind, how he might do more for their spiritual benefit, how he might advance them in their spiritual life.

But circumstances are tending to make him dubious as to their spiritual condition and welfare: For I fear lest, unfortunately, when I come, I shall find you not such as I would, and that I also shall be found to you such as you would not. He here expresses the affectionate solicitude of a father. He would find them not measuring up to the standard which he has set for them, and they, in turn, might not find him as pleasant as they had anticipated, but rather inclined to indignant severity because of their attitude and because of the unfulfilled promises of their spiritual condition. The meeting promised to be embarrassing and painful for both parties. He mentions eight kinds of evil fruit that usually flourished in such soil as they were preparing for themselves in Corinth and which he dreaded to find: strife, quarreling of every kind; jealousy, every one being full of distrust toward the other; ragings, vehement, passionate rage; party spirit and factions engendered by such spirit; backbitings, maledictions, and evil reports; whisperings, by which the good name of a neighbor was defamed; arrogance, both with regard to gifts and to knowledge; tumults, disorders which would seriously interfere with the work of the Gospel. These fruits could mature where the flesh and the devil still reigned, and indications pointed to the fact that their rule had not yet been broken in Corinth.

What effect that would have on the apostle he frankly tells them: Lest, when I come again, my God should humble me before you. It would truly be a humiliating experience for Paul to see such scanty fruit of his labor in the Gospel. Once before he had undergone this mortification, and he is not anxious to have the unpleasant experience repeated. For he would then be obliged to mourn for many that have sinned before and have not repented of the uncleanness and fornication and lasciviousness which they committed. It seems that upon the occasion of his previous visit he had called attention to their proneness to sins of the flesh, and had warned them against every form of impurity, of immorality, and sensuality. If to his mourning over them and their refusal to repent there would be added this new grief of seeing other fruits of the flesh take hold in Corinth, the measure of his humility would surely be reached. It is always a matter of grievous, mournful concern to every faithful pastor if open offenders, flagrant sinners, persist in their impenitence, but he will not abandon hope until he has exhausted every means that might lead to their redemption.

Summary

In his boasting, Paul refers to special revelations, and particularly to one extraordinary vision which he had, as well as to the fact that the Lord is keeping him humble by a severe infirmity; he states that their love for him should have urged them to commend him, since his affection for them was genuine; he hopes for an edifying repentance on their part.

Verses 1-14

A concluding admonition and greetings

Paul announces his determination to use all severity, if necessary:

Paul here follows his usual method of making the end of his letters as impressive as possible. In a very formal manner he announces: This is the third time that I am coming to you. This is, in a way, a reminder of Matthew 18:15-17; for two apostolic visits had gone before, in the course of which Paul had used every form of instruction, of persuasion, of admonition. For his third visit, therefore, he deliberately chooses as his motto: At the mouth of two witnesses or three every statement shall be established. The disciplinary proceedings which he intended to institute would be rigid and precise. He does not quote this word as a command of Moses which is valid for the New Testament, but because this order of establishing the truth by a sufficient number of witnesses was found good by Christ, Matthew 18:16. Cp. 1 Timothy 5:19.

Very solemnly and emphatically he again states: I have said beforehand and now do say beforehand, as when I was present the second time, so now in my absence, to those that have sinned before and to all the rest: If I come again, I will not spare. With great forbearance Paul had suffered the incorrigible transgressors in Corinth. He had warned them upon the occasion of his visit to them, the very presence of his representatives had been tantamount to a warning; he had rebuked their proneness to sins of immorality, 2 Corinthians 12:21; he had warned them on account of their tendency to form factions and parties. His present admonition, therefore, is the last one, for the time comes when forbearance and long-suffering ceases to be a virtue. He can no longer be satisfied with mere appeals that are ignored; he cannot permit his apostolic authority to be challenged and questioned.

The reason why he would not spare them on the coming visit he tells them: Since you seek a proof of the fact that Christ speaks in me (and by your conduct challenge this). Not all the members of the Corinthian congregation had become so rebellious, but neither had they taken the proper steps to quell the disturbance which threatened to undermine the apostle’s authority. Rightly, therefore, Paul includes the rest as well as the positively guilty ones in his rebuke. They were challenging his call, his mission from Christ to speak in His name. And this in spite of the fact, as Paul writes: Who toward you is not weak, but strong in you. Was not the very existence of their congregation a testimony to the power of Christ in His servant? Had the signs of an apostle done in their midst not been sufficient to convince them? Christ was indeed not weak, but His grace had proved itself powerful in their midst. Christ, having come in the apostolic word and spirit to the Corinthians and now living in their midst, was now again standing at the door and knocking, and nothing would be more foolish on their part than evasion or open hostility.

Two evidences for the presence and for the power of Christ in their midst Paul adduces: For He also was crucified from weakness, but He lives through the power of God. That is the first reason: the resurrection of Christ, by which He proved Himself to be the Victor over death. Christ indeed, having taken upon Himself the form of a servant, Philippians 2:7, was nailed to the cross as a consequence of that weakness which He voluntarily assumed for the sake of mankind. He yielded to the weakness of suffering and dying out of that wonderful love which caused Him to bear our griefs and carry our sorrows, Isaiah 53:4. But by His resurrection He entered into His glory by the divine power of Him who raised His Son from the dead, as well as by the power of Him who conquered death and brought life and immortality to light. And as a result of this manifestation of Christ’s power the second reason holds good: For we also are weak in Him, but we live with Him by the power of God toward you. So the strength which Christ, the risen King, imparts, gives power to Paul in the discharge of his duty toward the Corinthians. As Christ indeed was weak in the eyes of the world, so Paul might seem weak before them. But as a matter of fact, he is a partaker of that wonderful divine life and energy which is characteristic of the risen and glorified Christ. Note: Paul here insists that the almighty, infallible Christ lived in him and worked through him, and that his office was to be esteemed accordingly.

Paul appeals to his readers to stand approved of Christ:

In opposition to the thought presented in 2 Corinthians 13:3, according to which the Corinthians desired a proof of Christ in him, the apostle here brings the demand that they should direct their examination to their own selves. Instead of paying attention to insinuations and suspicions concerning him: Yourselves put to the test; begin your examination at home before criticizing others. And he advises them to devote their attention especially to that one point whether they are in the faith; to that end they should examine themselves. For from all appearances one was almost tempted to conclude that their faith was a mere figment of their imagination, a condition which was, in turn, due to their deliberately deceiving themselves. That was turning the tables with a vengeance, but this was necessary, for desperate situations require desperate measures. And he follows up this thrust with another, equally strong: Or do you not know for your own selves that Christ Jesus is in you, unless, indeed, you are unapproved? If they actually are believers, then they must have experienced the power of Christ in their hearts, and this consciousness of the power of Christ’s grace is the best proof for Paul’s divine mission. But, of course, if they will not stand the test here suggested, then they are unapproved, reprobate. The apostle’s words are searching, yet incidentally appealing; he is not trying to terrorize their consciences nor to fill their hearts with doubt and despair, his purpose being rather to confirm the weak and wavering in their faith, to enkindle the dying ember of their belief to a glowing flame.

For his own person Paul confidently asserts: I hope that you shall know we are not unapproved. He is ready cheerfully to submit to any test of his faith as well as of his apostolic authority. Those among them that had Jesus Christ in their hearts would not hesitate a moment about recognizing His voice and power in the apostle, through whose preaching they had come to the knowledge of the truth. If they were not reprobate, they would know without further argument that he was not reprobate, but that he had the full authority of Christ, also to punish all disobedience.

But that Paul would rather be spared such a proof of his power he states in the form of a prayer: But we pray to God that you do no evil, not in order that we might appear approved, but that you may do the right, the honorable thing, even though we appear unapproved. He wants them to be guilty of nothing that is morally bad, of nothing that would not stand the searching eye of God. But his motive in making this wish is not that his ministry should stand forth in the glory of its success, that he profit by the contrast offered by their reprobate state, but that they might in all things do that which is right and good, even though he in that case would be unapproved, having no opportunity to show the extent of his authority. Their edification, their salvation was the aim of his ministry.

Two reasons he gives for the unselfishness of his prayer for them. He says in the first place: For we can do nothing against the truth, but for the truth. He cannot and will not exhibit any apostolic authority if the facts in the case show that the Corinthians have shown proper repentance. He must at all times stand for the truth; he must absolve and comfort those that showed obedience to the Gospel. It is a principle which finds its application at all times that the servants, the ministers, of Christ must stand for the truth and suffer all, even death, rather than permit falsehood to reign. In the second place, Paul is so entirely disinterested in his prayer, because their moral growth is a real joy to him: For we rejoice when we are weak and you are strong; and this we pray for, your complete restoration, your perfection. He would be glad in not being compelled to use his authority, to appear weak, in this case; it would please him highly if they would show the proper strength in repenting; that is what he desired and prayed for, their restoration to that condition which was required by the will of God, that they would accept his admonitions, put aside all enmity and evil, and prove themselves true children of their heavenly Father.

That was the real object of his letter, as he says in conclusion: For this reason I write these things while I am absent, lest, when present, I must deal severely according to the authority which the Lord gave me for building up and not for destroying. It was not at all a pleasure for him to deal roughly, rigorously, with them, as he would be forced to do in case they refused to heed the instructions of this letter. Far rather would he see them accept his admonitions now, before his arrival, and regulate their congregational affairs properly. For then only would the object of his ministry, the aim of his authority, be properly realized, since their edification, their spiritual confirmation and growth, and not their spiritual harm, was the reason why he labored so assiduously. This object of church discipline should be kept in mind at all times, lest we become guilty of legalistic practises ^■766 .

The conclusion:

Paul cannot refrain from closing without some cheering remarks, altogether in his customary mild tone. He bears them no personal grudge, and all vindictiveness is foreign to his nature. He bids them rejoice, Philippians 3:1; Philippians 4:4 ^■767; 1 Thessalonians 5:16; to be perfected, to grow in the knowledge of the will of their Lord; to be comforted and to comfort one another with regard to all the things that have grieved them; to be of one mind, to have such an affectionate regard for one another, such a tender interest in one another’s welfare, as to put aside all factions and all party spirit; and to live in peace, to preserve such outward harmony as to offer an unbroken front to any enemies from without. Cp. 1 Corinthians 1:10. If this were the situation, then the God of love and peace would delight to be with them, to live in their midst. As brothers together and as children of the same heavenly Father they should be united to experience the richness of His grace and the abundance of His blessings.

With this hope of a faithful pastor Paul admonishes them to salute one another with a holy kiss, with the common form of Oriental salutation which became a part of Christian ritual at a very early date and indicated the brotherhood of the faithful in God’s family. To show them that they were thought of in brotherly love, Paul sends them greetings from the believers in Macedonia, where he was writing this letter. His concluding apostolic greeting is filled out to include the three persons of the Trinity: The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all. This blessing ascribes to each person of the Godhead a special, though not an exclusive, part in the work of redemption. The grace of Jesus Christ became evident in His incarnation, in His whole life, in His vicarious suffering and death, in His work as our Advocate before the Father. The love of God the Father was proved in His counsel for the salvation of mankind, in His sacrifice of His only-begotten Son, in His being in Christ, reconciling the world to Himself, in His accepting us as His dear children in Christ. The communion, or fellowship, of the Holy Spirit, the extending of His gracious influence through the means of grace, enables us to appreciate the wonders of God’s mercy and to follow His sanctifying direction. Note: “We have in this passage the practical doctrine of the Trinity, the Father revealing His love in Christ; Christ, in and through whom He reveals Himself, and by whom the work of redemption is accomplished; and the fellowship of divine life (in the Holy Ghost), which proceeds from Christ.”

Summary

Paul announces his determination to use all severity in Corinth, if necessary; he appeals to his readers to stand approved of Christ and to make such a course unnecessary; he closes with salutations and a very complete apostolic greeting.

---

Related Kretzmann Articles