Commentary on Second Corinthians 6-10
by Dave Brown
Go to 2 Corinthians 1-5
To better understand 6:1, consider 2 Corinthians 5:20-21:
20 We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech (you) on behalf of Christ, be ye reconciled to God.
21 Him who knew no sin he made (to be) sin on our behalf; that we might become the righteousness of God in him.
2 Corinthians 6
6:1 And working together (with him) we entreat also that ye receive not the grace of God in vain
2 (for he says, At an acceptable time I hearkened unto thee, And in a day of salvation did I succor thee: behold, now is the acceptable time; behold, now is the day of salvation):
[Verse 1 continues the thought from chapter 5. "We" here is the ambassadors of 5:20, which included Paul and probably the apostles and faithful ministers and prophets, which would also include the faithful Corinthians. Together with Jesus (from 5:21) they made the request of the Corinthians that they take avoid those things that would nullify the gift that God has given to them. More details on just how this can be accomplished will be given in verse 3. But first the parenthetical of verse 2. The reference here is to Isaiah 49:8: "Thus saith the LORD, In an acceptable time have I answered thee, and in a day of salvation have I helped thee; and I will preserve thee, and give thee for a covenant of the people, to raise up the land, to make them inherit the desolate heritages: ..." The prophecy of Isaiah is Messianic, and Paul declares that what he was talking about has now occurred. There is nothing further to look for and anticipate, and therefore, to take advantage of the grace of God through Jesus Christ, they needed to live righteously in their current time as we do today.]
3 giving no occasion of stumbling in anything, that our ministration be not blamed;
4 but in everything commending ourselves, as ministers of God, in much patience, in afflictions, in necessities, in distresses,
5 in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings;
6 in pureness, in knowledge, in long suffering, in kindness, in the Holy Spirit, in love unfeigned,
7 in the word of truth, in the power of God; by the armor of righteousness on the right hand and on the left,
8 by glory and dishonor, by evil report and good report; as deceivers, and (yet) true;
9 as unknown, and (yet) well known; as dying, and behold, we live; as chastened, and not killed;
10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and (yet) possessing all things.
[If they gave occasion of stumbling, i.e., sinned so as to cause others to sin, this would reflect negatively upon Paul and others who were preaching the truth. As contrasted to this, verse 4 tells of how their integrity in keeping God's word would commend those who were preaching the truth. And then in verse 5 he gives a list of characteristics that the faithful ministers of God had endured and may be called upon to endure in the future. Verses 6 and 7 turn from the endurance attributes to those positive characteristics that they must have in following the example of the apostles. The examples go on to cover a series of attributes, following the words “by” and “as,” that Paul, in all probability, had experienced firsthand. Examples of each of these can be found in the book of Acts. The overall thrust of these experiences seems to be that they were not as they appeared. They appeared to be negative -- dying, chastened, sorrowful, poor; but these things that the worldly would see as negative, turn out to be positive when viewed in a spiritual light -- alive (spiritually), impervious to (spiritual) death, making many rich (spiritually), possessing all things (spiritually). It is clear that without the spiritual perspective that Paul discussed in 1 Corinthians 2, it is impossible to have any understanding at all about what he is talking about.
11 Our mouth is open unto you, O Corinthians, our heart is enlarged.
[Paul says he is holding nothing back -- no deception, no guile -- totally open and honest. At the same time he is emotionally involved with them. We continue to see Paul's humanity and perhaps even emotional weakness (which may be a spiritual strength). We will continue to see Paul's human characteristics exposed as part of this epistle. We should not minimize the strong feeling that Paul had for the Corinthians and how disappointed he must have been to be attacked by some of the people that he cared so much for. It is also amazing how the Holy Spirit used these emotions of Paul (be they strengths or weaknesses) to communicate with us today. Do not fail to see this as the chapters unfold.]
12 Ye are not straitened in us, but ye are straitened in your own affections.
["In" here might better be understood as "within." Straightened is the sense of narrowed, reduced or restrained in their love. This continues the thought of Paul's great emotional connection with them. Paul had great love for them despite their accusations against him. The problem was not with him. The problem was with their emotions toward him, as indicated by the underlying meaning of the word "affections." The negative affections in some of them toward Paul was restricting their ability to love him as they ought to. There was nothing that Paul had done to cause such a thing; his chastisement of them was out of a love and concern for them.]
13 Now for a recompense in like kind (I speak as unto (my) children), be ye also enlarged.
[Follow my example ... have the same love for your spiritual father that he has for you -- perhaps even closer than a natural parent's affection. This tells us that Christians should not put up a restrictive guard against our natural emotions toward our fellow Christians. We see Paul's "vulnerability" in this regard, and yet, he was willing to subject himself to this -- or perhaps with his emotional make up, he had no choice. He pleads for them to have the same feelings for him that he has for them.]
14 Be not unequally yoked with unbelievers: for what fellowship have righteousness and iniquity? or what communion hath light with darkness?
[This was obviously part of the problem of the corruption of the faithful Christians at Corinth. By their spiritual associations with the people of the world (in this case, predominantly idolaters) they were getting drawn toward these unbelievers. Obviously, from First Corinthians 5, Paul is not saying that Christians cannot have any association with non-Christians. However, these associations become wrong when they compromise the morals of Christians (1 Cor. 15:33). They must be maintained on a physical level and should not impact the spiritual life of the Christian. At the same time, every effort must be made for the Christian to have a positive influence on the unbeliever. The thrust of this warning, according to the context here, is religious fellowship or communion. Morality and religion were closely connected in Corinth, so this is not always an easy distinction. So often what starts out as a perfectly innocent physical relationship turns into something that has a spiritual impact. But as he continues, the emphasis on the religious aspect becomes quite clear.]
15 And what concord hath Christ with Belial? or what portion hath a believer with an unbeliever?
16 And what agreement hath a temple of God with idols? for we are a temple of the living God; even as God said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
[Belial (worthlessness) here is an alternative derogatory name for Satan. What portion, or what legitimate sharing? What can a believer obtain from an unbeliever? This is a warning against all organized perversions of the truth. Although no doubt secular scholars can help our understanding of the scriptures, we dare not think that unbelieving religionists can add anything to the truth when they have so little regard for it themselves. God's promise does not extend to false religion. "We are a temple ..." is speaking of the church (1 Cor. 3:16-17). Is the heathen temple also a temple of God? Does God dwell in them and walk in them? If not, then why would Christians want to co-mingle their religious practices or beliefs?]
17 Wherefore Come ye out from among them, and be ye separate, saith the Lord, And touch no unclean thing; And I will receive you,
18 And will be to you a Father, And ye shall be to me sons and daughters, saith the Lord Almighty.
[This was a command to the Jews who were in Babylonian captivity and had a choice to return to their homeland or stay (see Isaiah 3:11). The clear command should greatly influence those who have the mistaken belief that they can continue to worship with false religious organizations in order to have positive influence on them. It must be recognized that the close association with a false organized religion represents an abandonment of fellowship with those who are attempting to serve God in His way. It is clear that God will not receive us if we attempt to have fellowship with Him in this way.]
2 Corinthians 7
7:1 Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.
[The promises are referring back to 6:18. The idea is that these promises, which are foreign to all other religions, should motivate Christians toward moral superiority and holiness, ridding ourselves of all defilements.]
2 Open your hearts to us: we wronged no man, we corrupted no man, we took advantage of no man.
[Returning again to the thought that was under consideration in 6:12, Paul appeals to their emotions. Why would you turn against me? What did I do to cause you to turn on me? When we consider the organized effort against Paul we can see that the leaders did not need such a motivation. Hungry for power themselves, they would use any palatable false charge against Paul to advance their cause. Wo Paul’s appeal here is not to them, but to those who are being influenced by them to turn away from the truth.]
3 I say it not to condemn (you): for I have said before, that ye are in our hearts to die together and live together.
4 Great is my boldness of speech toward you, great is my glorying on your behalf: I am filled with comfort, I overflow with joy in all our affliction.
[Paul's strong speech is much as a parent toward a child. It is not to condemn, it is to correct and encourage. So he proclaims that they can handle his "boldness of speech" because they had attained a maturity to the point that they would understand his motives. This passage seems to be crafted to take the sting out of the rebuke of 6:11-12. The balance between going too far (in causing offense) and not far enough (to have an impact) is a difficult one for a teacher to attain even while present. It is even harder when done in writing. Here he expresses his great confidence in them that has the effect of filling him with comfort and overwhelming his affliction. On the subject of affliction he now goes back to events at Macedonia.]
5 For even when we were come into Macedonia our flesh had no relief, but (we were) afflicted on every side; without (were) fightings, within (were) fears.
[While writing this Paul is still in Macedonia as evidenced by present tense being used in 2 Cor. 9:2. Here he is talking about when he first arrived. The account of this in Acts is right after he left Ephesus in Acts 20:1, probably in the city of Philippi. His main concerns at this point, among many others, were two-fold: (1) the welfare of Titus, and (2) the problems that he had learned of and written about in the 1 Corinthians letter what at this point were still unresolved in his mind. There is no record of why Paul thought he would be in Troas when he arrived there on his way to Macedonia, but here can be no doubt from 2 Cor. 2:12-13 that this was the case. So here we learn that he did not find Titus right off, but Titus found him. In those days or such primitive communications, the finding of each other in a strange place can certainly be attributed to the providence of God.]
6 Nevertheless he that comforts the lowly, (even) God, comforted us by the coming of Titus;
7 and not by his coming only, but also by the comfort where with he was comforted in you, while he told us your longing, your mourning, your zeal for me; so that I rejoiced yet more.
[A critical part of the comfort that Titus brought was the fact that the Corinthians were remaining faithful to the Lord, and for that matter, increasing their faithfulness. To Paul, who seemed to generate nothing but conflict everywhere that he went, some relief from these constant fightings (see verse 5) was gratefully welcomed, and nothing could be a better relief to Paul than to learn that the Corinthians were staying true to their calling (3 John 4). For a more detailed discussion of the benefit of suffereing, see 7:13.]
8 For though I made you sorry with my epistle, I do not regret it: though I did regret (it) (for I see that that epistle made you sorry, though but for a season),
9 I now rejoice, not that ye were made sorry, but that ye were made sorry unto repentance; for ye were made sorry after a godly sort, that ye might suffer loss by us in nothing.
[There were many things in the first Corinthian letter that could have made them sorry. However, it seems hard to imagine anything worse than the incident of Chapter 5 where he chastised them for the pride they showed in connection with the affair that a man had with his father's wife. The evidence in Chapter 2 is that this man repented, and we can see that this is an example (if not the exact event) of what Paul is referring to at this point. Generally the first epistle had been successful, not in just causing them sorrow, but in motivating them to make the necessary corrections to keep them from being lost eternally.]
10 For godly sorrow works repentance unto salvation, (a repentance) which brings no regret: but the sorrow of the world works death.
[This is a general statement and a definition of the biblical meaning of the word repentance. Attitude is important ... those who turn away from their sins should never regret it. Sorrow of the world is comparable to those who would put their hand to the plow and look back (Luke 9:62).]
11 For behold, this selfsame thing, that ye were made sorry after a godly sort, what earnest care it wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea what longing, yea what zeal, yea what avenging! In everything ye approved yourselves to be pure in the matter.
[Paul's intermingling of praise with warnings and rebuke is calculated to hit that mid ground of reality, recognizing that either extreme will not be most effective in convincing them to move forward to greater faith and service. These words of praise stand in stark contrast to 6:11-12, and yet, both are true simultaneously, but in differing degrees to different members of the church there at Corinth.]
12 So although I wrote unto you, I (wrote) not for his cause that did the wrong, nor for his cause that suffered the wrong, but that our earnest care unto you might be made manifest in the sight of God.
[This is a not-but construct which generally indicates that the "not" part of the sentence is a relative rather than absolute statement. Of course, Paul cared for the soul of both the offender and the victim. But the major goal of Paul was not just to resolve this local issue. It was to demonstrate the apostle's (or even the apostles' in general) overall concern for the welfare of the church in general. True, allowing a sin like this to continue to fester at Corinth would have been detrimental to the perpetrators and the victims. But its worse damage would be to the church itself. Far worse when we think of the number of saved there that could have been lost without the exercise of church discipline, not just in this case, but in general. It is important for us to recognize the broader implications of apostolic actions and not just have tunnel vision focusing only on one particular example.]
[The translations of this verse vary among the versions, probably because the ordering of the Greek is difficult to resolve in English. The literal ordering of the relevant part of the verse is “… but might appear care you for that our unto you in the sight of God.” This literal translation makes no sense, of course, in English. Our objective is to take a common-sense approach to it. Some versions (including the ASV) present it as “… but that your earnest care for us might be made manifest unto you in the sight of God.” Others, including the KJV and NKJV present it as: “… but that our care for you in the sight of God might appear to you.” This latter translation makes much more sense in the context. First, why would the Corinthians need to know what care they had for Paul – no one would know it better than they did (excepting God). So, we have altered the ASV presentation above to conform to what seems to be a much more reasonable presentation of this last clause of the verse. This variation is not one that would ever cause a doctrinal issue, but it behooves us to be as accurate in the translations which we accept as possible.]
13 Therefore we have been comforted: And in our comfort we joyed the more exceedingly for the joy of Titus, because his spirit hath been refreshed by you all.
[The coming of Titus resolved both of Paul’s major concerns: first that Titus was safe and would now assist Paul, and second that he brought good news concerning the spiritual welfare of the church at Corinth. Comfort has been an underlying theme, the word appearing for a third time in this chapter, appeared eight times in the first two chapters. Comfort is needed in times of extreme physical pain or extreme emotional stress. In this case Paul's concern for the Corinthians was the cause of his stress. The extent of his joy when Titus brought good news illustrates the extent of Paul's concern. How much benefit would it be to local churches if all Christians would have such a concern.]
[Benefits of suffering #5. “Rejoiced the more exceedingly.” See also 7:7. The extreme joy that comes when the affliction is abated, especially suffering of a spiritual and mental type that comes with concern for those that we love. This is closely related to the Benefits of suffering #4 discussed in conjunction with 2 Corinthians 4:17.]
14 For if in anything I have gloried to him on your behalf, I was not put to shame; but as we spake all things to you in truth, so our glorying also which I made before Titus was found to be truth.
[Again, this is a type of commendation of the Corinthians -- Paul's glorying on their behalf was essentially telling Titus of the many good experiences that Paul had experienced while he was with them.]
15 And his affection is more abundantly toward you, while he remembered the obedience of you all, how with fear and trembling ye received him.
16 I rejoice that in everything I am of good courage concerning you.
[Paul ends this major part of the letter on an extremely positive note.]
2 Corinthians 8
8:1 Moreover, brethren, we make known to you the grace of God which hath been given in the churches of Macedonia;
2 how that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
3 For according to their power, I bear witness, yea and beyond their power, (they gave) of their own accord,
4 beseeching us with much entreaty in regard of this grace and the fellowship in the ministering to the saints:
5 and (this), not as we had hoped, but first they gave their own selves to the Lord, and to us through the will of God.
[This chapter starts a new subject -- that of the Gentile churches making a contribution to the Christians in the area of Judea who were suffering from a famine that seemed to last for some extended time after it was prophesied in Acts 11:28. The collection is further mentioned in Acts 24:17, and we know some initial instructions were given in this regard in 1 Cor. 16:1-2. The passage above is a beautiful tribute to the churches of Macedonia, and there is much to be learned from these five verses:
6 Insomuch that we exhorted Titus, that as he made a beginning before, so he would also complete in you this grace also.
7 But as ye abound in everything, (in) faith, and utterance, and knowledge, and (in) all earnestness, and (in) your love to us, (see) that ye abound in this grace also.
8 I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love.
[Teachings on the blessings of giving are in order, and we should not resent such teachings. However, they need to be done after this example. Paul begins by commending them and granting unto them his assurance that what he is going to say is not because of his lack of confidence in them. Further, "I speak not by way of commandment" further reinforces the fact that this was not a type of church tax that he could extract from them. If this were not done out of free will it would defeat a major purpose of the offering, that being to improve the fellowship between Jews and Gentiles in general. Paul calls it a "grace" -- it is a privilege, not an obligation. How can the sincerity of their love be proven through the earnestness of others? We might view the proof method as a yardstick -- measuring the length of something to prove that it is correct. The churches of Macedonia were a type of yardstick standard to which the Corinthians and other Gentile churches were being measured. Not formally, of course, but this seems to be the general thrust of this clause.]
9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich.
[What better example than Jesus?]
10 And herein I give (my) judgment: for this is expedient for you, who were the first to make a beginning a year ago, not only to do, but also to will.
11 But now complete the doing also; that as (there was) the readiness to will, so (there may be) the completion also out of your ability.
12 For if the readiness is there, (it is) acceptable according as (a man) hath, not according as (he) hath not.
[Often when first approached with a need we respond with great love and enthusiasm. Paul did not want this to be a purely emotional response that then dwindles and ultimately disappears. In 1 Cor. 16 he commanded them to lay by in store on a weekly basis as they prospered, so that there did not have to be an emotional appeal when Paul ultimately came. This pattern of giving by Christians on a regular (as opposed to an emotional) basis is often violated by those who are more interested in the bottom line than they are with the attitude and spiritual welfare of those who are giving.]
13 For (I say) not (this) that others may be eased (and) ye distressed;
14 but by equality: your abundance (being a supply) at this present time for their want, that their abundance also may become (a supply) for your want; that there may be equality:
15 as it is written, He that (gathered) much had nothing over; and he that (gathered) little had no lack.
[The reference here is to Ex. 16:18, the gathering of the manna in the morning. They were not to store it up except for the Sabbath day. Each gathered what they were capable of gathering and then they shared so that no one would lack. This is what Paul cites as an example for them. Some would cite this as an example for socialism or communism, which would be fine as long as it is voluntary. We know of no cases in which it has been, and the atrocities that have arisen over this false rationalization of good are infamous. There is no way to force equality, and there is not a shred of evidence that Paul was forcing any such system on them or on the church. All that is written here is quite to the contrary. Those who would misuse this passage to coerce people into the oppressive systems are more interested in keeping themselves in control and living off of the fruits of others' labors than they are of the type of love that Paul was instructing the Corinthians to have for their Jewish brethren.]
16 But thanks be to God, who put the same earnest care for you into the heart of Titus.
17 For he accepted indeed our exhortation; but being himself very earnest, he went forth unto you of his own accord.
[How did Titus care for them? He facilitated their making the contribution. Was this not rather care for the needy of Judea as opposed to “for you,” the Corinthians? It was a contribution to the needy of Judea to be sure. But Paul's emphasis here is on the care that Titus had for the Corinthians, to the extent that he attributes it not just to Titus, but to it originating from God, who he thanks for it. We should see all of our good attributes as coming from God and not ourselves. It was the privilege of the Corinthians to make this contribution, and Titus was going to help them in every way to enjoy this privilege.]
18 And we have sent together with him the brother whose praise in the gospel (is spread) through all the churches;
19 and not only so, but who was also appointed by the churches to travel with us in (the matter of) this grace, which is ministered by us to the glory of the Lord, and (to show) our readiness:
20 Avoiding this, that any man should blame us in (the matter of) this bounty which is ministered by us:
21 for we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men.
22 and we have sent with them our brother, whom we have many times proved earnest in many things, but now much more earnest, by reason of the great confidence which (he hath) in you.
23 Whether (any inquire) about Titus, (he is) my partner and (my) fellow-worker to you-ward, or our brethren, (they are) the messengers of the churches, (they are) the glory of Christ.
24 Show ye therefore unto them in the face of the churches the proof of your love, and of our glorying on your behalf.
[Prior to the exhortation in verse 24, there is a very important general principle expressed. We have heard of those who would feel offended by such checks and balances by their fellow Christians when it comes to the handling of monetary contributions. These same individuals are often guilty of theft, seemingly not being able to control their greed any more than they can control their good sense. It seems reasonable that the treasurer of a church would insist that others count the money and closely monitor the checkbook so as to assure that no one can ever make an accusation against him. "Taking thought for things honorable with men" is an essential principle that should be practiced by all Christians, and collectively, by all local churches. There is no place where an individual is more vulnerable to accusation than when money is involved. So Paul insists that the churches themselves appoint men that they have confidence in to attend to this assurance. A plurality of men, all of whom would have to be corrupted in order for there to be any theft or other misuse of the collected funds.]
2 Corinthians 9
9:1 For as touching the ministering to the saints, it is superfluous for me to write to you:
2 for I know your readiness, of which I glory on your behalf to them of Macedonia, that Achaia hath been prepared for a year past; and your zeal hath stirred up very many of them.
[The Corinthians had taken the lead and had stirred up others to follow their lead; Paul's fear was that they would not follow through in this endeavor. And yet, at the same time he wants to continue to exhibit his confidence in them. A very narrow line to walk.]
3 But I have sent the brethren, that our glorying on your behalf may not be made void in this respect; that, even as I said, ye may be prepared:
4 lest by any means, if there come with me any of Macedonia and find you unprepared, we (that we say not, ye) should be put to shame in this confidence.
5 I thought it necessary therefore to entreat the brethren that they would go before unto you, and make up beforehand your afore promised bounty, that the same might be ready as a matter of bounty, and not of extortion.
[The cause of his action in sending brethren to them is given. They should have been appreciative of this, as we are of any reminder to do good. Mainly, as expressed also in 1 Cor. 16, Paul did not want this to be "of extortion." He did not want there to be any threat of embarrassment to them, for this would be the only power that he had over them. He had no right to insist that they give a certain amount; that would have denied the blessing to them of their free will giving.]
6 But this (I say,) He that sows sparingly shall reap also sparingly; and he that sows bountifully shall reap also bountifully.
7 (Let) each man (do) according as he has purposed in his heart: not grudgingly, or of necessity: for God loves a cheerful giver.
8 And God is able to make all grace abound unto you; that ye, having always all sufficiency in everything, may abound unto every good work:
[At this point Paul goes on to talk about the subject of giving (which he calls sowing) in general. An interesting metaphor that is totally consistent with the thrust of the first part of the chapter. Giving is a privilege, and those who have been so blessed by God to be able to give should give thanks for it. The analogy is to a farmer sowing seed, and the Corinthians were much more attuned to agriculture than our society is today. The amount is important -- it should entail some level of sacrifice. But it should also be done according to a "purpose" or plan -- not just on an emotional response to a need. "Of necessity" would infer some law that must be obeyed, especially with regard to the amount. There is none in the New Testament. Verse 8 is not a promise that Christians will always be compensated by God for what they give, as some teach. It may well be that He will, but if this were the case then the Christians in Judea would not have been in need. The promise is that grace would abound to them and that they would have all sufficiency in everything so that they could abound unto every good work. The difference may be subtle, but a better understanding of it can be gained from Matthew 6.]
9 as it is written, He hath scattered abroad, he hath given to the poor; His righteousness abides forever.
10 And he that supplies seed to the sower and bread for food, shall supply and multiply your seed for sowing, and increase the fruits of your righteousness:
11 ye being enriched in everything unto all liberality, which works through us thanksgiving to God.
[The reference seems to be to Ps. 112:9 and the blessing spoken of is in Ps. 112:1. Again, this is not a promise of prosperity, but an assurance that God will take care of our needs. Those who follow the teachings of honesty, integrity and working for your employer as unto the Lord are virtually assured of having adequate sustenance in this life. This is especially true in our current age when it is difficult to find hard working honest people. Employers know that Christians can make far more for them than what they are paid, so our employment is practically guaranteed. And while we may never get to the top leadership positions, we will be promoted as Joseph was to positions of responsibility and authority. This has nothing to do with a promise of such -- it has everything to do with just accepting God's way as best and conforming ourselves to it. That being the case, there may still be times in which Christians are generally hated, and when there is a general famine it may affect Christians and non-Christians alike.]
12 For the ministration of this service not only fills up the measure of the wants of the saints, but abounds also through many thanksgivings unto God;
13 seeing that through the proving (of you) by this ministration they glorify God for the obedience of your confession unto the gospel of Christ, and for the liberality of (your) contribution unto them and unto all;
14 while they themselves also, with supplication on your behalf, long after you by reason of the exceeding grace of God in you.
[Before getting into this passage, let us first comment on an error caused by searching the scriptures for justification for a pet practice. The practice that some have tried to find justification for is the unqualified benevolence of the church to all, failing to observe the scriptural restriction "to the saints." We anticipate an emotional reaction -- "do you have no pity of those in need who are not Christians?" If it is the work of the church to feed the world then we need to be about it. But if the church is a uniquely spiritual organization, then it is understandable that to broaden its mission beyond that which has been given by God would be detrimental to its work. Also, before going on, let us recognize that while it is not the work of the church to practice benevolence to any but needy Christians, it is the Christians’ individual responsibilities to love their neighbors as themselves, and thus to respond to the needs of others whether Christians or not. Galatians 6:10: :So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of the faith." Far be it for any Christian to think that his contribution to the church satisfies this command.]
[The comments in the paragraph above are totally irrelevant to the meaning of the 2 Cor. 9:12-14 passage, and the issues as to who it is the responsibility of the church to support should be determined by a preponderance of the scriptural evidence throughout the New Testament on this subject. The only reason that we brought up the subject is that some of taught that the word "all" at the end of the 13th verse. As we comment on the passage we will explain what is covered by the word "all" in this context, but a quick reading of the passages clearly shows that the subject dealt there by Paul has nothing to do with the scope of church collective benevolence.]
[So then, what does this passage say? Let us break it down. The "ministration of this service" is the actual execution of the collection and subsequent distribution of the offering collected for and distributed to those in need due to the famine in the area of Judea. Paul states that this service has two effects: (1) to take care of the needy saints, and (2) to abound unto many thanksgivings to God, i.e., to worship and glorify God. Note that even here the target of the gift is "the saints." (This was made clear early in Chapter 8 as well. It is also specified in every example of collective church benevolence.) Then in verse 13 he explains why this is so -- this ministration served to prove them and enabled other Christians to glorify God for two things: (1) their obedience in general, and (2) the liberality of their contributions. This contribution was unto those who received the physical benefits of it directly; but it was also unto all Christians since they benefited from this great example of liberality. (See the comments above on verses 8:16-17.) Finally, he further defines who the "all" is by stating that the benefit given to them caused them to “long after you” i.e., the Corinthians, because of the grace that was given to the Corinthians, and they did this with thanksgiving and prayers on behalf of the Corinthians. Clearly the "all" at the end of verse 13 is talking about all Christians everywhere, which should include us today as we see the examples that the Corinthians left us in this regard.
15 Thanks be to God for his unspeakable gift.
[A final thought after talking about temporal things (of necessity), Paul puts things into perspective. Our gifts are nothing compared to the gift that God gave to us in His son. We should especially keep this in mind should we get proud of the amount of our giving.]
2 Corinthians 10
10:1 Now I Paul myself entreat you by the meekness and gentleness of Christ, I who in your presence am lowly among you, but being absent am of good courage toward you:
2 yea, I beseech you, that I may not when present show courage with the confidence wherewith I count to be bold against some, who count of us as if we walked according to the flesh.
[One of the main things that flaws the judgment of the worldly and prevents them from having an understanding of God's word or the motivations of Christians, is that they have this mistaken idea that Christians are motivated by the same things that they are. It is impossible for them to understand someone who is not motivated by the things of this world. In this case, they just assumed that Paul was walking according to the flesh. They interpreted his meekness and gentleness as weakness, when in fact it was a demonstration of great strength. We see that same misunderstanding that people had about Jesus. It seems as though they complained about the fact that he did not appear to them as a strong leader when he was with them. Acts 18 shows how Paul started out reasoning with them from the scriptures, much like he had done with the Athenians (in approach, not content). But when Silas and Timothy arrived he testified from his own experiences. No doubt Paul exhibited great courage there at Corinth as we see the Lord appearing to Paul and telling him not to fear. But apparently this was not good enough for the critics, who would find something else to complain about if not this.]
3 For though we walk in the flesh, we do not war according to the flesh
4(for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds),
5 casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ;
6 and being in readiness to avenge all disobedience, when your obedience shall be made full.
[Paul makes it clear that although in the world, he was not of the world, and did not use worldly weapons in any way. Christians fight a type of war, but it is a war for the minds of men, not one that would impose any kind of political rule upon them. Then how can it cast down strongholds? Of course, he is not talking about physical strongholds (fortresses and other fortifications). Since our weapons are not physical weapons, we must rely upon God to keep the physical world in check and not to exterminate those whose fight is conducted with spiritual weapons. No, the strongholds here are the lies and prejudices that keep people enslaved to sin. The only weapons that can overcome Satan's powerful weapons of enslavement is the truth, as Jesus said: “Ye shall know the truth and the truth shall make you free” (John 8:32). Ultimately if we give ourselves to the truth it will have the effect of completely transforming us from the enslavement of sin to freedom in Christ that can only be attained through obedience.]
7 Ye look at the things that are before your face. If any man trusts in himself that he is Christ's, let him consider this again with himself, that, even as he is Christ's, so also are we.
[Paul is not talking about all of the Corinthians -- those for whom this did not apply would surely realize it. Those who were motivated to oppose the truth were short-sighted, seeing only worldly things. Here again is the reason that they cannot make good judgments. They see a distorted reality through their worldly eyes. Paul is attempting to correct this distortion. He starts with a simple basic fact. If you think that you are in Christ, then how can you not see that Paul is also in Christ?]
8 For though I should glory somewhat abundantly concerning our authority (which the Lord gave for building you up, and not for casting you down), I shall not be put to shame:
9 that I may not seem as if I would terrify you by my letters.
[As we will see in the next few verses, they were complaining about Paul's physical presence, seeing this as a vulnerability. Perhaps: "If he has the authority of an apostle, then why did he not take care of this problem while he was here?" For all such questions there are excellent and perfect reasons.]
10 For, His letters, they say, are weighty and strong; but his bodily presence is weak, and his speech of no account.
11 Let such a one reckon this, that, what we are in word by letters when we are absent, such (are we) also in deed when we are present.
[There was only one Paul, he did nothing by putting on a show, or being fickle. His goal was always to serve his Lord.]
12 For we are not bold to number or compare ourselves with certain of them that commend themselves: but they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding.
[This is a common flaw in the reasoning of most -- perhaps it is inevitable according to 1 Cor. 15:33 "Be not deceived: Evil companionships corrupt good morals." This is an absolute statement with no exceptions. We are totally influenced by the human environment that envelops us. The only defense that we have against this is to change this environment. Surround ourselves with those who are spiritually superior to us and allow them to influence us. Measure ourselves by those who are our spiritual superiors, Jesus being the ultimate standard. If the measurement is against the wicked, the liar, the immoral, then we will be drawn down to their levels because we will measure ourselves by them and see little need for improvement.]
13 But we will not glory beyond (our) measure, but according to the measure of the province which God apportioned to us as a measure, to reach even unto you.
[Paul's denial is an implied accusation against his adversaries -- apparently they had gloried beyond their measure and beyond what the Lord had given to them. This had to be the case because their glorying was in worldly things and not in the truth of Jesus Christ. God had given Paul all that he needed to reach them. If they did not respond to the truth, it would not fall on Paul's account.]
14 For we stretch not ourselves overmuch, as though we reached not unto you: for we came even as far as unto you in the gospel of Christ:
15 not glorying beyond (our) measure, (that is,) in other men's labors; but having hope that, as your faith grows, we shall be magnified in you according to our province unto (further) abundance,
16 so as to preach the gospel even unto the parts beyond you, (and) not to glory in another's province in regard of things ready to our hand.
[There is a similar implied accusation here as well, although it is quite subtle. He had not sought to take credit for other men's labors; it seems clear that those who were there were taking credit for Paul's labors and all of the efforts that he had put forth to establish the church there. Paul's hope was that their faith would increase to such an extent that this would enable his work to be multiplied. "So as ..." indicates that it might not be Paul who would be doing this preaching, but those that he had prepared to this end. Could it not then be said that Paul was preaching through them? Or more properly that he had brought them to such a point that Christ would be speaking through them just as Christ was speaking through Paul? But Paul would not take the glory for this even though in some sense he could. But rather, that it would all be to the glory of God...]
17 But he that glories, let him glory in the Lord.
18 For not he that commends himself is approved, but whom the Lord commends.
[It does little good to commend yourself before your enemies. Even if what you say is the truth, it will not be accepted and your words will be turned against you. So Paul was not concerned for his own reputation, or the fact that there were those who were speaking against him. His concern was for the truth and for the spiritual welfare of the church.]
Go to 2 Corinthians 11-13
To better understand 6:1, consider 2 Corinthians 5:20-21:
20 We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech (you) on behalf of Christ, be ye reconciled to God.
21 Him who knew no sin he made (to be) sin on our behalf; that we might become the righteousness of God in him.
2 Corinthians 6
6:1 And working together (with him) we entreat also that ye receive not the grace of God in vain
2 (for he says, At an acceptable time I hearkened unto thee, And in a day of salvation did I succor thee: behold, now is the acceptable time; behold, now is the day of salvation):
[Verse 1 continues the thought from chapter 5. "We" here is the ambassadors of 5:20, which included Paul and probably the apostles and faithful ministers and prophets, which would also include the faithful Corinthians. Together with Jesus (from 5:21) they made the request of the Corinthians that they take avoid those things that would nullify the gift that God has given to them. More details on just how this can be accomplished will be given in verse 3. But first the parenthetical of verse 2. The reference here is to Isaiah 49:8: "Thus saith the LORD, In an acceptable time have I answered thee, and in a day of salvation have I helped thee; and I will preserve thee, and give thee for a covenant of the people, to raise up the land, to make them inherit the desolate heritages: ..." The prophecy of Isaiah is Messianic, and Paul declares that what he was talking about has now occurred. There is nothing further to look for and anticipate, and therefore, to take advantage of the grace of God through Jesus Christ, they needed to live righteously in their current time as we do today.]
3 giving no occasion of stumbling in anything, that our ministration be not blamed;
4 but in everything commending ourselves, as ministers of God, in much patience, in afflictions, in necessities, in distresses,
5 in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings;
6 in pureness, in knowledge, in long suffering, in kindness, in the Holy Spirit, in love unfeigned,
7 in the word of truth, in the power of God; by the armor of righteousness on the right hand and on the left,
8 by glory and dishonor, by evil report and good report; as deceivers, and (yet) true;
9 as unknown, and (yet) well known; as dying, and behold, we live; as chastened, and not killed;
10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and (yet) possessing all things.
[If they gave occasion of stumbling, i.e., sinned so as to cause others to sin, this would reflect negatively upon Paul and others who were preaching the truth. As contrasted to this, verse 4 tells of how their integrity in keeping God's word would commend those who were preaching the truth. And then in verse 5 he gives a list of characteristics that the faithful ministers of God had endured and may be called upon to endure in the future. Verses 6 and 7 turn from the endurance attributes to those positive characteristics that they must have in following the example of the apostles. The examples go on to cover a series of attributes, following the words “by” and “as,” that Paul, in all probability, had experienced firsthand. Examples of each of these can be found in the book of Acts. The overall thrust of these experiences seems to be that they were not as they appeared. They appeared to be negative -- dying, chastened, sorrowful, poor; but these things that the worldly would see as negative, turn out to be positive when viewed in a spiritual light -- alive (spiritually), impervious to (spiritual) death, making many rich (spiritually), possessing all things (spiritually). It is clear that without the spiritual perspective that Paul discussed in 1 Corinthians 2, it is impossible to have any understanding at all about what he is talking about.
11 Our mouth is open unto you, O Corinthians, our heart is enlarged.
[Paul says he is holding nothing back -- no deception, no guile -- totally open and honest. At the same time he is emotionally involved with them. We continue to see Paul's humanity and perhaps even emotional weakness (which may be a spiritual strength). We will continue to see Paul's human characteristics exposed as part of this epistle. We should not minimize the strong feeling that Paul had for the Corinthians and how disappointed he must have been to be attacked by some of the people that he cared so much for. It is also amazing how the Holy Spirit used these emotions of Paul (be they strengths or weaknesses) to communicate with us today. Do not fail to see this as the chapters unfold.]
12 Ye are not straitened in us, but ye are straitened in your own affections.
["In" here might better be understood as "within." Straightened is the sense of narrowed, reduced or restrained in their love. This continues the thought of Paul's great emotional connection with them. Paul had great love for them despite their accusations against him. The problem was not with him. The problem was with their emotions toward him, as indicated by the underlying meaning of the word "affections." The negative affections in some of them toward Paul was restricting their ability to love him as they ought to. There was nothing that Paul had done to cause such a thing; his chastisement of them was out of a love and concern for them.]
13 Now for a recompense in like kind (I speak as unto (my) children), be ye also enlarged.
[Follow my example ... have the same love for your spiritual father that he has for you -- perhaps even closer than a natural parent's affection. This tells us that Christians should not put up a restrictive guard against our natural emotions toward our fellow Christians. We see Paul's "vulnerability" in this regard, and yet, he was willing to subject himself to this -- or perhaps with his emotional make up, he had no choice. He pleads for them to have the same feelings for him that he has for them.]
14 Be not unequally yoked with unbelievers: for what fellowship have righteousness and iniquity? or what communion hath light with darkness?
[This was obviously part of the problem of the corruption of the faithful Christians at Corinth. By their spiritual associations with the people of the world (in this case, predominantly idolaters) they were getting drawn toward these unbelievers. Obviously, from First Corinthians 5, Paul is not saying that Christians cannot have any association with non-Christians. However, these associations become wrong when they compromise the morals of Christians (1 Cor. 15:33). They must be maintained on a physical level and should not impact the spiritual life of the Christian. At the same time, every effort must be made for the Christian to have a positive influence on the unbeliever. The thrust of this warning, according to the context here, is religious fellowship or communion. Morality and religion were closely connected in Corinth, so this is not always an easy distinction. So often what starts out as a perfectly innocent physical relationship turns into something that has a spiritual impact. But as he continues, the emphasis on the religious aspect becomes quite clear.]
15 And what concord hath Christ with Belial? or what portion hath a believer with an unbeliever?
16 And what agreement hath a temple of God with idols? for we are a temple of the living God; even as God said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
[Belial (worthlessness) here is an alternative derogatory name for Satan. What portion, or what legitimate sharing? What can a believer obtain from an unbeliever? This is a warning against all organized perversions of the truth. Although no doubt secular scholars can help our understanding of the scriptures, we dare not think that unbelieving religionists can add anything to the truth when they have so little regard for it themselves. God's promise does not extend to false religion. "We are a temple ..." is speaking of the church (1 Cor. 3:16-17). Is the heathen temple also a temple of God? Does God dwell in them and walk in them? If not, then why would Christians want to co-mingle their religious practices or beliefs?]
17 Wherefore Come ye out from among them, and be ye separate, saith the Lord, And touch no unclean thing; And I will receive you,
18 And will be to you a Father, And ye shall be to me sons and daughters, saith the Lord Almighty.
[This was a command to the Jews who were in Babylonian captivity and had a choice to return to their homeland or stay (see Isaiah 3:11). The clear command should greatly influence those who have the mistaken belief that they can continue to worship with false religious organizations in order to have positive influence on them. It must be recognized that the close association with a false organized religion represents an abandonment of fellowship with those who are attempting to serve God in His way. It is clear that God will not receive us if we attempt to have fellowship with Him in this way.]
2 Corinthians 7
7:1 Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.
[The promises are referring back to 6:18. The idea is that these promises, which are foreign to all other religions, should motivate Christians toward moral superiority and holiness, ridding ourselves of all defilements.]
2 Open your hearts to us: we wronged no man, we corrupted no man, we took advantage of no man.
[Returning again to the thought that was under consideration in 6:12, Paul appeals to their emotions. Why would you turn against me? What did I do to cause you to turn on me? When we consider the organized effort against Paul we can see that the leaders did not need such a motivation. Hungry for power themselves, they would use any palatable false charge against Paul to advance their cause. Wo Paul’s appeal here is not to them, but to those who are being influenced by them to turn away from the truth.]
3 I say it not to condemn (you): for I have said before, that ye are in our hearts to die together and live together.
4 Great is my boldness of speech toward you, great is my glorying on your behalf: I am filled with comfort, I overflow with joy in all our affliction.
[Paul's strong speech is much as a parent toward a child. It is not to condemn, it is to correct and encourage. So he proclaims that they can handle his "boldness of speech" because they had attained a maturity to the point that they would understand his motives. This passage seems to be crafted to take the sting out of the rebuke of 6:11-12. The balance between going too far (in causing offense) and not far enough (to have an impact) is a difficult one for a teacher to attain even while present. It is even harder when done in writing. Here he expresses his great confidence in them that has the effect of filling him with comfort and overwhelming his affliction. On the subject of affliction he now goes back to events at Macedonia.]
5 For even when we were come into Macedonia our flesh had no relief, but (we were) afflicted on every side; without (were) fightings, within (were) fears.
[While writing this Paul is still in Macedonia as evidenced by present tense being used in 2 Cor. 9:2. Here he is talking about when he first arrived. The account of this in Acts is right after he left Ephesus in Acts 20:1, probably in the city of Philippi. His main concerns at this point, among many others, were two-fold: (1) the welfare of Titus, and (2) the problems that he had learned of and written about in the 1 Corinthians letter what at this point were still unresolved in his mind. There is no record of why Paul thought he would be in Troas when he arrived there on his way to Macedonia, but here can be no doubt from 2 Cor. 2:12-13 that this was the case. So here we learn that he did not find Titus right off, but Titus found him. In those days or such primitive communications, the finding of each other in a strange place can certainly be attributed to the providence of God.]
6 Nevertheless he that comforts the lowly, (even) God, comforted us by the coming of Titus;
7 and not by his coming only, but also by the comfort where with he was comforted in you, while he told us your longing, your mourning, your zeal for me; so that I rejoiced yet more.
[A critical part of the comfort that Titus brought was the fact that the Corinthians were remaining faithful to the Lord, and for that matter, increasing their faithfulness. To Paul, who seemed to generate nothing but conflict everywhere that he went, some relief from these constant fightings (see verse 5) was gratefully welcomed, and nothing could be a better relief to Paul than to learn that the Corinthians were staying true to their calling (3 John 4). For a more detailed discussion of the benefit of suffereing, see 7:13.]
8 For though I made you sorry with my epistle, I do not regret it: though I did regret (it) (for I see that that epistle made you sorry, though but for a season),
9 I now rejoice, not that ye were made sorry, but that ye were made sorry unto repentance; for ye were made sorry after a godly sort, that ye might suffer loss by us in nothing.
[There were many things in the first Corinthian letter that could have made them sorry. However, it seems hard to imagine anything worse than the incident of Chapter 5 where he chastised them for the pride they showed in connection with the affair that a man had with his father's wife. The evidence in Chapter 2 is that this man repented, and we can see that this is an example (if not the exact event) of what Paul is referring to at this point. Generally the first epistle had been successful, not in just causing them sorrow, but in motivating them to make the necessary corrections to keep them from being lost eternally.]
10 For godly sorrow works repentance unto salvation, (a repentance) which brings no regret: but the sorrow of the world works death.
[This is a general statement and a definition of the biblical meaning of the word repentance. Attitude is important ... those who turn away from their sins should never regret it. Sorrow of the world is comparable to those who would put their hand to the plow and look back (Luke 9:62).]
11 For behold, this selfsame thing, that ye were made sorry after a godly sort, what earnest care it wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea what longing, yea what zeal, yea what avenging! In everything ye approved yourselves to be pure in the matter.
[Paul's intermingling of praise with warnings and rebuke is calculated to hit that mid ground of reality, recognizing that either extreme will not be most effective in convincing them to move forward to greater faith and service. These words of praise stand in stark contrast to 6:11-12, and yet, both are true simultaneously, but in differing degrees to different members of the church there at Corinth.]
12 So although I wrote unto you, I (wrote) not for his cause that did the wrong, nor for his cause that suffered the wrong, but that our earnest care unto you might be made manifest in the sight of God.
[This is a not-but construct which generally indicates that the "not" part of the sentence is a relative rather than absolute statement. Of course, Paul cared for the soul of both the offender and the victim. But the major goal of Paul was not just to resolve this local issue. It was to demonstrate the apostle's (or even the apostles' in general) overall concern for the welfare of the church in general. True, allowing a sin like this to continue to fester at Corinth would have been detrimental to the perpetrators and the victims. But its worse damage would be to the church itself. Far worse when we think of the number of saved there that could have been lost without the exercise of church discipline, not just in this case, but in general. It is important for us to recognize the broader implications of apostolic actions and not just have tunnel vision focusing only on one particular example.]
[The translations of this verse vary among the versions, probably because the ordering of the Greek is difficult to resolve in English. The literal ordering of the relevant part of the verse is “… but might appear care you for that our unto you in the sight of God.” This literal translation makes no sense, of course, in English. Our objective is to take a common-sense approach to it. Some versions (including the ASV) present it as “… but that your earnest care for us might be made manifest unto you in the sight of God.” Others, including the KJV and NKJV present it as: “… but that our care for you in the sight of God might appear to you.” This latter translation makes much more sense in the context. First, why would the Corinthians need to know what care they had for Paul – no one would know it better than they did (excepting God). So, we have altered the ASV presentation above to conform to what seems to be a much more reasonable presentation of this last clause of the verse. This variation is not one that would ever cause a doctrinal issue, but it behooves us to be as accurate in the translations which we accept as possible.]
13 Therefore we have been comforted: And in our comfort we joyed the more exceedingly for the joy of Titus, because his spirit hath been refreshed by you all.
[The coming of Titus resolved both of Paul’s major concerns: first that Titus was safe and would now assist Paul, and second that he brought good news concerning the spiritual welfare of the church at Corinth. Comfort has been an underlying theme, the word appearing for a third time in this chapter, appeared eight times in the first two chapters. Comfort is needed in times of extreme physical pain or extreme emotional stress. In this case Paul's concern for the Corinthians was the cause of his stress. The extent of his joy when Titus brought good news illustrates the extent of Paul's concern. How much benefit would it be to local churches if all Christians would have such a concern.]
[Benefits of suffering #5. “Rejoiced the more exceedingly.” See also 7:7. The extreme joy that comes when the affliction is abated, especially suffering of a spiritual and mental type that comes with concern for those that we love. This is closely related to the Benefits of suffering #4 discussed in conjunction with 2 Corinthians 4:17.]
14 For if in anything I have gloried to him on your behalf, I was not put to shame; but as we spake all things to you in truth, so our glorying also which I made before Titus was found to be truth.
[Again, this is a type of commendation of the Corinthians -- Paul's glorying on their behalf was essentially telling Titus of the many good experiences that Paul had experienced while he was with them.]
15 And his affection is more abundantly toward you, while he remembered the obedience of you all, how with fear and trembling ye received him.
16 I rejoice that in everything I am of good courage concerning you.
[Paul ends this major part of the letter on an extremely positive note.]
2 Corinthians 8
8:1 Moreover, brethren, we make known to you the grace of God which hath been given in the churches of Macedonia;
2 how that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
3 For according to their power, I bear witness, yea and beyond their power, (they gave) of their own accord,
4 beseeching us with much entreaty in regard of this grace and the fellowship in the ministering to the saints:
5 and (this), not as we had hoped, but first they gave their own selves to the Lord, and to us through the will of God.
[This chapter starts a new subject -- that of the Gentile churches making a contribution to the Christians in the area of Judea who were suffering from a famine that seemed to last for some extended time after it was prophesied in Acts 11:28. The collection is further mentioned in Acts 24:17, and we know some initial instructions were given in this regard in 1 Cor. 16:1-2. The passage above is a beautiful tribute to the churches of Macedonia, and there is much to be learned from these five verses:
- Paul does not say the church in Macedonia -- he is talking about the independent local churches that were established there. Grace was given to each and every one of them so that they gave from the heart to help their Jewish brethren in the area of Judea.
- Each of these churches was independent, and it is clear that Paul does not consider that his office of an apostle would in any way give him the right to levy a tax on them and make their "contribution" mandatory. There is no evidence of any formal organization of churches in the first century above the local level; if that was the case this would be an excellent passage in which it could be illustrated.
- There is much that those suffering from a famine can learn about the Gentiles; but there is also a great benefit that can be obtained by those who are concerned enough with the suffering to give part of themselves to the relief.
- It was not that these predominantly Gentile Christians were rich and thus could give out of their liberality -- on the contrary, there was proof of affliction among them as well as deep poverty in a material sense, and yet, they gave "beyond their power" and "of their own accord" -- with no coercion from Paul or anyone else.
- Verse 4 indicates that they begged Paul to help -- perhaps bringing up the subject to him and inquiring as to how they could become a part of this overall effort.
- Note that their contribution was in "the fellowship in the ministering to the saints, that is, to needy Christians. It is the bible that makes this limitation, not any edict of man. In all cases where the collection for those in need is discussed, it is always stated explicitly that it is for needy saints. The distribution went to the elders in the various churches, and they would then distribute it further to the needy members of the local churches as they deemed best. Certainly once this distribution was made, it then became the property of the individual Christians and might be shared with family members who were not Christians. But the collective distribution that was made by these churches was limited to needy Christians. The church never took on the virtually infinite task of feeding the entire starving world; such would totally change the reason for its very existence, which is to take the gospel to all the world.
- Paul had hoped that they would be liberal in their giving, but he never expected such generosity, and he attributes this grace on their part to the fact that they had truly already given themselves to the Lord, so that this desire to help came to them in a very normal spiritual way.]
6 Insomuch that we exhorted Titus, that as he made a beginning before, so he would also complete in you this grace also.
7 But as ye abound in everything, (in) faith, and utterance, and knowledge, and (in) all earnestness, and (in) your love to us, (see) that ye abound in this grace also.
8 I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love.
[Teachings on the blessings of giving are in order, and we should not resent such teachings. However, they need to be done after this example. Paul begins by commending them and granting unto them his assurance that what he is going to say is not because of his lack of confidence in them. Further, "I speak not by way of commandment" further reinforces the fact that this was not a type of church tax that he could extract from them. If this were not done out of free will it would defeat a major purpose of the offering, that being to improve the fellowship between Jews and Gentiles in general. Paul calls it a "grace" -- it is a privilege, not an obligation. How can the sincerity of their love be proven through the earnestness of others? We might view the proof method as a yardstick -- measuring the length of something to prove that it is correct. The churches of Macedonia were a type of yardstick standard to which the Corinthians and other Gentile churches were being measured. Not formally, of course, but this seems to be the general thrust of this clause.]
9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich.
[What better example than Jesus?]
10 And herein I give (my) judgment: for this is expedient for you, who were the first to make a beginning a year ago, not only to do, but also to will.
11 But now complete the doing also; that as (there was) the readiness to will, so (there may be) the completion also out of your ability.
12 For if the readiness is there, (it is) acceptable according as (a man) hath, not according as (he) hath not.
[Often when first approached with a need we respond with great love and enthusiasm. Paul did not want this to be a purely emotional response that then dwindles and ultimately disappears. In 1 Cor. 16 he commanded them to lay by in store on a weekly basis as they prospered, so that there did not have to be an emotional appeal when Paul ultimately came. This pattern of giving by Christians on a regular (as opposed to an emotional) basis is often violated by those who are more interested in the bottom line than they are with the attitude and spiritual welfare of those who are giving.]
13 For (I say) not (this) that others may be eased (and) ye distressed;
14 but by equality: your abundance (being a supply) at this present time for their want, that their abundance also may become (a supply) for your want; that there may be equality:
15 as it is written, He that (gathered) much had nothing over; and he that (gathered) little had no lack.
[The reference here is to Ex. 16:18, the gathering of the manna in the morning. They were not to store it up except for the Sabbath day. Each gathered what they were capable of gathering and then they shared so that no one would lack. This is what Paul cites as an example for them. Some would cite this as an example for socialism or communism, which would be fine as long as it is voluntary. We know of no cases in which it has been, and the atrocities that have arisen over this false rationalization of good are infamous. There is no way to force equality, and there is not a shred of evidence that Paul was forcing any such system on them or on the church. All that is written here is quite to the contrary. Those who would misuse this passage to coerce people into the oppressive systems are more interested in keeping themselves in control and living off of the fruits of others' labors than they are of the type of love that Paul was instructing the Corinthians to have for their Jewish brethren.]
16 But thanks be to God, who put the same earnest care for you into the heart of Titus.
17 For he accepted indeed our exhortation; but being himself very earnest, he went forth unto you of his own accord.
[How did Titus care for them? He facilitated their making the contribution. Was this not rather care for the needy of Judea as opposed to “for you,” the Corinthians? It was a contribution to the needy of Judea to be sure. But Paul's emphasis here is on the care that Titus had for the Corinthians, to the extent that he attributes it not just to Titus, but to it originating from God, who he thanks for it. We should see all of our good attributes as coming from God and not ourselves. It was the privilege of the Corinthians to make this contribution, and Titus was going to help them in every way to enjoy this privilege.]
18 And we have sent together with him the brother whose praise in the gospel (is spread) through all the churches;
19 and not only so, but who was also appointed by the churches to travel with us in (the matter of) this grace, which is ministered by us to the glory of the Lord, and (to show) our readiness:
20 Avoiding this, that any man should blame us in (the matter of) this bounty which is ministered by us:
21 for we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men.
22 and we have sent with them our brother, whom we have many times proved earnest in many things, but now much more earnest, by reason of the great confidence which (he hath) in you.
23 Whether (any inquire) about Titus, (he is) my partner and (my) fellow-worker to you-ward, or our brethren, (they are) the messengers of the churches, (they are) the glory of Christ.
24 Show ye therefore unto them in the face of the churches the proof of your love, and of our glorying on your behalf.
[Prior to the exhortation in verse 24, there is a very important general principle expressed. We have heard of those who would feel offended by such checks and balances by their fellow Christians when it comes to the handling of monetary contributions. These same individuals are often guilty of theft, seemingly not being able to control their greed any more than they can control their good sense. It seems reasonable that the treasurer of a church would insist that others count the money and closely monitor the checkbook so as to assure that no one can ever make an accusation against him. "Taking thought for things honorable with men" is an essential principle that should be practiced by all Christians, and collectively, by all local churches. There is no place where an individual is more vulnerable to accusation than when money is involved. So Paul insists that the churches themselves appoint men that they have confidence in to attend to this assurance. A plurality of men, all of whom would have to be corrupted in order for there to be any theft or other misuse of the collected funds.]
2 Corinthians 9
9:1 For as touching the ministering to the saints, it is superfluous for me to write to you:
2 for I know your readiness, of which I glory on your behalf to them of Macedonia, that Achaia hath been prepared for a year past; and your zeal hath stirred up very many of them.
[The Corinthians had taken the lead and had stirred up others to follow their lead; Paul's fear was that they would not follow through in this endeavor. And yet, at the same time he wants to continue to exhibit his confidence in them. A very narrow line to walk.]
3 But I have sent the brethren, that our glorying on your behalf may not be made void in this respect; that, even as I said, ye may be prepared:
4 lest by any means, if there come with me any of Macedonia and find you unprepared, we (that we say not, ye) should be put to shame in this confidence.
5 I thought it necessary therefore to entreat the brethren that they would go before unto you, and make up beforehand your afore promised bounty, that the same might be ready as a matter of bounty, and not of extortion.
[The cause of his action in sending brethren to them is given. They should have been appreciative of this, as we are of any reminder to do good. Mainly, as expressed also in 1 Cor. 16, Paul did not want this to be "of extortion." He did not want there to be any threat of embarrassment to them, for this would be the only power that he had over them. He had no right to insist that they give a certain amount; that would have denied the blessing to them of their free will giving.]
6 But this (I say,) He that sows sparingly shall reap also sparingly; and he that sows bountifully shall reap also bountifully.
7 (Let) each man (do) according as he has purposed in his heart: not grudgingly, or of necessity: for God loves a cheerful giver.
8 And God is able to make all grace abound unto you; that ye, having always all sufficiency in everything, may abound unto every good work:
[At this point Paul goes on to talk about the subject of giving (which he calls sowing) in general. An interesting metaphor that is totally consistent with the thrust of the first part of the chapter. Giving is a privilege, and those who have been so blessed by God to be able to give should give thanks for it. The analogy is to a farmer sowing seed, and the Corinthians were much more attuned to agriculture than our society is today. The amount is important -- it should entail some level of sacrifice. But it should also be done according to a "purpose" or plan -- not just on an emotional response to a need. "Of necessity" would infer some law that must be obeyed, especially with regard to the amount. There is none in the New Testament. Verse 8 is not a promise that Christians will always be compensated by God for what they give, as some teach. It may well be that He will, but if this were the case then the Christians in Judea would not have been in need. The promise is that grace would abound to them and that they would have all sufficiency in everything so that they could abound unto every good work. The difference may be subtle, but a better understanding of it can be gained from Matthew 6.]
9 as it is written, He hath scattered abroad, he hath given to the poor; His righteousness abides forever.
10 And he that supplies seed to the sower and bread for food, shall supply and multiply your seed for sowing, and increase the fruits of your righteousness:
11 ye being enriched in everything unto all liberality, which works through us thanksgiving to God.
[The reference seems to be to Ps. 112:9 and the blessing spoken of is in Ps. 112:1. Again, this is not a promise of prosperity, but an assurance that God will take care of our needs. Those who follow the teachings of honesty, integrity and working for your employer as unto the Lord are virtually assured of having adequate sustenance in this life. This is especially true in our current age when it is difficult to find hard working honest people. Employers know that Christians can make far more for them than what they are paid, so our employment is practically guaranteed. And while we may never get to the top leadership positions, we will be promoted as Joseph was to positions of responsibility and authority. This has nothing to do with a promise of such -- it has everything to do with just accepting God's way as best and conforming ourselves to it. That being the case, there may still be times in which Christians are generally hated, and when there is a general famine it may affect Christians and non-Christians alike.]
12 For the ministration of this service not only fills up the measure of the wants of the saints, but abounds also through many thanksgivings unto God;
13 seeing that through the proving (of you) by this ministration they glorify God for the obedience of your confession unto the gospel of Christ, and for the liberality of (your) contribution unto them and unto all;
14 while they themselves also, with supplication on your behalf, long after you by reason of the exceeding grace of God in you.
[Before getting into this passage, let us first comment on an error caused by searching the scriptures for justification for a pet practice. The practice that some have tried to find justification for is the unqualified benevolence of the church to all, failing to observe the scriptural restriction "to the saints." We anticipate an emotional reaction -- "do you have no pity of those in need who are not Christians?" If it is the work of the church to feed the world then we need to be about it. But if the church is a uniquely spiritual organization, then it is understandable that to broaden its mission beyond that which has been given by God would be detrimental to its work. Also, before going on, let us recognize that while it is not the work of the church to practice benevolence to any but needy Christians, it is the Christians’ individual responsibilities to love their neighbors as themselves, and thus to respond to the needs of others whether Christians or not. Galatians 6:10: :So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of the faith." Far be it for any Christian to think that his contribution to the church satisfies this command.]
[The comments in the paragraph above are totally irrelevant to the meaning of the 2 Cor. 9:12-14 passage, and the issues as to who it is the responsibility of the church to support should be determined by a preponderance of the scriptural evidence throughout the New Testament on this subject. The only reason that we brought up the subject is that some of taught that the word "all" at the end of the 13th verse. As we comment on the passage we will explain what is covered by the word "all" in this context, but a quick reading of the passages clearly shows that the subject dealt there by Paul has nothing to do with the scope of church collective benevolence.]
[So then, what does this passage say? Let us break it down. The "ministration of this service" is the actual execution of the collection and subsequent distribution of the offering collected for and distributed to those in need due to the famine in the area of Judea. Paul states that this service has two effects: (1) to take care of the needy saints, and (2) to abound unto many thanksgivings to God, i.e., to worship and glorify God. Note that even here the target of the gift is "the saints." (This was made clear early in Chapter 8 as well. It is also specified in every example of collective church benevolence.) Then in verse 13 he explains why this is so -- this ministration served to prove them and enabled other Christians to glorify God for two things: (1) their obedience in general, and (2) the liberality of their contributions. This contribution was unto those who received the physical benefits of it directly; but it was also unto all Christians since they benefited from this great example of liberality. (See the comments above on verses 8:16-17.) Finally, he further defines who the "all" is by stating that the benefit given to them caused them to “long after you” i.e., the Corinthians, because of the grace that was given to the Corinthians, and they did this with thanksgiving and prayers on behalf of the Corinthians. Clearly the "all" at the end of verse 13 is talking about all Christians everywhere, which should include us today as we see the examples that the Corinthians left us in this regard.
15 Thanks be to God for his unspeakable gift.
[A final thought after talking about temporal things (of necessity), Paul puts things into perspective. Our gifts are nothing compared to the gift that God gave to us in His son. We should especially keep this in mind should we get proud of the amount of our giving.]
2 Corinthians 10
10:1 Now I Paul myself entreat you by the meekness and gentleness of Christ, I who in your presence am lowly among you, but being absent am of good courage toward you:
2 yea, I beseech you, that I may not when present show courage with the confidence wherewith I count to be bold against some, who count of us as if we walked according to the flesh.
[One of the main things that flaws the judgment of the worldly and prevents them from having an understanding of God's word or the motivations of Christians, is that they have this mistaken idea that Christians are motivated by the same things that they are. It is impossible for them to understand someone who is not motivated by the things of this world. In this case, they just assumed that Paul was walking according to the flesh. They interpreted his meekness and gentleness as weakness, when in fact it was a demonstration of great strength. We see that same misunderstanding that people had about Jesus. It seems as though they complained about the fact that he did not appear to them as a strong leader when he was with them. Acts 18 shows how Paul started out reasoning with them from the scriptures, much like he had done with the Athenians (in approach, not content). But when Silas and Timothy arrived he testified from his own experiences. No doubt Paul exhibited great courage there at Corinth as we see the Lord appearing to Paul and telling him not to fear. But apparently this was not good enough for the critics, who would find something else to complain about if not this.]
3 For though we walk in the flesh, we do not war according to the flesh
4(for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds),
5 casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ;
6 and being in readiness to avenge all disobedience, when your obedience shall be made full.
[Paul makes it clear that although in the world, he was not of the world, and did not use worldly weapons in any way. Christians fight a type of war, but it is a war for the minds of men, not one that would impose any kind of political rule upon them. Then how can it cast down strongholds? Of course, he is not talking about physical strongholds (fortresses and other fortifications). Since our weapons are not physical weapons, we must rely upon God to keep the physical world in check and not to exterminate those whose fight is conducted with spiritual weapons. No, the strongholds here are the lies and prejudices that keep people enslaved to sin. The only weapons that can overcome Satan's powerful weapons of enslavement is the truth, as Jesus said: “Ye shall know the truth and the truth shall make you free” (John 8:32). Ultimately if we give ourselves to the truth it will have the effect of completely transforming us from the enslavement of sin to freedom in Christ that can only be attained through obedience.]
7 Ye look at the things that are before your face. If any man trusts in himself that he is Christ's, let him consider this again with himself, that, even as he is Christ's, so also are we.
[Paul is not talking about all of the Corinthians -- those for whom this did not apply would surely realize it. Those who were motivated to oppose the truth were short-sighted, seeing only worldly things. Here again is the reason that they cannot make good judgments. They see a distorted reality through their worldly eyes. Paul is attempting to correct this distortion. He starts with a simple basic fact. If you think that you are in Christ, then how can you not see that Paul is also in Christ?]
8 For though I should glory somewhat abundantly concerning our authority (which the Lord gave for building you up, and not for casting you down), I shall not be put to shame:
9 that I may not seem as if I would terrify you by my letters.
[As we will see in the next few verses, they were complaining about Paul's physical presence, seeing this as a vulnerability. Perhaps: "If he has the authority of an apostle, then why did he not take care of this problem while he was here?" For all such questions there are excellent and perfect reasons.]
10 For, His letters, they say, are weighty and strong; but his bodily presence is weak, and his speech of no account.
11 Let such a one reckon this, that, what we are in word by letters when we are absent, such (are we) also in deed when we are present.
[There was only one Paul, he did nothing by putting on a show, or being fickle. His goal was always to serve his Lord.]
12 For we are not bold to number or compare ourselves with certain of them that commend themselves: but they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding.
[This is a common flaw in the reasoning of most -- perhaps it is inevitable according to 1 Cor. 15:33 "Be not deceived: Evil companionships corrupt good morals." This is an absolute statement with no exceptions. We are totally influenced by the human environment that envelops us. The only defense that we have against this is to change this environment. Surround ourselves with those who are spiritually superior to us and allow them to influence us. Measure ourselves by those who are our spiritual superiors, Jesus being the ultimate standard. If the measurement is against the wicked, the liar, the immoral, then we will be drawn down to their levels because we will measure ourselves by them and see little need for improvement.]
13 But we will not glory beyond (our) measure, but according to the measure of the province which God apportioned to us as a measure, to reach even unto you.
[Paul's denial is an implied accusation against his adversaries -- apparently they had gloried beyond their measure and beyond what the Lord had given to them. This had to be the case because their glorying was in worldly things and not in the truth of Jesus Christ. God had given Paul all that he needed to reach them. If they did not respond to the truth, it would not fall on Paul's account.]
14 For we stretch not ourselves overmuch, as though we reached not unto you: for we came even as far as unto you in the gospel of Christ:
15 not glorying beyond (our) measure, (that is,) in other men's labors; but having hope that, as your faith grows, we shall be magnified in you according to our province unto (further) abundance,
16 so as to preach the gospel even unto the parts beyond you, (and) not to glory in another's province in regard of things ready to our hand.
[There is a similar implied accusation here as well, although it is quite subtle. He had not sought to take credit for other men's labors; it seems clear that those who were there were taking credit for Paul's labors and all of the efforts that he had put forth to establish the church there. Paul's hope was that their faith would increase to such an extent that this would enable his work to be multiplied. "So as ..." indicates that it might not be Paul who would be doing this preaching, but those that he had prepared to this end. Could it not then be said that Paul was preaching through them? Or more properly that he had brought them to such a point that Christ would be speaking through them just as Christ was speaking through Paul? But Paul would not take the glory for this even though in some sense he could. But rather, that it would all be to the glory of God...]
17 But he that glories, let him glory in the Lord.
18 For not he that commends himself is approved, but whom the Lord commends.
[It does little good to commend yourself before your enemies. Even if what you say is the truth, it will not be accepted and your words will be turned against you. So Paul was not concerned for his own reputation, or the fact that there were those who were speaking against him. His concern was for the truth and for the spiritual welfare of the church.]
Go to 2 Corinthians 11-13