# commentaries

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<p><em><a href='B:530 15:45'>1Co 15:45</a></em>&nbsp;<em>So also it is written: The first man Adam became a living soul. The last Adam became a life-giving spirit-&nbsp;</em>Be aware that the original writers didn't have quotation marks or brackets (consider where Paul might have used them here). The quotation is from <em><a href='B:10 2:7'>Gen 2:7</a></em>. But Paul goes on to say that the Lord Jesus as the last Adam is a life-giving spirit. He will be this in a literal sense at the resurrection of the last day. But His Spirit is about moral transformation; we should receive that Spirit now and be transformed. And the resurrection of the last day will also feature an element of moral transformation as well as physical- see on :43.</p><p>There was a first century Jewish speculation that Adam would be re-incarnated as Messiah. Paul's references to Adam and Christ in <em><a href='B:520 5:12-21'>Rom 5:12-21</a></em> and <em><a href='B:530 15:45-47'>1Co 15:45-47</a></em> are very careful to debunk that idea. Paul emphasized that no, Adam and Jesus are different, Jesus is superior to Adam, achieved what Adam didn't, whilst all the same being "son of man". And this emphasis was effectively a denial by Paul that Jesus pre-existed as Adam, or as anyone. For Paul counters these Jewish speculations by underlining that the Lord Jesus was&nbsp;<em>human</em>. The hymn of <em><a href='B:570 2:6-11'>Phi 2:6-11</a></em> is really a setting out of the similarities and differences between Adam and Jesus- and unlike Adam, Jesus did not even consider equality with God as something to be grasped for (<em><a href='B:10 3:5'>Gen 3:5</a></em>). The record of the wilderness temptations also appears designed to highlight the similarities and differences between Adam and Jesus- both were tempted, Adam eats, Jesus refuses to eat; both are surrounded by the animals and Angels (<em><a href='B:480 1:13'>Mar 1:13</a></em>).</p>


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<p><em><a href='B:530 15:46'>1Co 15:46</a></em>&nbsp;<em>But it is not the spiritual that is first but the natural, and only then the spiritual-&nbsp;</em>See on :44 for how the Corinthians were natural when they ought to have been spiritual. Again Paul is encouraging them to make the change now, but also comforting the 'spiritual' ones that the immaturity of the others had to be, because the natural comes first. The transformation of resurrection will not only be physical, but also moral. And that is what all of the body of Christ so desperately need.</p>


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<p><em><a href='B:530 15:47'>1Co 15:47</a></em> - see on <em><a href='B:470 3:7'>Mat 3:7</a></em>.</p><p><em>The first man is of the earth, earthy. The second man is heavenly-&nbsp;</em>I have noted elsewhere Paul's fondness for allusion to the words of John the Baptist, from whose lips he likely first heard the Gospel. Here Paul clearly has in view the words of <em><a href='B:500 3:31'>Joh 3:31</a></em>: "He that comes from above is above all. He that is of the earth is of the earth, and of the earth he speaks. He that comes from heaven is above all". I have noted on previous verses in this section that Paul is speaking of the resurrection of the body at the last day, but he does so in language which is equally applicable to the moral 'resurrection' and transformation of the believer today. John's words reflect that the Heavenly man, the Lord Jesus, is speaking words of transformation right now. For <em><a href='B:500 3:32-34'>Joh 3:32-34</a></em> continues: "What he has seen and heard, of that he testifies... He that has received his witness has certified that God is true. For he whom God has sent speaks the words of God; for He does not give him the Spirit by measure". The transforming ministry of 'the Man from Heaven' operates through His Spirit and the words of His gospel. I have noted elsewhere that there was a problem with Judaist influence in Corinth. <em><a href='B:650 12:25'>Heb 12:25</a></em> contrasts Moses as the man who spoke on earth, and the Lord Jesus who speaks from Heaven. So loaded into this verse is a challenge to the exaltation of Moses above Jesus, as well as the teaching that we must be transformed now by the words of the Man from Heaven- and this transformation will seamlessly continue in the resurrection process at the last day.</p><p>The apocryphal Jewish&nbsp;<em>Book of Enoch</em>&nbsp;held that the "Son of man" figure personally pre-existed (1 Enoch 48:2-6; 62:6,7). The idea of personal pre-existence was held by the Samaritans, who believed that Moses personally pre-existed. Indeed the idea of a pre-existent man, called by German theologians the&nbsp;<em>urmensch</em>, was likely picked up by the Jews from the Persians during the captivity. Christians who believed that Jesus was the prophet greater than Moses, that He was the "Son of man", yet who were influenced by Jewish thinking, would therefore come to assume that Jesus also personally pre-existed. And yet they drew that conclusion in defiance of basic Biblical teaching to the opposite. Paul often appears to allude to these Jewish ideas, which he would've been familiar with, in order to refute and correct them. Thus when he compares Jesus and Adam by saying: "The first man is of the earth, the second man is from heaven" (<em><a href='B:530 15:45-47'>1Co 15:45-47</a></em>), he is alluding to the idea of Philo that there was an earthly and heavenly man; and one of the Nag Hammadi documents&nbsp;<em>On The Origin Of The World</em>&nbsp;claims that "the first Adam of the light is spiritual... the second Adam is soul-endowed". Paul's point is that the "second Adam" is the now-exalted Lord Jesus in Heaven, and not some pre-existent being. Adam was "a type of him who was to come" (<em><a href='B:520 5:14'>Rom 5:14</a></em>); the one who brought sin, whereas Christ brought salvation. Paul was alluding to and correcting the false ideas- hence he at times appears to use language which hints of pre-existence. But reading his writings in context shows that he held no such idea, and was certainly not advocating the truth of those myths and documents he alluded to.</p>


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<p><em><a href='B:530 15:48'>1Co 15:48</a></em>&nbsp;<em>As is the earthy, such are they also that are earthy, and as is the heavenly, such are they that are heavenly-&nbsp;</em>The present tenses "Such&nbsp;<em>are&nbsp;</em>they" suggest that those who shall become as the Man from Heaven at the future resurrection shall be transformed right now into His image. Just as we should be spiritual and not natural right now (see on :44 and :46), so we should now be heavenly rather than earthly. We are to be focused upon heavenly things rather than earthly things (<em><a href='B:580 3:2'>Col 3:2</a></em>).</p>


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<p><em><a href='B:530 15:49'>1Co 15:49</a></em> - see on :48 and <em><a href='B:580 1:15'>Col 1:15</a></em>.</p><p><em>And as we have borne the image of the earthy, we shall also bear the image of the heavenly</em>-</p><p> Verse 48 has spoken of how we should now be "heavenly", so that we shall then at the resurrection bear the image of the heavenly One, the Lord Jesus, in every way, physically and morally. We are now being conformed to the image of the Lord Jesus through the transformation of the Spirit (<em><a href='B:520 8:29'>Rom 8:29</a></em>); and this moral transformation shall continue through the resurrection process. That process will not solely change our physical nature. We are being progressively changed by the Spirit into His image (<em><a href='B:540 3:18'>2Co 3:18</a></em>) and this shall continue through the resurrection. We are putting on the Lord's image through putting on "the new man" (<em><a href='B:580 3:10'>Col 3:10</a></em>). Yet Paul says this shall happen supremely at the resurrection. The image of Jesus is not something physical, it refers primarily to things of the spirit and personality. Again (see on :43,44,45), the change at resurrection will be moral as well as physical.</p><p>When Paul writes of our being transformed into “the image of Christ” (<em><a href='B:520 8:29'>Rom 8:29</a></em>; <em><a href='B:530 15:49'>1Co 15:49</a></em>) he seems to have in mind <em><a href='B:330 1:28'>Eze 1:28</a></em> LXX: “The appearance of the image of the glory of the Lord”. “The glory” in Ezekiel is personified-&nbsp; it refers to a person, and I submit that person was a prophetic image of Jesus Christ. But Paul’s big point is that we&nbsp;<em>each&nbsp;</em>with unveiled face have beheld the Lord’s glory (<em><a href='B:540 3:16'>2Co 3:16</a></em> to <em><a href='B:540 4:6'>2Co 4:6</a></em>); just as he did on the Damascus road, and just as Ezekiel did. It follows, therefore, that not only is Paul our example, but our beholding of the Lord’s glory propels us on our personal commission in the Lord’s service, whatever it may be:&nbsp;See on <em><a href='B:510 9:3'>Act 9:3</a></em>.</p>


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<p><em><a href='B:530 15:50'>1Co 15:50</a></em> - see on <em><a href='B:530 5:5'>1Co 5:5</a></em>.</p><p><em>Now this I say, brothers, that flesh and blood cannot inherit the kingdom of God. Neither does corruption inherit incorruption-&nbsp;</em>Flesh and corruption refer both to our physical constitution as well as our moral state. There has to be a change of both those aspects for us to inherit the Kingdom, and therefore resurrection has both a moral and physical aspect. Paul has warned the Corinthians earlier that their immoral behaviour is of a character that shall "not inherit the Kingdom" (<em><a href='B:530 6:9-10'>1Co 6:9-10</a></em>, as <em><a href='B:550 5:21'>Gal 5:21</a></em>). But here he says that it is the resurrection process which shall transform those who cannot inherit the Kingdom into those who shall. See on :43,44 and :45 for discussion of this.</p>


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<p><em><a href='B:530 15:51'>1Co 15:51</a></em>&nbsp;<em>Behold, I tell you a mystery: We shall not all remain asleep, but we shall all be changed-&nbsp;</em>What is so mysterious here, what new revelation is there in this teaching of the resurrection of the body? Paul is after all re-stating the basics of the Gospel, as he has stated at the beginning of the chapter. I suggest that the new mystery revealed is that resurrection is additionally going to be a moral transformation. He has rebuked them earlier for having members who were 'sleeping' spiritually (<em><a href='B:530 11:30'>1Co 11:30</a></em>). Some of them even would be changed by resurrection. See on :43,44 and :45 for discussion of the implications of this. The "change" in view is more than physical immortality- for "the dead shall be raised incorruptible, and we shall be changed". The change is in addition to being made immortal. It is specifically associated with being made "incorruptible", unable to be morally corrupted, unable to sin.</p>


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<p><em><a href='B:530 15:52'>1Co 15:52</a></em>&nbsp;<em>In a moment, in the twinkling of an eye, at the last trumpet-&nbsp;&nbsp;</em>See on <em><a href='B:590 4:17'>1Th 4:17</a></em>. "A moment" is literally 'in an atom'. The idea is of time that cannot be divided further, and may be a way of signalling that the meaning of time will be changed around the judgment and coming of the Lord. There are references to a trumpet sounding at the Lord's return (<em><a href='B:470 24:31'>Mat 24:31</a></em>; <em><a href='B:590 4:16'>1Th 4:16</a></em>), but the&nbsp;<em>last&nbsp;</em>trumpet suggests a series. This is reason for thinking that the Apocalypse was given at an early stage and the vision of the trumpets (<em><a href='B:730 10:7'>Rev 10:7</a></em>) was known to the initial readership.</p><p><em>For the trumpet shall sound and the dead shall be raised incorruptible, and we shall be changed-&nbsp;</em>For the difference between the "change" and being made "incorruptible", see on :51.</p><p>"In a moment... the dead shall be raised incorruptible (i:e:) we shall all be changed" (<em><a href='B:530 15:52'>1Co 15:52</a></em>). "The dead" here refers to the group of dead believers who will be found worthy. Their immortality will be granted to them together, as a group, "in a moment":&nbsp; Yet in a sense we will each receive our reward immediately after our interview with the Lord- another powerful indicator that the meaning of time must be collapsed at the day of judgment. The words of <em><a href='B:470 25:34'>Mat 25:34</a></em> are spoken collectively: "Come,&nbsp;<em>ye</em>&nbsp;(not 'thou', singular) blessed…&nbsp;<em>ye</em>&nbsp;gave me meat... then shall the righteous answer him, saying, Lord, When saw&nbsp;<em>we</em>&nbsp;thee an hungered...". The corruption and incorruption may refer to the sense that we are now corruptible, we can sin and be corrupted. But the resurrected i:e. glorified believers who experience the "resurrection to life" will not be corruptible, they will be unable to sin. See on :42, :43 and :44.</p><p>However, this verse has been misread as meaning that all who are resurrected shall emerge from the grave immortal, meaning that the judgment is only for the dividing up of rewards rather than the granting of immortality to mortal bodies. There are a number of objections to this interpretation from other parts of Scripture:-</p><p> "We shall all be&nbsp;<em>changed</em>... the dead shall be raised incorruptible, and we shall be&nbsp;<em>changed</em>. For this corruptible must put on incorruption, and this mortal must put on immortality... then shall be brought to pass the saying that is written, Death is<em>&nbsp;swallowed up</em>&nbsp;in victory" (<em><a href='B:530 15:51-54'>1Co 15:51-54</a></em>). The rebuilding / raising up incorruptible is the "change", the mortal putting on immortality, death being swallowed up. All these phrases are rather uncomfortable within a scenario of immortal emergence from the grave. If the mortal bodies of saints are even further humbled before the piercing analysis of the judgment seat and&nbsp;<em>then</em>&nbsp;swallowed up in victory, clothed upon with immortality- these words find their natural fulfilment.-</p><p> Paul speaks of us being&nbsp;<em>clothed upon</em>&nbsp;with immortality at the judgment (<em><a href='B:540 5:2'>2Co 5:2</a></em>; <em><a href='B:540 5:4'>2Co 5:4</a></em>; <em><a href='B:540 5:10'>2Co 5:10</a></em> RV), as if we exist in a form which lacks the clothing of immortality, but is then 'clothed upon'.-</p><p> At the Lord's coming, our vile body will be changed to be like His glorious body (<em><a href='B:570 3:20-21'>Phi 3:20-21</a></em>).-</p><p> God will quicken our&nbsp;<em>mortal bodies</em>&nbsp;(<em><a href='B:520 8:11'>Rom 8:11</a></em>). The mortal bodies of Paul and the Romans have yet to be quickened; therefore they must be resurrected mortal and then quickened. However, it could be that <em><a href='B:520 8:11'>Rom 8:11</a></em> is one of several expectations of the second coming within the lifetime of the first century believers.-</p><p> At the judgment seat, we will receive a recompense for the things we have done, in a bodily form (<em><a href='B:540 5:10'>2Co 5:10</a></em>). Of the flesh we will reap corruption, of the spirit: life everlasting (<em><a href='B:550 6:7-8'>Gal 6:7-8</a></em>).-</p><p> We&nbsp;<em>will be</em>&nbsp;justified and&nbsp;<em>be</em>&nbsp;condemned by our account at the day of judgment- not at resurrection (<em><a href='B:470 12:36-37'>Mat 12:36-37</a></em>).-</p><p> The nobleman came, called his servants, reckoned with them, and only then was taken from the slothful servant even that which he seemed to have- at the judgment, not the resurrection (<em><a href='B:490 19:12-26'>Luk 19:12-26</a></em>). The unprofitable are cast into outer darkness at the judgment, not the resurrection.-</p><p> The sheep go away&nbsp;<em>into life eternal</em>&nbsp;and the goats&nbsp;<em>go away into&nbsp;</em>death- after the judgment process. It is hard to square this with immortal emergence before the judgment:&nbsp;-</p><p> "Come, inherit the Kingdom" (<em><a href='B:470 25:34'>Mat 25:34</a></em>) is spoken at the end of the judgment process. Only then will the faithful inherit the Kingdom and thereby receive immortality:&nbsp;-</p><p> The Lord will raise up the dead and quicken (i:e. immortalise) whom He will of those He has raised up (<em><a href='B:500 5:21'>Joh 5:21</a></em>).-</p><p> <em><a href='B:590 4:17'>1Th 4:17</a></em> teaches that the dead are raised and go with the living to the judgment, where sheep and goats are divided finally. It seems inappropriate for already immortalised believers to be judged and rewarded.-</p><p> When a man is tried (always elsewhere translated "approved") he will receive the crown on life- the crown which will be given at the last day (<em><a href='B:660 1:12'>Jas 1:12</a></em> cp. <em><a href='B:620 4:8'>2Ti 4:8</a></em>). The approval is surely not in the physical fact of resurrection- for the rejected will also experience this.-</p><p> If immortality is given at the resurrection rather than at the judgment, we would have to read 'resurrection' as a one off act; and yet it evidently refers to a process, something more than the act of coming out of the grave. The fact there will not be marriage "in the resurrection" is proof enough of this- it refers to more than the act of coming out of the grave. Also, if immortality is not given at the judgment, this creates a problem in respect of those who are alive at the Lord's return. Are we to believe that they will just be made immortal in a flash when the Lord comes, with no judgment?-</p><p> Immortal emergence inevitably means that men live with no fear of judgment to come. And yet the very fact of future judgment is an imperative to repentance (<em><a href='B:510 17:31'>Act 17:31</a></em>; <em><a href='B:680 3:11'>2Pe 3:11</a></em>). Admittedly, there is the danger that judgment can be over-emphasised to the point that God seems passive now, reserving all judgment until the last day. Both extremes must be avoided.</p><p>Taking the passage as it stands, it is quite possible to place it alongside several other Pauline passages which speak of the whole process of resurrection-judgment-immortalization as one act. This may be because he sometimes writes as if he assumes his readership will all be worthy of acceptance into the Kingdom, and will not be rejected. If we see our brethren as truly in Christ and therefore acceptable with Him, clothed in His righteousness, and seeing we cannot judge in the sense of condemning them, this ought to be a pattern for us. Judgment in the sense of condemnation will not pass upon those who will be in the Kingdom, although this doesn't mean that therefore they will not stand before the judgment seat of Christ. The Gospels likewise speak of both the resurrection and the judgment process as occurring at "the last day" (<em><a href='B:500 11:24'>Joh 11:24</a></em>; <em><a href='B:500 12:48'>Joh 12:48</a></em>); as if the "resurrection" includes the judgment process. The way 'the resurrection' can be 'better' or 'worse' (<em><a href='B:650 11:35'>Heb 11:35</a></em>) and of two kinds (<em><a href='B:500 5:29'>Joh 5:29</a></em>) further indicates that the term cannot be limited to just the emergence from the ground.</p><p>However, there is another reason why Paul wrote as he did. I have shown elsewhere that the meaning of time will be collapsed at the period of the Lord's return and judgment. It is therefore quite possible that in terms of time as we know it, the resurrection-judgment-immortalization process will take place in a micro second. To an onlooker, there would appear to be immortal emergence (cp. how the record of creation is described as an onlooker would have seen it). But if we were to break the process down, there would be the resurrection, coming forth as a mortal body, gathering to judgment, discussion with the judge, giving of reward, immortalization. Paul saw the trumpet blast as the signal of both the call to judgment (<em><a href='B:590 4:17'>1Th 4:17</a></em>) and also the moment of glorification (<em><a href='B:530 15:52'>1Co 15:52</a></em>).</p><p>Against the proposition that "raised incorruptible" in <em><a href='B:530 15:52'>1Co 15:52</a></em> means an immortal emergence in theological terms, the following points should be considered:-</p><p> Paul doesn't say 'the dead are&nbsp;<em>resurrected</em>&nbsp;incorruptible', but rather that they are&nbsp;<em>raised</em>&nbsp;(Gk:&nbsp;<em>egeiro</em>) incorruptible. If he referred to actual resurrection, he would surely have used the word&nbsp;<em>anastasis.</em> But he doesn't:&nbsp;<em>Egeiro</em>&nbsp;is used of rising up from sickness (<em><a href='B:480 1:37'>Mar 1:37</a></em>), rising in judgment (<em><a href='B:470 12:42'>Mat 12:42</a></em>), the raising up of men as prophets (<em><a href='B:470 11:11'>Mat 11:11</a></em>), raising up a Saviour (<em><a href='B:490 1:69'>Luk 1:69</a></em>), the raising up of Pharaoh to do God's will (<em><a href='B:520 9:17'>Rom 9:17</a></em>), to rise up against, to raise up a building. These are all processes leading to a completed action, not a simple one time action. Therefore it is not unreasonable to interpret Paul's words as does John Thomas: 'the dead shall be rebuilt incorruptible', referring to the whole process rather than just the coming out of the ground:&nbsp;-</p><p> The seed is sown "a natural body" (<em><a href='B:530 15:44'>1Co 15:44</a></em>)- a&nbsp;<em>psuchikon soma</em>, a living body. This raises a question as to whether Paul is really talking about a&nbsp;<em>dead</em>&nbsp;body going into the grave and then coming out immortal. <em><a href='B:530 15:36'>1Co 15:36</a></em> speaks of the seed as being sown, being scattered, right now (<em>speiro</em>&nbsp;in the active voice). This is almost certainly one of Paul's many allusions back to the Gospels- this time, to the parable of the sower. The seed is being sown now, and we respond to it. The seed is sown in the corruption, dishonour and weakness of this present nature (<em><a href='B:530 15:42-43'>1Co 15:42-43</a></em>). But that seed ("it") will be raised / rebuilt in an incorruptible, glorious body; this is the power of the seed of the Gospel.</p><p>All this reasoning is in the context of <em><a href='B:530 15:35-36'>1Co 15:35-36</a></em>: "But some man will say, How are the dead raised up? and with what body do they come? Thou fool...". To max out on the exact form in which we emerge from the grave is&nbsp;<em>foolish</em>, Paul says. And yet some of us have done just that. Surely Paul is saying 'Don't get distracted by this issue as a physicality&nbsp;<em>in itself</em>. The point is, as the seed of the Gospel is sown in you day by day, so in a corresponding way you will be rebuilt in the glory of the resurrection. So sow to the spirit, for as you sow you will reap (cp. <em><a href='B:550 6:7-8'>Gal 6:7-8</a></em>)'.</p>


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<p><em><a href='B:530 15:53'>1Co 15:53</a></em>&nbsp;<em>For this corruptible must put on incorruption, and this mortal must put on immortality-&nbsp;</em>When the Lord spoke of how the faithful will be clothed by Him in a robe (<em><a href='B:470 22:11'>Mat 22:11</a></em>; <em><a href='B:490 15:22'>Luk 15:22</a></em>), He is connecting with the usage of “clothing" as a symbol of the covering of righteousness which He gives, and which also represents the immortality of the Kingdom (<em><a href='B:530 15:53-54'>1Co 15:53-54</a></em>; <em><a href='B:540 5:2-5'>2Co 5:2-5</a></em>). The choice of clothing as a symbol is significant; the robe covered all the body, except the face. The individuality of the believer still remains, in the eyes of Christ. What we sow in this life, we will receive in the relationships we have in the Kingdom; there will be something totally individual about our spirituality then, and it will be a reflection of our present spiritual struggles. This is Paul's point in the parable of the seed going into the ground and rising again, with a new body, but still related to the original seed which was sown:&nbsp;</p>


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<p><em><a href='B:530 15:54'>1Co 15:54</a></em> - see on <em><a href='B:520 1:3'>Rom 1:3</a></em>.</p><p><em>But when this corruptible shall have put on incorruption and this mortal shall have put on immortality-&nbsp;</em>Note the difference between the mortal and the corruptible. I have argued above that the resurrection transformation will have both a physical and moral aspect; perhaps these two aspects are comprehended here.</p><p><em>Then shall come to fulfilment the saying that is written: Death is swallowed up in victory</em>-</p><p> The same words for "put on", "mortal" and "swallowed up" are found later to the Corinthians in <em><a href='B:540 5:4'>2Co 5:4</a></em>: "Not that we would be unclothed, but that we would be further clothed, that what is mortal may be swallowed up by life". "Swallowed up in victory" is matched by "swallowed up by immortal life". The eternal life is the victory- the thrill of victory shall be eternal, rather than a momentary buzz of kudos at the moment of resurrection. The quotation from <em><a href='B:290 25:8'>Isa 25:8</a></em> is surrounded by a context which speaks of a very literal manifestation of God upon Mount Zion in Jerusalem, and the Messianic banquet being held there, which the breaking of bread meeting looks forward to: "In this mountain Yahweh of Armies will make to all peoples a feast of fat things, a feast of choice wines, of fat things full of marrow, of well refined choice wines. He will destroy in this mountain the surface of the covering that covers all peoples, and the veil that is spread over all nations. He has swallowed up death forever The Lord Yahweh will wipe away tears from off all faces. He will take the reproach of His people away from off all the earth, for Yahweh has spoken it. It shall be said in that day, Behold, this is our God We have waited for Him, and He will save us This is Yahweh We have waited for Him. We will be glad and rejoice in His salvation For in this mountain the hand of Yahweh will rest". The victory upon Mount Zion had its first application to the salvation of Judah from the Assyrians at Hezekiah's time. This looked forward to the latter day salvation of all God's Israel from death itself.</p>


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<p><em><a href='B:530 15:55'>1Co 15:55</a></em>&nbsp;<em>O death, where is your victory? O death, where is your sting?</em>-</p><p> We have noted from :43 onwards that resurrection is going to be both a physical and moral transformation, and that the spiritually incomplete shall be transformed to perfection by it. This quotation from <em><a href='B:350 13:14'>Hos 13:14</a></em> LXX is also in this context. For the book of Hosea is about Hosea's desperate hope for the redemption of his prostitute wife Gomer, in which we see God's loving hope for the salvation of His wayward people. The book contains paradoxical statements about how God on one hand notices and shall judge the unfaithfulness of His people; and yet mixed within those judgments is a tender desire to save them all the same. This was reflected in Hosea's love for his faithless wife. This is exactly what we see in Paul's feelings for the Corinthians:&nbsp;</p>


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<p><em><a href='B:530 15:56'>1Co 15:56</a></em>&nbsp;<em>The sting of death is sin, and the power of sin is the law</em>-</p><p> Again we see Paul addressing the problem of the Judaizers in Corinth. It was law which gave power and actuality to sin, as Paul noticed in his own experience throughout Romans 7, e.g. "I had not known sin, except through the law. For I had not known coveting, except the law had said: You shall not covet" (<em><a href='B:520 7:7'>Rom 7:7</a></em>). The "victory" given against sin was through the abrogation of law; for we are now "not under law" (<em><a href='B:520 6:14'>Rom 6:14</a></em>). If there is a cosmic 'satan' responsible for sin and death, now would be the time, surely, for Paul to refer to it. But instead we see a reference only to sin and death. Death is personified, as a snake, which achieves its kill by the venom of sin.</p>


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<p><em><a href='B:530 15:57'>1Co 15:57</a></em>&nbsp;<em>But thanks be to God, who gives us the victory through our Lord Jesus Christ-</em></p><p>&nbsp;This is the language of <em><a href='B:520 7:25'>Rom 7:25</a></em>, where Paul rejoices that despite our sin and its power, we are delivered through our Lord Jesus. We lost... but we are given victory, on account of being in the Lord Jesus. His victory is therefore legitimately counted as ours. Again we note the present tense: "Gives us the victory", not "Will give us the victory". The essence of resurrection is to be felt and known in our lives right now.</p><p>There were in the early church standard acclamations or doxologies which may reflect common phrases used in prayers throughout the early brotherhood- just as there are certain phrases used in prayers throughout the world today. “Thanks be to God who gives us the victory through our Lord Jesus Christ” is an acclamation that crops in up in some form or other in <em><a href='B:530 15:57'>1Co 15:57</a></em>; <em><a href='B:520 6:17'>Rom 6:17</a></em>; <em><a href='B:520 7:25'>Rom 7:25</a></em>; <em><a href='B:540 2:14'>2Co 2:14</a></em>; <em><a href='B:540 8:16'>2Co 8:16</a></em>; <em><a href='B:540 9:15'>2Co 9:15</a></em>. Likewise “God… to whom be glory for ever and ever. Amen” (<em><a href='B:550 3:15'>Gal 3:15</a></em>; <em><a href='B:520 11:36'>Rom 11:36</a></em>; <em><a href='B:520 16:27'>Rom 16:27</a></em>; <em><a href='B:560 3:21'>Eph 3:21</a></em>; <em><a href='B:620 4:18'>2Ti 4:18</a></em>; <em><a href='B:610 1:17'>1Ti 1:17</a></em>).</p>


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<p><em><a href='B:530 15:58'>1Co 15:58</a></em> - see on <em><a href='B:540 8:7'>2Co 8:7</a></em>.</p><p><em>Therefore my beloved brothers, be steadfast, unmoveable-&nbsp;</em>"Beloved brothers" is the language of endearment, and given their known weaknesses, could only have been possible because Paul believed that they would ultimately be changed from their weaknesses. All the angst about separating from apostate brethren dissipates once we accept that since we cannot condemn baptized believers, we are to rejoice in the reality of resurrection meaning both moral and physical transformation. The sure hope ahead ought to inspire stability; nothing, no false teaching, no temptation, no depression at failure, should be able to move us away from that hope.</p><p><em>Always abounding in the work of the Lord, knowing that your labour in the Lord is not in vain-&nbsp;</em>We are to be “always abounding in the work of the Lord” Jesus, knowing it is never in vain. And yet it is the work of preaching which has just been defined as not being in vain (:14); the more abounding labour is in the work of preaching&nbsp; (:10). Preaching is the work of the Lord Jesus in that He is working through us to do His saving work, and therefore we ought to be constantly active in His cause. Paul's preaching ministry was proportional to the grace he had received, and in this he saw himself as a pattern to us all (<em><a href='B:610 1:12-16'>1Ti 1:12-16</a></em>). He makes the connection even more explicit in his argument in <em><a href='B:530 15:10'>1Co 15:10</a></em>; <em><a href='B:530 15:58'>1Co 15:58</a></em>: “His grace which was bestowed upon me was&nbsp;<em>not in vain</em>; but I&nbsp;<em>laboured</em>&nbsp;more&nbsp;<em>abundantly</em>&nbsp;than they all” is then applied to each of us, in the final, gripping climax of his argument: “Therefore, my beloved brethren, be&nbsp;<em>ye</em>&nbsp;steadfast, unmoveable, always&nbsp;<em>abounding</em>&nbsp;as Paul did in the work of the Lord, forasmuch as ye know that your&nbsp;<em>labour</em>&nbsp;is&nbsp;<em>not in vain</em>”. Paul says that God’s grace to him “was not in vain”, in that he&nbsp;<em>laboured&nbsp;</em>more abundantly than any in preaching. Yet within the same chapter, Paul urges us his readers that our faith and&nbsp;<em>labour</em>&nbsp;is also “not in vain”; the connection seems to be that he responded to grace by&nbsp;<em>labouring&nbsp;</em>in preaching, and he speaks as if each of the Corinthians likewise will not&nbsp;<em>labour</em>&nbsp;in vain in this way (<em><a href='B:530 15:2'>1Co 15:2</a></em>; <em><a href='B:530 15:10'>1Co 15:10</a></em>; <em><a href='B:530 15:58'>1Co 15:58</a></em>). He clearly sees himself as a&nbsp;pattern of responding to grace by preaching to others.</p>


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<p><em><a href='B:530 16:1'>1Co 16:1</a></em>&nbsp;<em>Now concerning the collection for the saints, do as I instructed the churches in Galatia-&nbsp;</em>"The collection" with the article refers to Paul's almost obsessive plan to raise money from his Gentile converts in order to support the poor Jewish believers in Jerusalem in time of famine and persecution. Throughout my commentary on Acts I make the point that this plan was forced through by Paul at all stages, and never really came to fruition nor is there any record of the collection being accepted. Paul wanted those at Corinth to do as the churches in Galatia- because he wanted the collection to be a uniform gift from as many Gentile churches as possible. Whether Paul's 'instruction' about this matter was inspired or simply from himself... makes an interesting question to contemplate:&nbsp;</p>


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<p><em><a href='B:530 16:2'>1Co 16:2</a></em> - see on <em><a href='B:510 2:45'>Act 2:45</a></em>.</p><p><em>Upon the first day of the week let each one of you, as your income allows, put some money aside and store it up so that no collections are needed when I come</em>-</p><p> Paul didn't want them to take up one big collection when he was personally present, because this might mean that their motivation was emotional. Giving should be from the heart but also not on the cusp of emotional or personal pressure. "Each one of you" may suggest that Paul was wanting each of them, even the very poor, to donate something- and not to leave the giving to a few. "As your income allows" suggests giving should not be irresponsible. And it is emotional, cusp-of-the-moment motivations which lead to irresponsible giving. "Lay by him in store" (AV) suggests they were not to put money into a church collection bag which was then held by a treasurer, but were to save the money themselves, and then donate it when Paul arrived in person. The giving envisaged was therefore all very personal. The two Greek words in this phrase "lay by him in store" are taken exactly from the Lord's teaching in <em><a href='B:490 12:21'>Luk 12:21</a></em> about the man who "lays up treasures for himself" but was not rich towards God. The same word for "put... aside money" is translated "lay up" in the Lord's appeal to lay up wealth in Heaven and not on earth (<em><a href='B:470 6:19-20'>Mat 6:19-20</a></em>). Paul is clearly teaching that such 'saving up' of their pennies in order to give to the poor Jewish brethren was indeed building up wealth before God in Heaven.</p>


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<p><em><a href='B:530 16:3'>1Co 16:3</a></em>&nbsp;<em>And when I arrive, whomsoever you shall approve, them will I send with letters to carry your generosity to Jerusalem</em>-</p><p> The approval was to be from them, and not of Paul's appointment. He was very wise in these things. They were to individually save their spare cash each week (see on :2) and then it would be gathered together when Paul arrived; and then it was to be transported by people other than Paul to Jerusalem, even if Paul accompanied them (:4). Paul was after all under false accusation of fraud, and he acted appropriately. "Generosity" is&nbsp;<em>charis,&nbsp;</em>"grace". God's gift or generosity to us elicits grace / generosity from us to others. Paul opened his letter by reminding them of the grace given them (<em><a href='B:530 1:4'>1Co 1:4</a></em>); their grace to others was therefore an appropriate response. And he will conclude with the desire that the Lord's grace will continue with them (<em><a href='B:530 16:23'>1Co 16:23</a></em>).</p>


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<p><em><a href='B:530 16:4'>1Co 16:4</a></em>&nbsp;<em>And if it be fitting for me to go also, they shall go with me</em>-</p><p> As noted on :3, Paul asked for the gathering together of everyone's individual donations to be made when he arrived, and for the church to appoint brethren to carry it to Jerusalem. Paul was carefully separating himself from handling the cash. He considered this entire project such a holy thing that he would only accompany the bearers of the funds if he were felt worthy a better translation than "fitting" to travel with them. He felt his worthiness to be part of the project even though it was of his own devising was in question; he felt he would accompany the gift it he were worthy of doing so.</p>


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<p><em><a href='B:530 16:5'>1Co 16:5</a></em>&nbsp;<em>But I will come to you, when I shall have passed through Macedonia (for I plan to pass through Macedonia)</em>-</p><p> Paul's travel plans were not dictated to him by the Lord or direct Spirit inspiration. He had to make his own plans in response to his perception of the Lord's calling and what he thought was best for the progress of the Lord's work. And sometimes his intentions didn't work out- for <em><a href='B:540 1:15-17'>2Co 1:15-17</a></em> imply that this intended visit didn't happen, leading to the accusation that Paul was fickle and not serious in his promises. The reason he gives in <em><a href='B:540 1:23'>2Co 1:23</a></em>; <em><a href='B:540 2:1'>2Co 2:1</a></em> was that he wanted to spare them, as if he knew that if he came to them and they had adequately repented, then the Lord would use him through the Spirit to judge them severely in some way.</p>


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<p><em><a href='B:530 16:6'>1Co 16:6</a></em>&nbsp;<em>And perhaps I will stay with you or even spend the winter, so that you may help me on my journey</em>-</p><p> He planned to "pass through" Macedonia (:5), but to for an extended period "stay with you" (as :7). Because of their evident weaknesses and the possibility they would miss the path to salvation, Paul wanted to make a special effort for them. <em><a href='B:540 1:16'>2Co 1:16</a></em> says he intended to visit them twice, on the way to and from Macedonia; and that he wanted to go from Corinth directly to Judea. "Help me on my journey" refers to the practice of accompanying a departing visitor for the first part of their journey and wishing them God's blessing- as in :11.</p><p><em>Wherever I go further</em>-</p><p> This not to be read as a vague wish; rather is it clear from :3 and <em><a href='B:540 1:16'>2Co 1:16</a></em> that he intended to go from them to Jerusalem with the brethren who were carrying the collection money. Perhaps one reason he changed his plans because he knew the collection money was not going to be ready, and he would feel the need to discipline them for this.</p>


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<p><em><a href='B:530 16:7'>1Co 16:7</a></em>&nbsp;<em>But I do not wish to see you just in passing; I hope to stay a while with you, if the Lord permit</em>-</p><p> See on :6. His special concern for Corinth is apparent, because he intended to "pass through" Macedonia (:5), but not just pass them by, but rather stay longer with them. He explained in <em><a href='B:530 12:23'>1Co 12:23</a></em> that the weaker parts of the body require the greatest attention; and he put this into practice in his own attitude to the very weak church in Corinth.</p>


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<p><em><a href='B:530 16:8'>1Co 16:8</a></em>&nbsp;<em>But I will stay at Ephesus until Pentecost</em>-</p><p> Paul was writing to them from Ephesus (which was in Asia, hence the greetings sent from the churches in Asia, :19).</p>


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<p><em><a href='B:530 16:9'>1Co 16:9</a></em>&nbsp;<em>For a great door for effective work has opened to me, but there are many adversaries-&nbsp;</em>An insight into Paul’s attitude is revealed in the way he speaks of how a door of preaching opportunity had been opened to him at Ephesus. Surely he is alluding to the Lord’s words about knocking in prayer, and a door is opened. He had presumably prayed for the opportunity to spread the word in Ephesus, and he was given the positive answer. We likewise should be praying systematically for the people in our lives, for unreached nations and peoples. Yet the language of a door being opened sends us to <em><a href='B:510 14:27'>Act 14:27</a></em>, where the response of the Gentiles to Paul’s missionary work is likewise spoken of as a door being opened- presumably, meaning that here was an answer to prayer for response. A door was opened at Troas, we assume also because of sustained prayer beforehand (<em><a href='B:540 2:12'>2Co 2:12</a></em>). We must ask whether we really desire the Gospel to spread; if we do, it will be reflected in our prayer life. Paul intended to stay longer in Ephesus rather than just passing through (see on :6) because there were many adversaries. He didn't reason that because there was opposition, this was a 'sign' that he should move on.</p>


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<p><em><a href='B:530 16:10'>1Co 16:10</a></em>&nbsp;<em>Now if Timothy comes, see that he has nothing to fear while he is with you. For he does the work of the Lord, as I do</em>-</p><p> The "if" continues the theme of the plans of these early Christians not being at all set in stone or somehow set in stone by God's will. They used their initiative in planning as they thought best, and those plans were therefore at times open ended. The basis for acceptance of Timothy was that he did the work of the Lord Jesus- the Lord was working through him, and that was a good enough reason for believers to work with Timothy. This sets a powerful challenge to the parochialism of many in the Lord's body today. Paul writes to Timothy urging him not to fear, and yet he tries to pave the way so that Timothy would have no reason to fear. Paul's "work of the Lord" was the Corinthians (<em><a href='B:530 9:1'>1Co 9:1</a></em> "Are you not my work in the Lord?"), and Timothy was sharing in this.</p>


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<p><em><a href='B:530 16:11'>1Co 16:11</a></em>&nbsp;<em>Let no one despise him. But set him forward on his journey in peace, that he may come to me. For I expect him with the brothers</em>-</p><p> Paul told Timothy to let no one despise him (see on <em><a href='B:610 4:12'>1Ti 4:12</a></em>). But again Paul was at pains to remove the experience from Timothy; his sensitivity towards Timothy is truly brotherly. The practice of 'setting forward on a journey' implied spiritual blessing- see on :6. Paul expected Timothy to accompany "the brothers" whom Corinth would appoint to carry the collected money to Jerusalem (:3). I get the impression of Paul making elaborate plans, 'expecting' things to happen- when in fact the whole thing barely got off the ground. For he has to delicately write to them in 2 Corinthians about the fact they have not in fact raised any money to send. As explained in the commentary on Acts, I get the impression that time and again, Paul is trying to force through his pet project, and he became obsessive about it, when there was no real enthusiasm for it.</p>


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<p><em><a href='B:530 16:12'>1Co 16:12</a></em>&nbsp;<em>But as touching Apollos the brother, I pleaded with him to come to you with the brothers; but he was unwilling to come right now, but he will come when he shall have the opportunity</em>-</p><p> "The brothers" are surely those of :11- the brothers whom Corinth were to appoint to bring the collected funds to Jerusalem (:3). The translation "come to you" could as well be translated 'to accompany with', as if Apollos was intended to hover around them,&nbsp;<em>pros</em>&nbsp;them. Again we see Paul running ahead of himself. The funds had not been collected, and in fact would not be, so it seems from 2 Corinthians. But he asks the church to appoint brothers to carry the funds to Jerusalem, asks the church to send Timothy with those brothers, and now laments that he had asked Apollos to also accompany them, but he had declined. Not surprisingly- for it was evident that Corinth would unlikely raise the funds, and by the time of 2 Corinthians they had not done so, despite Paul's enthusiastic boasting to others about their willingness to do so. The whole impression is of a single individual obsessed with a pet project, and it doesn't quite work out. Apollos was unwilling to give in to Paul's pleading to join in this project. And yet Paul claims that "he will come when he shall have the opportunity". It is logical to assume that Apollos would have declined an invitation to go to Corinth and accompany brethren to Jerusalem with money which had not been collected, probably never would be, and without the blessing of the Corinthian church, who were surely known as being anti-Paul and a difficult group. But Paul likes to interpret this as 'He can't come at this moment, but he will come when he gets half the chance'. If Paul pleaded with Apollos to come but he declined, then Paul obviously considered that Apollos could make the journey, he could find the time if he wished. But Paul over generously concludes that Apollos does in fact want to come, 'it's just that he's busy right now'. This kind of obsessive even autistic focus can be detected in the sentence structure and path of logic Paul employs in some of his writing. He was inspired and indeed a wonderful brother, but this didn't make him anything less than human.</p>


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<p><em><a href='B:530 16:13'>1Co 16:13</a></em>&nbsp;<em>Be watchful, stand firm in the faith, act like men, be strong</em>-</p><p> These are all military metaphors. Keeping awake, standing still as if on parade, fight as true men, be strengthened. But these metaphors are purposefully juxtaposed with doing all things in love (:14). The true manliness, the real bravery and strength- was to live in love. "Be strong" is literally 'be strengthened / empowered'. This has been the whole theme of the letter- they had been given the Spirit, but were refusing to let it work and empower them. The same word is used in <em><a href='B:560 3:16'>Eph 3:16</a></em>: "<em>Be strengthened&nbsp;</em>with power through His Spirit in the inner man". This refers to the internal gift of the Spirit "in the inner man" which is available to this day.</p>


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<p><em><a href='B:530 16:14'>1Co 16:14</a></em>&nbsp;<em>Let all you do be done in love</em>-</p><p> See on :13 for the purposeful juxtaposition with the military metaphors just used. The real strength is in the life of love. Chapter 13 has underlined the utter supremacy of love and Paul repeats this in concluding the letter. Perhaps the immediate reference is to the collection for the poor Jewish brethren which Paul wished them to make; this whole project was to be done in love and from no other motive.</p>


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<p><em><a href='B:530 16:15'>1Co 16:15</a></em>&nbsp;<em>You know the family of Stephanas, that it is the firstfruits of Achaia-&nbsp;</em>It depends how we define Achaia or "Asia", because <em><a href='B:520 16:5'>Rom 16:5</a></em> says that Epaenetus was the first-fruit of Achaia. Perhaps Epaenetus was one of the extended family of Stephanas, perhaps a slave within it. The first convert in Asia, therefore, was an obscure slave. This is typical of how God works with the small things in human eyes.</p><p><em>And that they have devoted themselves to serving the saints; now I beseech you, brothers-&nbsp;</em>There is a word play here, masked in the translations: the household of Stephanas ‘devoted’ themselves to the Lord’s service (Gk:&nbsp;<em>tasso</em>), and the ecclesia is bidden “submit” (Gk:&nbsp;<em>hupotasso</em>) to them (:16). Enthusiastic service by individuals truly influences the whole community. "Serving the saints" is literally "the ministry of the saints", and this term is used specifically about the Jerusalem poor fund project (<em><a href='B:520 15:31'>Rom 15:31</a></em>; <em><a href='B:540 8:4'>2Co 8:4</a></em>; <em><a href='B:540 9:1'>2Co 9:1</a></em>; <em><a href='B:540 9:12'>2Co 9:12</a></em>). Paul speaks highly of the family of Stephanas because they have devoted themselves to Paul's project; perhaps that is why he calls them "the firstfruits of Achaia" when in fact Epaenetus was (<em><a href='B:520 16:5'>Rom 16:5</a></em>).</p>


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<p><em><a href='B:530 16:16'>1Co 16:16</a></em>&nbsp;<em>You also be in subjection to such, and to everyone that helps in the work and labours-</em></p><p>&nbsp;See on :15. As noted on :10, all who help the Lord's work are to be respected. "The work" has been defined in :10 as the Lord's work. On one hand, 'God requires not help from man'. And yet He limits Himself, or allows Himself to be limited, in that He has genuinely delegated His work to men. In this sense the men of Meroz were cursed for not 'coming to the help of the Lord' (<em><a href='B:70 5:23'>Jdg 5:23</a></em>). Here too, those who help the Lord's work are to be respected and supported. But the specific work of the Lord was "the ministry" of the Jerusalem Poor Fund- see on :15. Paul asks the Corinthians to be obedient and submissive to Stephanus as the enthusiast and local coordinator. Anyone who assisted in that ministry, Paul considered worthy of respect and being obeyed:&nbsp;</p>


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<p><em><a href='B:530 16:17'>1Co 16:17</a></em>&nbsp;<em>I rejoice at the coming of Stephanas, Fortunatus and Achaicus. For what was lacking on your part they supplied</em>-</p><p> Paul says elsewhere that he did not take material assistance from Corinth. The Stephanas is surely the same of :15 who had devoted himself to Paul's pet project of the Jerusalem Poor Fund. So perhaps Stephanas brought with him some donation for the fund- and thus caused Paul much joy. We could also assume that these three from Corinth came to visit Paul in order to carry the Corinthians' letter to Paul.</p>


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<p><em><a href='B:530 16:18'>1Co 16:18</a></em>&nbsp;<em>They refreshed my spirit and yours. Therefore, acknowledge those that are such</em>-</p><p> Paul sees his spirit as being that of the Corinthians'. He felt at least potentially a unity of the spirit between him and them. If the visitors had refreshed Paul's spirit, then they had refreshed the spirit of the Corinthians. Paul has earlier mentioned this in <em><a href='B:530 5:3'>1Co 5:3</a></em>: "For I truly, though absent in body but present in spirit, have already judged him that has done this thing". There was a Spirit gift of knowledge which resulted in Paul being as it were virtually present; he was not therefore judging from a distance on the basis of gossip. Hence he can write in <em><a href='B:530 5:4'>1Co 5:4</a></em> that "when you are gathered together (and my spirit is present with you when you do)". And he alludes to the same phenomenon in <em><a href='B:540 13:2'>2Co 13:2</a></em> "I tell you as if I were present". This ability to be virtually present is used supremely by the Lord, whose presence is to be found in our lives and where two or three are gathered together. If Paul knew this case by the Spirit and was spiritually present in their gatherings to discuss the matter; how much more the Lord Himself. And as his spirit could be united with that of the Corinthians, how much more can the Lord's spirit intertwine with ours.</p><p>However one surely detects in the whole reasoning here a position whereby whoever was supportive of Paul's Jerusalem poor fund project was going to be commended. And it seems that on that basis, Paul asks the Corinthians to "acknowledge" or respect those three brothers. Paul assumes that his joy at their donation towards the project should be the joy of all the Corinthians. He is very imposing of his enthusiasm upon others.</p>


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<p><em><a href='B:530 16:19'>1Co 16:19</a></em> - see on <em><a href='B:510 20:20'>Act 20:20</a></em>.</p><p><em>The churches of Asia greet you. Aquila and Prisca greet you much in the Lord, with the church that is in their house</em>-</p><p> These churches in Asia were presumably where Paul was located when writing the letter. It would seem more logical to assume he was in Ephesus, where Aquila and Prisca were (cp <em><a href='B:510 16:6'>Act 16:6</a></em>; <em><a href='B:510 18:26'>Act 18:26</a></em>). This means we should reject the note appended to the KJV to the effect the letter was written from Philippi.</p>


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<p><em><a href='B:530 16:20'>1Co 16:20</a></em> - see on <em><a href='B:520 16:16'>Rom 16:16</a></em>.</p><p><em>All the brothers greet you. Greet one another with a holy kiss</em>-</p><p> Given the sexual immorality in the church (see on chapters 5 and 6), Paul had to emphasize a&nbsp;<em>holy</em>&nbsp;kiss. But greeting by kissing was only acceptable in the first century between those of the same social class. To suggest church members all kissed each other was radical- for a slave to kiss a master, a Jew to kiss a Gentile etc. Justin Martyr (Apology) claims that it was a well known and strange characteristic for the early Christians to kiss each other in their religious assemblies. We ask whether our love and unity leaves such a noticeable impression these days.</p>


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<p><em><a href='B:530 16:21'>1Co 16:21</a></em>&nbsp;<em>The greeting of me Paul with my own hand</em>-</p><p> Perhaps suggesting there had been false letters supposedly from Paul (<em><a href='B:600 2:2'>2Th 2:2</a></em>).</p>


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<p><em><a href='B:530 16:22'>1Co 16:22</a></em>&nbsp;<em>If anyone loves not the Lord, let him be accursed. Maranatha</em>-</p><p> Those who departed from the faith didn’t just drift away; they were formally pronounced&nbsp;<em>anathema&nbsp;</em>("accursed"), delivered unto the satan of this world. Perhaps Paul had in view those in the church who claimed they had Spirit gift revelation to pronounce Jesus accursed (Gk.<em>&nbsp;anathema</em>, <em><a href='B:530 12:3'>1Co 12:3</a></em>):Those who said this of the Lord would themselves be accursed. The appeal for the Lord to come, "Maranatha", follows straight on. It is a willing of the Lord's judgment to come, just as David in the Psalms was eager for judgment day to come and resolve all issues of apostasy amongst God's people. "Anathema" was a synagogue term for total excommunication. Yet Paul was very open to fellowship with all at Corinth despite their apostasy. So I suggest he is saying that those who were in the church but didn't love the Lord would be anathema, "accursed", when the Lord returns; and the Corinthians were not to follow the synagogue pattern of labelling some as&nbsp;<em>anathema&nbsp;</em>according to their own judgment. "Maranatha" was likely a watch word used amongst the believers when parting with each other. They greeted with a "holy kiss", and parted with the term "Maranatha", a longing for the Lord's coming:&nbsp;</p>


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<p><em><a href='B:530 16:23'>1Co 16:23</a></em>&nbsp;<em>The grace of the Lord Jesus Christ be with you</em>-</p><p> "Grace",&nbsp;<em>charis</em>, is used so often to refer to the gift of the Spirit. Paul wished that the Spirit's work of internal transformation would continue with them. For this really was his only answer to all their moral and doctrinal problems.</p>


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<p><em><a href='B:530 16:24'>1Co 16:24</a></em>&nbsp;<em>My love be with you all in Christ Jesus. Amen</em>-</p><p> Given the major moral and doctrinal problems in Corinth, it is highly significant that Paul does not pronounce himself in fellowship with only some of them. He assures&nbsp;<em>all&nbsp;</em>of them of his love.</p>


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<p><em><a href='B:530 1:1'>1Co 1:1</a></em>&nbsp;<em>Paul, an apostle of Christ Jesus through the will of God</em>-</p><p> Paul often begins his letters by saying this. But "the will of God" should not be understood by us as it is by Islam, where the will of God is understood as fulfilling anyway in a deterministic sense. The word carries the idea of the intention, the wish or pleasure of God. Paul could have turned down the call to be an apostle. He was not forced into obedience by an omnipotent Divine manipulator. All things were created for God's "pleasure" or will s:w. <em><a href='B:730 4:11'>Rev 4:11</a></em>, but clearly enough "all things" do not all perform God's wish. We pray for the Kingdom age when God's will shall be done on earth- for it is now generally not done. We are best therefore to understood the idea of God's wish, His desire, which of course He labours to see fulfilled. But He does not force or impose; He too deeply respects the freewill of His creatures. The art of Christian life is to willingly align ourselves with His will.</p><p><em>And Timothy our brother, to the church of God which is at Corinth, with all the saints that are in the whole of Achaia</em>-</p><p> The addition of "all the saints" in Achaia could be because the Gospel had spread there since the time of the first letter. But I suggest that 2 Corinthians is largely concerned with the issues surrounding the Jerusalem poor fund, and Paul wished that all the Gentiles in all Achaia would contribute to this fund.</p>


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<p><em><a href='B:540 1:2'>2Co 1:2</a></em>&nbsp;<em>Grace to you and peace from God our Father and the Lord Jesus Christ</em>-</p><p> Grace,&nbsp;<em>charis</em>, or gift, refers often to the gift of internal spiritual strengthening which the Father and Son wish to share with their people. And knowing the unspirituality of many at Corinth, Paul truly wishes the operation of the Spirit in their hearts.</p>


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<p><em><a href='B:540 1:3'>2Co 1:3</a></em>&nbsp;<em>Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort</em>-</p><p> The reference to comfort being sent from the Father is surely a reference to the promise of the Comforter, a personification of the Holy Spirit given by the Lord Jesus, for the internal strengthening of believers. The comforter was to operate within the hearts of the Lord's people (<em><a href='B:500 14:17'>Joh 14:17</a></em>). The theme of 'comfort' which Paul now develops may also be a reflection of his gratitude to gracious Barnabas for all he had done for Paul- he was "the son of comfort", a human form of God's comfort (<em><a href='B:510 4:36'>Act 4:36</a></em>).</p><p><em><a href='B:540 1:3-7'>2Co 1:3-7</a></em> is in poetic form. It seems that hymns developed in the early church, fragments of which are found in the poems of <em><a href='B:540 1:3-7'>2Co 1:3-7</a></em>; <em><a href='B:560 1:13-14'>Eph 1:13-14</a></em>; <em><a href='B:560 5:14'>Eph 5:14</a></em>; <em><a href='B:570 2:6-12'>Phi 2:6-12</a></em>; <em><a href='B:580 1:15-20'>Col 1:15-20</a></em>; <em><a href='B:610 3:16'>1Ti 3:16</a></em>; <em><a href='B:670 2:4'>1Pe 2:4</a></em> and elsewhere.</p>


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<p><em><a href='B:540 1:4'>2Co 1:4</a></em>&nbsp;<em>Who comforts us in all our affliction, so that we may be able to comfort those that are in any affliction, through the comfort with which we ourselves are comforted by God-&nbsp;</em>Our experiences elicit "comfort" spiritually from God, which we are then to mediate on to others who suffer our same afflictions. Paul could therefore speak of how "we were comforted in your comfort" (<em><a href='B:540 7:13'>2Co 7:13</a></em>). But we must allow the intended flow of the Spirit to occur. Paul concludes the Corinthian correspondence by appealing for them to "be comforted" (<em><a href='B:540 13:11'>2Co 13:11</a></em>), to allow the operation of the process of comfort, the flow of the Spirit, the work of the Comforter through the members of Christ's body.</p><p>This principle is why experiences repeat between the lives of God's children. Our experiences connect with those of Biblical characters- and thus the Biblical records become alive and intensely personal for each of us. And we see similarities in patterns and experiences between our lives and those of others contemporary with us. This is surely to enable the principle of <em><a href='B:540 1:4'>2Co 1:4</a></em> - that if we suffer anything, it is so that we can mediate comfort to those who suffer as we do. To go into our shells and not do this not only makes our own sufferings harder, but frustrates the very purpose of them. This is the whole purpose of fellowship, of getting to know each other, of meeting together. The repeating similarities between our lives and those of others also reveal to us that God at times arranges for us to suffer from our&nbsp;<em>alter ego</em>-</p><p> persons who behave similarly to us, and who through those similarities cause us suffering. In this way we are taught the error of our ways, both past and present. It seems that Jacob the deceiver suffered in this way from Laban the deceiver- in order to teach him and cause his spiritual growth. For example, as Jacob deceived his blind father relating to an important family matter, so Laban deceived Jacob in the darkness of the wedding night. Esau once begged food of Jacob, and he deceived him cruelly. As an old man, Jacob twice had to beg food from the estranged brother, his own son Joseph. No wonder he so tried not to have to send his sons to Egypt to beg for food. He was being taught- even after all those years- how Esau his brother had felt.</p><p>Job was a “perfect” man before the afflictions started; and he is presented as a ‘perfect’ man at the end. The purpose of his trials was not only to develop him, but also in order to teach the friends and we readers some lessons. The purpose of our trials too may not only be for our benefit, but for that of others. If we suffer anything, it is so that we might help others. Consider too how the palsied man was healed by the Lord in order to teach others that Jesus had the power to forgive sins (<em><a href='B:470 9:2-6'>Mat 9:2-6</a></em>).</p><p>So if we suffer anything, it is so that ultimately&nbsp;<em>others</em>&nbsp;may be comforted in our comfort. True Christianity, authentic relationship with God, simply can't be lived out in isolation, with us asking God for things and Him giving them to us just for us. We need to discern how&nbsp;<em>others</em>&nbsp;will be affected by our experience of answered prayer, and bear this in mind when formulating our prayers. And all this is surely the answer to the cynic's complaint that prayer is essentially selfish. It can be, it too often is; but Biblical prayer is not at all. In words which need reading twice, Elizabeth O'Connor drives the point home in&nbsp;<em>Journey Outward</em>: "If engagement with ourselves does not push back horizons so that we see neighbours we did not see before, then we need to examine the appointments kept with self. If prayer does not drive us into some concrete involvement at a point of the world's need, then we must question prayer... the inner life is not nurtured in order to hug to oneself some secret gain". The Psalms have all this as a major theme.</p>


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<p><em><a href='B:540 1:5'>2Co 1:5</a></em> - see on <em><a href='B:510 9:16'>Act 9:16</a></em>.</p><p><em>For as the sufferings of Christ are ours in abundance, even so our comfort is also in abundance through Christ-&nbsp;</em>Our trials are specially designed so that we&nbsp;<em>may</em>&nbsp;give comfort to others who suffer in essence the same experiences- and this is how “our comfort aboundeth through Christ” (<em><a href='B:540 1:4-5'>2Co 1:4-5</a></em> RV). He is the comforter insofar as His brethren minister that comfort which He potentially enables them to minister. As we partake in the Lord’s sufferings, so we partake of the comfort which is in Him- but which is ministered through the loving care of those in Him (<em><a href='B:540 1:7'>2Co 1:7</a></em>). This is why any attitude of insularity is totally impossible for the true brother or sister in Christ. Behind every human face, there is a tragedy behind the brave façade which is put up. Almost everybody has been bruised by life, and is feeling the pressure of temptation or defeat, depression, loneliness or despair. It’s true that some need to be disturbed from their complacency, but the vast majority need above all else to be given by us&nbsp;<em>the comfort of God’s love</em>. People, all people (not just our brethren) are desperate for real comfort and compassion. And it is up to us to mediate it to them.</p>


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<p><em><a href='B:540 1:6'>2Co 1:6</a></em><em>&nbsp;If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which works in the patient enduring of the same sufferings which we also suffer-&nbsp;</em>It could be argued that&nbsp;<em>all</em>&nbsp;our experiences are in order that we might be able to give out to others from our own experience of God's grace (<em><a href='B:540 1:4-6'>2Co 1:4-6</a></em>). Paul will use the same words to say that he "begs" s:w. "comfort" the Corinthians to "comfort" the disciplined brother by receiving him back (<em><a href='B:540 2:7-8'>2Co 2:7-8</a></em>). Paul uses the same word to say that God was begging or comforting the Corinthians through him (<em><a href='B:540 5:20'>2Co 5:20</a></em>; <em><a href='B:540 6:1'>2Co 6:1</a></em>). "The same sufferings" doesn't necessarily mean that we shall have identical sufferings to each other. The sufferings in view are those of the Lord Jesus mentioned in :5. Both Paul and the Corinthians were enduring the same sufferings- in that all their sufferings were those of the Lord Jesus. But the comfort, the power of the Spirit, is only mediated if there is some desire for it by those receiving it. The Spirit "comfort" is made effective (Gk:; NEV "which works") only if we patiently endure and participate in the Lord's sufferings. 1Corinthians opened by stating that Corinth had received the Spirit; but <em><a href='B:530 3:1'>1Co 3:1</a></em> and the rest of the letter is clear that they were "not spiritual". The Spirit is given- but it must be made effectual, the potential must be released, by our willing acceptance of it.</p>


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<p><em><a href='B:540 1:7'>2Co 1:7</a></em>&nbsp;<em>And our hope for you is steadfast-&nbsp;</em>The Greek idea of&nbsp;<em>elpis</em>, "hope", is not a hope for the best, a kind of optimism that perhaps all might turn out all right. The idea is rather of a confident expectation; and considering the apostasy of the Corinthians, that is quite something. Paul refuses to condemn anyone who has been baptized into Christ and is therefore a partaker in His death and the Spirit-comfort which He makes available. And because Paul will not pre-judge the final judgement, his hope / expectation for them was "steadfast"&nbsp;</p><p><em>Knowing that, as you are partakers of the sufferings, so also are you of the comfort</em>-</p><p> The idea may be that&nbsp;<em>if&nbsp;</em>or&nbsp;<em>insofar</em>&nbsp;as they shared in the Lord's sufferings (:5), willingly understanding their experiences as part of His- then they would share in "the comfort", the Comforter, the gift of the Spirit, His life now mediated into the hearts and lives of those open it. If we share in His death, we share in His life. That is the basic significance of baptism, but the principle is ongoing throughout our lives. The association with His life is not simply in that we have hope of a future bodily resurrection, but in that His living, His life, becomes manifest in our mortal flesh right now (<em><a href='B:540 4:11'>2Co 4:11</a></em>); we live in new<em>ness</em>&nbsp;of life after baptism (<em><a href='B:520 6:4'>Rom 6:4</a></em>).</p>


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<p><em><a href='B:540 1:8'>2Co 1:8</a></em>&nbsp;<em>Brothers, we do not want you to be ignorant in regards to the hardships which we encountered in Asia-&nbsp;</em>Paul reminds them of his sufferings in the context of wanting to comfort them. For he has just outlined God's principle of how suffering is experienced in order that we might comfort others. His affliction is for their comfort (:6) and so he doesn't wish them to be ignorant of how much hardship he encountered in Asia.</p><p><em>We were weighed down exceedingly</em>-</p><p> This is the term used by the Lord in predicting what would happen to the believers immediately prior to His return (<em><a href='B:470 24:9'>Mat 24:9</a></em>; <em><a href='B:470 24:21'>Mat 24:21</a></em>; <em><a href='B:470 24:29'>Mat 24:29</a></em>). Some of the preconditions for the Lord's return in AD70 were indeed fulfilled, and so Paul eagerly anticipated it. But there were other preconditions which were not fulfilled, and therefore His coming was delayed until our last days.</p><p><em>Beyond our power-&nbsp;</em>The phrase is only used again in the NT in <em><a href='B:540 8:3'>2Co 8:3</a></em>. The Macedonians were generous to the Jerusalem Poor Fund beyond their natural power or ability. Paul is urging the Corinthians to learn from his example, and theirs too- that in the power of the Spirit we can do what would be beyond our own<em>&nbsp;dunamis.</em> In Paul's thought, what is beyond&nbsp;<em>human&nbsp;</em>poweris the Holy Spirit, the power of God. The Holy Spirit and the power&nbsp;<em>dunamis</em>&nbsp;of God are paralleled in <em><a href='B:490 1:35'>Luk 1:35</a></em>; <em><a href='B:490 4:14'>Luk 4:14</a></em>. The gift of the Holy Spirit was the source of&nbsp;<em>dunamis</em>, power (<em><a href='B:560 3:16'>Eph 3:16</a></em>; <em><a href='B:520 15:13'>Rom 15:13</a></em>; <em><a href='B:620 1:7'>2Ti 1:7</a></em>). In these passages the Spirit gives psychological, internal power.</p><p><em>So much so that we feared even for our lives</em>-</p><p> "Feared" is better "despaired", and the Greek word is only again used when Paul writes that through the power of the Spirit he does not despair despite all sufferings (<em><a href='B:540 4:8'>2Co 4:8</a></em>). He is describing here in this opening chapter his natural powerless situation, but with the implication that the power of the Spirit changes all that. And although the Corinthians had received potentially the Spirit (1 Corinthians 1), they were not making use of that potential. And Paul urges them to follow his example in doing so.</p>


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<p><em><a href='B:540 1:9'>2Co 1:9</a></em>&nbsp;<em>Yes, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves but in the God who raises the dead-&nbsp;</em>The standard interpretation of this seems to be that when Paul asked himself as to whether he would die, he found the answer "sentence" that he would. But this is a very odd way of putting it; and why use the language of the courtroom, let alone a phrase taken from Jewish commentary and midrash on Genesis 3. This sentence of death can be read as an allusion to the sentence which passed upon all men as a result of Adam's sin:Paul is saying that all our sufferings are common in that we each have the same sentence of death."We had the sentence of death in ourselves "in our hearts we felt the sentence of death", NIV,&nbsp;<em>that</em>&nbsp;we should not trust in ourselves, but in God which raiseth the dead" (<em><a href='B:540 1:9'>2Co 1:9</a></em> AV). The fact we are going to die, relatively soon, and lie unconscious... drives the man who seriously believes it to faith in the God of resurrection. It seems that at a time of great physical distress, Paul was made to realize that in fact he had "the sentence of death" within him, he was under the curse of mortality, and this led him to a hopeful faith that God would preserve him from the ultimate "so great a death" as well as from the immediate problems. Death being like a sleep, it follows that judgment day is our next conscious experience after death. Because death is an ever more likely possibility for us, our judgment is effectively&nbsp;<em>almost upon us</em>. And we must live with and in that knowledge. The tragic brevity of life means that "childhood and youth are vanity", we should quit the time wasting follies of youth or overgrown childhood (and the modern world is full of this), and therefore too "remove anger from thy heart and put away evil from thy flesh" (<em><a href='B:250 11:10'>Ecc 11:10</a></em> AVmg:). Ecclesiastes uses the mortality of man not only as an appeal to work for our creator, but to simply have faith in His existence.</p>


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<p><em><a href='B:540 1:10'>2Co 1:10</a></em>&nbsp;<em>Who delivered us out of so great a death, and will deliver. On whom we have set our hope, that He will also still deliver us-&nbsp;</em>The "great death" from which Paul was delivered refers to the death sentence received in Asia, apparently to fight to the death with wild animals in the arena, which sentence Paul was miraculously delivered from (see on <em><a href='B:530 15:32'>1Co 15:32</a></em>). He uses the same Greek word for "deliver" in reminiscing how there "I was delivered out of the mouth of the lion" (<em><a href='B:620 4:17'>2Ti 4:17</a></em>). "And will deliver" would then refer to Paul's hope of resurrection. For as noted on :9, he is reasoning that no matter how dramatic are our brushes with death in this life, we all have the sentence of death within us. Paul hopes that the Lord will continue to 'deliver him from evil' in this life (s:w. <em><a href='B:470 6:13'>Mat 6:13</a></em>). But his greater hope is for the deliverance which will come at the resurrection, when we shall be delivered "from the body of this death" (<em><a href='B:520 7:24'>Rom 7:24</a></em>).</p>


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<p><em><a href='B:540 1:11'>2Co 1:11</a></em>&nbsp;<em>You also helping together on our behalf by your prayers, so that it works out that for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf-&nbsp;</em>Paul has in view an upcoming evil that he needed deliverance from. He asks them to pray for him, on the basis that the gift of salvation would then lead to all who had prayed for it then thanking God for it, and thus God would be glorified. But to describe his hoped for deliverance as a "gift" may seem strange- until we realize that Paul is framing all this in language he would later use of his pet project, the Jerusalem poor fund. His idea was that if there were many contributions towards that "gift", then there would be many praises given for it. And he paves the way for that by asking them to pray for his deliverance, that he may be given a gift of deliverance, and they would all praise God for it afterwards.</p><p>The idea of “helped… by prayer for us” (<em><a href='B:540 1:11'>2Co 1:11</a></em> AV) sounds as if Paul’s unaided prayers had less power than when the Corinthians were praying for him too. Stephen believed this to the point that he could pray for the forgiveness of his murderers, fully believing God could hear and grant such forgiveness. Job believed this, in that he prayed God would forgive his children in case they sinned. The friends mocked this in <em><a href='B:220 5:4'>Job 5:4</a></em>; <em><a href='B:220 8:4'>Job 8:4</a></em>; <em><a href='B:220 17:5'>Job 17:5</a></em>; <em><a href='B:220 20:10'>Job 20:10</a></em>, saying that the children of the foolish die for their&nbsp;<em>own</em>&nbsp;sins, whereas, by implication, Job had figured that&nbsp;<em>his</em>&nbsp;prayers and sacrifices could gain&nbsp;<em>them&nbsp;</em>forgiveness. Yet in the end, Yahweh stated that Job had understood Him and His principles right, whereas the friends hadn’t.</p>


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<p><em><a href='B:540 1:12'>2Co 1:12</a></em>&nbsp;<em>For our boasting is this, the testimony of our conscience, that in holiness and Godly sincerity, not in fleshly wisdom but in the grace of God, we behaved ourselves in the world- and more abundantly toward you-&nbsp;</em>"Holiness" is a poor translation; most manuscripts read "simplicity". And this is the word Paul will later use about the 'simplicity' required to support the Jerusalem Poor Fund. The word means both simple and generous. I’ve always sensed that the more complex a person, the harder it is for them to be generous. But we are all commanded to be generous to the Lord’s cause, knowing that nothing we have is our own. And I am not only talking to wealthy brethren:&nbsp;<em>All</em>&nbsp;of us have something, and all of us can give something to our brethren. Consider how the poor believers of the first century such as Corinth amongst whom there were not many rich or mighty, Paul reminds them collected funds for the poor brethren in Judea. The Greek word translated “simplicity” occurs eight times in the NT. Five of these are in 2 Corinthians, written as it was in the context of Corinth giving funds for the Jerusalem poor. Consider how the word is translated:-</p><p> Paul had “<em>simplicity</em>&nbsp;and Godly sincerity” (<em><a href='B:540 1:12'>2Co 1:12</a></em>)-</p><p> They had “<em>liberality</em>” (<em><a href='B:540 8:2'>2Co 8:2</a></em>)-</p><p> “<em>Bountifulness</em>” (<em><a href='B:540 9:11'>2Co 9:11</a></em>)-</p><p> Their “<em>liberal distribution</em>” (<em><a href='B:540 9:13'>2Co 9:13</a></em>)-</p><p> He feared lest they be corrupted from “the&nbsp;<em>simplicity</em>&nbsp;that is in Christ” (<em><a href='B:540 11:3'>2Co 11:3</a></em>).</p><p>Evidently Paul saw a link between generosity and the simplicity of the faith in Christ. It doesn’t need a lexicon to tell you that this word means both ‘simplicity’ and also ‘generous’. The connection is because the basis for generosity is a simple faith. Not a dumb, blind faith, glossing over the details of God’s word. But a realistic, simple, direct conviction. This is why Paul exhorts that all giving to the Lord’s cause should be done with “simplicity” (<em><a href='B:520 12:8'>Rom 12:8</a></em> - the AVmg. translates ‘liberally’). Give, in whatever way, and don’t complicate it with all the ifs and buts which our fleshly mind proposes. Paul warns them against false teachers who would corrupt them from their “simplicity”- and yet he usually speaks of ‘simplicity’ in the sense of generosity. Pure doctrine, wholeheartedly accepted, will lead us to be generous. False doctrine and human philosophy leads to all manner of self-complication. Paul was clever, he was smart; but he rejoiced that he lived his life “in simplicity…by the grace of God” (<em><a href='B:540 1:12'>2Co 1:12</a></em>):&nbsp; If our eye is single (translating a Greek word related to that translated ‘simple’), then the whole body is full of light (<em><a href='B:470 6:22'>Mat 6:22</a></em>)- and the Lord spoke again in the context of generosity. An evil eye, a world view that is not ‘simple’ or single, is used as a figure for mean spiritedness.</p><p>Our fear of what others think of us, of their reactions and possible reactions to who we are, to our words and our actions; our faithless worry about where we will find our food and clothing, how we will be cared for when we are old, whether our health will fail… all these things detract us from a simple and direct faith in the basic tenets of the Gospel, which is what should lead us to humility. “The&nbsp;<em>simplicity</em>&nbsp;that is in Christ… in&nbsp;<em>simplicity&nbsp;</em>and godly sincerity… by the grace of God, we have had our conversation in the world… doing our daily work with&nbsp;<em>singleness&nbsp;</em>s:w. ‘simplicity’ of heart, as unto Christ” (<em><a href='B:540 1:12'>2Co 1:12</a></em>; <em><a href='B:540 11:3'>2Co 11:3</a></em>; <em><a href='B:560 6:5-6'>Eph 6:5-6</a></em>). Worries about the material things of life, or deep seated doubt developed during years of atheism or wrong belief… these all so easily distract us from the simplicity of a true and humbled faith.</p>


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<p><em><a href='B:540 1:13'>2Co 1:13</a></em>&nbsp;<em>For we write no other things to you, than what you read or even acknowledge, and I hope you will acknowledge to the end-&nbsp;</em>This sounds like a reference to the letters being circulated in Paul's name which were not really from him. Hence he concludes some of his letters by signing "with my own hand". Any who feel they have suffered from slander and abuse within the church should take encouragement from what Paul suffered from the Corinthians. But still he loved them because they were in Christ. Just consider what he was suffering from Corinth alone at this time:</p><p>Paul: Victim Of Slander In The Church</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Too physically weak to do the job (<em><a href='B:540 10:10'>2Co 10:10</a></em>)</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Underhanded, cunning (<em><a href='B:540 4:2'>2Co 4:2</a></em> RSV)</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Tampering with God's word (<em><a href='B:540 4:2'>2Co 4:2</a></em> RSV)</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Not preaching according to the sanction of the Lord Jesus, but inventing things for himself (in the context of Gentile liberty, <em><a href='B:550 1:1'>Gal 1:1</a></em>).</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Preaching himself as the saviour, not Christ (<em><a href='B:540 4:5'>2Co 4:5</a></em>)</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Commending himself, showing himself to be so spiritually strong (<em><a href='B:540 3:1'>2Co 3:1</a></em>)</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Trying to build up his own self-image with his listeners as he preached the Gospel (<em><a href='B:540 4:5'>2Co 4:5</a></em>)</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Trying to domineer over his brethren (<em><a href='B:540 1:24'>2Co 1:24</a></em>; <em><a href='B:540 8:8'>2Co 8:8</a></em> Gk:)</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Mentally unstable (<em><a href='B:540 5:13'>2Co 5:13</a></em>)</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Causing others to stumble (<em><a href='B:540 6:3'>2Co 6:3</a></em>)</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; An imposter (<em><a href='B:540 6:8'>2Co 6:8</a></em> - in the context, Paul is saying that the fact he is so maligned is a kind of proof that he really is a genuine worker for the Lord).</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Wronging, corrupting, financially defrauding brethren (<em><a href='B:540 7:2'>2Co 7:2</a></em>)</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Demanding so much money from others that they would become impoverished themselves (<em><a href='B:540 8:13-14'>2Co 8:13-14</a></em> J:B. Phillips)</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; But not a real apostle, seeing that if he was then he would do as the Lord had bidden and receive “hire” for being a “labourer”; if he was worthy, he would have accepted it. The fact he didn’t showed he wasn’t a hard labourer. This was so untrue. It's a real cruel example of slander in the church.</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; He only threatened ecclesial discipline but never did anything in practice- he was all talk and no do (<em><a href='B:540 10:1-6'>2Co 10:1-6</a></em>)</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; What he wrote was in his letters was a contradiction of the person he was in practice (<em><a href='B:540 1:13'>2Co 1:13</a></em>)</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; He kept changing his mind over important issues (<em><a href='B:540 1:17-19'>2Co 1:17-19</a></em>)</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; They were offended that Paul didn't take money from them (<em><a href='B:540 11:7'>2Co 11:7</a></em> RSV), and yet also grudged giving money for the Jerusalem Poor Fund because the Corinthian church slandered Paul that he claimed he was only trying to get the money for himself.</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Crafty and a liar, not opening his heart to his brethren&nbsp;(<em><a href='B:540 12:16'>2Co 12:16</a></em> cp. <em><a href='B:540 6:11'>2Co 6:11</a></em>)</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Preaching that we can be immoral because God's grace will cover us (<em><a href='B:520 3:8'>Rom 3:8</a></em>)</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Preached in order to get money and have relationships with women (<em><a href='B:590 2:3-12'>1Th 2:3-12</a></em>)</p><p>·&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Still secretly preached that circumcision was vital for salvation (<em><a href='B:550 5:11'>Gal 5:11</a></em>):&nbsp;</p><p>If you can imagine where Paul might have used quotation marks, this helps to reveal certain phrases which he was probably quoting from their claims. Most of the above slander in the church was from just one ecclesia (Corinth): one can be certain that there were many other such slanders.</p>


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<p><em><a href='B:540 1:14'>2Co 1:14</a></em>&nbsp;<em>As also you did once partially acknowledge us, that we are your boasting, even as you are also ours, in the day of our Lord Jesus-&nbsp;</em>Paul saw his reward as proportionate to the quality of his brethren (<em><a href='B:540 1:14'>2Co 1:14</a></em>; <em><a href='B:590 2:19-20'>1Th 2:19-20</a></em>; <em><a href='B:570 2:16'>Phi 2:16</a></em>; <em><a href='B:570 4:1'>Phi 4:1</a></em>). The nature or quality of his eternal life was bound up with whether or not they would be accepted at the day of judgment- and that surely was why Paul kept on keeping on with the Corinthians, and why we endure the whole dysfunctional story which is 'church'. With what measure we give to others in spiritual terms, we will be measured to at the judgment (<em><a href='B:480 4:24'>Mar 4:24</a></em> and context). <em><a href='B:530 3:9-15'>1Co 3:9-15</a></em> likewise teaches that the spiritual "work" of "any man" with his brethren will be proportionate to his reward at the judgment.</p>


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<p><em><a href='B:540 1:15'>2Co 1:15</a></em>&nbsp;<em>And in this confidence I had decided to come first of all to you, that you might have a second benefit-&nbsp;</em>The neat maps in our Bibles notwithstanding, it is clear that Paul had no such clear plan of where to found ecclesias. He preached in Galatia because illness required that he spend some time there, against his original intention&nbsp;(<em><a href='B:550 4:13'>Gal 4:13</a></em>). He was forbidden to preach in Bithynia as he had planned, he fled to Athens for safety and ended up preaching there, then he fled from there to Corinth (<em><a href='B:510 16:6-7'>Act 16:6-7</a></em>). And it seems that he was only in transit through Ephesus, but found the people responsive and therefore continued working there (<em><a href='B:510 18:19'>Act 18:19</a></em>). Indeed, his movements were so uncertain that he was open to the charge of vacillating about his plans (<em><a href='B:540 1:15'>2Co 1:15</a></em>; <em><a href='B:540 1:18'>2Co 1:18</a></em>). And yet it has been shown that the places where Paul founded ecclesias were strategic points, in that they were centres where different nationalities mixed, where&nbsp;trade routes crossed, where social and religious conditions were better than elsewhere for the spread of the Gospel. Yet this was not due to any conscious desire of Paul for this; the Lord overruled this, so that, e.g., from Thessalonica the message sounded out throughout Asia, due to the many mobile people who heard the Gospel there.</p><p>The second benefit or grace / gift may suggest that on each visit, Paul would give them a spiritual gift, just as he promised to do with the Romans in <em><a href='B:520 1:11'>Rom 1:11</a></em>. Perhaps his physical presence was necessary because the particular Spirit gift in view would be passed on by the laying on of hands. The two gifts would have been a result of his intended two visits to Corinth- on the way both to and from Macedonia.</p>


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<p><em><a href='B:540 1:16'>2Co 1:16</a></em>&nbsp;<em>And by you to pass into Macedonia and again from Macedonia to come to you, and from you proceed on my journey to Judea-&nbsp;</em>This plan was it seems changed because he decided to go Macedonia via Troas, because a great opportunity in the Gospel had opened there (<em><a href='B:540 2:12'>2Co 2:12</a></em>). The journey planned to Judea was in order to take the collection money there. Hence Paul's urging of the Macedonians to contribute. "Proceed on my journey" is literally as AV "to be brought on my way by you toward Judea". This alludes to the practice of walking with a departing visitor for the first part of their journey as a sign of support for the journey undertaken. And Paul says that his intention is that Corinth would in this way bless his Jerusalem mission. This was an almost obsessive interest.</p>


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<p><em><a href='B:540 1:17'>2Co 1:17</a></em><em>&nbsp;When I planned this, did I show fickleness? Or the things that I plan, do I plan according to the flesh, so that in the same breath I say, Yes, yes and then No, no?-&nbsp;</em>The change in travel plans, going to Macedonia via Troas rather than Corinth, was because of an opening for the Gospel in Troas (<em><a href='B:540 2:12'>2Co 2:12</a></em>). Yet Paul's critics interpreted this as fickleness. Any commitment to the Lord's work immediately opens us up for criticism and wilful misinterpretation of our motives. "Yes, yes" is the language of :20 about the preaching of the Lord Jesus. Not only must we preach because our Lord preached. We must witness&nbsp;<em>as He witnessed</em>. Paul understood us to have been anointed in a similar way to who Christ was anointed; and thereby we become witnesses of Him. In this context, he explains that he wasn’t vague and uncertain in the matter of preaching; he didn’t keep vacillating between yes and no because this was not how Jesus preached- in Him was “yes” (<em><a href='B:540 1:20'>2Co 1:20</a></em>; <em><a href='B:540 1:17'>2Co 1:17</a></em>).</p>


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<p><em><a href='B:540 1:18'>2Co 1:18</a></em>&nbsp;<em>But as God is faithful, our word toward you is not yes and no-&nbsp;</em>Paul’s preaching was an exact transmission of the person of Jesus; He was not indecisive, He was positive; and likewise Paul’s preaching of Him had the same marks. He quotes this as a counter to the criticism that he was “yes and no”, a man with no sense of truth or decision. ‘If I am a man in Christ, then I will axiomatically act like Him, and therefore this criticism of me&nbsp;<em>cannot</em>&nbsp;be true’. The only other references to the faithfulness of God in the NT are also in Corinthians (<em><a href='B:530 1:9'>1Co 1:9</a></em>; <em><a href='B:530 10:13'>1Co 10:13</a></em>). Because "God is true", therefore it ought to be axiomatic that our words are true, as those bearing His Name (so Paul argues in <em><a href='B:540 1:18'>2Co 1:18</a></em>; <em><a href='B:540 11:10'>2Co 11:10</a></em>). It could be that although baptized, the Corinthians were still as it were testing out God, and were tempted to feel that He was not consistently reliable or trustworthy. This mentality can be found amongst many new converts today.</p>


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<p><em><a href='B:540 1:19'>2Co 1:19</a></em>&nbsp;<em>For the Son of God, Jesus Christ, who was preached among you by us, by me and Silvanus and Timothy, was not yes and no; but in him is yes-&nbsp;</em>The preaching of Paul meant that the person of the Lord Jesus was preached amongst the Corinthians. The message was not only Christ-centred, but the preachers were themselves the manifestation of the Christ they preached. We are “in Christ” to the extent that we&nbsp;<em>are</em>&nbsp;Christ to this world. In this sense He has in this world no arms or legs or face than us. “The Son of God, Jesus Christ, was preached among you through us, even through me and Silvanus” (<em><a href='B:540 1:19'>2Co 1:19</a></em> RVmg:). Paul was a placarding of Christ crucified before the Galatians (<em><a href='B:550 3:1'>Gal 3:1</a></em> Gk:); to the Corinthians he was “the face of Christ” (<em><a href='B:540 2:10'>2Co 2:10</a></em> RSV). Just as the Lord Jesus is always "yes" with regard to the salvation of others, so was Paul because he was in Him; and so should we be.</p>


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<p><em><a href='B:540 1:20'>2Co 1:20</a></em>&nbsp;<em>For no matter how many and whatever be the promises of God, in him is the ultimate Yes-&nbsp;</em>We know that the promises to the Jewish fathers were confirmed by the death of the Lord; and yet “all the promises of God in him are yea, and in him Amen" (<em><a href='B:540 1:20'>2Co 1:20</a></em>). “In him" is put for ‘on account of His death which confirmed them’. ‘He’ was His death and His cross. In the preceding verse, Paul has spoken of “Christ crucified". He was brought to the cross a man who had already died unto sin; and the very quick time in which He died reflected how physically worn out His body was, in reflection of how sin had virtually already been put to death in Him.</p><p><em>Therefore also through him is the Amen, to the glory of God through us-&nbsp;</em>The connection between the atonement and faith in prayer is brought out in <em><a href='B:540 1:20'>2Co 1:20</a></em> RSV: “For all the promises of God in him are yea. That is, we utter the Amen through him". The promises of God were confirmed through the Lord’s death, and the fact that He died as the seed of Abraham, having taken upon Him Abraham’s plural seed in representation (<em><a href='B:520 15:8-9'>Rom 15:8-9</a></em>). Because of this, “we utter the Amen through on account of being in Him". We can heartily say ‘Amen’, so be it, to our prayers on account of our faith and understanding of His confirmation of God's promises. But why this laboured aside about the utter certainty of God's promises, because they have been confirmed in Christ? It is in the context of Paul urging that&nbsp;<em>his</em>&nbsp;promises are to be taken seriously and that he is not unstable or fickle. If he- and we- have had such experiences of God's word of promise made even more sure, then one outflow of this will be in behaviour which is likewise solid and not fickle, changed at the last moment because of our own whims.</p>


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<p><em><a href='B:540 1:21'>2Co 1:21</a></em>&nbsp;<em>Now he that establishes us with you in Christ and anointed us is God-&nbsp;</em>As noted on :20, the confirmation of God's promises through Christ's death are part of His stabilizing of us. Paul would not have lied to them about his travel plans because he has been established or confirmed, just as they had been ("with you"). This confirming or establishment is paralleled to having been anointed by the Spirit. The language of very special people in Jewish history- prophets and kings- is used of each believer. For no longer are just a few significant individuals anointed. Now, every believer is likewise significant and is similarly anointed; see on <em><a href='B:510 13:9'>Act 13:9</a></em>. The Greek translated "establishes" has been used by Paul in <em><a href='B:530 1:6'>1Co 1:6</a></em>; <em><a href='B:530 1:8'>1Co 1:8</a></em>, where he reminds the Corinthians that they have been 'confirmed' by the gift of the Spirit after their initial believing into Christ. Yet they were not spiritual (<em><a href='B:530 3:1'>1Co 3:1</a></em>); they had not made use of that Spirit gift, just as many fail to today. The same word is used of the psychological confirmation of believers after their baptism and belief in Christ (<em><a href='B:580 2:7'>Col 2:7</a></em>; <em><a href='B:650 2:3'>Heb 2:3</a></em>). <em><a href='B:650 13:9'>Heb 13:9</a></em> is more specific, saying that the heart or mind / psychology is "established with grace",&nbsp;<em>charis</em>, the gift- of the Spirit. This is how I understand <em><a href='B:680 1:19'>2Pe 1:19</a></em> - the word of prophecy, the word spoken forth by the early preachers, is confirmed / established AV "made more sure". Now in <em><a href='B:530 1:22'>1Co 1:22</a></em>, Paul will go on to state specifically that the arena of the Spirit's establishing / confirming operation is within the hearts / minds of believers. The same word is found in <em><a href='B:480 16:20'>Mar 16:20</a></em>, where the Lord promised to confirm or establish the believer in the Gospel by miracles. This function of the Spirit has passed away, but the essential confirmation of the Gospel by the Spirit gift in human hearts remains.</p><p>But the Greek for 'establish' can also mean to validate, and this was a relevant concern of Paul at this time. This same word keeps cropping up in Ignatius, who uses the Greek&nbsp;<em>bebaion&nbsp;</em>in the sense of ‘valid’. Ignatius and others taught that for service of the Lord to be valid by a believer, it had to be validated through obedience to the church leadership:&nbsp;<em>They</em>&nbsp;gave his or her service its validity. “Whatsoever the Bishop and presbytery shall approve, this is well-pleasing also to God; that everything which ye do may be sure and valid&nbsp;<em>bebaion</em>” (<em>Smyrneans</em>&nbsp;8:2). Significantly, Paul here addresses this very issue, using the very same Greek word, and in precisely this context- of justifying his service to God even though it was not approved / validated by others who thought they were elders: “He who validates us&nbsp;<em>bebaion</em>, along with you the ordinary members of the flock… is God, who also sealed us” (<em><a href='B:540 1:21-22'>2Co 1:21-22</a></em>). God has validated and called each of us to His service. We don’t need approval / validation / authorization from anybody on this earth. Of course we should seek to work co-operatively with our brethren, for such is obviously the spirit of Christ; neither Paul nor myself are inciting a spirit of maverick irresponsibility. But he&nbsp;<em>is</em>&nbsp;clearly saying that the idea of needing authorization / validation from any group of elders in order to minister, preach, break bread and baptize which is a context of his writing to the Corinthians is totally wrong. &nbsp;</p>


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<p><em><a href='B:540 1:22'>2Co 1:22</a></em> - see on <em><a href='B:540 3:3'>2Co 3:3</a></em>.</p><p><em>Who also sealed us and gave us the down payment of the Spirit in our hearts-&nbsp;</em>"Also" doesn't have to mean that the statement following is an additional truth to preceding one. Literally "and...", this "and... and" structure can be used as it is in several Eastern European languages to express a series of parallel truths or descriptions of the same reality. As noted on :21, Paul has in view the gift of the Holy Spirit after baptism- a transforming power within the human heart. Any claim that the Spirit only worked through miraculous signs is made null and void by this specific statement that we have been given the Spirit in our hearts. After we believe, we are "sealed with the promised Holy Spirit" (<em><a href='B:560 1:13'>Eph 1:13</a></em>; <em><a href='B:560 4:30'>Eph 4:30</a></em>). The promised Holy Spirit is surely a reference to the Comforter, a force which would be&nbsp;<em>within</em>&nbsp;the believer to make the Lord Jesus as real as if He were physically with us. The same gift of the Spirit is promised to all who would be baptized in <em><a href='B:510 2:39'>Act 2:39</a></em>. The sealing is therefore "in our hearts". Perhaps this is why the 'sealing' of the faithful in <em><a href='B:730 7:3'>Rev 7:3</a></em> was "in their foreheads"- in their minds. This internal, psychological experience is the foretaste, the guarantee, of our future total transformation at the last day. <em><a href='B:540 5:4-5'>2Co 5:4-5</a></em> present this "down payment" as the precursor to the literal transformation of the body at the Lord's return: "…that what is mortal may be swallowed up by life. Now He who has prepared us for this very thing the ending of our mortality by immortality is God, who also has given us the Spirit as a guarantee". <em><a href='B:560 1:13-14'>Eph 1:13-14</a></em> speak of this same gift coming after belief: "In whom you also believed, having heard the word of the truth, the gospel of your salvation, and were sealed with the Holy Spirit of promise, which is a guarantee s:w. "down payment" of our inheritance, of the final redemption of God's own possession, for the praise of His glory".</p>


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<p><em><a href='B:540 1:23'>2Co 1:23</a></em>&nbsp;<em>But I call God for a witness upon my soul-&nbsp;</em>David speaks of God enthroned in the court of Heaven judging him and yet also maintaining his right; and yet in the same context, David speaks of how God's throne is prepared for future judgment, He&nbsp;<em>will&nbsp;</em>minister judgment (<em><a href='B:230 9:4'>Psa 9:4</a></em> cp. 7,8,19). The court of Heaven that was now trying him would sit again in the last day. Paul shows the same understanding when, under 'judgment' by his brethren, he calls God as a witness right now (<em><a href='B:540 1:23'>2Co 1:23</a></em> RSV), several times saying that he spoke "before God", as if already at judgment day.</p><p><em>That to spare you I came no more to Corinth-&nbsp;</em>In <em><a href='B:540 2:12'>2Co 2:12</a></em> Paul seems to excuse his change of travel plans by saying that a great door of opportunity for the Gospel had been opened at Troas. But it could be that this was an outcome of his knowledge that if he were to come to Corinth whilst they were still unrepentant of their gross immorality, the Spirit may have led Paul to severely judge them. Remember that in the first century, the Holy Spirit empowered the judgment of apostate believers with physical sickness or even death. Knowing this, Paul chose to give them more time to repent. We see here how the work of the Spirit through men was not and is not irresistible; Paul knew what the Spirit would urge or force him to do if he went there again and he chose not to allow that to happen. God is in dialogue with man, never forcing but always open to working with us.</p>


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<p><em><a href='B:540 1:24'>2Co 1:24</a></em>&nbsp;<em>Not that we have lordship over your faith but are helpers of your joy. For in faith you must stand fast</em>-</p><p> Nobody, not even faithful brethren, can have dominion over our faith; by our&nbsp;<em>own</em>&nbsp;faith we stand (<em><a href='B:540 1:24'>2Co 1:24</a></em>, filling in the ellipsis). Solomon exhorts his son to get wisdom, for “if thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it" (<em><a href='B:240 9:12'>Pro 9:12</a></em>). The understanding of God we gain from His word, and the result of rejecting it, is so intensely personal. "Helpers" translates&nbsp;<em>sunergos</em>, a co-worker. As so often noted, the salvation of the Corinthians was related to Paul's own salvation. His joy at the last day would be their joy- if indeed they were accepted. And yet despite this close inter-relationship, it was by their own faith that they would stand acceptable before the Lord at the last day.</p>


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<p><em><a href='B:540 2:1'>2Co 2:1</a></em>&nbsp;<em>But I determined this for myself, that I would not come again to you with sorrow</em>-</p><p> As noted on <em><a href='B:540 1:23'>2Co 1:23</a></em>, Paul changed his travel plans so as to avoid visiting Corinth until they were repentant. For he feared that if he did, the Spirit would compel him to bring judgment upon them for their gross immorality. Such judgment would however be a result of Paul's sorrow that they were as they were. Any form of church discipline must therefore be motivated and accompanied by genuine sorrow. In the whole saga with the immoral brother whom they had disfellowshipped, Paul had earlier written that his discipline should have been an outcome of their mourning for him (<em><a href='B:530 5:2'>1Co 5:2</a></em>). Paul says he is determined that he will not come with sorrow- i:e. he is determined that they shall put things right. It was this willing of things through which perhaps explains the contradictory emotions he displays later in the letter- on one hand, rejoicing at the news of their apparent repentance, and yet threatening judgment for the major issues which were still unresolved. We cannot 'determine' others' changes, no matter how strongly we would wish for them.</p>


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<p><em><a href='B:540 2:2'>2Co 2:2</a></em>&nbsp;<em>For if I make you sorry, who then is he that makes me glad, but he that is made sorry by me?-</em></p><p>&nbsp;"You made us sorry / upset us by your letter" is the typical stuff of church politics. And Paul tries to turn it round with a positive twist. But it seems no more than a playing with words: 'I made you sorry? Well if you are sorrowing&nbsp;<em>really,&nbsp;</em>unto repentance, then you will make me glad'. Paul writes later that they had sorrowed to repentance, and that his sorrow had been turned to joy by the news from Titus that they had changed (<em><a href='B:540 7:9'>2Co 7:9</a></em>). But at this early stage of the letter, Paul writes as if they are still not made sorry to repentance. We can assume therefore that these early chapters were written before the news came of Corinth's repentance. My own take however is that Paul loved them with all the love of the lover who is over eager to interpret any news from the beloved in a positive way. For he has to conclude the letter with threats of major judgment upon them.</p>


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<p><em><a href='B:540 2:3'>2Co 2:3</a></em>&nbsp;<em>And I wrote this very thing, lest when I came, I should receive sorrow from those in whom I ought to rejoice- having confidence in you all, that my joy is in you all</em>-</p><p> What "thing" did he write that supposedly made them sorry? Presumably, from the later context, he refers to his command in 1 Corinthians 5 for the immoral brother to be removed from their company. Corinth's response had been that they found Paul's demand most upsetting or 'sorrowful'. And he tries to make a play on the idea of 'sorrow' by saying that their sorrow could lead them to Godly repentance. In 2 Corinthians 7 he rejoices at the news that their Godly sorrow had led to repentance; but I suggest this is an over eager desire to see the best in them, for he concludes 2 Corinthians lamenting their continued immorality and threatening major judgment to come. Yet he was 'confident' that his joy- the joy that would come from their repentance- is their joy. This all seems to reflect an over eagerness to see them as more than they really were. Perhaps that was the outcome of true love for them, imputing goodness to them; yet it was surely mixed with the same kind of over enthusiasm which Paul displays for the Jerusalem Poor Fund project.</p>


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<p><em><a href='B:540 2:4'>2Co 2:4</a></em> - see on <em><a href='B:520 9:3'>Rom 9:3</a></em>.</p><p><em>For out of much affliction and anguish of heart I wrote to you with many tears. Not that you should be made sorry, but that you might know the love that I have more abundantly for you-&nbsp;</em>As Paul expected them to remove the immoral person from a motive of sadness (<em><a href='B:530 5:2'>1Co 5:2</a></em>), so he too had made the request for the excommunication from many tears. He suggests he wrote with tears dripping from his cheeks as he wrote. His motive was therefore one of abundant love, not to make trouble for the sake of it, nor to intentionally upset them. "Anguish" suggests 'restraint' in the original Greek; perhaps Paul could have taken a harder line with them over the matter than he did, and his request for the offender to be removed was a restrained position, restrained by love. The "affliction" may refer to the great affliction he endured at the time of writing (s:w. <em><a href='B:540 1:8'>2Co 1:8</a></em>); as if whilst surrounded by great personal affliction, he still had emotional space to worry deeply about the situation in Corinth. It was at that very time of personal crisis that he had written to them about the matter, and that was a sign of his deep care for them.</p>


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<p><em><a href='B:540 2:5'>2Co 2:5</a></em>&nbsp;<em>But if any has caused sorrow, he has caused sorrow not so much to me but in a sense (not to put it too severely) to you all</em>-</p><p> Paul blames the sorrow on the behaviour of the immoral brother. The "any" is the "one" of :6. Paul is seeking to make their sorrow his sorrow, just as he envisages his joy as being their joy (<em><a href='B:540 2:3'>2Co 2:3</a></em>). This again seems a rather forced way of reasoning; for they were claiming that his letter had made them sorry and calling him to account over it.</p>


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<p><em><a href='B:540 2:6'>2Co 2:6</a></em>&nbsp;<em>Sufficient to such a one is this punishment which was inflicted by the majority</em>-</p><p> There is no hint here that there was repentance by the immoral person. "Sufficient" can carry the sense of 'It has gone on for long enough now'. The disfellowship was intended to be temporary, Paul is saying. But that is not at all how he reasons in 1 Corinthians 5 when commanding them to exclude the brother. It would seem that he is getting out of the situation by saying 'OK well he has been excluded long enough, have him back then'. He is so desperate to resolve the matter so that he and they are all at one on the matter.</p>


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<p><em><a href='B:540 2:7'>2Co 2:7</a></em>&nbsp;<em>So that to the contrary you should rather forgive him and comfort him-&nbsp;</em>This command to "forgive him" suggests that he may not himself have been repentant. One would rather expect his penitence to be mentioned, both here and in 1 Corinthians 5, if that were an issue. But there is no mention of it. Paul seems to want to move on, to put this issue behind them, so that they can focus on his pet project of the Jerusalem Poor Fund. "Forgive and comfort" are words full of association with the gift of the Spirit:&nbsp;<em>Charizomai&nbsp;</em>is not the usual word translated "forgive"; it means literally 'to gift', and&nbsp;<em>charis</em>&nbsp;is usually associated with the gift of the Spirit. Likewise "comfort" recalls the Spirit gift of the Comforter. Paul consistently appeals to the Corinthians to take the way of the Spirit in dealing with their issues. The receipt of the&nbsp;<em>charis</em>&nbsp;of the Spirit should lead us to likewise 'give'- both of our forgiveness, and also as Paul will soon develop in literal giving to the poor.</p><p><em>Lest by any means such a one should be swallowed up with his excessive sorrow-&nbsp;</em>The psychological impact of disfellowship must be carefully considered. These words have been proven true time and again; those who are ejected from communion end up in spiritual shipwreck and with psychological issues as a result of being consumed, swallowed up, by the psychological trauma of rejection. And yet despite this, disfellowship of whole blocs of believers is practiced so freely by those who ought to know better. It is death and our mortality which is to be "swallowed up in victory" (<em><a href='B:530 15:54'>1Co 15:54</a></em>; <em><a href='B:540 5:4'>2Co 5:4</a></em>). This 'swallowing up' in sorrow may be a reference therefore to the opposite outcome- condemnation at the last day. This is the end product of keeping a believer 'out of fellowship', no matter what they have done. And our history is littered with examples of shipwreck of faith brought about by disfellowship. The mention of "sorrow" uses the same word used throughout the chapter so far, in dealing with the Corinthian complaint that Paul had made them sorry by asking them to disfellowship this individual. He has responded that their sorrow should morph into a Godly sorrow that led them to repentance, and he likes to think that the immoral man has this same Godly sorrow of repentance.</p>


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<p><em><a href='B:540 2:8'>2Co 2:8</a></em>&nbsp;<em>Therefore I beg you to confirm your love toward him</em>-</p><p> This was far more than an on paper re-admittance of the brother to church fellowship. They were to assure him that they loved him, which would suggest that it is the sense of love withdrawn which leads the excommunicated into the mire of "excessive sorrow" which swallows up faith (:7). It could be that "love" here is a reference to the&nbsp;<em>agape</em>, the love feast; they were to re-admit him to fellowship at the breaking of bread.</p>


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<p><em><a href='B:540 2:9'>2Co 2:9</a></em>&nbsp;<em>For to this end also did I write, that I might know, by putting you to the test, if you are obedient in all things</em>-</p><p> Again I would say that Paul is trying to defuse the situation by saying that his commandment to withdraw from the immoral man was a test of their obedience, and since they had done it, they could now resume fellowship with the brother. That, however, hardly seems a good reason to disfellowship someone, given the psychological shattering which it would have upon the person concerned. So I would again conclude that Paul is seeking by all means to defuse the tension, taking as much guilt on himself as he can:&nbsp;</p>


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<p><em><a href='B:540 2:10'>2Co 2:10</a></em>&nbsp;<em>But to whom you forgive anything, I also. When I also forgive- if I need to forgive- then I do it for your sakes</em>-</p><p> Paul wants to move on from their complaint about his insistence that they separate from the immoral brother. With no mention of the man's repentance, he says that if they forgive him, then so does he. And his own forgiveness of the man was "for your sakes". Paul forgave the brother and moved on for the sake of peace with the Corinthians. This raises the interesting question of whether forgiveness can be granted or not granted for the sake of issues other than the actual behaviour or repentance of the offending individual.</p><p><em>In the presence of Christ, so</em>-</p><p> Paul was a placarding of Christ crucified before the Galatians (<em><a href='B:550 3:1'>Gal 3:1</a></em> Gk:, see note there); and likewise here to the Corinthians he was “the face of Christ” (<em><a href='B:540 2:10'>2Co 2:10</a></em> RSV).</p>


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<p><em><a href='B:540 2:11'>2Co 2:11</a></em>&nbsp;<em>That no advantage may be gained over us by the Satan. For we are not ignorant of his devices-</em></p><p>&nbsp;As noted repeatedly above, Paul appears to be backtracking from his position concerning the immoral man, for he sees that he is at loggerheads with the Corinthian church over it. He had commanded them to withdraw from the man, they had done so, but were now complaining that he had manipulated them to do this and they were "sorry" or upset with him about it. Paul could see that a rift between him and his converts in Corinth would be used by critics in order to damage the overall work of the Gospel, and particular his project of raising funds for the Jerusalem poor. The 'satan' was some organized opposition to Paul's work which troubled Paul's converts and made capital over any tensions between him and his convert. I'd guess the reference is to 'the Jewish satan', the Judaists who dogged Paul's steps around the mission fields of the first century. I have given more detail about this theory in&nbsp;<em>The Real Devil</em>. "Devices" translates a Greek word used almost exclusively in 2 Corinthians, translated "mind" with the sense of 'perception'. Paul knew that the adversary would perceive the tension between Paul and the Corinthians, and use it. Most of the references are to the "minds" s:w. "devices" of the Corinthians being brainwashed by Judaist false teachers (<em><a href='B:540 3:14'>2Co 3:14</a></em>; <em><a href='B:540 4:4'>2Co 4:4</a></em>; <em><a href='B:540 11:3'>2Co 11:3</a></em>). This would rather confirm a Judaist reference for "the Satan".</p>


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<p><em><a href='B:540 2:12'>2Co 2:12</a></em> - see on <em><a href='B:530 16:9'>1Co 16:9</a></em>.</p><p><em>Now when I came to Troas for the sake of the gospel of Christ and when a door was opened to me in the Lord-&nbsp;</em>As noted on <em><a href='B:540 1:23'>2Co 1:23</a></em>, Paul changed his intention to visit Corinth on his way to Macedonia. He travelled via Troas- and that decision was blessed because a door was opened to him there in the Gospel's work. Frequently Paul uses the word "Gospel" as meaning 'the preaching of the Gospel'; the Gospel is in itself something which&nbsp;<em>must</em>&nbsp;be preached if we really have it (<em><a href='B:520 1:1'>Rom 1:1</a></em>; <em><a href='B:520 1:9'>Rom 1:9</a></em>; <em><a href='B:520 16:25'>Rom 16:25</a></em>; <em><a href='B:570 1:5'>Phi 1:5</a></em> (NIV),12; <em><a href='B:540 4:15'>2Co 4:15</a></em>; <em><a href='B:590 1:5'>1Th 1:5</a></em>; <em><a href='B:590 3:2'>1Th 3:2</a></em>; <em><a href='B:600 2:14'>2Th 2:14</a></em>; <em><a href='B:620 1:8'>2Ti 1:8</a></em>; <em><a href='B:620 2:8'>2Ti 2:8</a></em>). The fact we have been given the Gospel is in itself an imperative to preach it. “When I came to Troas for the Gospel of Christ” (<em><a href='B:540 2:12'>2Co 2:12</a></em> RV) has the ellipsis supplied in the AV: “to preach Christ’s Gospel” although there is no Greek word in the original matching ‘preach’ .</p>


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<p><em><a href='B:540 2:13'>2Co 2:13</a></em>&nbsp;<em>I had no relief for my spirit, because I did not find Titus my brother, but taking my leave of them, I went into Macedonia-&nbsp;</em>Not only on a personal level, but also collectively, we can limit the amount and extent of witness. Thus Paul had a door opened to him to preach in Troas, but the ecclesial problems in Corinth that were so sapping his energy meant he had to leave those opportunities inadequately used (<em><a href='B:540 2:12-13'>2Co 2:12-13</a></em> RSV). He had been expecting Titus to meet him there with good news from Corinth, but Titus didn't come. So he left the Gospel opportunities there in order to hurry on to Macedonia and then get to Corinth as soon as he could because he was worried by the lack of news from them.</p>


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<p><em><a href='B:540 2:14'>2Co 2:14</a></em>&nbsp;<em>But thanks be to God, who always leads us in triumph in Christ and makes manifest through us the savour of His knowledge in every place-&nbsp;</em>Despite all the setbacks with the Corinthians Paul felt that somehow we are "always", time and again, caused to triumph in Christ (<em><a href='B:540 2:14'>2Co 2:14</a></em>), participating day by day (and hour by hour at times) in His triumphant victory procession (so the allusion to the Roman 'triumph' implies). The spirit of ambition shouldn't just be an occasional flare in our lives; it should characterize our whole way of living and thinking. All things work together for good- and the changed plans necessitated by the weakness of the Corinthians led Paul to Troas and an opportunity for preaching there, and thus the knowledge of Christ was made manifest in another place, Troas. So despite all discouragement from the weakness of others and church politics, we are actually being led in triumphal procession behind Christ the victor. This passage invites us to see the Lord Jesus after His victory- which can only refer to His victorious death on the cross- leading a victory parade, in which we are the triumphant soldiers, carrying with us burning incense. This represents our preaching of the Gospel, as part of our participation in the joyful glory of the Lord’s victory on the cross. And yet that incense is used as a double symbol- both of us the preachers, who hold the aroma, and yet we are also the aroma itself. We are the witness:&nbsp;The light of the candlestick is both the believer (<em><a href='B:470 5:15'>Mat 5:15</a></em>) and the Gospel itself (<em><a href='B:480 4:21'>Mar 4:21</a></em>). But the motivation for it all is our part in the victory procession of the Lord, going on as it does down through the ages, as He as it were comes home from the cross.</p><p><em><a href='B:540 2:14-17'>2Co 2:14-17</a></em> <em><a href='B:540 2:14-17'>2Co 2:14-17</a></em> seems to have a series of allusions back to Mary’s anointing of the Lord:</p><p><table border="1"><tr><td></p><p>2 Corinthians 2</td><td>Mary’s anointing</td><td></td></tr><tr><td>Maketh manifest the savour of his knowledge by us in every place (:14)</td><td>The house filled with the smell of Mary’s anointment</td><td></td></tr><tr><td>For we are the smell of Christ (:15) in our witness of Him to the world</td><td>Mary must have had the same smell of the same perfume on her, as was on Jesus whom she had anointed with it</td><td></td></tr><tr><td>Making merchandise of the word of God (:17 RVmg:)</td><td>As Judas coveting the anointing oil for mercenary gain</td><td></td></tr></table><p>The simple point of the allusions is that we like Mary are spreading the smell of Christ to the world; she is our pattern for witness:&nbsp;</p>


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<p><em><a href='B:540 2:15'>2Co 2:15</a></em>&nbsp;<em>For we are a sweet savour of Christ to God in those that are saved and in those that perish-&nbsp;</em>The preacher is his message; if the doctrines of the Gospel are truly in us, then we ourselves will naturally be a witness to it in our lives. The Gospel is the savour of Christ; and yet we personally are the savour (<em><a href='B:540 2:14-15'>2Co 2:14-15</a></em>);&nbsp;<em>we</em>&nbsp;are the epistle and Gospel of Christ (<em><a href='B:540 3:3'>2Co 3:3</a></em>). The "saved" were the Corinthians, in the first context; the perishing were those new ears at Troas who had heard the message. They each had the choice as to how to perceive the savour coming to them.</p>


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<p><em><a href='B:540 2:16'>2Co 2:16</a></em> - see on <em><a href='B:470 3:11'>Mat 3:11</a></em>.</p><p><em>To the one a savour from death to death; to the other a savour from life to life</em>-</p><p> The smell of the incense, representing the truth of Christ manifested by Paul in his work with both the Corinthians and unbelievers, was variably received. For some it had the putrid smell of death; and those who received it that way would be led to eternal death. Perhaps the savour arose from the death of Christ, but led disbelievers to death. The savour arising from His resurrection would lead believers in it to eternal life. For them, the smell was pleasant and was perceived as the message of life, leading to eternal life. Paul is here alluding to Rabbinic views of the Law:&nbsp;<em>Debarim Rabba</em>, sec. 1, fol. 248: “As the bee brings home honey to the owner, but stings others, so it is with the words of the Law." “They (the words of the Law) are a savour of life to Israel, but a savour of death to the people of this world". Or in&nbsp;<em>Taarieth</em>, fol. 7, 1, “Whoever gives attention to the Law on account of the Law itself, to him it becomes an aromatic of life, but to him who does not attend to the Law on account of the Law itself, to him it becomes an aromatic of death". Paul is writing of the Gospel of Christ in the same terms as the Law of Moses. For these allusions to have been appreciated, we can only conclude that there was significant Judaist influence at Corinth, which was leading some to reject the "savour of Christ" in favour of the Law. Gentile, immoral and immature Christians were attracted to the Judaist argument because it freed them up to live immoral lives, with their conscience salved by tokenistic, legalistic obedience to a few laws.</p><p><em>And who is sufficient for these things?</em>-</p><p> As if to say, 'We simply don't appreciate the power and the implications of the logic we are putting before men'. There is no third way. Before all those who smell the savour of the Gospel is the choice of eternal death or life. And Paul, like any serious preacher of the Gospel, felt insufficient to be the one bringing this message of such ultimate importance. It is our sense of insufficiency which is our sufficiency as preachers; it is the most vital qualification.</p>


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<p><em><a href='B:540 2:17'>2Co 2:17</a></em>&nbsp;<em>For we are not as most, corrupting the word of God; but as of sincerity and as of God-&nbsp;</em>"Corrupting" in Greek can mean 'pedalling'. The false teachers in Corinth demanded payment for their teaching- and received it. The message was a corruption of God's word, and not some totally pagan set of teaching. It was the word of God in a corrupted form. And that would fit exactly with the Judaizers, who were corrupting God's word in the Law of Moses- and selling their teachings.</p><p><em>In the sight of God we speak in Christ-&nbsp;</em>Or, "presence of God". Paul is using language which the Jews applied to the Angels. I take this to suggest that Paul felt himself to be so at one with his guardian Angel that he can appropriate such Angelic language to himself. Paul twice assures his readers that he speaks the truth because he is speaking in the sight / presence of God (<em><a href='B:540 2:17'>2Co 2:17</a></em>; <em><a href='B:540 12:19'>2Co 12:19</a></em>). The fact God is everywhere present through His Spirit, that He exists, should lead us at the very least to be truthful. In the day of judgment, a condemned Israel will know that God heard their every word; but if we accept that fact now then we will be influenced in our words now. And by our words we will be justified (<em><a href='B:330 35:12'>Eze 35:12</a></em>). Reflection upon the omniscience of God leads us to marvel at His sensitivity to human behaviour. He noticed even the body language of the women in <em><a href='B:290 3:16'>Isa 3:16</a></em> - and condemned them for the way they walked. Paul says that he does not personally profit from his preaching, but in the sight of God does he preach (<em><a href='B:540 2:17'>2Co 2:17</a></em> RVmg:). Our motivation in preaching, whether it be to demonstrate intellectual prowess, or to sincerely save somebody, or merely to look good in the eyes of our brethren, is all weighed up; and so we must preach in the sight of God, knowing He watches.</p>


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<p><em><a href='B:540 3:1'>2Co 3:1</a></em>&nbsp;<em>Are we beginning again to commend ourselves?-&nbsp;</em>This is likely to be a quotation from the Corinthian criticism of Paul: 'Here he goes again, commending himself'. The lack of quotation marks in ancient Greek makes interpretation difficult.</p><p><em>Or need we, as do some, letters of commendation to you or from you?-&nbsp;</em>The subverters of Corinth ecclesia came with “letters of commendation” (<em><a href='B:540 3:1'>2Co 3:1</a></em> cp. <em><a href='B:540 4:2'>2Co 4:2</a></em>; <em><a href='B:540 5:12'>2Co 5:12</a></em>; <em><a href='B:540 6:4'>2Co 6:4</a></em>; <em><a href='B:540 10:12'>2Co 10:12</a></em>; <em><a href='B:540 10:18'>2Co 10:18</a></em>; <em><a href='B:540 12:11'>2Co 12:11</a></em>), and one wonders whether these letters were not from Jerusalem; for in the synagogue system upon which the early ecclesia was based, the Jerusalem rabbis issued such letters. Recall how Saul had such letters to authorize him to persecute the Damascus Christians. Their tactics were political and aggressive- they made Peter so scared that he forgot all the lessons the Lord had taught him through the conversion of Cornelius, that from fear of them he refused to break bread with Gentiles when their representatives were present. It would seem that the Corinthians were demanding Paul have letters of commendation before they would listen to him; and they thought they had authority to issue a commendation of Paul, or not. And the lack of such documentation would affect Paul's credibility and authority. This is all the stuff of power brokering and politics. We note that in chapter 7, Paul will rejoice that the Corinthians are onside with him after the visit of Titus. But that outburst is at variance with the consistent impression that the Corinthians were against Paul and did not respect him. Perhaps it was Paul imputing righteousness to them; or maybe it was the overstatement which is typical of those in love, ever hoping for the best and extrapolating from everything into an unreal position.</p>


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<p><em><a href='B:540 3:2'>2Co 3:2</a></em>&nbsp;<em>You are our letter of recommendation, written in our hearts, known and read by all-&nbsp;</em>The Corinthians themselves were hardly much commendation of Paul. It was not any letter written by them which would recommend Paul, but rather the fact that Paul so loved them in his heart was visible to all. His love and care for them was his recommendation to missionary service, rather than any letter from them. I suggest that this verse is that which Paul refers to in <em><a href='B:540 7:3'>2Co 7:3</a></em>: "For as I have said before here in <em><a href='B:540 3:2'>2Co 3:2</a></em>, you are in our hearts, to die together and live together".</p><p>Jesus ‘came down’ to this world in the sense that He was the word of the Father made flesh, and ‘all men’ saw the light of grace that was radiated from His very being. And that same word must be flesh in us, as it was in the Lord. We too are to be a living epistle, words of the Gospel made flesh, “known and read of all men” (<em><a href='B:540 3:2'>2Co 3:2</a></em>).</p>


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<p><em><a href='B:540 3:3'>2Co 3:3</a></em>&nbsp;<em>Being revealed before all that you are as it were a letter from Christ, delivered by us; written not with ink but with the Spirit of the living God-&nbsp;</em>Just as Paul needed no recommendation letter from Corinth because they were written in his heart, so they needed no letter of commendation. Because the commendation was in the spirit and not in the letter; in their hearts and not on tables of stone. Their desire for letters of commendation betrayed a lack of the Spirit. If they really knew that the new covenant was engraved on their hearts by the Spirit, there would be no interest in any letter of human commendation. And this must be remembered by us too. The letter from Christ was "delivered by us" in that Paul had brought the Spirit to them through preaching the word to them which led to their conversion. The Corinthians had been given the Spirit, but were not possessed of the Spirit (<em><a href='B:530 3:1'>1Co 3:1</a></em>). They failed to feel&nbsp;and live according to the potential spiritual strength they had been given.</p><p><em>Not in tablets of stone, but in tablets that are hearts of flesh-&nbsp;</em>The reference is to <em><a href='B:300 31:33'>Jer 31:33</a></em> "But this is the covenant that I will make with the house of Israel after those days, says Yahweh: I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people". Yet the new covenant that was made with us by the sacrifice of Christ on the cross. Hebrews 8 proves that we are under the new covenant by quoting from Jeremiah 31, which is a prophecy of how in the future, Israel will repent, and will enter into the new covenant. Twice the Spirit uses <em><a href='B:300 31:31'>Jer 31:31</a></em> to prove to us that we are under the new covenant now (see <em><a href='B:650 8:6-13'>Heb 8:6-13</a></em>; <em><a href='B:650 10:16-19'>Heb 10:16-19</a></em>); yet Jeremiah 31 is a prophecy of how natural Israel in the future will enter into that covenant, after their humiliation at the hands of their future invaders. So we are being taught that our entering of the covenant now is similar to how natural Israel will enter that covenant in the future. The point is really clinched by the way the Spirit cites Jeremiah 31 as relevant to us today. The reasoning goes that because <em><a href='B:300 31:34'>Jer 31:34</a></em> speaks of sin forgiven for those who accept the new covenant, therefore we don't need sacrifices or human priesthood now, because <em><a href='B:300 31:34'>Jer 31:34</a></em> applies to us. So therefore God writing in our hearts is going on now, too. This is confirmed by Paul's allusion to Jeremiah 31 in <em><a href='B:540 3:3'>2Co 3:3</a></em>. God wrote with His Spirit on our hearts, He made a new covenant on the covenant-tables of our heart. Likewise <em><a href='B:540 1:22'>2Co 1:22</a></em>: "Who hath also sealed us, and given us the earnest of the spirit in our hearts". There are several prophecies which speak of Israel entering that new covenant, and what it will mean to them. All of them, in some sense, apply to us who are now in the new covenant. All of us should be earnestly seeking to appreciate the more finely&nbsp;exactly what our covenant with God means, exactly what covenant relationship with God really entails. <em><a href='B:540 3:16'>2Co 3:16</a></em> reasons that when Israel's heart shall turn to the Lord Jesus, then the veil that is on their heart will be taken away. But now, through the Spirit of the Lord Jesus, we each with unveiled face can behold the glory of the Lord Jesus (<em><a href='B:540 3:18'>2Co 3:18</a></em> RV). The clarity of vision concerning Christ which Israel will eventually come to should be ours now; our hearts should turn to Christ now, as theirs will do. For this reason, the Old Testament gives us much information as to how&nbsp;Israel’s heart will turn to Christ.</p>


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<p><em><a href='B:540 3:4'>2Co 3:4</a></em>&nbsp;<em>And such confidence have we toward God, through Christ-&nbsp;</em>"Confidence" means the certain expectation which comes from faith. Paul has used the word in <em><a href='B:540 1:15'>2Co 1:15</a></em> of how he was "confident" in the Corinthians; and he will use it again in this context in <em><a href='B:540 8:22'>2Co 8:22</a></em>. It is the confidence he himself expresses of how "in Christ", righteousness has been imputed, and he himself stands boldly before the judgment seat of Christ, both now and in the last day (<em><a href='B:560 3:12'>Eph 3:12</a></em>). The ideas of being right&nbsp;<em>pros&nbsp;</em>God&nbsp;<em>dia&nbsp;</em>Christ are found in the classic explanation of imputed righteousness in <em><a href='B:520 5:1'>Rom 5:1</a></em>: "Being justified made righteous by faith, we have peace with&nbsp;<em>pros</em>-</p><p> toward God, through&nbsp;<em>dia</em>&nbsp;our Lord Jesus". This explains how on one hand he can be so critical of the Corinthians, fully aware of their gross immorality and lack of faith in the Gospel. Therefore his confidence was "toward God", in His presence both now and at judgment day; and&nbsp;<em>dia,&nbsp;</em>on account of, Christ- and not of themselves. And yet on the other hand he can speak and write so positively of them; as he cannot condemn them, he like us can only confidently assume that any baptized into Christ shall indeed be accepted at the last day. The idea of imputed righteousness continues in :5. This approach takes away all the angst associated with the perceived need to separate from any who depart from the one faith in doctrine or practice. The platform of course should not be open to such people, but in terms of continued association and fellowship- Paul's example with the Corinthians is crystal clear. He had "confidence" towards them whilst stating that some of them had no knowledge of relationship with God (<em><a href='B:530 15:34'>1Co 15:34</a></em>).</p><p>However, as mentioned elsewhere in this commentary, Paul also seems prone to obsessive mindsets, he so wanted the Corinthians and his Jerusalem Poor Fund to work out succesfully that he speaks and thinks of things and people in far more positive terms than is realistic.</p>


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<p><em><a href='B:540 3:5'>2Co 3:5</a></em> - see on <em><a href='B:470 3:11'>Mat 3:11</a></em>.</p><p><em>Not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God-&nbsp;</em>"Account" is the same word as "impute" see on <em><a href='B:520 2:26'>Rom 2:26</a></em>, and I explained on :4 that Paul believes that the Corinthians are counted righteous, they have righteousness imputed to them, and so he strives to see them likewise. The Greek for "sufficient" is also translated "worthy":&nbsp; Our worthiness is from God, for Paul has just said that none of us of ourselves are worthy or sufficient (<em><a href='B:540 2:16'>2Co 2:16</a></em>). But he now clarifies that it is not that he is of himself counting them righteous; he does so because God has done so. He will proceed to explain that this is possible through the ministry of the Spirit; we are being made in reality what we are in status, which is "in Christ". Because&nbsp;<em>our</em>&nbsp;face / image is being changed into&nbsp;<em>His</em>&nbsp;image, “even as by the spirit of the Lord” (<em><a href='B:540 3:3'>2Co 3:3</a></em>; <em><a href='B:540 3:5'>2Co 3:5</a></em>; <em><a href='B:540 3:18'>2Co 3:18</a></em>). We look in the mirror, and see Christ in us. This looking in the mirror is used by James as a figure for self-examination (<em><a href='B:660 1:18'>Jas 1:18</a></em>; <em><a href='B:660 1:22-25'>Jas 1:22-25</a></em>). By doing the word of truth, we find we will live lives of looking in the mirror, of self-perception. This is the essence of self-examination; to perceive the Christ-man within us, and that all other behaviour is our being unfaithful to our true self, living out a persona. We are to see ourselves as being Christ; we are to have a high view of ourselves in this sense, whilst despising and seeking to dismantle the personas we so often act out which are unfaithful to Him. See on <em><a href='B:540 11:5'>2Co 11:5</a></em>.</p>


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<p><em><a href='B:540 3:6'>2Co 3:6</a></em>&nbsp;<em>Who also made us sufficient as servants of a new covenant, not of the letter but of the spirit-&nbsp;</em>The imputation of righteousness mentioned in :4 and :5 is a result of the new covenant. Under the new covenant, the Spirit is ministered. As explained in Romans 8, believers are transformed by the Spirit in practice into what they are by status. The idea of "servants ministers of a... covenant" makes us parallel with the Angels under the old covenant. The Law of Moses (and the whole Pentateuch? Consider <em><a href='B:510 7:38'>Act 7:38</a></em>; <em><a href='B:510 7:53'>Act 7:53</a></em>; <em><a href='B:550 3:19'>Gal 3:19</a></em>; <em><a href='B:650 2:2'>Heb 2:2</a></em>) was given by Angels. That the Angels ministered the Word in the past is picked up by Paul in 2 Corinthians 3 when he says that because we have taken over the role of the Angels in this respect, we should teach the word boldly: "…Seeing then that we have such hope, we use great plainness of speech"(:12). The context refers to our preaching, that it should not be with the "enticing words of man's wisdom". See on <em><a href='B:730 22:9'>Rev 22:9</a></em>. However, the reference to being ministers of the covenant may be an allusion to the Lord Jesus, in whom we are, and to Joshua /&nbsp; Jesus (<em><a href='B:520 15:8'>Rom 15:8</a></em>; <em><a href='B:650 8:2'>Heb 8:2</a></em>; based on Joshua / Jesus who was the minister of the Tabernacle, <em><a href='B:20 24:13'>Exo 24:13</a></em>; <em><a href='B:60 1:1'>Jos 1:1</a></em>). Our sufficiency, our sense of adequacy and competence, is of God (:5). Without this positive confidence we are unable to do any task well, and this is especially true of spiritually ministering to others. But that confidence is not of ourselves; it is a confidence in God’s confidence in us.</p><p><em>For the letter kills but the spirit gives life-&nbsp;</em>Faced with baldly stated commandments, we will fail. The letter thereby kills. It is the ministration of the Spirit which leads to eternal life. This highlights the importance of the Spirit in our lives. It is a matter of life or death. Paul writes from personal experience; for he had been 'killed' by the attempt to obey the law (<em><a href='B:520 7:11'>Rom 7:11</a></em> s:w:). "Gives life" is the language of future resurrection of the body (<em><a href='B:530 15:22'>1Co 15:22</a></em>; <em><a href='B:530 15:36'>1Co 15:36</a></em>; <em><a href='B:530 15:45'>1Co 15:45</a></em>); but clearly in view is the new life given within the believing heart right now. It is the presence of the Spirit within our minds now which is the basis upon which our mortal bodies shall be made eternally alive (<em><a href='B:520 8:11'>Rom 8:11</a></em>).</p>


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<p><em><a href='B:540 3:7'>2Co 3:7</a></em>&nbsp;<em>But if that which ministered death, written, engraved on stones, came with glory (so that the children of Israel could not look continually upon the presence of Moses' face because of its brightness, fading as this glory was)-&nbsp;</em>The allusion here and in :10 is to the LXX of <em><a href='B:20 34:29'>Exo 34:29</a></em>; <em><a href='B:20 34:35'>Exo 34:35</a></em>: “Moses knew not that the appearance of the skin of his face was glorified... The children of Israel saw the face of Moses that it was glorified”. The LXX in Exodus makes it clear that Moses veiled his face so that the Israelites would not perceive that the glory he received faded. This contrasts with the open, plain declaration of Christ's glory, which was reflected in Paul's plain and open speaking (:12). The glory which came from the old covenant was blinding, whereas Paul will develop the contrast with the glory of the new covenant, which is transforming, not blinding.</p>


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<p><em><a href='B:540 3:8'>2Co 3:8</a></em>&nbsp;<em>How shall the ministry of the spirit be without glory?-&nbsp;</em>The repeated use of the word 'ministry' is preparing for Paul's later appeal for the Corinthians to support the ministry to God's people in practical ways (<em><a href='B:540 3:9'>2Co 3:9</a></em>; <em><a href='B:540 4:1'>2Co 4:1</a></em>; <em><a href='B:540 5:18'>2Co 5:18</a></em>; <em><a href='B:540 6:3'>2Co 6:3</a></em>; <em><a href='B:540 8:4'>2Co 8:4</a></em>; <em><a href='B:540 9:1'>2Co 9:1</a></em>; <em><a href='B:540 9:12-13'>2Co 9:12-13</a></em>; <em><a href='B:540 11:8'>2Co 11:8</a></em>). God's ministry to us, involving the glory of His grace in Christ articulated to us by the work of the Spirit, must become reflected in our ministry to our poorer brethren. Paul's idea was that the ministry of the Spirit would be exemplified by their participation in the Jerusalem Poor Fund project. Paul saw this as likewise bringing forth glory to God, as he states specifically in <em><a href='B:540 8:19'>2Co 8:19</a></em>: "in this act of grace, which is administered by us to the glory of the Lord".</p>


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<p><em><a href='B:540 3:9'>2Co 3:9</a></em>&nbsp;<em>For if the ministry of condemnation has glory, much more does the ministry of righteousness exceed in glory-&nbsp;</em>The contrast is not between condemnation and salvation, but between condemnation and righteousness. The context in :4 and :5 is of imputed righteousness being the basis of salvation. The blinding glory associated with the theophanies on Sinai and the tabernacle was nothing compared to the glory which was manifested in the Lord Jesus.</p>


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<p><em><a href='B:540 3:10'>2Co 3:10</a></em>&nbsp;<em>For truly, that which has been made glorious</em>-</p><p> Referring to the face of Moses, <em><a href='B:20 34:29'>Exo 34:29</a></em>; <em><a href='B:20 34:35'>Exo 34:35</a></em> LXX speak of how “the appearance of his face was glorified”. God’s glory is more permanently and supremely seen “in the face of Jesus”, <em><a href='B:540 4:6'>2Co 4:6</a></em>. We are to look at the invisible things of God’s glory in Christ (<em><a href='B:540 4:18'>2Co 4:18</a></em>); all else is temporal compared with the moral glory, the characteristics of God, as they are perfectly revealed in the face of Jesus. The things of God’s Name, His glory, His characteristics, are the only things which are truly eternal; all else will fade.</p><p><em>Has not been made ultimately glorious in that the other glory is simply so surpassing</em>-</p><p> There is no diminishing or deprecation of the Mosaic system in itself; it is rather that the glory in Christ "is simply so surpassing" that the Mosaic glory literally fades into insignificance.</p>


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<p><em><a href='B:540 3:11'>2Co 3:11</a></em>&nbsp;<em>For if that which fades away was with glory, much more that which remains permanently is yet more glorious-&nbsp;</em>Note that the Mosaic system is described as being then in the process of fading away. The Greek tense definitely demands such a translation. The reference is not only to the fact that the Mosaic glory began fading as soon as it was on Moses' face- it's just that the veil hid that fact from the Israelites. It's also a hint that the Mosaic system did not end at one moment, but there was a process of passing away. God and Paul could have taken a hard line: the Law is finished. This is why Jesus bled and lived as He did. But they are so sensitive to the difficulty of others in accepting what we know to be concrete truth. And we must take our lesson. In our witness to the world, we mustn’t give up at the first sign of wrong doctrine or inability to accept our message. See what is positive and work on it.</p><p>The Greek translated "fades away" is used about the ending of the Mosaic law (<em><a href='B:520 7:2'>Rom 7:2</a></em>; <em><a href='B:520 7:6'>Rom 7:6</a></em>), and also about the ending of the miraculous gifts of the Spirit (<em><a href='B:530 13:8'>1Co 13:8</a></em>; <em><a href='B:530 13:10-11'>1Co 13:10-11</a></em>). It could be that the miraculous gifts and the Mosaic system all ended at the same time. In this we see God's patience and grace in not demanding that believers immediately accepted the end of that system at Christ’s death; they were given a period in which to accept it, confirmed by the miraculous Spirit gifts, all presumably ending in the destruction of the temple in AD70. We too must accept that other believers will not always immediately grasp the truths which are obvious to us- Christ’s patience with ideas of ‘demon possession’ is a parade example. We should note too how the obvious command to take the Gospel to the Gentiles was only so slowly grasped by Peter and the early brethren; yet God patiently worked with them through their slowness to understand the obvious. He does the same with us, and we should be likewise tolerant to our brethren, rather than rigidly defining some finer points of Biblical interpretation and refusing to fellowship them until they reach that level of understanding.</p>


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<p><em><a href='B:540 3:12'>2Co 3:12</a></em>&nbsp;<em>Having therefore such a hope, we use great boldness of speech-&nbsp;</em>See on :7. Paul exhorts us to speak ‘freely’ or boldly in our preaching just as he himself 'spoke freely' in his witness to Agrippa (<em><a href='B:510 26:26'>Act 26:26</a></em> s:w:). Our salvation is through faith in God's absolute grace; but if it is&nbsp;<em>real</em>&nbsp;faith, we will preach it on the housetops, we simply can't keep the knowledge of&nbsp;<em>such</em>&nbsp;grace, such great salvation, to ourselves. "Having, then, such hope, we use much freedom of speech" in preaching (<em><a href='B:540 3:12'>2Co 3:12</a></em> YLT). It is also exemplified by how Peter preached “freely” (<em><a href='B:510 2:29'>Act 2:29</a></em> s:w:). If we are certain of our hope, we should not only be bold in preaching it, but also plain and direct in our interactions with others, including our brethren. For Paul is writing with a view to the criticisms made of him that he was somehow unstable and deceitful in his words and actions. He is saying that the greatness of the hope, the wonder of the glory we behold with unveiled face, makes him not at all like that.</p>


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<p><em><a href='B:540 3:13'>2Co 3:13</a></em>&nbsp;<em>And are not like Moses, who put a veil upon his face so the children of Israel could not gaze to see the outcome of that which was fading away-&nbsp;</em>The LXX in <em><a href='B:20 34:30-35'>Exo 34:30-35</a></em> clarifies that&nbsp;<em>when</em>&nbsp;Moses ceased speaking, he put a veil over his face. Israel therefore didn’t perceive that his glory was fading. What was the "outcome" or the&nbsp;<em>telos</em>, the end, of the fading glory of the Mosaic law? <em><a href='B:520 10:4'>Rom 10:4</a></em> uses the same words: "Christ is the end of the law... to every one that believes". The Mosaic law lead those who have believed in Christ&nbsp;<em>to</em>&nbsp;Christ once they re-read it with Christ in view. But the law itself was given in order to stop Israel at the time from perceiving Him. The Law only made sense from the perspective of one who had believed in Christ. Rather as Bible prophecies, in the sense of predictions of future events, do not of themselves give rise to faith in God and the Bible. Once the step of faith is taken, then they (and many other things such as archaeology, types and shadows) all make perfect sense in confirming the faith that has been expressed. Romans and <em><a href='B:550 3:19'>Gal 3:19</a></em> likewise argue that the Law was given in order to enslave people under sin- rather than to be decoded as a hidden picture of a future redeemer figure.</p>


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<p><em><a href='B:540 3:14'>2Co 3:14</a></em>&nbsp;<em>But their minds were hardened</em>-</p><p> There is a strong Biblical theme that the judgments upon the Gentile world came upon an apostate Israel. The hardening of the hearts of the Egyptians was experienced by Israel. And the Mosaic law, "holy just and good" as it was, became the mechanism God used to effect this.</p><p><em>For until this very day at the reading of the old covenant the same veil remains, it not being revealed to them that it is made redundant through Christ</em>-</p><p> The Mosaic law is not therefore an obvious path that leads to Christ. Those who trust in it and practice it actually find it veils their hearts to Christ. See on :13. "Made redundant" would be better translated "is fading away". The obvious connection is with the temple veil being torn down at the Lord's death. But it was re-erected. The Law itself, as it was read, veiled their hearts from seeing the glory of Christ. There was therefore something in it which was designed to hide Christ rather than reveal Him. God uses similar devices with humanity generally- the problem of suffering, the lack of scientific, Euclidean evidence for God's existence or the truth of the Bible. It is not until Christ's encounter is accepted, and the heart opens to the work of the Spirit, that all starts to make sense. As discussed on 1 Corinthians 1, no amount of intellectual, logical, scientific, archaeological study will bring a heart to Christ. Neither will a similar analysis of the Mosaic law. God is not as it were covering His face with hard cards which we have to guess or decipher before we get to see His face; the Bible is not a riddle which a few astute, lucky or fortunately positioned people happen to figure or crack, and then get rewarded with the vision of His glory. Indeed it is this rational, academic approach which according to 1 Corinthians 1&nbsp;<em>hides</em>&nbsp;Christ from men, and likewise with a similar approach to the Mosaic Law. The Jews searched these scriptures daily, but did not come to Christ that they might have life.</p>


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<p><em><a href='B:540 3:15'>2Co 3:15</a></em>&nbsp;<em>But to this day, whenever Moses is read, a veil lies upon their heart</em>-</p><p>The reading of Moses was designed to veil their hearts- see on :14. Throughout <em><a href='B:540 3:15'>2Co 3:15</a></em> to <em><a href='B:540 4:6'>2Co 4:6</a></em>, Paul comments on how Moses' face shone with God's glory, and yet he spoke to Israel through a veil, with the result that Israel did not appreciate God's glory. He speaks of him and all preachers of the true Christian Gospel as "able ministers of the new testament; not of the letter, but of the spirit: for the letter kills, but the spirit gives life" (<em><a href='B:540 3:6'>2Co 3:6</a></em>)- clear allusion to Moses as the minister of the old, inferior covenant. Paul uses this to explain why Israel did not respond to his preaching; "if&nbsp;<em>our</em>&nbsp;preaching be hid, it is hid to them that are lost" (<em><a href='B:540 4:3'>2Co 4:3</a></em>). Paul therefore saw himself and his fellow preachers as like Moses, radiating forth the glory of God in the Gospel of Jesus Christ, to an Israel which had the veil upon their heart. This allusion must have so angered the Jews- to suggest that Christian preachers were like Moses</p>


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<p><em><a href='B:540 3:16'>2Co 3:16</a></em>&nbsp;<em>But whenever it shall turn to the Lord, the veil is taken away-&nbsp;</em>When a Jewish man turns to the Lord Jesus, the veil of obedience to the Law is taken away (<em><a href='B:540 3:16'>2Co 3:16</a></em> RVmg:). Yet the Law also led men to Christ; and yet it also veils Him from them- depending whether they read it as God intended. But the "it" which turns to the Lord could refer to the hearts of Jewish people. The veil is the Law; the veil is not taken away by intellectual purity of understanding. It is taken away when the heart turns to the Lord Jesus, and this is the realm of the spirit or heart:&nbsp;<em>Epistrepho</em>, "turn to", is a form of&nbsp;<em>strepho</em>&nbsp;which is the usual word for conversion. But it is often used of what is done to a person by the Lord- we are converted by Him. 'To be converted' suggests the conversion is done to us. The Lord's wish is to heal and convert human hearts (<em><a href='B:470 13:15'>Mat 13:15</a></em>); that they might be healed and converted. John the Baptist's mission was to convert hearts to Jesus as Christ, to turn or convert Israel to the Lord (<em><a href='B:490 1:16-17'>Luk 1:16-17</a></em>). When a heart is turned to the Lord by the Lord, then the veil is taken away. But the person must allow the process to happen, and not harden their hearts against it. If they do, then they shall be confirmed in that by being hardened the more- as :14 has just stated. It is an openness to the leading of the Lord in the spirit which is so important. It is response to that leading which brings about conversion, rather than decades of poring over ancient Hebrew and Greek words. Verse 17 will go on to speak explicitly about the work of the Lord Jesus as the work of the Spirit.</p><p>Whenever the Jews read Moses, they have a veil over their minds, but when a Jew turns to the Lord, that veil is removed. Paul is perhaps alluding to the Jewish practice of covering their head and even face with a prayer shawl or&nbsp;<em>tallit&nbsp;</em>when reading or hearing God’s word (<em><a href='B:480 12:38'>Mar 12:38</a></em>). And this perhaps is behind his demand that brethren should not cover their heads in ecclesial meetings in <em><a href='B:530 11:4'>1Co 11:4</a></em>. They are like Moses, hiding his face behind a veil. But when the veil is removed by conversion, then the glory of Christ will shine forth from them. The implication surely is that a true Jewish convert to Christ will in turn radiate forth the Lord’s glory to others. We&nbsp;<em>each</em>, with unveiled face, have like Moses seen the glory of the Lord Jesus (<em><a href='B:540 3:18'>2Co 3:18</a></em>). When Moses saw the glory, he was immediately given a ministry to preach to Israel, to share that glory with them (<em><a href='B:20 34:34'>Exo 34:34</a></em>). And Paul drives home the similarity; we&nbsp;<em>each</em>&nbsp;have had the experience of Moses, and so “therefore seeing&nbsp;<em>we</em>&nbsp;(too, like Moses) have this ministry”, “we each” are to exercise it to Israel.</p>


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<p><em><a href='B:540 3:17'>2Co 3:17</a></em>&nbsp;<em>Now the Lord is the Spirit and where the Spirit of the Lord is, there is liberty-&nbsp;</em>Where, in the context, is the Spirit of the Lord Jesus? The preceding verses speak of the human heart. Hence F:F. Bruce offers the paraphrase: "Where the spirit of the Lord is, there the heart is free". This freedom or liberty in the heart is what Paul so often exults in, comparing it to the bondage of legalism (<em><a href='B:520 8:21'>Rom 8:21</a></em>; <em><a href='B:530 10:29'>1Co 10:29</a></em>; <em><a href='B:550 2:4'>Gal 2:4</a></em>; <em><a href='B:550 5:1'>Gal 5:1</a></em>; <em><a href='B:550 5:13'>Gal 5:13</a></em>).</p><p>The Jews believed that the&nbsp;<em>shekinah</em>, the physical light of glory associated with the tabernacle, was somehow a personal being associated with a Messiah figure. Paul deconstructs this idea in <em><a href='B:540 3:17-18'>2Co 3:17-18</a></em>, where he says that the&nbsp;<em>shekinah</em>&nbsp;seen on the face of Moses was a&nbsp;<em>fading</em>&nbsp;glory of the Old Covenant, having been made insignificant by the glory of Christ. Thus Paul is attacking the common Jewish idea by saying that the Lord Jesus was&nbsp;<em>not</em>&nbsp;the&nbsp;<em>shekinah</em>&nbsp;but is&nbsp;<em>superior</em>&nbsp;to it. Indeed, he so often makes the same point by stressing that the glorification of the Lord Jesus was at His resurrection and ascension. He&nbsp;<em>became</em>&nbsp;"the Lord of glory" by what He suffered, and received this glorification at the resurrection and ascension. If the Lord's glory was somehow pre-existent before that, the wonder and personal significance of the resurrection for Jesus is somehow lost sight of; the idea of suffering and&nbsp;<em>then</em>&nbsp;being glorified, as a pattern for us, is quite lost sight of. And yet this was the repeated theme of Paul's inspired writings. Note in passing how when describing the&nbsp;<em>shekinah&nbsp;</em>cloud in which the Angel dwelt, Paul comments that the cloud was mere water, for at the Red Sea it played a part in symbolizing Israel's baptism "into Moses in the cloud water above them and in the sea water on both sides of them" (<em><a href='B:530 10:2'>1Co 10:2</a></em>). Moses and not the&nbsp;<em>shekinah</em>&nbsp;cloud was the type of Christ. Yet Justin Martyr and many other careless Bible readers, coming to Scripture in order to seek justification for their preconceived Trinitarian ideas, have interpreted the cloud as being the Angel which was supposedly Jesus. Hebrews 1 clarifies that God spoke in Old Testament times through Angels and prophets- but&nbsp;<em>not</em>&nbsp;through His Son. This He began to do in the ministry of the human Jesus. That path of thought alone should remove all possibility that any Old Testament Angel was in fact the Lord Jesus.</p>


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<p><em><a href='B:540 3:18'>2Co 3:18</a></em> - see on :5&nbsp;<em>Not that we are sufficient of ourselves;&nbsp;</em><em><a href='B:500 11:40'>Joh 11:40</a></em>; <em><a href='B:20 33:11'>Exo 33:11</a></em>.</p><p><em>But we, with an unveiled face and reflecting the glory of the Lord- "</em>Beholding as in a mirror" (RV). In the same way as Moses spoke to the Angel without a veil on his face, and thereby came to reflect the glory which shone from the Angel's face (<em><a href='B:20 34:33-35'>Exo 34:33-35</a></em>), so we are bidden look at the glory of God in the face of Jesus, to consider his character, and be changed into that same glory by reflecting his character in our lives. By simply beholding the glory of Christ's righteousness, truly appreciating it, we will be changed (<em><a href='B:540 3:15-18'>2Co 3:15-18</a></em> RV). Christ-centeredness, regularly thinking of Him, grabbing a few verses from the Gospel records in the course of the day- this is the essence of the Christian life, of beholding Him with unveiled face. Paul seems to be arguing that whenever a Jew turns to the Lord Jesus and fellowships with Him, then he is living out the pattern of Moses. And further, <em><a href='B:540 4:3'>2Co 4:3</a></em> speaks of our Gospel being 'veiled' to those who are lost- as if&nbsp;<em>we</em>&nbsp;are as Moses, the Gospel we preach being as the glory of God which shone from Moses' face. Let's keep remembering how huge and radical was the challenge of this to a first century Jewish readership for whom Moses was an almost untouchable hero.</p><p>2 Corinthians 3 speaks of our beholding the glory of the Lord Jesus in a mirror; and this process slowly transforms us into that same image of Him which we see. The “glory” of God was revealed to Moses at Sinai in Exodus 34 as the declaration of His character. In this sense, the Lord Jesus could speak of having in His mortal life “that glory which was with the Father” when the Jewish world came into existence at Sinai (<em><a href='B:500 17:5'>Joh 17:5</a></em> Ethiopic and Western Text). It was that same glory which, like Moses, He reflected to men. But according to <em><a href='B:540 3:18'>2Co 3:18</a></em>, the very experience of gazing upon the glory of His character will change us into a reflection of it. There is something transforming about the very personality of Jesus. And perhaps this is why we have such a psychological barrier to thinking about Him deeply. We know that it has the power to transform and intrude into our innermost darkness. I have given reason elsewhere for believing that the Gospel records are in fact transcripts of the Gospel message preached by the four evangelists. The 'Gospel according to Matthew' is therefore the Gospel message which he usually preached. And it's significant that at least three of them start and end where many of us would- starting with the promises to the Jewish fathers, and concluding with an appeal for baptism. Actually John's Gospel does this too, if you decode the language he uses. This is surely the explanation of the Lord's otherwise strange remark that wherever the Gospel is preached, the anointing of His feet by Mary would be part of that message. And this is one of the few incidents that all four Gospel writers each mention. What this shows is that the Gospel message is in its quintessence, the account of the man Christ Jesus- with all that involves. It has truly been commented that "the central message of the gospels is not the teaching of Jesus but Jesus himself". This is true insofar as Jesus is the word made flesh.</p><p>A mirror by its very nature, because of what it is, reflects the light which falls upon it to others. If we have&nbsp;<em>really</em>&nbsp;seen the light of the Lord Jesus Christ, we will&nbsp;<em>inevitably</em>&nbsp;reflect it to others. Jesus didn't say 'Do good works so that men may see the light'. He said “<em>let your light shine</em>" - and&nbsp;<em>then</em>&nbsp;men will see your good works and glorify the Father. Paul puts the same principle another way when he says that we're all mirrors (<em><a href='B:540 3:18'>2Co 3:18</a></em> RV). We naturally reflect to others what has been reflected into us by the Lord Jesus. A mirror by its very nature, because of what it is, reflects the light which falls upon it to others. If we have&nbsp;<em>really</em>&nbsp;seen the light of the Lord Jesus Christ, we will&nbsp;<em>inevitably</em>&nbsp;reflect it to others. Many of the Lord’s parables portray the preaching of the Gospel of the Kingdom of God as a kind of secret force: treasure hidden in a field, the tiniest seed in the garden, wheat growing among weeds, a pinch of yeast worked into dough, salt on meat... these are all images of something which works from within, changing other people in an ongoing, regular manner.</p><p><em>Are all transformed into his likeness from glory to glory-&nbsp;</em>The "all" is in contrast with Moses, who alone saw the glory of the Lord God. But we are all in his position. No longer was Moses to be perceived as some unreachable hero of faith, as a saint in a stained glass window, to whom we poor sinners can never attain. We in Christ have attained&nbsp;<em>far beyond</em>&nbsp;him. This was a rebuke to the Judaizing element in Corinth, as well as a huge challenge for Jews of all ages. "From glory to glory" suggests an ongoing upward spiral. The glory is not fixed, as it was with the Angel whose face Moses beheld. It increases the more we behold. We are progressively changed into greater reflected glory; in contrast to the fading glory on the face of Moses.</p><p>The new man / person created in us at baptism by the new creation (<em><a href='B:540 5:17'>2Co 5:17</a></em>) is essentially a character; or at least, the potential for a character, after the pattern of the Lord Jesus. For Christ is said to be “formed in us”. As we gaze into His glory, we are changed bit by bit into His image. His glorious character is a mirror, Paul says; as we look into it, our image comes to reflect His glory (<em><a href='B:540 3:18'>2Co 3:18</a></em>). He doesn’t subsume us beneath Himself. Self-expression, or even self-manifestation, is one of God’s features, and so He intends it to be in us who are made after His image. God manifestation doesn’t in that sense mean the destruction or ignoring of the individual human person; rather, the very opposite, in that the real character, the new life, will be eternally developed and preserved. This is where Hinduism is so wrong, as wrong as any monolithic, apostate Papal or Protestant Christianity- the person disappears into the great Whole. Joash understood where ‘God manifestation’ can be taken too far; he told the Baal worshippers to let Baal plead for himself, rather than them pleading for him (<em><a href='B:70 6:31'>Jdg 6:31</a></em>). This needs thinking through. He was saying that they were assuming that they had to ‘play God’ for Baal; they had to mindlessly, unthinkingly manifest the god they thought existed. Joash says that if Baal really exists, he himself will act for himself, openly. And this of course is where the One True God excels; He does act for Himself, and doesn’t rely&nbsp;<em>solely&nbsp;</em>upon manifesting Himself through men in order to achieve anything.</p><p>The fact that God is a person means that who&nbsp;<em>we</em>&nbsp;are as persons, our being as persons, is of the ultimate importance. It has been observed, in more sophisticated language: “To predicate personality to God is nothing else than to declare personality as the absolute essence”. Thus who we are as persons, who we develop to become, is indeed the ultimate issue. And further. Having a personal relationship with a personal God means that we in that process develop as persons after His image; for there is something magnetically changing about being in relationship with Him. We are changed from glory to glory, by simply beholding His face and inevitably reflecting the glory there, which glory abides upon us in the same way as it stuck to the face of Moses even after his encounters with the Angel of Yahweh (<em><a href='B:540 3:18-18'>2Co 3:18-18</a></em>). And yet we live in a world which increasingly denies us ultimate privacy or isolation; the loudness of the world is all permeating, all intrusive, to the point that Paul Tillich claims: “We cannot separate ourselves at any time from the world to which we belong”. And at times, we would all tend to agree with him. We just can’t seem to ‘get away from it all’ and be with God, no matter where we go on holiday, with whom we go, even if we slip off for an hour to be quite alone in the local park. But ultimately, I believe Tillich was wrong. We&nbsp;<em>can</em>&nbsp;separate from the world’s endless call and insistent pull, even if we’re stuck with an unbelieving or unhelpful partner, sniffy kids, long hours at work, the TV always on, the phone always ringing. Because we as unique and individual persons can&nbsp;<em>personally&nbsp;</em>relate to the&nbsp;<em>personal</em>&nbsp;God and His Son, thus finding the ultimate privacy and isolation which being human in this world appears to preclude. But further, it’s actually in the very razzmatazz of our mundane, frustrated experience in this world that we can come to know God, and in which God reveals Himself to us.</p><p><em>By the Lord the Spirit-&nbsp;</em>The Lord Jesus is "the Lord the spirit"; and "the Spirit" is one of Jesus' titles in Revelation, so closely is He identified with the work of the Spirit. It is He, through His Spirit, who effects this transformation of character, this progressive reflection of Him in human personality. Romans 8 has argued likewise; we who are counted as "in Christ" by status are transformed in practice into Him by the work of the Spirit. The Lord's activity is intense. The Lord calls men and women to Him, having first prepared their way to Him, guiding the preachers of His word. He brings people to baptism, enters into a husband-wife relationship with them (<em><a href='B:560 5:24'>Eph 5:24</a></em>), has children by them (i:e. spirituality develops in our characters, <em><a href='B:520 7:4'>Rom 7:4</a></em>), strengthens them afterwards, keeps them in Him, "in everything... co-operates for good with those that love God" (<em><a href='B:520 8:28'>Rom 8:28</a></em> NEB), saves them in an ongoing sense, develops them spiritually, and then finally presents them perfect at His return. He is actively subduing "all things", even in the natural creation, unto Himself (<em><a href='B:530 15:27-28'>1Co 15:27-28</a></em> Gk:). However, the NT focuses on His work amongst us, the ecclesia. Where two or three are gathered, He manifests Himself in the midst of them (<em><a href='B:470 18:20'>Mat 18:20</a></em>). He is like a priest constantly on duty, bringing His people to the Father (<em><a href='B:470 26:29'>Mat 26:29</a></em> cp. <em><a href='B:30 11:9'>Lev 11:9</a></em>). &nbsp;</p><p>Jesus Himself is described here as “the Lord the Spirit”. “The Spirit” is a title of Jesus (<em><a href='B:520 8:16'>Rom 8:16</a></em>; <em><a href='B:520 8:26-27'>Rom 8:26-27</a></em>; <em><a href='B:730 2:7'>Rev 2:7</a></em>; <em><a href='B:730 2:11'>Rev 2:11</a></em> etc:). To walk each day in the Spirit is to live in Him, to act as He would act. It is this “Spirit” which will be the basis of our new life. Living life in that Spirit is living the life we will eternally lead. If we don’t like the righteous, clean life in Christ, if we find it limiting and boring, then we are signing ourselves out of the eternal life. There will be no point in our receiving it. The eternal life is there to be lived. It’s there for the taking in the sense that it is there to be lived. If we live it, we have it. And our bodies will be changed at the Lord’s coming so that we can eternally live it.</p>


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<p><em><a href='B:540 4:1'>2Co 4:1</a></em>&nbsp;<em>Therefore seeing we have this ministry, even as we obtained mercy, we do not give up-&nbsp;</em>The emphasis is on<em>&nbsp;this</em>&nbsp;kind of ministry. Thenot giving up is in proportion to the ministry of the Spirit just spoken of ever increasing in glory, whereas the Mosaic ministry fades away. What keeps any ministry going, what stops us all from giving up, is the Spirit- which is the dynamic of our service. All talk of burnout, lack of staying power or disillusion is an indicator that the Spirit was never really there in the ministry. The constant obtaining of mercy in response to our ongoing sins is what energizes us to not give up. Paul seems to ascribe his own unflagging zeal for preaching to his experience of God's gracious forgiveness of him. And further, he speaks in the third person, suggesting that his fellow preachers had a like motivation: "Therefore, seeing we have this ministry (of preaching),&nbsp;<em>as we have received mercy</em>, we faint not" (<em><a href='B:540 4:1'>2Co 4:1</a></em>). The Greek suggests that as we have received mercy, so we have received the ministry- to share that mercy to others. Our witness to the Gospel and our ministry of caring for others are motivated by our own awareness of having received grace personally. Any other motivation simply isn’t enough to inspire us to keep on keeping on. See on :14. "We do not give up" is repeated in :16, where it is cited as an outworking of living under grace and is part of our inward man being progressively renewed daily. Giving up, fading away, is a common experience of many religious people including Christians. The parable of the sower speaks of it. It is only the involvement with the Spirit which will stop this happening in real terms- for even if someone maintains their religious commitment to attending meetings, the question is whether we are spiritually alive within. And that is the realm of the Spirit.</p>


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<p><em><a href='B:540 4:2'>2Co 4:2</a></em>&nbsp;<em>But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully-&nbsp;</em>What had Paul personally renounced? Surely, the things of Judaism. He speaks about them with very hard language, leading up to his description of them as the great satan in :4. "The hidden things" connect with Moses' face being hidden behind a veil; and Paul now twists the idea of a covered face towards the concept of shame. He presents the revered Moses as it were covered in shame. He considered that the Jewish rabbis handled God's word deceitfully (an allusion to <em><a href='B:300 8:8'>Jer 8:8</a></em>?). "Craftiness" is the same word used about the Jewish opposition to the Lord's ministry (<em><a href='B:490 20:23'>Luk 20:23</a></em>); it was the characteristic of the Jewish false teachers in <em><a href='B:540 11:3'>2Co 11:3</a></em>.</p><p><em>But by the manifestation of the truth commending ourselves to every man's conscience in the sight of God-&nbsp;</em>By showing that we are real men and women, who are desperate sinners thankful for the real and true grace we have so wonderfully come across, we will persuade men. The more real, the more credible. Paul described the genius of his preaching thus: “By the manifestation of truth commending ourselves to every man’s conscience” (<em><a href='B:540 4:2'>2Co 4:2</a></em>). It is our very transparency which strikes a chord in the heart of those who hear us. Paul didn't need letters to commend himself; he says that in their spirit, in the heart, they know that he is sincere. And he uses the same approach here. There is an intuitive sense that a person is manifesting God's truth. This again is the realm of the Spirit. "In the sight of God" or as the phrase is often translated "before God" is a common phrase of Paul's. He was ever aware that life is lived, even in our deepest hearts, in His eyes and presence.</p>


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<p><em><a href='B:540 4:3'>2Co 4:3</a></em>&nbsp;<em>And even if our gospel is veiled, it is veiled to those that perish</em>-</p><p> The limitation of salvation to those who accept Christ couldn't be more clearly stated. Belief in&nbsp;<em>God</em>&nbsp;is not enough. The Jews strongly believed in "one God" but they would still perish without Christ. Liberal Christians seem to think that belief in God is somehow a saving grace; but salvation is in His Son. It was the face of Moses which was veiled, and Paul hereby identifies himself and all Christian preachers with Moses. This was radical stuff for Judaists, who considered Moses the acme of spiritual attainment and effectively unreachable and devoid of equal amongst subsequent generations. The implication is also that "our Gospel" was the message of the glory of Christ, it was and is totally Christ centred. The veil was belief in the Law of Moses for salvation; this in fact led to their 'perishing' in that it prevented them seeing the glory of the Lord Jesus.</p>


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<p><em><a href='B:540 4:4'>2Co 4:4</a></em> - see on <em><a href='B:560 1:20'>Eph 1:20</a></em>.</p><p><em>In whom</em>-</p><p> The problem was internal; the minds of the unbelieving were blinded. <em><a href='B:540 3:14'>2Co 3:14</a></em> has said that their minds were hardened or blinded because the veil of Judaism lay upon their minds. "The god of this world" is therefore sure to be related to Jewish, legal influences:&nbsp;</p><p><em>The god of this world has blinded the minds of the unbelieving</em>-</p><p> The Eastern (Aramaic) text reads: “To those in this world whose minds have been blinded by God, because they did not believe”. It is darkness which blinds men’s eyes (<em><a href='B:690 2:11'>1Jn 2:11</a></em>), i:e. not walking according to the light of God’s word. There is only&nbsp;<em>one</em>&nbsp;God – not two. And it’s also noteworthy that <em><a href='B:290 6:10'>Isa 6:10</a></em> speaks of&nbsp;<em>God</em>&nbsp;as having the power to blind Israel. The New Testament repeats this. <em><a href='B:520 11:8'>Rom 11:8</a></em> says that&nbsp;<em>God</em>&nbsp;(and not Satan) blinded Israel to the Gospel; <em><a href='B:540 3:14'>2Co 3:14</a></em> says that their minds were blinded or “hardened” (RV) as Pharaoh’s was. Whoever “the god of this world” is or was, God worked through it and is therefore greater than it. Henry Kelly comments: “Given this track record, can we see the God of this Aeon as&nbsp;<em>our</em>&nbsp;God, as Yahweh? He is, after all, in charge of everything”. It is God and not any independent Satan figure who sends people an&nbsp;<em>energeia</em>&nbsp;of error to believe falsehood (<em><a href='B:600 2:12'>2Th 2:12</a></em>) – the ultimate ‘energy’ in the process is from God.</p><p>For something to be called “the god of this world” does not necessarily mean that it is in reality “the god of this world”; it could mean ‘the thing or power that this world counts to be God’. Thus <em><a href='B:510 19:27'>Act 19:27</a></em> speaks of the goddess Diana, a lifeless idol, “whom all the world worships”. This doesn’t mean that the piece of wood or stone called Diana was in reality the goddess of this world. I mentioned in section 1-1-2 that Paul is quoting “the god of this world” from contemporary Jewish writings rather than actually believing such a ‘god’ existed. It’s also possible that “the god of this world” who blinds people is an allusion to material in the documents comprising what are now known as the Gnostic Gospels. The&nbsp;<em>Hypostasis of the Archons</em>&nbsp;claims to record God’s rebuke of Satan: "You are mistaken, Samael”, which means, “god of the blind". Paul in this case would be alluding to popular belief about Satan, and reapplying this language to the Jewish opposition to the Gospel, and to the human “blindness” which stops them accepting Christ. In <em><a href='B:560 4:18'>Eph 4:18</a></em> Paul specifically defined what he meant by “darkness”: “Having the understanding darkened... through the ignorance that is&nbsp;<em>within</em>&nbsp;them... The blindness of their heart”. That opposition, rather than any mythical ‘Samael’, was the real adversary / Satan.</p><p>Even if it is insisted that Satan exists as a personal being, the question has to be faced: Who created Satan? Is his power under God’s control, or not? Time and again the ‘Satan’ and ‘demon’ passages of the Bible indicate that however we are to understand these terms, God is more powerful, God is in control. The book of Job shows how the Satan there had all power given to him&nbsp;<em>by God</em>. The power of the Lord Jesus over ‘demons’ makes the same point. And in that context, note how <em><a href='B:20 4:11'>Exo 4:11</a></em> assures us that God is the one who makes people deaf, but <em><a href='B:490 11:14'>Luk 11:14</a></em> speaks of how such muteness is apparently caused by demons. Clearly, God is in control. This world, with all the evil and negative experience in it, has not been left under the control of some out–of–control evil being. With this in mind, it should be apparent that the ‘god of this world’ can’t mean that the world is under the&nbsp;<em>ultimate&nbsp;</em>control of Satan rather than God. Rather, “the god of this world”&nbsp;<em>aion</em>&nbsp;“can also be read as merely a personification of all the forces of this&nbsp;<em>aion</em>&nbsp;that would thwart the success of the Christian message”.</p><p>The way that the idea of ‘Satan’ is used to describe both individual sin and societies governed by the principle of sin is very much in line with the way that first century society was very much a communalistic rather than an individualistic society. The society was the person. Further, social scientists and psychologists have time and again confirmed the Biblical teaching that the fundamental motivation of human beings is the ego, self-interest – what the Bible calls ‘Satan’. This is what drives people at the individual level, and thus drives societies. It’s appropriate, therefore, for ‘Satan’, the personification of human sin and self-interest, to also be a term applied to human governments and societies as a whole. Truly in this sense (the Biblical) Satan could be understood as “the god of this world”.</p><p>A Jewish Interpretation</p><p>If Scripture interprets Scripture, “the god of this world (<em>aion</em>)” in <em><a href='B:540 4:4'>2Co 4:4</a></em> must be similar to “the prince of this world (<em>kosmos</em>)” (<em><a href='B:500 12:31'>Joh 12:31</a></em>; <em><a href='B:500 14:30'>Joh 14:30</a></em>; <em><a href='B:500 16:11'>Joh 16:11</a></em>). Both the Jewish age&nbsp;<em>aion</em>&nbsp;and&nbsp;<em>kosmos</em>&nbsp;ended in A:D. 70. In the context, Paul has been talking in 2 Corinthians 3 about how the glory shining from Moses’ face blinded the Israelites so that they could not see the real spirit of the law which pointed forward to Christ. Similarly, he argues in chapter 4, the Jews in the first century could not see “the light of the glorious (cp. the glory on Moses’ face) gospel of Christ” because they were still blinded by “the god of this world” – the ruler of the Jewish age. The “prince” or “God” of the “world” (age) was the Jewish system, manifested this time in Moses and his law. Notice how the Jews are described as having made their boast of the law…made their boast of God (<em><a href='B:520 2:17'>Rom 2:17</a></em>; <em><a href='B:520 2:23'>Rom 2:23</a></em>). To them, the Law of Moses had become the god of their world. Although the link is not made explicit, there seems no reason to doubt that “the prince of this world” and “Satan” are connected. It is evident from Acts (<em><a href='B:510 9:23-25'>Act 9:23-25</a></em>; <em><a href='B:510 9:29-30'>Act 9:29-30</a></em>; <em><a href='B:510 13:50-51'>Act 13:50-51</a></em>; <em><a href='B:510 14:5'>Act 14:5</a></em>; <em><a href='B:510 14:19'>Act 14:19</a></em>; <em><a href='B:510 17:5'>Act 17:5</a></em>; <em><a href='B:510 17:13'>Act 17:13</a></em>; <em><a href='B:510 18:12'>Act 18:12</a></em>; <em><a href='B:510 20:3'>Act 20:3</a></em>) that the Jews were the major ‘Satan’ or adversary to the early Christians, especially to Paul. Of course it has to be remembered that there is a difference between Moses’ personal character and the Law he administered; this contrast is constantly made in Hebrews. Similarly, the Law was “Holy, just and good”, but resulted in sin due to man’s weakness – it was “weak through the flesh”, explaining why the idea of Satan/sin is connected with the Law. Because of this it was in practice a “ministry of condemnation”, and therefore a significant ‘adversary’ (Satan) to man; for in reality, “the motions of sins…were by the Law” (<em><a href='B:520 7:5'>Rom 7:5</a></em>).</p><p><em>That the light of the gospel of the glory of Christ, who is the image of God, should not dawn</em>-</p><p> "Dawn" is better "shine out". The glory of Christ and therefore of God cannot shine through the veil of legalism. That Christ "is the image of God" is mentioned to make the point that being blinded to Him means being blinded to God. It is not possible to have a relationship with the Father without the Son. The Gospel is the glory of Christ. The blessings now mediated by the exalted Lord mean that&nbsp;<em>whatever</em>&nbsp;the barriers, those who appreciate those blessings and the&nbsp;<em>height</em>, the pure, wondrous&nbsp;<em>height</em>&nbsp;of His exaltation and what this thereby enables for us, will&nbsp;<em>naturally</em>&nbsp; preach it. The Gospel is “the gospel of the glory of Christ” (<em><a href='B:540 4:4'>2Co 4:4</a></em> RSV). The glory of the “similitude of the Lord” that Moses saw and reflected (<em><a href='B:40 12:4'>Num 12:4</a></em>) is likened to “the glory of Christ, who is the likeness of God” (<em><a href='B:540 4:4'>2Co 4:4</a></em>). Like Moses, Jewish people have the vision of that glory, but they have it veiled; they potentially have it, but it is hidden, because their minds are veiled. This could possibly suggest that Paul saw more potential in the Jewish mind for Christ than other races; thus he speaks in Romans 11 of how the natural branch which has been cut off Israel will be more effectively grafted back into the olive tree than the wild Gentile branches. This of course has similarities with the Lord’s teaching about Himself as the vine, whose unfruitful branches had been cut off (<em><a href='B:500 15:2'>Joh 15:2</a></em>). Israel “much more” than the Gentiles can be grafted back in, whereas Gentile converts do this “against nature” (<em><a href='B:520 11:24'>Rom 11:24</a></em>). In the context of Israel’s final repentance, God speaks of how every one of the Jewish people has been potentially created for His glory, because they carry His Name (<em><a href='B:290 43:7'>Isa 43:7</a></em>). Although Israel have been “quenched as a wick” for their sins (<em><a href='B:290 43:17'>Isa 43:17</a></em> RVmg:), we are to realize that the wick is still smouldering, and are to follow the Lord’s example of never totally quenching it but instead seek to fan the wick of Israel back into life (<em><a href='B:290 42:3'>Isa 42:3</a></em>).</p>


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<p><em><a href='B:540 4:5'>2Co 4:5</a></em>&nbsp;<em>For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake-&nbsp;</em>The Gospel preached was of the glory of the Lord Jesus. His Lordship is predicated upon His glory. If we grasp that this is to be the content of our message, then we shall be consumed with preaching Him and not in any form self-advertising, nor using God's truth as a channel towards self-glorification. Paul answers the accusation that he was 'lording it' over the Corinthians by saying that he preached Christ Jesus as Lord- and therefore he was a servant of Jesus, if Jesus really is Lord. But the service of Jesus was manifested through serving His people, the Corinthians.</p>


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<p><em><a href='B:540 4:6'>2Co 4:6</a></em> - see on <em><a href='B:500 13:32'>Joh 13:32</a></em>.</p><p><em>Seeing it is God that said-&nbsp;</em>It is emphasized that God created through His word of command; He said, and it was done (<em><a href='B:230 33:6'>Psa 33:6</a></em>; <em><a href='B:230 33:9'>Psa 33:9</a></em>; <em><a href='B:230 148:5'>Psa 148:5</a></em>; <em><a href='B:290 40:26'>Isa 40:26</a></em>; <em><a href='B:500 1:3'>Joh 1:3</a></em>; <em><a href='B:650 11:3'>Heb 11:3</a></em>; <em><a href='B:680 3:5'>2Pe 3:5</a></em>). God is outside the constraints of time, and outside the possibility of His word not being fulfilled. Therefore if He says something, it is as it is done, even if in human time His command is not immediately fulfilled. Thus He calls things which are not as though they are (<em><a href='B:520 4:17'>Rom 4:17</a></em>). It is in this sense that the Lord Jesus and those in Him are spoken of as if we existed at the beginning; although we didn't physically. And so God spoke the words He did on six literal, consecutive days, and the orders ('fiats' is the word Alan Hayward used) were therefore, in this sense as good as done. But the actual time taken to carry them out by the Angels may have been very long. The Genesis record can then be understood as stating these commands, and then recording their fulfilment- although the fulfilment wasn't necessarily on that same day. It would seem from later Scripture that the orders and intentions outlined by God on the six literal days are still being fulfilled. Take the command for there to be light (<em><a href='B:10 1:3-4'>Gen 1:3-4</a></em>). This is interpreted in <em><a href='B:540 4:6'>2Co 4:6</a></em> as meaning that God shines in men's hearts in order to give them the knowledge of the light of Christ. The command was initially fulfilled by the Angels enabling the sun to shine through the thick darkness that shrouded the earth; but the deeper intention was to shine the spiritual light into the heart of earth-dwellers. And this is still being fulfilled. Likewise the resting of God on the seventh day was in fact a prophecy concerning how He and all His people will enter into the "rest" of the Kingdom. The Lord&nbsp; realized this when He said that even on Sabbath, God was still working (<em><a href='B:500 5:17'>Joh 5:17</a></em>). The creation work had not really been completed in practice, although in prospect it had been. In this very context the apostle comments that although we must still enter into that rest, "the works were finished from the foundation of the world" (<em><a href='B:650 4:3'>Heb 4:3</a></em>). See on <em><a href='B:580 1:15'>Col 1:15</a></em>.</p><p><em>Light shall shine out of darkness-&nbsp;</em>The new creation is effected with the same power, Spirit and word as the natural creation.</p><p><em>He shined in our hearts, to give the light of the knowledge-&nbsp;</em>The initiative in granting this 'light of knowledge' is with the Lord. It is not that the Bible is a riddle to be solved, which some manage to crack, and thereby through the light of knowledge come to know the Father and Son. By contrast, we are being told here that the Lord took the initiative by direct action within human hearts. But as happened at Corinth, some choose to restrict God's intended pathway, they grieve the Holy Spirit, and "limit the Holy One of Israel" as did Israel of old.</p><p>Paul's description of how the light of the glory of God in Christ shines in the heart of the new convert was not without reference back to his own Damascus road conversion (<em><a href='B:510 9:3'>Act 9:3</a></em>; <em><a href='B:510 22:6'>Act 22:6</a></em>; Acts 26; Acts 13). Because the light was shone to us, we reflect it to others. “In the beginning", perhaps a huge period of time ago, God created the heavens and earth. But the present creation can be seen as being constituted some time later, after the previous creations. When during the six days of creation He said "Let there be light" this may not have necessitated the actual manufacture of the sun; this was presumably done "in the beginning". But the sun was commanded to shine out of the darkness (<em><a href='B:540 4:6'>2Co 4:6</a></em>), and therefore from the viewpoint of someone standing on the earth, it was as if the sun had been created.</p><p><em>Of the glory of God in the face of Jesus Christ-&nbsp;</em>We read in <em><a href='B:290 52:14'>Isa 52:14</a></em> that the Lord's face was more marred, more brutally transmogrified, than that of any man. And yet reflecting upon <em><a href='B:540 4:4'>2Co 4:4</a></em>; <em><a href='B:540 4:6'>2Co 4:6</a></em>, we find that His face was the face of God; His glory was and is the Father’s glory: “The glory of Christ, who is the image of God… the glory of God in the face of Jesus Christ”. Who is the one who redeems His people? Isaiah calls him “the arm of the Lord”: “To whom has&nbsp;<em>the arm of the Lord</em>&nbsp;been revealed?” (<em><a href='B:290 53:1'>Isa 53:1</a></em>; compare <em><a href='B:290 52:10'>Isa 52:10</a></em>). Then he continues: “<em>He</em>&nbsp;grew up before Him like a tender shoot, and like a root out of dry ground” (v. 2). So, the&nbsp;<em>arm of the LORD</em>&nbsp;is a person- a divine person He is God’s “right arm,” His “right-hand Man” He is also human: He grows up out of the earth like a root out of dry ground.</p>


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<p><em><a href='B:540 4:7'>2Co 4:7</a></em>&nbsp;<em>But we have this treasure in earthly vessels, that the exceeding greatness of the power may be of God and not from ourselves-&nbsp;</em>The reference is clearly to Gideon and his men breaking their earthly vessels, and God giving them a great victory (<em><a href='B:70 7:19'>Jdg 7:19</a></em>). Paul and Timothy were vessels used by God (<em><a href='B:510 9:15'>Act 9:15</a></em>; <em><a href='B:620 2:21'>2Ti 2:21</a></em>); but so are we all (<em><a href='B:540 4:7'>2Co 4:7</a></em>). All true human achievement for God must be in allowing His Spirit to work, and not by human power "from ourselves". This is the spirit of Gideon (<em><a href='B:70 7:2'>Jdg 7:2</a></em>).</p>


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<p><em><a href='B:540 4:8'>2Co 4:8</a></em>&nbsp;<em>We are afflicted in every way, yet not crushed; perplexed, yet not in despair-&nbsp;</em>Another allusion to the situation at Gideon's time (see on :7). "Afflicted" is from a Greek word meaning to make narrow; "crushed" is from a different Greek word which has a similar meaning. We are made narrow, hemmed in- but in another sense we are not. We are gloriously free. Likewise in a sense Paul was in despair (s:w. <em><a href='B:540 1:8'>2Co 1:8</a></em>); but not in another. He uses the same word for "perplexed" in writing of his despair at the Galatians' loss of faith and moral declension (<em><a href='B:550 4:20'>Gal 4:20</a></em>). We see here the two poles in his attitude to the Corinthians- despairing at them, and yet from a spiritual perspective, very positive about them.</p>


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<p><em><a href='B:540 4:9'>2Co 4:9</a></em>&nbsp;<em>Pursued, yet not forsaken; struck down, yet not destroyed-&nbsp;</em>As at the time of writing 1Corinthians, Paul looked beyond his immediate traumas to the welfare of the weak Corinthians, and his concern for the impoverished Jewish believers in Jerusalem. The feature of all suffering is that we become self centred. Yet the Lord carrying His cross and looking outwards to the future suffering of the onlooking women is our great example. Paul was indeed forsaken by men (<em><a href='B:620 4:10'>2Ti 4:10</a></em>; <em><a href='B:620 4:16'>2Ti 4:16</a></em>). But he was not forsaken by the Lord's presence through His Spirit. "Destroyed" translates the Greek term Paul repeatedly uses in Corinthians for the destruction of the condemned at the last day; he has just used it in this connection in :3 (<em><a href='B:530 1:18-19'>1Co 1:18-19</a></em>; <em><a href='B:530 8:11'>1Co 8:11</a></em>; <em><a href='B:530 10:9-10'>1Co 10:9-10</a></em>; <em><a href='B:530 15:18'>1Co 15:18</a></em>; <em><a href='B:540 2:15'>2Co 2:15</a></em>; <em><a href='B:540 4:3'>2Co 4:3</a></em>). It surely has to be that the 'destruction' in view is final condemnation. No matter how he was thrown or "struck" down by men, his comfort was that he was not and would not be condemned by the Lord:&nbsp;<em>His</em>acceptance means everything, and makes any human persecution or rejection of no account. And yet the rejection of men is a major issue with men; being 'cast down' from status or a position of acceptance becomes an unbearable experience for many. Paul went through all this, but the fact he was in relationship with the Lord and would not be condemned&nbsp;<em>by Him&nbsp;</em>was the ultimate comfort. And it should be for us too. Paul states this clearly in <em><a href='B:530 4:4'>1Co 4:4</a></em> - that the Lord's judgment and not human judgment including that of our brethren is all important.</p>


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<p><em><a href='B:540 4:10'>2Co 4:10</a></em>&nbsp;<em>Always carrying about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body-&nbsp;</em>All Paul's sufferings listed in :8 and :9 he understood as a fellowshipping of the Lord's. Whilst we cannot attach meaning to event at the time, all our sufferings are part of his. This explains the breadth and depth of His sufferings; through them, He in essence can connect with all our sufferings. And those sufferings are given to us, as some form of manifestation of His sufferings. And just as surely, the resurrection life of Jesus will be manifested in our body, both in this life (:11) and in the resurrection body at the last day.<em></p><p></em>Through&nbsp;<em>our personal&nbsp;</em>dying to the flesh, the life of Christ is manifest not only in us, but is made available to others: “So then death worketh in us, but life in you” (<em><a href='B:540 4:12'>2Co 4:12</a></em>). The life that is even now made manifest&nbsp;<em>in us</em>&nbsp;is also made available to work in others because death to the flesh has worked in us personally.</p><p>Paul speaks here as if he full well understood the ongoing nature of the Lord’s crucifixion, and saw it as the pattern of his daily living.</p><p>The almost terrifying thing is that&nbsp;<em>we,</em>&nbsp;for the sake of our identity with Christ, are also "delivered up to death" (<em><a href='B:540 4:11'>2Co 4:11</a></em>). We are asked to share, in principle, the height of devotion that He reached in that moment. Analysing <em><a href='B:540 4:10-11'>2Co 4:10-11</a></em> in more detail, we find a number of parallels:</p><p><table border="1"><tr><td></p><p>v. 10</td><td>v. 11</td><td></td></tr><tr><td>Always</td><td>For we which live are alway</td><td></td></tr><tr><td>bearing about in the body the dying of the Lord Jesus</td><td>delivered unto death for Jesus’ sake</td><td></td></tr><tr><td>that the life also of Jesus</td><td>that the life also of Jesus</td><td></td></tr><tr><td>might be manifest in our body</td><td>might be made manifest in our mortal flesh.</td><td></td></tr></table><p>The second parallel is significant. To be delivered unto death for Jesus’ sake is to bear about in an ongoing sense His crucifixion. This means that His being “delivered over" was seen by Paul as a cameo of His whole sufferings on the cross. See on <em><a href='B:470 27:26'>Mat 27:26</a></em>.</p>


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<p><em><a href='B:540 4:11'>2Co 4:11</a></em>&nbsp;<em>For we who live are always being delivered to death for Jesus' sake, that the life also of Jesus may be manifested in our mortal flesh-&nbsp;</em>See on :10. If the life of Jesus is living in us "we who live", then we will constantly be experiencing both the crucifixion suffering and resurrection life of the Lord Jesus. The experience of new life within us now is the basis upon which our entire bodies will likewise be transformed (<em><a href='B:520 8:11'>Rom 8:11</a></em>).</p>


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<p><em><a href='B:540 4:12'>2Co 4:12</a></em>&nbsp;<em>So then death works in us-&nbsp;</em>The tragedy of death and suffering for the unbeliever is that it achieves nothing on a personal level, it is the end. Whereas for the believer, the Lord's sufferings and death are manifested in us, but they "work", they achieve or literally 'energize', life. Not only for us personally but for others. This is the ultimate death- a death which brings life for others as well as for ourselves. And only by connection with the Lord Jesus can such a meaning be attached to human death. This to my mind is one of the most powerful blessings of Christianity, of connection to Christ in baptism and a life lived in the power and Spirit of His death and resurrection.</p><p><em>But life in you-&nbsp;</em>We can gain our brother for God's Kingdom (<em><a href='B:470 18:15'>Mat 18:15</a></em>), as Noah saved his own house by his faithful preparation (<em><a href='B:650 11:7'>Heb 11:7</a></em>). Through&nbsp;<em>our personal&nbsp;</em>dying to the flesh, the life of Christ is manifest not only in us, but is made available to others. The life that is even now made manifest&nbsp;<em>in us</em>&nbsp;is also made available to work in others because death to the flesh has worked in us personally.</p>


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<p><em><a href='B:540 4:13'>2Co 4:13</a></em>&nbsp;<em>But having the same spirit of faith, according to what is written, I believed, and therefore did I speak; we also believe and on this basis we also speak-&nbsp;</em>The GNB gets the point: "The scripture says, "I spoke because I believed." In the same spirit of faith we also speak because we believe". Paul is saying that because he takes these things seriously, he really believes this is all gloriously true, he therefore speaks it out. "I believed, and&nbsp;<em>therefore</em>&nbsp; have I spoken" (<em><a href='B:230 116:10'>Psa 116:10</a></em>) is quoted in <em><a href='B:540 4:13'>2Co 4:13</a></em> concerning the attitude of the preacher;&nbsp;<em>because</em>&nbsp;we have believed,&nbsp;<em>therefore</em>&nbsp;we preach, after Paul’s pattern. We carry in our bodies the dying of the Lord Jesus, and live His resurrection life even now in our mortal flesh- and “We having the same spirit of faith as He had, according to that which is written, I believed and therefore did I speak. We&nbsp;<em>also</em>&nbsp;believe, and therefore&nbsp;<em>also</em>&nbsp;we speak” (<em><a href='B:540 4:11-13'>2Co 4:11-13</a></em>). Here Paul quotes the Messianic <em><a href='B:230 116:10'>Psa 116:10</a></em> about&nbsp;<em>our</em>&nbsp;witness, which is a living out of the spirit which Jesus had in His death and present life and being in Heaven. And we should adopt a similar positive approach.</p><p>We are all terminally ill, if only we would know it. Paul quotes from the experience of Hezekiah at this time and says that this should be the keynote of our witness (<em><a href='B:230 116:10'>Psa 116:10</a></em>). He was “delivered from death” and therefore promised to walk before the Lord “in the lands of the living”, believing in salvation and therefore speaking to those lands of it (RV). We all face the day when we shall be as water spilt on the ground, that cannot be gathered up; when the delicate, beautiful chandelier of human life will come crashing to the ground, when the rope holding the bucket snaps, and it falls into the well. In all these Biblical images of death, we face the tragic irreversibility of it all. Our bodies are already riddled with the cancer of inevitable decay:&nbsp;<em>Today</em>, while it is still today, we must focus ourselves upon the vital and essential realities of our faith, and away from all the peripheral issues upon which our flesh would far rather dwell.</p>


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<p><em><a href='B:540 4:14'>2Co 4:14</a></em>&nbsp;<em>Knowing that He that raised up the Lord Jesus, shall raise up us also with Jesus, and shall present us with you</em>-</p><p> This is in the context of having observed that the process of sharing the Lord's death "works 'energizes' life in you" (:12). Again Paul sees the final salvation of the Corinthians as partly related to his own continued connection with them. This is the exact opposite of those who cut themselves loose from any believers who fall beneath their own self-chosen standards of doctrine or practice. It was to be God, the One who raised Jesus, who would "present us with you". He will make us acceptable to Himself and His Son at the last day. Note how in <em><a href='B:540 11:2'>2Co 11:2</a></em> Paul writes of how he himself was seeking to "present" (s:w:) the Corinthians "as a chaste virgin to Christ". But here he writes that this process of preparation and 'presenting' is God's. Clearly enough, he is teaching that God will work powerfully through our efforts to present others acceptable at the last day. If we set our hearts and lives upon such work, God shall work in and through us, somehow enabling our work.</p>


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<p><em><a href='B:540 4:15'>2Co 4:15</a></em>&nbsp;<em>For all things are for your sakes, that the grace may be multiplied through many</em>-</p><p> God's saving grace meant that "many" preachers like Paul were sharing this grace to others; and the result would be thanksgiving which glorified God. The terms used in this verse are going to be later used by Paul about the gift or grace of giving to his Jerusalem Poor Fund. He believed that this giving would result in much thanks, to God's glory (<em><a href='B:540 8:7'>2Co 8:7</a></em>; <em><a href='B:540 9:8'>2Co 9:8</a></em>; <em><a href='B:540 9:12'>2Co 9:12</a></em>). The grace given each of us in salvation ought to be reflected in practical giving to the poor, so that our praise for God's giving to us translates into the praise of the recipients towards God. As Paul felt he could orchestrate even the salvation of the Corinthians (see on :12), so he felt he could arrange the glory of God through his elaborate Jerusalem Poor Fund project. But there is no evidence he gathered very much support for it, nor that it was accepted by the Jerusalem poor, nor that it ever elicited much thanks to God. Likewise it cannot be that Paul alone could be the saviour of those who "had not the knowledge of God" and who had turned away from God's glory in Christ.</p><p><em>Causing thanksgiving to abound to the glory of God</em>-</p><p> AV "to redound", Gk. ‘to surge back’. God’s grace shown to us surges back like the tide in good works to others; see on <em><a href='B:540 4:1'>2Co 4:1</a></em>. The same word is used about the grace / giving to the Jerusalem poor abounding to God's glory through all the thanksgiving which Paul imagined the project would elicit (<em><a href='B:540 9:12'>2Co 9:12</a></em> s:w:).</p>


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<p><em><a href='B:540 4:16'>2Co 4:16</a></em>&nbsp;<em>Therefore we do not give up-&nbsp;</em>As noted on :1 where the same word is used, the power to keep on keeping on comes from the Spirit, and from the firm knowledge that by His grace we shall surely live eternally. The presence of the Spirit in our hearts and lives now is the guarantee that we shall live eternally, and our mortal flesh shall in due course be transformed to Spirit nature. This is why we do not give up, it is why the true Christian faith is no mere passing religion, passion or enthusiasm which comes and goes as we go onwards in life.</p><p><em>But though our outward man is decaying, yet our inward man is renewed day by day</em>-</p><p> The same word for "inward man" is found in <em><a href='B:560 3:16'>Eph 3:16</a></em>: "Be strengthened with power through His Spirit in the inner man". <em><a href='B:520 6:4'>Rom 6:4</a></em> teaches that after baptism, we live in an ongoing "newness of life". This is because of the gift of the Spirit, which strengthens and renews the inner man constantly. Just as we are "always" experiencing the Lord's sufferings (:11), so "day by day" we are renewed. A related word is used when Paul teaches that the new creation which begins at baptism makes all things new (<em><a href='B:540 5:17'>2Co 5:17</a></em>). There is a process on renewal and strengthening ongoing in the hearts or "inward man" of the believer- if we will believe it and permit it. Paul has spoken of this at the end of chapter 3; we are being progressively changed "from glory to glory", closer and ever more exactly into the mental image of the Lord Jesus. The ongoing nature of the transformation is important to Paul, because it contrasts with the fading glory of the Mosaic system.</p>


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<p><em><a href='B:540 4:17'>2Co 4:17</a></em>&nbsp;<em>For our slight momentary affliction accomplishes for us an eternal weight of glory beyond comparison</em>-</p><p> The traumas of :8 and :9 are "slight"; the word is only elsewhere used in <em><a href='B:470 11:30'>Mat 11:30</a></em> "My burden is light". The lightness is not in absolute terms, for we are asked to carry the cross of Christ; but in relative terms it is- compared to the eternal weight of glory ahead. The&nbsp;<em>weight</em>&nbsp;of that glory is contrasted with the&nbsp;<em>lightness</em>&nbsp;of the present affliction. However painful, it is for a 'moment'&nbsp;<em>relative to</em>&nbsp;the "eternal" glory. The context presents the eternal glory as that of the Lord Jesus. But we are being changed into His glory, from glory to glory, as the Spirit works within our minds now to effect that change. The RV reflects the Greek in offering: "More and more exceedingly an eternal weight". The ongoing nature is brought out well. The 'accomplishment' therefore refers not only to the change to glory at the resurrection of the body; but to a process of glorification now ongoing, and which will continue eternally. The transformation and renewal is something we shall eternally experience; eternity in that sense will never be boring. Our afflictions are right now accomplishing the eternal weight of glory. Paul will soon use the same word in writing of how God, through the guarantee of the Spirit's work in us, is 'accomplishing' our salvation in us (<em><a href='B:540 5:5'>2Co 5:5</a></em>). Our current afflictions are nothing to be compared with the accomplishment of glory even now within us- let alone to the eternal glory of bodily immortality at the last day.</p><p>Every moment of our lives is being intensely used by God to prepare us for the eternity ahead. It is incredible that our probations here are so short- just forty years or so after our baptisms. It would seem more appropriate if we suffered for say one million years in order to prepare us for the infinite time we will one day enjoy, in which one million years will be as a moment. The point is, a tremendous amount of spiritual development and preparation is packed in to a very small space of time. And from this a crucial conclusion follows: we must allow God to use every moment of our present lives as intensively as possible, to the end we might be prepared for His eternal Kingdom.</p>


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<p><em><a href='B:540 4:18'>2Co 4:18</a></em>&nbsp;<em>Whilst meantime we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal-&nbsp;</em>'Things not seen' is a phrase elsewhere used for Jewish inability or blindness to the things of the Lord Jesus (<em><a href='B:490 8:10'>Luk 8:10</a></em>; <em><a href='B:500 9:39'>Joh 9:39</a></em>; <em><a href='B:520 11:8'>Rom 11:8</a></em>; <em><a href='B:520 11:10'>Rom 11:10</a></em>). The idea of looking at things which are not visible is surely contradictory; until we read this in context of the preceding imagery of Israel not 'seeing' the glory of Christ because of the veil placed upon them. We look at those things, with unveiled face- things which are not seen&nbsp;<em>by many</em>, especially Jewish people.</p>


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<p><em><a href='B:540 5:1'>2Co 5:1</a></em>&nbsp;<em>For we know that if the tent that is our earthly home is dissolved, we have a building from God, a house not made with hands, eternal, in the heavens</em>-</p><p> The context continues from the end of chapter 4, where we have been urged to focus on the things which are eternal rather than those which are immediately visible. Paul likens our body to a tent- and as a tentmaker it is understandable that he should use such a metaphor. If that tent or tabernacle is taken down, in death, we know that we have a solid, permanent building prepared for us by God, reserved in Heaven. It is this which we will be clothed with at the Lord's return. "Not made with hands" suggests that our future being has been prepared by God; "not made with hands" recalls the stone of Daniel 2 cut out without human hands, i:e. prepared by God. Verse 5 will explain that we have a future reward which is being worked out for us by the Spirit's action in our lives right now. Our focus should be upon who we will eternally be, not on who we are now. Who we shall eternally be is being prepared right now through the Spirit's action in our lives now.</p>


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<p><em><a href='B:540 5:2'>2Co 5:2</a></em>&nbsp;<em>For indeed in this tent we groan, longing to be clothed with our dwelling from heaven</em>-</p><p> The groaning is that of <em><a href='B:520 8:23'>Rom 8:23</a></em>: "We ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as children and the redemption of our bodies". The groaning is therefore for "the redemption of our bodies" at the Lord's return; the building being prepared in Heaven (:1) refers to the same thing. It is shoddy Bible study to use this passage as proof that we shall receive our reward in Heaven at the point of death. The reference in <em><a href='B:520 8:23'>Rom 8:23</a></em> to "the firstfruits of the Spirit" is matched here in :5 where we are encouraged that we have received "the Spirit as a guarantee". The Roman 8 passage goes further in explaining that our groans for the final salvation merge with the groans of the Lord Jesus in His intercession for us right now. Being clothed with, or "upon" (AV), suggests that human personality will not be totally destroyed- but clothed upon with immortality. The Bible offers personal salvation- that you and I as persons shall be eternally saved, rather than fading into some nirvana of nothingness. And in this is the eternal significance of our character development now- for who we essentially are is who we shall eternally be.</p>


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<p><em><a href='B:540 5:3'>2Co 5:3</a></em>&nbsp;<em>Inasmuch as we, having put it on, will not be found naked</em>-</p><p> Nakedness is associated with rejection at the Lord's return (<em><a href='B:730 16:15'>Rev 16:15</a></em>). Again the focus is upon His return as the time when this change shall be effected, and not at the point of our death.</p>


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<p><em><a href='B:540 5:4'>2Co 5:4</a></em>&nbsp;<em>For indeed we that are in this tent do groan, being burdened. Not that we would be unclothed, but that we would be further clothed, that what is mortal may be swallowed up by life</em>-</p><p> "Burdened" is the same Greek word Paul has used in <em><a href='B:540 1:8'>2Co 1:8</a></em> to describe the burden / suffering he experienced for the sake of the Gospel. It made him "groan" the more for mortality to be swallowed by life- the resurrection and change of our mortal body to an immortal one at the second coming. The language is that which Paul has earlier used in 1 Corinthians 15. "Not that we would be unclothed" connects with the reference to nakedness in :3. The sense is therefore 'Not that we want to be made naked before the judgment seat of Christ and left in that shameful state of condemnation, but to be made naked and then clothed upon with immortal bodies'. I don't think that being "unclothed" means that Paul didn't want to die- for in <em><a href='B:570 1:23'>Phi 1:23</a></em> Paul says he had a strong desire to die and only wanted to remain alive for the sake of what he could do in service to others. So his desire here in <em><a href='B:540 5:4'>2Co 5:4</a></em>&nbsp;<em>not</em>&nbsp;to be "unclothed" I suggest refers to the nakedness of condemnation, the metaphor introduced in the preceding verse :3.</p><p>The struggle of prayer (see on <em><a href='B:580 2:1'>Col 2:1</a></em>) is reflected in a word associated with it- ‘groaning’. The Lord Himself prayed with strong groanings and tears, and He even now makes intercession for our prayers with groanings which are inexpressible within the limitations of words. <em><a href='B:540 5:4'>2Co 5:4</a></em> says that we groan, being burdened, for the day when “mortality might be swallowed up of life”. This is the language of a burdened Israel in Egypt, groaning for deliverance. Our ‘groaning’ in this mortal flesh (<em><a href='B:540 5:2'>2Co 5:2</a></em>) is therefore not to be read as a justification for groaning and complaining about our humanity; but rather intense prayer for the second coming.</p>


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<p><em><a href='B:540 5:5'>2Co 5:5</a></em>&nbsp;<em>Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee-&nbsp;</em>God is now preparing or 'working' out our future eternal nature of being, which we shall receive in the form of an immortalized existence when the Lord returns. But we have the Spirit now in our hearts as a guarantee and foretaste of that great salvation. Paul has just used the same word for 'prepared us' in <em><a href='B:540 4:17'>2Co 4:17</a></em> - our light affliction is working out for us an eternal weight of glory. But that 'working out' is God's working, by the Spirit. The only other usages of the word "guarantee" are also in the context of the Spirit being a guarantee&nbsp;<em>in our hearts</em>(<em><a href='B:540 1:22'>2Co 1:22</a></em> "the guarantee of the Spirit in our hearts"), granted after we believe and are baptized (<em><a href='B:560 1:13-14'>Eph 1:13-14</a></em>).</p><p>That God is working in our lives through His Spirit, and that He has granted us the gifts of forgiveness and prospective salvation by its working, should not engender any spirit of relaxation. If we truly believe this, it will motivate us to greater personal effort: "God... hath given unto us the earnest of the Spirit. Therefore we are always confident... wherefore we labour that... we may be accepted of Him. For we must all appear before the judgment seat... knowing the terror of the Lord, we persuade men" (<em><a href='B:540 5:5-11'>2Co 5:5-11</a></em> AV)- i:e. 'Despite having had God's gift of salvation in prospect, the utmost personal effort is still required in responding to it. Think of the day of judgment, the fear that you will have then because of God's holiness and your sinfulness. Although this is not our only motivation, indeed it is somewhat human ("we persuade men"), it is still powerfully true'.</p><p>But the 'preparation' or 'working' of God can also be understood in this context as the fact He has first made us mortal, and allowed us to groan for immortality. For we who understand not only Bible teaching about death, but also the insistent Biblical emphasis upon it, we don’t live life in an eternal now. We live now for tomorrow, joyful in our awareness of the eternal consequence of our actions and personalities beyond the grave, knowing that all our beliefs, actions, faith, character developments- all come to their ultimate term before the judgment seat of Christ:&nbsp; In speaking of our mortality and our longing for immortality, Paul comments that "He that has wrought us for the selfsame thing is God" (<em><a href='B:540 5:5'>2Co 5:5</a></em> AV). The reference to how God "wrought us" NEV "prepared us" would appear to comment upon the mortality of our bodies; human mortality when correctly understood makes us long for the coming of the Lord to clothe us with our new nature which is to be brought to us from Heaven (<em><a href='B:540 5:2'>2Co 5:2</a></em>). God "wrought us" as He did in order to enable us to have this longing. According to the Bible, the spirit of man is God's. He gave us that life force (<em><a href='B:290 42:5'>Isa 42:5</a></em>), and at death "the spirit returns to God who gave it" (<em><a href='B:250 12:7'>Ecc 12:7</a></em>). If we seriously believe this, then we will see death as an opportunity to give back to God what He gave us, namely our very life force. If in our lives we followed this principle, realizing nothing we 'have' is really ours but His, and therefore we were open handed with our possessions and knowledge of Him, freely giving it out as it were to Him, then giving back our life force to Him will be but a natural progression from this way of living. And thus we will see immortality not as something we personally crave for our own benefit, but rather a further opportunity to reflect back to Him, to His glory. Thus understanding Bible truth about death affects how we face death and eternity, and therefore radically influences our lives now.</p>


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<p><em><a href='B:540 5:6'>2Co 5:6</a></em>&nbsp;<em>Being therefore always of good courage</em>-</p><p> The "therefore" refers to the fact we have been given the Spirit in our hearts (<em><a href='B:540 1:22'>2Co 1:22</a></em>) as a guarantee that we shall indeed be finally saved. Those like the Corinthians who deny the Spirit are left without this "good courage". It is that experience of the Spirit which convicts us that we are not "at home" in secular life, and long to be united with the Lord Jesus more fully (:8). The Greek word for "good courage" is used by Paul only here in 2 Corinthians (<em><a href='B:540 5:8'>2Co 5:8</a></em>; <em><a href='B:540 7:16'>2Co 7:16</a></em>; <em><a href='B:540 10:1-2'>2Co 10:1-2</a></em>). This personal confidence that we shall be saved inspires a generally hopeful and confident approach in dealing with others, not least politically fraught and tense situations as Paul faced with the Corinthians.</p><p><em>And knowing that whilst we are at home in the body, we are absent from the Lord</em>-</p><p> "At home" translates the word which is found later in :8 and :9. The AV makes a mess here by not consistently translating the word. We are "at home in the body" but we would rather be "at home" with the Lord (:8). "At home" means just that- in your family. "Absent" carries the idea of having emigrated abroad, of having quit something. This definition is crucial to understand this passage from :7-9. I suggest that Paul is not merely describing the general situation of believers in mortality- as if to say that if we are still in the body, we are absent from the Lord. For the abiding presence of the Lord Jesus is a major New Testament theme; we are not "absent" from Him. But we should not be in a position where we have emigrated from Him, gone out from Him, quit Him- and these are the ideas present in&nbsp;<em>ek-demeo</em>. Without question, the&nbsp;<em>ek&nbsp;</em>prefix means 'out of', and it carries that meaning around 900 times in the New Testament. I suggest rather that Paul is teaching that if we are at home in the body, if secular life is our natural and preferred habitat, where we feel most at home; then we have emigrated, gone away, from the Lord Jesus:&nbsp;</p>


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<p><em><a href='B:540 5:7'>2Co 5:7</a></em>&nbsp;<em>For we walk by faith, not by sight</em>-</p><p> This connects back to <em><a href='B:540 4:18'>2Co 4:18</a></em>: "We do not look at the things which are seen, but at the things which are not seen". Our focus is not to be upon who we are now, what we see before our eyes; but upon who we shall eternally be, which we see by the eye of faith. In the language of :6 and :8, we are not to feel homely, "at home", in the present body nor the secular life with which it is associated. We are to have the Lord Jesus&nbsp; "at home" with us, and to be absent from the things of fleshly life.</p>


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<p><em><a href='B:540 5:8'>2Co 5:8</a></em> - see on <em><a href='B:490 12:37'>Luk 12:37</a></em>.</p><p><em>Yes, we are of good courage; and we would rather be absent from the body and at home with the Lord</em>-</p><p> The reference of the "rather" is to being "at home in the body" (:6; verse 7 is an aside). Paul is confident of leaving the body and being at home with the Lord. As explained on :6, he has in view how we should right now in this life not feel at home in earthly life, and should not go away "be absent" from the Lord but rather be at home with Him in His family now. But this shall come to ultimate term when He returns, when like Lot we leave Sodom, we leave the things of this bodily life. He is confident, by grace, of that happening at the Lord's return. This interpretation is confirmed as we read on in :9,10 of our acceptance with Him then, and of the judgment seat of Christ at His return. This interpretation makes sense of the connection between confidence, and becoming fully "at home" with the Lord at His return and the judgment seat.</p>


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<p><em><a href='B:540 5:9'>2Co 5:9</a></em>&nbsp;<em>Therefore we make it our aim, whether at home or absent, to be pleasing to him-&nbsp;</em>Our aim or focus (see on :7) is to be pleasing to Him at the day of His coming- I prefer AV "we may be accepted of Him", because the next verse goes on to speak of the judgment seat of Christ. "Whether at home or absent" could mean 'Whether we are alive or dead at His return'. This would then connect with one possible view of :4 "Not that we would be unclothed, but that we would be further clothed"- which could mean 'We don't want to die before His return, our preference is that this mortal body be swallowed up into immortality at His return during our lifetimes'. This would mean that here in :9, being "at home" refers to being at home with the Lord now, and "absent" refers to being absent from the Lord in death. But in my note on :4 I have suggested an alternative interpretation. And we are never absent or away from the Lord, in death nor life, for all live unto Him. As explained on :6, we are now to be "at home" with the Lord and "absent" or to have quit the bodily, fleshly life. So Paul may well mean that he labours for the Corinthians, that whether they are currently at home in the bodily fleshly life or absent from it, spiritually weak or strong, they will still be accepted at the last day. And that fits to my mind more comfortably with Paul's whole attitude to the weak Corinthians and his labour for their final acceptance.</p><p>“In this (body) we&nbsp;<em>groan</em>... we that are in this tabernacle do&nbsp;<em>groan</em>, being burdened... we are always&nbsp;<em>confident</em>... we are&nbsp;<em>confident</em>, I say... Wherefore we&nbsp;<em>labour</em>&nbsp;(are ambitious), that... we may be accepted of Him. For we must all appear before the judgment seat of Christ" (<em><a href='B:540 5:1-10'>2Co 5:1-10</a></em> AV). Notice the designed repetition of the words "groan" and "confident". The humdrum groaning of this life is related to our ambitious confidence that we really will be accepted at the day of judgment. The very thought of acceptance on that day requires real ambition, an ambition that will lift us right up out of the 'groaning' of this life.</p>


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<p><em><a href='B:540 5:10'>2Co 5:10</a></em>&nbsp;<em>For we must all be revealed before the judgment seat of Christ</em>-</p><p> We shall then be revealed as to whether we are "at home" with the bodily, fleshly life- or with the Lord and His family. We shall be revealed as to whether we are "absent" or have gone out from the Lord, or whether we have instead quit the bodily, worldly life. The revelation of each believer at the judgment seat will be public- the same word is used by the Lord in teaching that no secret thing shall not be revealed "abroad", before all (<em><a href='B:480 4:22'>Mar 4:22</a></em>). Paul had earlier used this word in teaching the Corinthians that the secret intentions of the heart shall be "revealed" at the Lord's coming (<em><a href='B:530 4:5'>1Co 4:5</a></em>); every man's work shall be revealed "made manifest" (<em><a href='B:530 3:13'>1Co 3:13</a></em>). Here in <em><a href='B:540 5:10'>2Co 5:10</a></em>, he says that the deeds of the body shall be revealed- but in the Lord's book, the thought and the actions are the same. There will be a mutuality at the day of judgment- the Lord Jesus shall be revealed to us, and we to Him. His life shall then be manifest in our mortal flesh (<em><a href='B:540 4:10-11'>2Co 4:10-11</a></em>). The essence of judgment day is ongoing now- for our deeds are manifest now before God, in the light of the cross (<em><a href='B:500 3:21'>Joh 3:21</a></em> and context; see notes there). And so Paul now goes straight on to say that "we are made manifest s:w. "revealed" unto God" right now (:11). This is why Paul claims utter transparency before the Corinthians; he has now hidden agendas, because he is completely "made manifest s:w. "revealed" among you in all things" (<em><a href='B:540 11:6'>2Co 11:6</a></em>). We shall be revealed before the Lord and all our brethren in that day, so we may as well be in this life. "We must all&nbsp;<em>appear</em>&nbsp;before the judgment seat" (<em><a href='B:540 5:10'>2Co 5:10</a></em> AV) doesn't therefore just mean we'll put in an appearance. The Greek means to be exposed utterly. We shall have "our lives laid open" (NEB). Then, the unshareable self will be revealed; that essence of personality which is unknown even to us.</p><p><em>That each one may receive the result of the things done in a bodily form, according to what he has done, whether it be good or bad-&nbsp;</em>We note again the reference to the body. Paul has been urging us to not be "at home" in the body but to instead be "at home" with the Lord and His family (see on :6). The things done "in the body" (AV) will be judged with eternal consequence. All "the things done" will then be judged. Somehow, the judgment event will take account of every single action, every good or bad. This is what gives significance to human life, thought and action, every moment. All shall have eternal moment and consequence at the last day. We shall then "receive" for the good (<em><a href='B:560 6:8'>Eph 6:8</a></em>) and bad which we have done (<em><a href='B:580 3:25'>Col 3:25</a></em>).</p>


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<p><em><a href='B:540 5:11'>2Co 5:11</a></em> - see on <em><a href='B:690 3:19'>1Jn 3:19</a></em>.</p><p><em>Therefore, knowing the fear of the Lord, we persuade men-&nbsp;</em>"Persuade" is the same word used of how Paul had initially visited Corinth and "persuaded" the Corinthians of the Gospel (<em><a href='B:510 18:4'>Act 18:4</a></em>). His preaching was now passive presentation of theological truths. Given the eternal moment of the issues arising from believing or rejecting the Gospel, he unashamedly, proactively sought to persuade men of the positive response they should make. And he did so knowing "the fear" or "terror"(AV) of the Lord's rejection at the day of judgment:&nbsp;</p><p><em></p><p>But we are revealed to God, and I hope that we are revealed also in your consciences-&nbsp;</em>As noted on :10, we shall be revealed to God at the last day; and yet the essence of judgment is right now. Paul hopes that in their hearts, the Corinthians knew that the Paul they saw and heard was the real Paul; he was speaking and acting as if before the judgment throne of the Lord, right now. He did not in fact have any other persona or agendas, as they falsely accused him of. See on :10 and :12.</p><p>Fearing God's judgment and righteousness is not in itself a bad motivation. It may not be the highest motivation, but in practice, because we so often understand no other language, the real fear of God is a necessary motivation. Knowing the “terror of the Lord" (a phrase used in the OT with reference to coming judgment), Paul persuaded men to accept His grace (<em><a href='B:540 5:11'>2Co 5:11</a></em>). Noah went into the ark (cp. baptism) from fear of the coming flood (<em><a href='B:10 7:7'>Gen 7:7</a></em>), as Israel crossed the Red Sea (again, baptism) from fear of the approaching Egyptians, as men fled to the city of refuge (again, Christ, <em><a href='B:650 6:18'>Heb 6:18</a></em>) from fear of the avenger of blood, and as circumcision (cp. baptism) was performed with the threat of exclusion from the community (possibly by death) hanging over the child. Biblically,&nbsp;<em>phobos&nbsp;</em>is the motivation for a pure life (<em><a href='B:670 3:2'>1Pe 3:2</a></em>; <em><a href='B:540 7:11'>2Co 7:11</a></em>), for humility in our dealings with each other (<em><a href='B:560 5:21'>Eph 5:21</a></em>), for accepting the Gospel in the first place (<em><a href='B:540 5:11'>2Co 5:11</a></em>). It must be remembered that the Gospel is not only good news, but also the warning of judgment to come on those who reject it (<em><a href='B:480 16:16'>Mar 16:16</a></em>; <em><a href='B:510 2:38-40'>Act 2:38-40</a></em>). The good news is&nbsp;<em>so&nbsp;</em>good that a man can't hear it and decide not to respond- without facing judgment for his rejection of God's love and Christ's death. There are many who know the Gospel (e.g. by being 'brought up in the Faith') but who calmly walk away from the call of the cross. I would suggest that they need more reminding than it seems they are given of the fear of God, the tragic inevitability of judgment to come, the sense of desperate self-hate and bitter regret that will engulf men then, the sense of no place to run... . Paul used "the terror of the Lord" , the concept of fearing God, to persuade men who had rejected his beseeching (<em><a href='B:540 5:11'>2Co 5:11</a></em>).</p><p>The idea of conditional salvation, and that not for everybody but a tiny minority, I find both hard to accept and yet the very thing that clinches the actual reality of 'the truth' we hold. Josiah's zealous reforms started with reading "the book of the covenant" (<em><a href='B:120 23:2'>2Ki 23:2</a></em>), probably the list of curses which were to come for disobedience (<em><a href='B:120 22:19'>2Ki 22:19</a></em> =&nbsp; <em><a href='B:30 26:31-32'>Lev 26:31-32</a></em>). And this book was in some way a joy and rejoicing to Jeremiah (<em><a href='B:300 15:16'>Jer 15:16</a></em>). In this sense Paul used the terror of possible condemnation to persuade men (<em><a href='B:540 5:11'>2Co 5:11</a></em>). And when those that had already believed (<em><a href='B:510 19:18'>Act 19:18</a></em> Gk:) saw how the condemned sons of Sceva fled away from the spirit of Jesus naked and wounded, in anticipation of the final judgment, they ceased being secret believers and came out openly with their confessions of unworthiness and need for salvation. In the light of that foretaste of judgment to come, they realized that nothing else mattered. The image of them fleeing naked definitely alludes to <em><a href='B:370 2:16'>Amo 2:16</a></em>: "The most courageous men of might shall flee naked in that day, Says the Lord" (NKJV).</p>


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<p><em><a href='B:540 5:12'>2Co 5:12</a></em>&nbsp;<em>We are not commending ourselves to you again-&nbsp;</em>Perhaps Paul was quoting back to them what he knew some said about him: 'Here he goes again, commending himself'. The immediate reference would be to Paul's claim that he is transparent, because he stands now as before the judgment seat of Christ, revealed to them as he would be then (see previous commentary on this chapter). He has just said that they know this to be true in their consciences (:11). And he has used the same argument in <em><a href='B:540 3:1'>2Co 3:1</a></em> and <em><a href='B:540 4:2'>2Co 4:2</a></em>; his commendation is in fact within their consciences ("commending ourselves to every man's conscience in the sight of God", <em><a href='B:540 4:2'>2Co 4:2</a></em>):&nbsp;</p><p><em></p><p>But giving you cause to boast about us, so that you may be able to answer those who boast about outward appearance and not about what is in the heart-&nbsp;</em>Paul is setting the scene for his forthcoming self-commendation in human terms which he will make in chapter 6- "In all things approving s:w. "commending" ourselves as the ministers of God" in all his sufferings (<em><a href='B:540 6:4'>2Co 6:4</a></em>). He is speaking in human terms- for he is clear that it is not he who commends himself who is approved, but whom the Lord commends (<em><a href='B:540 10:18'>2Co 10:18</a></em>). This commendation of the Lord was in their consciences (:11)- by the work of the Spirit in their hearts, if they were indeed open to it. He notes that it is the false teachers, who humanly speaking were his competitors, who commended themselves (<em><a href='B:540 10:12'>2Co 10:12</a></em>). But he will go on to make a self-commendation so that they can still engage with those false teachers "who boast about outward appearance" on their own terms. The boat should not be about outward things, but about "what is in the heart". And what was that? He has just said that they ought to have the Spirit in their hearts (:5), and it was that Spirit which ought to have worked within them so that the commendation of Paul was within their hearts, in their consciences (see on :11). Paul could of course have refused to engage with these people on their own terms. But he does, in the same way as some believers find it appropriate to engage with the arguments of scientific atheists in the terms of science. Even though the higher arguments for God's existence are beyond the scientific paradigm. "I speak in human terms" is a phrase Paul several times uses. He sought by all means to persuade men.</p><p>Like the Lord, Paul’s transparency was what connected him with people. He says that he needs no letter of recommendation to them, because he is written on their hearts; “by manifestation of the truth commending ourselves to every man’s conscience in the sight of God… we are made manifest unto God, and I trust also are made manifest in your consciences” (<em><a href='B:540 3:3'>2Co 3:3</a></em>; <em><a href='B:540 4:2'>2Co 4:2</a></em>; <em><a href='B:540 5:11'>2Co 5:11</a></em> AV). There were those in Corinth who thought in terms of appearances rather than the heart; those who demanded letters of recommendation before accepting Paul (<em><a href='B:540 5:12'>2Co 5:12</a></em>); but Paul’s response is that because he is transparent to God, it is inevitable that he is transparent before them his brethren. They knew in their hearts / consciences, no matter how they sought to deny it, that he was sincere. And this was why Paul could be so open with the critical Corinthians about his personal life. “Be ye also enlarged” invites us to be like him in this. To be asked to have the openness of Paul is a challenge indeed. Even in our Christian experience, those brethren and sisters who have the most influence on others are those who artlessly radiate their own spirit, whose struggle with sin, devotion and example is unconcealable and uncontrived:&nbsp;</p>


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<p><em><a href='B:540 5:13'>2Co 5:13</a></em>&nbsp;<em>If we are out of our mind, it is for the sake of God; if we are in our right mind, it is for you-&nbsp;</em>Paul is presumably quoting from accusations made about his mental stability. Festus made the same accusation (<em><a href='B:510 26:24'>Act 26:24</a></em>). We note that Paul doesn't accuse the slanderers of slander; he reasons from the assumption, for a moment, that what they said was true. The Lord did likewise in His teaching. But the idea of appearing mad or in fact being 'right minded' are clearly in the spirit of Paul's opening position to the Corinthians which we find in 1 Corinthians 1. It is the mind devoid of the Spirit which would consider a spiritual person to be "foolish". By considering Paul to be 'a fool', the Corinthians indicated how they were simply "not Spiritual" (<em><a href='B:530 3:1'>1Co 3:1</a></em>) despite having been given the Spirit. "If we are out of our mind" would be more strictly translated "when we were out of our mind", with reference to a specific past incident; compared to "we are in our right mind" which is a more continuous tense. The being 'out of our mind' and perceived as mad could refer to a single incident of ecstatic in-Spirit behaviour which the Corinthians had observed in Paul whilst he was amongst them. Plato (<em>Phaedrus&nbsp;</em>244) describes the supposedly spirit-filled priestesses at Delphi near to Corinth as "mad" when they were supposedly filled by a spirit, and "in their right mind" s:w. as here in <em><a href='B:540 5:13'>2Co 5:13</a></em> when they were not possessed by a spirit. This apparent madness was 'to God'; but Paul related to the Corinthians in his right mind (Gk. 'soberly'). They had as it were eavesdropped on Paul's personal relationship with God in some Spirit ecstasy, and were mocking him for it. But his interactions with the Corinthians had, Paul says, been of an utterly sober nature.</p>


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<p><em><a href='B:540 5:14'>2Co 5:14</a></em> - see on <em><a href='B:540 8:9'>2Co 8:9</a></em>.</p><p><em>For the love of Christ controls us</em>-</p><p> The love of Christ (and this phrase is almost always used in the NT of the cross) must&nbsp;<em>constrain us</em>&nbsp;(<em><a href='B:540 5:14'>2Co 5:14</a></em>); we must reflect upon it until with Paul we pray with bowed knees to know the length, and the breadth and the height, of that love of Christ (on Calvary) that passes our unaided human knowledge (<em><a href='B:560 3:19'>Eph 3:19</a></em>). For this alone is what will drive our passivity from us; here at last is something to respond to with all our heart and soul. The image of soldiers in their time of dying has often been used afterwards as a motivation for a nation: “Earn this" is the message their faces give. And it is no more true than in the death of the Lord. “The love of Christ", an idea elsewhere used of His death (<em><a href='B:500 13:1'>Joh 13:1</a></em>; <em><a href='B:540 5:14-15'>2Co 5:14-15</a></em>; <em><a href='B:520 8:32'>Rom 8:32</a></em>; <em><a href='B:520 8:34-35'>Rom 8:34-35</a></em>; <em><a href='B:560 5:2'>Eph 5:2</a></em>; <em><a href='B:560 5:25'>Eph 5:25</a></em>; <em><a href='B:550 2:20'>Gal 2:20</a></em>; <em><a href='B:730 1:5'>Rev 1:5</a></em> cp. <em><a href='B:690 4:10'>1Jn 4:10</a></em>),&nbsp;<em>constrains us</em>; it doesn’t force us, but rather shuts us up unto one way, as in a narrow, walled path. We cannot sit passively before the cross of the Lord. That “love of Christ" there passes our human knowledge, and yet our hearts can be opened, as Paul prayed, that we might know the length, breadth and height of it. The crucified Son of God was the full representation of God.</p><p>The Lord died as He did so that the love of God, the real meaning of love, might be displayed in a cameo, in an intense, visual, physical form which could be remembered and meditated upon. Observing the memorial meeting is the very least we can do to this end; and this itself is only a beginning. “The love of Christ&nbsp;<em>constraineth us</em>" (AV) not to live for ourselves, but unto him that died for us, and to show this by our concern for our brethren, in the context. Marvin Vincent has a telling comment on the Greek word translated "controls”: "The idea is not urging or driving, but&nbsp;<em>shutting up</em>&nbsp;to one line or purpose, as in a narrow, walled road" (<em>Word Studies Of The N:T.</em>). We shouldn't be driven men and women; we are not urged or driven by the cross, but shut up by it to one purpose. There are only two ways before us, to death or life; and we are shut up by the cross in that road to life. In this lies the sustaining and transforming power of the cross, if only we would meditate upon it. It is an epitome of every facet of the love of God and of Christ. There the Name of God was declared, that the love that was in the Father and Son may be in us (<em><a href='B:500 17:26'>Joh 17:26</a></em>). The same word is used about the Lord in <em><a href='B:490 22:63'>Luk 22:63</a></em>, where we read He was "bound", constrained, limited in movement- as He was constrained for us in His final sufferings, we should likewise be for Him.</p><p><em>Because we have judged that in that one has died for all, therefore all have died-&nbsp;</em>If the classic idea of substitution were correct, then surely this should read "One has died for all, therefore all have&nbsp;<em>lived</em>". But the death of Christ&nbsp;<em>for&nbsp;</em>us rather shows us how to&nbsp;<em>die</em>&nbsp;in a death like His, that we through identity with His death might share in His life. If we really think of the Lord's passion seriously, our thoughts will be punctuated with the realization: "I would not have done that. I would simply not have held on". But in that He died for us all in Him, it is reckoned that we all died with Him the death of the cross. We are graciously counted as having died with Him in baptism (<em><a href='B:520 6:3-5'>Rom 6:3-5</a></em>), and now we try to live this out in practice. And in appreciating this, inevitably our patience with our brethren will be the more thorough-going.</p>


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<p><em><a href='B:540 5:15'>2Co 5:15</a></em>&nbsp;<em>And he died for all, that they who live should no longer live for themselves, but for him who for their sakes died and rose again</em>-</p><p> The representative nature of the Lord's death means that we are pledged to live out His self-crucifixion as far as we can; to re-live the crucifixion process in our imagination, to come to that point where we&nbsp;<em>know</em>&nbsp;we wouldn't have gone through with it, and to grasp with real wonder and gratitude the salvation of the cross. Paul is surely alluding to the idea of baptism, whereby we identify with His death and resurrection; the language here is similar to that concerning baptism in <em><a href='B:520 6:8'>Rom 6:8</a></em>. "As one has died for all, then all have died, and that He died for all in order to have the living live no longer for themselves but for Him who died and rose for them" (<em><a href='B:540 5:14-15'>2Co 5:14-15</a></em> Moffatt). It has been powerfully commented: "To know oneself to have been involved in the sacrificial death of Christ, on account of its representational character, is to see oneself committed to a sacrificial life, to a re-enactment in oneself of the cross" (W:F. Barling,&nbsp;<em>The Letters To Corinth</em>).</p><p>All that is true of the Lord Jesus becomes in some sense, at some time, true of each of us who are in Him. It’s true that nowhere in the Bible is the Lord Jesus actually called our “representative”, but the idea is clearly there. I suggest it’s especially clear in all the Bible passages which speak of Him acting&nbsp;<em>huper</em>&nbsp;us- what Dorothee Sölle called “the preposition of representation”. Arndt and Gingrich in their Greek-English Lexicon define&nbsp;<em>huper</em>&nbsp;in the genitive as meaning “’for’, ‘in behalf of’, ‘for the sake of’ someone. When used in the sense of representation,&nbsp;<em>huper</em>&nbsp;is associated with verbs like ‘request, pray, care, work, feel, suffer, die, support’”. So in the same way as the Lord representatively prays, died, cares, suffers, works “for” us, we are to do likewise, if He indeed is our representative and we his. Our prayers for another, our caring for them, is no longer a rushed salving of our conscience through some good deed. Instead <em><a href='B:540 5:15'>2Co 5:15</a></em> becomes our motivation: “He died for (<em>huper</em>) all of us, that they which live should not henceforth live unto themselves, but unto him which died for (<em>huper</em>) them”. We are, in our turn, to go forth and be “ambassadors for (<em>huper</em>) Christ... we pray you in Christ’s stead (<em>huper&nbsp;</em>Christ), be reconciled to God” (<em><a href='B:540 5:20'>2Co 5:20</a></em>). Grasping Him as our representative means that we will be His representatives in this world, and not leave that to others or think that our relationship in Him is so internal we needn’t breathe nor show a word of it to others. As He suffered “the just for (<em>huper</em>) the unjust” (<em><a href='B:670 3:18'>1Pe 3:18</a></em>), our living, caring, praying for others is no longer done “for” those whom we consider good enough, worthy enough, sharing our religious convictions and theology. For whilst we were yet sinners, Christ died&nbsp;<em>huper</em>&nbsp;us (<em><a href='B:520 5:6'>Rom 5:6</a></em>). And this representative death is to find an issue in our praying&nbsp;<em>huper</em>&nbsp;others (<em><a href='B:510 12:5'>Act 12:5</a></em>; <em><a href='B:520 10:1'>Rom 10:1</a></em>; <em><a href='B:520 15:30'>Rom 15:30</a></em>; <em><a href='B:540 1:11'>2Co 1:11</a></em>), just as He makes intercession&nbsp;<em>huper&nbsp;</em>us (<em><a href='B:520 8:26'>Rom 8:26</a></em>; <em><a href='B:520 8:34'>Rom 8:34</a></em>). We are to spend and be spent&nbsp;<em>huper&nbsp;</em>others, after the pattern of the Lord in His final nakedness of death on the cross (<em><a href='B:540 12:15'>2Co 12:15</a></em>). These must all be far more than fine ideas for us. These are the principles which we are to live by in hour by hour life. And they demand a huge amount, even the cross itself. For unto us is given “in the behalf of Christ&nbsp;<em>huper</em>&nbsp;Christ, not only to quietly, painlessly, theoretically believe on Him, but also to suffer for (<em>huper</em>) his sake” (<em><a href='B:570 1:29'>Phi 1:29</a></em>). In all this, then, we see that the Lord’s being our representative was not only at the time of His death; the fact He continues to be our representative makes Him our ongoing challenge.</p>


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<p><em><a href='B:540 5:16'>2Co 5:16</a></em>&nbsp;<em>Therefore we, from this time forward, know no one after the flesh. Even though we have known Christ after the flesh, yet now we know him so no more</em>-</p><p> In the context, Paul has written of how baptism into Christ makes us totally identified with Him. His death and resurrection, and His ongoing life, are all to become ours. Paul is determined to perceive his fellow believers as in Christ; which would explain why he can criticize and perceive so clearly their serious failures, and yet write and feel so positively about them. He would not know them after the flesh, but by implication after the Spirit. And although Paul had met Christ in the flesh, perhaps during the Lord's ministry at which time Paul was living in Jerusalem or certainly on the Damascus road- that literal meeting with the Lord was now irrelevant to Paul. For knowing the Lord Jesus after the Spirit was and is the true way to achieve and perceive His presence near and real. The promised Comforter, the Holy Spirit, was to make the presence of the Lord Jesus as real as when He was literally on earth- and in a more profound and personal sense. Paul had previously gloried in his having physically met the Lord Jesus- but he says that now he knows Him like that no more. All is of the Spirit, and having the Lord's presence in the heart through the Comforter.</p>


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<p><em><a href='B:540 5:17'>2Co 5:17</a></em>&nbsp;<em>Therefore if anyone is in Christ, he is a new creation</em>-</p><p> The context is full of Paul's allusions to his Damascus road conversion, when he did indeed know Christ after the flesh (:16). Paul is surely saying that he was in a sense everyman there; what happened to him can happen to "any man". The emphasis is therefore to be placed on the word "any". Paul really is our pattern.</p><p>F:F. Bruce has observed: "Something of Paul's native impetuousness is apparent in his epistolary style... time and again Paul starts a sentence that never reaches a grammatical end, for before he is well launched on it a new thought strikes him and he turns aside to deal with that" (<em>Paul: Apostle Of The Free Spirit</em>, Exeter: 1980, p. 456). This style is exemplified here in <em><a href='B:540 5:17'>2Co 5:17</a></em>. The Greek text here is a sentence in which there are no verbs: “If anyone in Christ- new creation”. It is as if the thrill of it leads him to just blurt it out:&nbsp; And observe that this was to be found in a man of extraordinary culture and intellectual ability. By perceiving this tension, the passion behind his style is thereby accentuated the more. Likewise consider how in Galatians Paul uses so many negatives, as if his passion and almost rage at the false teachers is coming out. See on <em><a href='B:550 1:1'>Gal 1:1</a></em>.</p><p>The idea of a "new creation" is using a technical term known in Judaism for the conversion of a person from idolatry to Judaism and monotheism. Rabbi Eliezer apparently wrote that "He who converts a man to the true religion is the same as if he had created him". So seeing that Paul was the converter of the Corinthians, his description of them as a new creation may be a reminder of their debt to him.</p><p>God is seeking to work a new creation in the experience of men and women. He has done this for us in Christ, and yet the reality of it is still dependent upon whether we will allow ourselves to put on the new man after the image of God, whether we will become born again after His image and likeness (<em><a href='B:560 4:23-24'>Eph 4:23-24</a></em>). "A new creation" is very much the language of <em><a href='B:730 21:5'>Rev 21:5</a></em> concerning the creation of new things on the ruins of the old, at Christ's return. Yet this dramatic change must occur within the believer as a result of being in Christ in this life, before he can share in the wonders of that future age.</p><p>The Greek of <em><a href='B:540 5:17'>2Co 5:17</a></em> is tellingly ambiguous; the sense can be: "If any man be in Christ, he is a new creature", or, "If any man be in Christ, let him be a new creature". The fact of becoming in Christ through baptism means that we are new creations potentially, and therefore must work towards being new creations. We must go on further than just being baptized into Christ.</p><p><em>The old things are passed away, behold, all things have become new-&nbsp;</em>As a new born baby sees a chair, a table, a brother or sister, for the very first time, so do we after baptism. It is so hard for us to appreciate the newness of everything to a baby or small child. "All things are become new" in our attitude of mind after baptism. Yet we live in newness of life (<em><a href='B:520 6:4'>Rom 6:4</a></em>), as if this process of birth is ongoing throughout our spiritual lives. After baptism, therefore, we set out on a life in which we&nbsp; should be gazing, in wide eyed wonder, at new spiritual concepts and realities. How patient we should be with others who are in this position. "Old things are passed away" at baptism, just as the old world order will "pass away" at the Lord's return (<em><a href='B:730 21:5'>Rev 21:5</a></em>). The dramatic change that will come upon this planet in the Kingdom should therefore be paralleled in our new spiritual vistas after baptism, and throughout the process of being re-born and becoming a new creation. The contemporary Jewish writings and the Apocrypha use the term "new creation" to describe the situation which would be brought about at the last day (1 Enoch:71; 2 Apoc. Baruch 32:6). Further exemplification is presented in Paul Barnett,&nbsp;<em>The Second Epistle to the Corinthians</em>&nbsp;(Cambridge: Eerdmans, 1997) p. 297. Yet Paul applies what could be called 'future Kingdom language' to our status in Christ right now.</p>


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<p><em><a href='B:540 5:18'>2Co 5:18</a></em>&nbsp;<em>But all things are of God, who reconciled us to Himself through Christ and gave to us the ministry of reconciliation-&nbsp;</em>The Greek for "reconciled" implies to mutually change both sides. Both God and man were in some sense changed by the work of Christ. God reconciled us by the cross, and&nbsp;<em>therefore</em>&nbsp;to us was given the work of preaching the Gospel of reconciliation (<em><a href='B:540 5:18'>2Co 5:18</a></em>; <em><a href='B:540 5:20'>2Co 5:20</a></em>)- a sharing with others of our own experience. This was clearly what fired the first century ecclesia. On the basis of our experience of reconciliation with God, we have been given “the ministry of reconciliation”, in that God “has put in us Gk. settled deep within us the word of reconciliation” (<em><a href='B:540 5:18-19'>2Co 5:18-19</a></em>). That which is deeply internal issues in an outward witness. For this reason all discussion of how that outward witness should be made is somewhat irrelevant- the witness naturally springs from deep within. If it doesn’t, we have to ask whether we have anything much deep within.</p><p>"Ministry" is a word repeatedly used by Paul in 2 Corinthians for his ministry or service to the brotherhood (<em><a href='B:540 8:4'>2Co 8:4</a></em>; <em><a href='B:540 9:1'>2Co 9:1</a></em>; <em><a href='B:540 9:12-13'>2Co 9:12-13</a></em>; <em><a href='B:540 11:8'>2Co 11:8</a></em>). Because we have been reconciled to God by forgiveness, through the ministry of the suffering servant, we are to respond by ministering to others practically. Thus "the ministry of reconciliation" isn't simply 'preaching the Gospel' or reconciling others to God. It refers also to the practical ministry / service which is "of" or inspired by reconciliation. Classical Greek only uses the word translated "reconcile" regarding personal relationships of humans; and never about God or in a theological sense. The idea of having a personal reconciliation with God personally was a huge paradigm breaker in the first century world- and properly understood, it is today too. Thus "the ministry of reconciliation" is parallel with the ministry of the Spirit and of the new covenant (<em><a href='B:540 3:6'>2Co 3:6</a></em>; <em><a href='B:540 3:8'>2Co 3:8</a></em>). The reconciliation achieved is by the Spirit, deep in the heart of the believer- for that is where personal relationships exist.</p><p>God reconciled the world; but the word of reconciliation is committed unto us. All men were reconciled to God on the cross, even while they were sinners (<em><a href='B:520 5:10'>Rom 5:10</a></em>); but it depends upon us to take that Gospel of reconciliation to them. So far as we fail in this, so far we leave His death for them in vain, only a potential achievement. We were given reconciliation personally (<em><a href='B:520 5:11'>Rom 5:11</a></em> RV); and we are also given “the ministry of reconciliation”, the command to preach that reconciliation and share it with others . To be reconciled to God is to be given a charge to reconcile others.</p><p>Our preaching should flow naturally out of our own personal experience of God's grace. The fact that we were reconciled is tied up with the fact that we have been given, as part of this “being reconciled”, the ministry of preaching reconciliation. It is the greatness of God's grace which will form the content of our preaching, not our own practical experience of it. Our experience will only motivate us personally, not anyone else. We preach not ourselves, but Christ as Lord and Saviour. Let's really get down to serious self examination, to more finely appreciating the holiness of God and the horror of sin. If we can do this- and only if- our preaching, our speaking, our reasoning, even our very body language, will be stamped with the vital hallmark: humility.</p><p>Note that the style of <em><a href='B:540 5:18-21'>2Co 5:18-21</a></em> suggests it may have been a hymn well known to Paul's early Christian readership, or even a baptismal confessional statement.</p>


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<p><em><a href='B:540 5:19'>2Co 5:19</a></em> - see on <em><a href='B:230 32:2'>Psa 32:2</a></em>.</p><p><em>That is, that God was in Christ reconciling the world to Himself, not counting their trespasses to them</em>-</p><p> Christ "reconciled the world" in that He obtained forgiveness for&nbsp;<em>us</em>&nbsp;(<em><a href='B:540 5:19'>2Co 5:19</a></em>)-&nbsp;<em>we&nbsp;</em>are "the world" which was reconciled, we are the "all things" purged by His blood (<em><a href='B:650 9:22'>Heb 9:22</a></em>). God was in Christ, reconciling the world unto himself" seems to be a comment on the death, rather than the nature, of the Lord Jesus. It is in the context of the statement that Christ died for all men (<em><a href='B:540 5:14'>2Co 5:14</a></em>). In that death, God was especially in Christ. Perhaps it was partly with reference to the cross that the Lord said: “I shall shew you plainly of the Father" (<em><a href='B:500 16:25'>Joh 16:25</a></em>). See on <em><a href='B:500 19:19'>Joh 19:19</a></em>.</p><p><em>And has committed to us the word of reconciliation-&nbsp;</em>We are the means by which God is appealing to mankind; and we must do this while there is the opportunity for salvation. As Moses delivered God’s people “with the hand of the angel”, we likewise are working in co-operation with huge Angelic forces (<em><a href='B:510 7:35'>Act 7:35</a></em> RV). In prospect, God reconciled the whole world to Himself on the cross, the devil was destroyed,&nbsp;<em>all&nbsp;</em>sin was overcome then, in prospect. In this sense Christ is the propitiation for our sins as much as He is for those of the whole world (<em><a href='B:690 2:2'>1Jn 2:2</a></em>). On the cross, He bore away the sin of the world (<em><a href='B:500 1:29'>Joh 1:29</a></em>). So now we must spread this good news to the whole world, for&nbsp;<em>all&nbsp;</em>men’s' sins were conquered on the cross.</p>


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<p><em><a href='B:540 5:20'>2Co 5:20</a></em>&nbsp;<em>Therefore, we are ambassadors on behalf of Christ, as though God were entreating the world by us. We beg you on behalf of Christ, be reconciled to God-&nbsp;</em>We are the face of Christ to this world, and to our brethren; He has no arms or legs or face on this earth apart from us, His body. God “makes His appeal by us” (<em><a href='B:540 5:20'>2Co 5:20</a></em> RSV). Paul's logic here parallels the Corinthians with "the world". He begs them to be reconciled to God (knowing that some of them weren't in relationship with God and "had not the knowledge of God", <em><a href='B:530 15:34'>1Co 15:34</a></em>). And yet Paul elsewhere writes so positively about them. Their status in Christ meant that he on one hand felt towards them as to the Lord Jesus, confident of their salvation. But Paul is a realist, his love didn't make him blind. And sensing the real possibility of their condemnation, of the eternity they might miss, he&nbsp;<em>begs</em>&nbsp;them. The Lord's passion for the world's reconciliation led Him to the cross; and it is that same passion which He seeks to articulate through us. The other references to Paul's 'begging' or 'beseeching' the Corinthians relate to practical matters- the same word is used of begging them to accept back the disciplined brother (<em><a href='B:540 2:8'>2Co 2:8</a></em>) and to contribute to the Jerusalem Poor Fund (<em><a href='B:540 9:5'>2Co 9:5</a></em>). It was through these things that they were in practice reconciled with God. For our relationship with Him depends upon our relationship with our brethren. Paul will conclude 2 Corinthians by begging the Corinthians to "be comforted" (<em><a href='B:540 13:11'>2Co 13:11</a></em>), using the same word as here translated "beg". Paul knows that the Corinthians must make the choice to accept the appeal he was making, but he appeals to them by all means.</p><p>God desires to “reason together" with men (<em><a href='B:290 1:18'>Isa 1:18</a></em>). This is extraordinary indeed. God is seeking to persuade men to accept the forgiveness available in the blood of His Son. And He asks us to do this work for Him, to reflect this aspect of His character to the world, with that same spirit of earnest humility: "As though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God". No wonder in the context Paul says that we should&nbsp;<em>therefore</em>&nbsp;watch our behaviour and attitudes. The fact men turn away from God's&nbsp;<em>beseeching</em>, His&nbsp;<em>praying&nbsp;</em>that they will accept His grace, is surely the greatest tragedy in the whole cosmos, in the whole of existence:&nbsp;</p><p><em>Because</em>&nbsp;of the cross, the atonement which God wrought in Christ’s offering, we beseech men to be reconciled to God. Appreciating the cross and the nature of the atonement should be the basis of our appeal to men. And indeed, such an appeal is&nbsp;<em>God</em>&nbsp;appealing to men and women, in that there on the cross “God was in Christ, reconciling the world unto Himself". The blood and spittle covered body of the Lord lifted up was and is the appeal, the&nbsp;<em>beseeching</em>&nbsp;of God Himself to men. And this is the message that we are honoured to preach on His behalf; we preach the appeal of God through the cross. See on <em><a href='B:500 19:19'>Joh 19:19</a></em>. "All men" can have their part in a sacrifice which represented "all men". And this motivates us to preach to "all men":&nbsp;</p>


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<p><em><a href='B:540 5:21'>2Co 5:21</a></em>&nbsp;<em>He who knew no sin, he became a sin offering on our behalf, that we might become the righteousness of God in him-&nbsp;</em><em><a href='B:540 5:14-21'>2Co 5:14-21</a></em> urges us to preach the salvation in Christ to all men, because He died for us, as our representative. He died&nbsp;<em>for</em>&nbsp;the sake of all (<em><a href='B:540 5:14-15'>2Co 5:14-15</a></em>), He was made sin&nbsp;<em>for</em>&nbsp;our sake (<em><a href='B:540 5:21'>2Co 5:21</a></em>); and therefore we are ambassadors&nbsp;<em>for&nbsp;</em>s:w. His sake (<em><a href='B:540 5:20'>2Co 5:20</a></em>). Because He was our representative, so we must be His representatives in witnessing Him to the world. This is why the preaching of Acts was consistently motivated by the Lord’s death and resurrection for the preachers. See on <em><a href='B:650 2:9'>Heb 2:9</a></em>.</p><p>There was a child-likeness about the Lord. Not in that He was naive- He was the least naive of all men. But rather did He have an innocence about sin, as if He were a sweet child caught up within the web of sinful men around Him. Indeed the point has been made that when Paul spoke of the Lord as being one “who knew no sin” (<em><a href='B:540 5:21'>2Co 5:21</a></em>), he was using the very phrase used in rabbinic and other contemporary writings to describe children, who were too young to ‘know sin’. This child-likeness was beautifully related to His utter naturalness, which was so much a part of His moral perfection.</p><p>Paul's teaching here about imputed righteousness was fundamental to how he himself viewed the Corinthians. This was how God viewed them; and it was how Paul viewed them. This explains his positive language about them, despite being aware of their deep weaknesses of practice and understanding.</p>


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<p><em><a href='B:540 6:1'>2Co 6:1</a></em>&nbsp;<em>And working together with him we entreat you not to receive the grace of God in vain</em>-</p><p> God's desire for the salvation of the Corinthians involved Him working through Paul. And in that sense God and Paul became fellow workers (see on <em><a href='B:90 14:45'>1Sa 14:45</a></em>). Paul seems to have the great commission in mind, when he wrote in <em><a href='B:540 5:19-21'>2Co 5:19-21</a></em> that to all of us has been committed the ministry of reconciliation, and in discharging it we are ‘workers together’ with God- the very same word used in <em><a href='B:480 16:20'>Mar 16:20</a></em> concerning how the Lord Jesus ‘worked with’ His men as they fulfilled the commission.</p><p>The "grace" in view is surely the<em>&nbsp;charis</em>&nbsp;of the Spirit. The Corinthians had been given the Spirit at baptism, but had not made use of it. They had received it in vain. The same word for "received" is used in <em><a href='B:530 2:14'>1Co 2:14</a></em> to lament how the natural man does not receive the Spirit. And yet 1 Corinthians 1 is clear that the Corinthians had received the Spirit. But they were not spiritual (<em><a href='B:530 3:1'>1Co 3:1</a></em>). The Spirit had been received, but in vain. In contrast, Paul can say that he has not received God's grace in vain (<em><a href='B:530 15:10'>1Co 15:10</a></em>); he is bidding them follow his example of transformation.</p>


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<p><em><a href='B:540 6:2'>2Co 6:2</a></em> - see on <em><a href='B:230 69:13'>Psa 69:13</a></em>.</p><p><em>For He said: In a time of acceptance I hearkened to you, and in a day of salvation did I succour you. Behold, now is the time of acceptance; behold, now is the day of salvation</em>-</p><p> This quotation is in support of the statement that we have received God's grace,&nbsp;<em>charis</em>, gift of the Spirit; but we are not to receive it in vain, but rather make use of it. The 'succouring' in view refers to just that. The same word is used in <em><a href='B:650 2:18'>Heb 2:18</a></em> of how the Lord Jesus gives us such help in time of temptation. Seeing that temptation is internal to the human mind, this help is surely psychological, within the heart- which is exactly what the gift of the Spirit is all about. Forgiveness is indeed in view, but beyond that- strength against falling into sin.</p><p>There's an allusion here to <em><a href='B:230 32:6'>Psa 32:6</a></em>. For every sinner, for whom David is our example,&nbsp;<em>now</em>&nbsp;is the time when God may be "found" in the sense of experiencing His forgiveness. God&nbsp;<em>is</em>&nbsp;love towards men, He&nbsp;<em>is</em>&nbsp;forgiveness. To experience this and respond back to it is therefore to find the knowledge of God. This "time when You (i:e. God's forgiveness, which&nbsp;<em>is</em>&nbsp;God) may be found" which David speaks of is that of <em><a href='B:540 6:2'>2Co 6:2</a></em>: "Now is the accepted time; behold, now is the day of salvation". Paul was speaking of how all sinners, baptized or not, need to realize this; we are all in David's position. Some complain that they did not experience a very great upsurge in finding and knowing God at the point of baptism. This may be due to an insufficient emphasis on the need for repentance and appreciating the seriousness of sin before baptism; and not being willing to make use of the Spirit gift which we are then given. We must not think that we know God because we believe a Statement of Faith and have been baptized. "Now is the accepted time", Paul wrote to the baptized Corinthians, to truly take on board the marvel of God's forgiveness, to know it and respond to it for ourselves, and thereby to come to a dynamic, two-way relationship with God.</p><p>But the allusion is also to <em><a href='B:290 49:8'>Isa 49:8</a></em> “In an acceptable time have I heard you”. This is one of a number of instances of where Old Testament Messianic Scriptures are applied to Paul in the context of his preaching Christ. <em><a href='B:290 49:8-9'>Isa 49:8-9</a></em>: “In an acceptable time have I heard you, and in a day of salvation have I helped you” is quoted about us in <em><a href='B:540 6:2'>2Co 6:2</a></em> in the context of us being preachers, labouring with God. Isaiah continues: “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; saying to them that are bound, Go forth; to them that are in darkness, Shew yourselves” (RV). This is the language of the Lord’s preaching, which freed men from the prison house (<em><a href='B:290 61:1-2'>Isa 61:1-2</a></em>). Yet because we are in Him, we too have His ministry; our words too can&nbsp;<em>make men inherit</em>&nbsp;the Kingdom, and free men from their bondage. “We are witnesses through being in him” (<em><a href='B:510 5:32'>Act 5:32</a></em> RVmg:). As the Lord in Isaiah’s servant songs was the suffering, saving, atoning servant, lifted up to give salvation world-wide- so are we. This is why a Messianic passage like <em><a href='B:290 49:8'>Isa 49:8</a></em> is quoted by Paul in 2 Corinthians 6 about&nbsp;<em>us</em>. The next verse, <em><a href='B:290 49:9'>Isa 49:9</a></em>, must therefore also be about us: "That thou mayest say to the prisoners, Go forth; to them that are in darkness, Shew yourselves... they shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water” (AV). In the same way as&nbsp;<em>we</em>&nbsp;have experienced the "acceptable time" in this life, so we will be able to encourage others to make use of the "accepted time" of God's grace.</p>


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<p><em><a href='B:540 6:3'>2Co 6:3</a></em>&nbsp;<em>We aim to give no reason for stumbling in anything, that our ministry is not blamed</em>-</p><p> The "ministry" received is to speak and act on God's behalf; for "our ministry" is&nbsp;<em>His</em>&nbsp;ministry of reconciliation which has been given to us (<em><a href='B:540 5:19'>2Co 5:19</a></em>). It is therefore critical that our service or ministry saves others, or works towards that; and therefore we will be careful not to cause any to stumble from the path towards that great salvation. As an "ambassador" (<em><a href='B:540 5:20'>2Co 5:20</a></em>), we must be careful not to discredit the Lord whom we represent and whose messengers and representatives we are.</p>


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<p><em><a href='B:540 6:4'>2Co 6:4</a></em>&nbsp;<em>But in everything, commending ourselves as servants of God, in much patience, in afflictions, in necessities, in distresses-&nbsp;</em>An "ambassador" (<em><a href='B:540 5:20'>2Co 5:20</a></em>) was a servant. The authentication of him as an ambassador was in all the troubles he had experienced for the sake of that work, and his patient response to them. "Patience" or endurance was and still is the foremost qualification and characteristic. All the afflictions, necessities etc. were endured and did not stop Paul from continuing- for the idea of "patience",&nbsp;<em>hupomone</em>, is of "endurance". This is what authenticates a servant of God- keeping on keeping on, rather than a brief impressive mission trip or moment of sacrifice. We are not only Jesus to this world but also effectively we are the witness to God Himself. We minister His care to others; to the extent that Paul could write both that he was a minister of God, and also a minister of the church (<em><a href='B:540 6:4'>2Co 6:4</a></em>; <em><a href='B:580 1:24-25'>Col 1:24-25</a></em>). It is primarily&nbsp;<em>people</em>&nbsp;who communicate, not words or ideas. Personal authenticity is undoubtedly the strongest credential in our work of communicating the message. Thus Paul could speak of his afflictions as being his credentials (<em><a href='B:540 11:21-33'>2Co 11:21-33</a></em>; <em><a href='B:590 2:1-4'>1Th 2:1-4</a></em>; <em><a href='B:620 3:10-12'>2Ti 3:10-12</a></em>). And God’s true servant commends himself by the endurance of opposition (<em><a href='B:540 6:4-5'>2Co 6:4-5</a></em>).</p>


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<p><em><a href='B:540 6:5'>2Co 6:5</a></em>&nbsp;<em>In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings-&nbsp;</em>These kinds of afflictions, especially the riots "tumults", had come upon Paul in Corinth and surrounding areas (<em><a href='B:510 18:13'>Act 18:13</a></em>). His readership knew he was telling the truth. "Watchings" is literally 'sleepless nights' (NIV); the reference could be to how his hard labour as a tentmaker had to be done through the night at times, so that he could do ministry work during the day (<em><a href='B:590 2:9'>1Th 2:9</a></em> gives an example).</p>


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<p><em><a href='B:540 6:6'>2Co 6:6</a></em>&nbsp;<em>In pureness, in knowledge, in patience, in kindness-&nbsp;</em>This group of sufferings refer to Paul's internal efforts and sacrifices in order for the ministry to go ahead. Paul's loving patience and care for the Corinthians exemplified all these characteristics.</p><p><em>In the Holy Spirit-&nbsp;</em>The fruit of the gift of the Spirit included love and all that flows from it. Paul could sense that this fruit had been brought forth in him. Hence he goes on to list real love. This is why he so often links the Holy Spirit with love (<em><a href='B:520 5:5'>Rom 5:5</a></em>; <em><a href='B:520 15:30'>Rom 15:30</a></em>; <em><a href='B:550 5:22'>Gal 5:22</a></em>; <em><a href='B:570 2:1-2'>Phi 2:1-2</a></em>).</p><p><em>In sincere love-&nbsp;</em>There is repeated N:T. warning against the ease of slipping into a mindset which thinks itself to be 'loving' when actually it isn't. "Let love be without dissimulation" (s:w. "unfeigned"; <em><a href='B:520 12:9'>Rom 12:9</a></em>). The fact he knew himself to have "love unfeigned" (<em><a href='B:540 6:6'>2Co 6:6</a></em>) was one of Paul's credentials as a genuine apostle. <em><a href='B:660 3:17'>Jas 3:17</a></em> speaks of the true spirituality, including gentleness, patience, kindness etc:, as being "without hypocrisy" (s:w. "unfeigned"). A true response to the doctrines of the basic Gospel will result in "love unfeigned" (<em><a href='B:670 1:22'>1Pe 1:22</a></em>). Israel of old failed in this: "With their mouth they shew much love; but their heart goeth after their covetousness" (<em><a href='B:330 33:31'>Eze 33:31</a></em>). This is all some emphasis. It helps explain why both in ourselves and in others it is possible to behold a great emphasis on love whilst at the same time harbouring a very unloving attitude. I think all of us with any ecclesial experience will be able to recall conversations where 'love' has been advocated, or 'unloving behaviour' criticized, in language which simply&nbsp;<em>breathes</em>&nbsp;bitterness and contempt</p>


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<p><em><a href='B:540 6:7'>2Co 6:7</a></em>&nbsp;<em>In the word of truth, in the power of God-&nbsp;</em>The word of truth is the Gospel (<em><a href='B:580 1:5'>Col 1:5</a></em>), and Paul's truthful preaching of it was confirmed by the power of God allowing miracles to be done to confirm his preaching.</p><p><em>By the armour of righteousness on the right hand and on the left-&nbsp;</em>The idea is of a warrior holding weapons in both hands, defensive in one, offensive weapons in the other.</p>


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<p><em><a href='B:540 6:8'>2Co 6:8</a></em>&nbsp;<em>By glory and dishonour, by evil report and good report. As deceivers and yet true-&nbsp;</em>Paul lists these things as an evidence that he is well authenticated as a preacher or minister of the Gospel. But the personal integrity of every true preacher is always going to be questioned. Paul was not beyond criticism or false accusation. That can never be a required feature of those who minister the Gospel; for according to Paul here, the very fact the preacher becomes the object of slander and even exaggerated "good report" is all what confirms the credentials of a true minister of Christ. We could conclude that being unfairly gossiped about is a characteristic of the true servant of God. So here when Paul lists the things which confirm his apostleship, he not only lists his imprisonments and shipwrecks; he says that the fact he has been slandered is another proof that he is a servant of Christ. See on <em><a href='B:610 5:19'>1Ti 5:19</a></em>.</p>


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<p><em><a href='B:540 6:9'>2Co 6:9</a></em>&nbsp;<em>As unknown and yet well known-&nbsp;</em>The accusation was that Paul was a nobody, unknown. When as they knew, he was well known. This may explain the otherwise strange comment of the Jews in Rome that they had never heard of Paul. They surely had, but they treated him as "unknown".</p><p><em>As dying and behold we live-&nbsp;</em>It is common for public figures to be gossiped about as having an illness, being terminally ill, and having only limited time left. It seems Paul had experienced that.</p><p><em>As chastened and not killed-&nbsp;</em>Chastening may refer to public whipping, as it does in <em><a href='B:490 23:16'>Luk 23:16</a></em>; <em><a href='B:490 23:22'>Luk 23:22</a></em>. Paul had five times been whipped or 'chastened' by the Jewish synagogue courts with 39 lashes (<em><a href='B:540 11:24'>2Co 11:24</a></em>). Forty lashes were considered enough to kill- Paul was taken right up to the point of death. But he didn't die. Perhaps he has in mind the resurrection which occurred on one occasion after he was whipped to death in <em><a href='B:510 14:19-20'>Act 14:19-20</a></em>.</p>


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<p><em><a href='B:540 6:10'>2Co 6:10</a></em> - see on <em><a href='B:470 26:39'>Mat 26:39</a></em>.</p><p><em>As sorrowful, yet always rejoicing-&nbsp;</em>In :9, Paul has cited the false accusations against him and answered them. Now he appears to comment upon some of his characteristics which his critics disliked, and justifies them, or at least presents them in another light. He so often writes of his tears and worry for his brethren; he was sorrowful, and yet it is part of the Christian life to also at the same time have joy. He has in view the Lord Jesus, who was the man of sorrows on the cross, and yet could speak of "My joy" at the same time. But surely he also alludes to how he has used the same words in telling the Corinthians that he had sorrow from them when he ought to have rejoicing from them (<em><a href='B:540 2:3'>2Co 2:3</a></em>). He sorrowed over them, and yet he also rejoiced over them for who they were by status in Christ (<em><a href='B:540 7:7'>2Co 7:7</a></em>; <em><a href='B:540 7:9'>2Co 7:9</a></em>; <em><a href='B:540 7:13'>2Co 7:13</a></em>; <em><a href='B:540 7:16'>2Co 7:16</a></em>; <em><a href='B:540 13:9'>2Co 13:9</a></em>):&nbsp;</p><p><em>As poor, yet making many rich-&nbsp;</em>Critics leave the accused guilty whatever the truth is. Paul was accused of seeking wealth from his ministry, and yet apparently mocked for being poor- for wealth was seen, as today, as proof that a minister was of God. Paul clearly intends a linkage with his teaching in <em><a href='B:540 8:9'>2Co 8:9</a></em> that it was through the poverty of the Lord Jesus that we are made rich. And Paul saw that working out in his own life. He speaks of how we received the riches of God’s grace (<em><a href='B:560 1:18'>Eph 1:18</a></em>; <em><a href='B:560 2:7'>Eph 2:7</a></em>; <em><a href='B:560 3:8'>Eph 3:8</a></em>; <em><a href='B:560 3:16'>Eph 3:16</a></em>); and yet in writing to the Corinthians he uses only to them a specific Greek word meaning ‘to enrich’. He reminds them of how we are&nbsp;<em>enriched by Him</em>in the knowledge of forgiveness which we have (<em><a href='B:530 1:5'>1Co 1:5</a></em>; <em><a href='B:540 9:11'>2Co 9:11</a></em>), and&nbsp;<em>therefore</em>&nbsp;we are to ‘enrich’ others in our preaching to them of the same grace (<em><a href='B:540 6:10'>2Co 6:10</a></em>).</p><p><em>As having nothing-&nbsp;</em>In our&nbsp;<em>attitudes</em>&nbsp;we must be as if we possessed nothing, as if we have in our heart of hearts resigned everything, even the very concept of personal 'possession'. Paul could say that he was&nbsp;<em>as if</em>&nbsp;he possessed nothing, although he evidently had at least some money to his name (<em><a href='B:510 24:26'>Act 24:26</a></em>), and could offer to re-imburse Philemon for any damages. There is a great freedom in this, if only we would know it.</p><p><em>And yet possessing all things-&nbsp;</em>It is the Lord Jesus who possesses all things. The three characteristics mentioned in this verse each apply to the Lord Jesus in His time of dying. Clearly Paul felt identity with Him.</p>


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<p><em><a href='B:540 6:11'>2Co 6:11</a></em> - see on <em><a href='B:540 8:24'>2Co 8:24</a></em>.</p><p><em>Our mouth is open to you, O Corinthians, our heart is enlarged-&nbsp;</em>The openness of Paul, his self-revelation of his innermost spirit, especially to his detractors at Corinth, is incredible. In such situations one tends to be cagey and reserved rather than open-hearted. But much of what we learn about Paul's innermost struggles comes from his letters to the Corinthians, who seemed ready to abuse his every word. And he asks them, as his very own children, to respond to his transparency by being open with him: "In return (I speak as to children) widen your hearts also" (<em><a href='B:540 6:13'>2Co 6:13</a></em>). Many find that human leaders or elders come between them and a personal following of Jesus. Yet we need to remember that Jesus never delegated his personal authority over His people to anyone. This is where the Catholic idea of the Pope as the personal representative of Jesus is so wrong. Much as we should respect our elders, this respect shouldn’t come between us and the Lord Jesus. Note how Paul never demanded power over his converts. He made himself vulnerable to them, in the hope that they would respond to him in an open relationship. Note the parallel between mouth and heart. This is very common in the Bible (at least 25 examples)- for our words issue from the heart.</p>


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<p><em><a href='B:540 6:12'>2Co 6:12</a></em>&nbsp;<em>You are not restricted by us, but you are restricted in your own affections-</em></p><p>&nbsp;The GNB seems to well summarize this awkward phrasing: "It is not we who have closed our hearts to you; it is you who have closed your hearts to us". This sounds as if one of the criticisms of Paul was that he had closed his heart to the Corinthians, he was all theory and no heart, a distant man hidden behind his own theology. And Paul's openhearted sharing of his life and feelings is therefore to be understood as a response to that slander.</p><p>Their sense of 'limitation' or being 'cramped' Gk. was not due to what he'd said, but more because of their own consciences as believers: "You are not cramped in us, but you are cramped by your own hearts... be you also enlarged Be not unequally yoked together with unbelievers; for what fellowship has righteousness with unrighteousness?" (<em><a href='B:540 6:12-14'>2Co 6:12-14</a></em>). He's saying that the apparent 'cramping' or 'limitation' of being separate from the ways of the world is actually not a cramping at all- it's an enlargement of the heart's horizons. And this fits in admirably with the Hebrew idea of 'holiness'-&nbsp; a separation&nbsp;<em>from&nbsp;</em>sin /the world<em>&nbsp;unto</em>&nbsp;so much more.</p>


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<p><em><a href='B:540 6:13'>2Co 6:13</a></em>&nbsp;<em>In return (I speak as to children) widen your hearts also</em>-</p><p> The "return" was in that Paul wanted them to respond to his open hearted position before them. He wanted his attitude of transparency to elicit the same from them. Despite their revolt against him, he considers them his spiritual children (although he had baptized few of them); and so he wanted them to mimic his attitude in this.</p>


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<p><em><a href='B:540 6:14'>2Co 6:14</a></em>&nbsp;<em>Be not unequally yoked with unbelievers</em>-</p><p> Paul now attempts to put his finger on why they were not acting to him as towards a parent, mimicking his openness (:13). It is because of associations with others. Paul's selfless relationship with Corinth was inspired by that of Moses with Israel. Thus Paul warns Corinth not to be unequally yoked with unbelievers (<em><a href='B:540 6:14'>2Co 6:14</a></em>), or else he would come to them and not spare. He is quoting the LXX of <em><a href='B:40 25:3'>Num 25:3</a></em> concerning how Israel joined themselves to Baal-peor, resulting in Moses commanding the murder of all those guilty- just as Paul later did to Corinth. Israel were not to sow "mingled seed" in their fields, or make clothes of "mingled" materials (s:w. LXX <em><a href='B:30 19:19'>Lev 19:19</a></em>). The materials would, as the Lord Himself mentioned, tear apart. The garment wouldn't last. And sowing different seeds together likewise would bring no fruit to perfection. But the LXX in these passages is quoted in one place only in the NT: "Be not unequally yoked together with unbelievers" (<em><a href='B:540 6:14'>2Co 6:14</a></em>). If we are,&nbsp;<em>the relationship can't work</em>. So don't think that if we yoke with unbelievers, as Corinth were with the Judaizers, or if we marry out of the Faith, it will all work out OK somehow. Unless there is serious repentance (and even then, not always),&nbsp;<em>it won't work</em>. It will be a garment patched up with two different materials.</p><p><em>For what fellowship have righteousness and iniquity? Or what communion has light with darkness?</em>-</p><p> "Fellowship" and "communion",&nbsp;<em>kioinonia</em>, here carries the sense of 'What do they have in common?'. The Corinthians thought that they could be Christians, yoked to the Lord, whilst involved in idol worship and Judaism. But if Christ is the light- then all else is darkness. Paul has earlier used the metaphor of how in the new creation, light shines forth out of the darkness. Although Paul was very tolerant of the Corinthians, he knew that ultimately there can be no compromise. It's not that they 'ought not to fellowship' with darkness; his point is that light and darkness are mutually exclusive categories, there is nothing in common between them. This is all being said in support of the appeal earlier in this verse not to be unequally yoked with unbelievers. Equal yoking is in order to get a job done- ploughing for the Lord, doing His work. And we shall not be able to participate in His work if we are unequally yoked. Not because we are not 'allowed' to, but because in practice we will be pulling different ways.</p>


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<p><em><a href='B:540 6:15'>2Co 6:15</a></em>&nbsp;<em>And what agreement has Christ with Belial? Or what portion has a believer with an unbeliever?</em>-</p><p> "Belial" was a specifically Jewish term for 'satan'. The fact Paul uses it here demonstrates the degree of Judaist influence upon the Corinthians. The Bible doesn't teach the existence of a cosmic Satan figure as believed in by first century Judaism; the word "Belial" never occurs again in the Bible. But (as he often does) Paul reasons with them from their perspective. It was unthinkable in Judaism to suggest that there was middle ground between Belial and God; but this in practice was how they were living. But when "Belial" occurs in the Old Testament, the Septuagint translates it as transgressor, impious, foolish or pest. It does not occur in the Septuagint as a proper name- i:e. 'Satan' as a personal cosmic being:&nbsp;<em>Belial&nbsp;</em>in Hebrew means 'worthless', and it seems that it became personified in Jewish thought, eventually being twisted by them into a term for thecosmic 'Satan' figure which they came to wrongly believe in. So it could be that Paul is putting 'Belial' for what the Old Testament would call "sons of Belial", i:e. wicked men. They are then made parallel with "unbelievers", just as "Christ" is matched by "believers".</p>


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<p><em><a href='B:540 6:16'>2Co 6:16</a></em>&nbsp;<em>And what agreement has a temple of God with idols?</em>-</p><p> Paul here appeals to the Jewish obsession with the sanctity of the temple. To have idols within it was the greatest sacrilege. And yet the Corinthians were worshipping idols within the church, which is God's temple.</p><p><em>For we are a temple of the living God, even as God said</em>-</p><p> God 'lived' in the temple in that His glory and Spirit were present there; and He has placed His Spirit within each person who has believed and been baptized into His Son. But the Corinthians refused to be aware of this; hence in their personal and collective lives they were unaware of His presence and activity, and the need to keep themselves from defiling that holy space with idolatry. The quotation is not from any one place, but as was commonly done by Rabbis, is a mixture of language from <em><a href='B:20 29:45'>Exo 29:45</a></em>; <em><a href='B:30 26:11-12'>Lev 26:11-12</a></em>; <em><a href='B:330 37:26-27'>Eze 37:26-27</a></em>; <em><a href='B:330 43:7'>Eze 43:7</a></em> and <em><a href='B:450 2:10-11'>Zec 2:10-11</a></em>.</p><p><em>I will dwell in them and walk in them, and I will be their God and they shall be My people</em>-</p><p> God now dwells in His people through the Spirit ("In whom you also are being built up together for a dwelling place of God by the Spirit", <em><a href='B:560 2:22'>Eph 2:22</a></em>). John's Gospel records the many times where the Lord Jesus speaks of abiding or dwelling within His people, especially through the Comforter, which is the Holy Spirit. Paul has questioned whether the Corinthians appreciate that the Spirit is indeed within them, thereby making them the temple of God (<em><a href='B:530 3:16-17'>1Co 3:16-17</a></em>). The presence of the Spirit makes our hearts and lives exclusively God's. But because Corinth failed to permit the Spirit to function and were wilfully ignorant of it, they therefore failed to perceive the exclusivity of God's claim upon them, and were involved with idol worship. Paul is writing to a church which included Gentiles who had fallen under the influence of Judaism. He is saying that the Old Testament people of God are now the baptized Christian community, indwelt by the Spirit, for whom holy place and space is now the heart of the believer and the collective church of God. If God is walking amongst us and within us- then to be yoked together with an unbeliever is going to be impossible (:14).</p><p>The experience of God as "their God" was only if they came out from the world (:17). Paul has earlier stated that some of them have no relationship with God; "some have not the knowledge of God" (<em><a href='B:530 15:34'>1Co 15:34</a></em>). God was not "their God"; for in practice, they refused to be indwelt by His Spirit, which was His stamp of exclusive ownership of them. Paul spoke of how those who join themselves with unbelievers (and marriage must surely have been in his mind) had to retract or repent of that relationship, and&nbsp;<em>then</em>&nbsp;God would receive them and&nbsp;<em>be their God</em>&nbsp;(<em><a href='B:540 6:14-17'>2Co 6:14-17</a></em>). He was referring back to the Abrahamic promise of <em><a href='B:10 17:7'>Gen 17:7</a></em>, that God would be the God of Abraham's seed. Although baptism makes us the seed of Abraham, we can step out of that covenant; and it seems this is what the Corinthians had done:&nbsp;</p>


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<p><em><a href='B:540 6:17'>2Co 6:17</a></em>&nbsp;<em>Therefore come out from among them and be separate, says the Lord, and touch no unclean thing; and I will welcome you</em>-</p><p> This is a quotation of <em><a href='B:290 52:11-12'>Isa 52:11-12</a></em>, initially concerning the need for the Jews to quit Babylon. Clearly Paul felt that the Corinthians were still within "Babylon" and needed to leave it, lest they be consumed in its judgments. This would be one of many examples of where Paul clearly saw the apostasy of the Corinthians; and yet he respects their status "in Christ" and assumes their final salvation, for he cannot personally consign them as individuals to condemnation at the last day. For we are not to judge in that sense.</p><p>God will confirm us in coming out from the world. He told His people to flee from Babylon, to come out of her and return to His land and Kingdom (<em><a href='B:290 48:20'>Isa 48:20</a></em>; <em><a href='B:290 52:7'>Isa 52:7</a></em>; <em><a href='B:300 50:8'>Jer 50:8</a></em>; <em><a href='B:450 2:7'>Zec 2:7</a></em>). Babylon offered them a secure life, wealth, a society which accepted them (<em><a href='B:190 8:17'>Est 8:17</a></em>; <em><a href='B:190 10:3'>Est 10:3</a></em>), houses which they had built for themselves (<em><a href='B:300 29:5'>Jer 29:5</a></em>). And they were asked to leave all this, and travel the uncertain wilderness road to the ruins of Israel. They are cited in the NT as types of us in our exit from this world (<em><a href='B:540 6:17'>2Co 6:17</a></em>; <em><a href='B:730 18:4'>Rev 18:4</a></em>). Those who decided to obey God’s command and leave Babylon were confirmed in this by God: He raised up their spirit to want to return and re-build Jerusalem, and He touched the heart of Cyrus to make decrees which greatly helped them to do this (<em><a href='B:150 1:2-5'>Ezr 1:2-5</a></em>). And so the same Lord God of Israel is waiting to confirm us in our every act of separation from the kingdoms of this world, great or small; and He waits not only to receive us, but to be a Father unto us, and to make us His sons and daughters (<em><a href='B:540 6:18'>2Co 6:18</a></em>).</p><p>We are to "be separate" in this life, as an act of choice in the myriad of daily decisions we face (<em><a href='B:540 6:17'>2Co 6:17</a></em>)- and yet at the judgment, the Lord will "sever" (s:w:) the wicked from the just (<em><a href='B:470 13:49'>Mat 13:49</a></em>), or "separate" the sheep from the goats (<em><a href='B:470 25:32'>Mat 25:32</a></em>). But we are to live out the judgment now in our separation from wickedness. And if we do this, wicked men shall "separate" from us- the judgment is worked out ahead of time (<em><a href='B:490 6:22'>Luk 6:22</a></em>).</p>


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<p><em><a href='B:540 6:18'>2Co 6:18</a></em>&nbsp;<em>And I will be a father to you, and you shall be sons and daughters to Me, says the Lord Almighty</em>-</p><p> Some in Corinth did not have "the knowledge of God" (<em><a href='B:530 15:34'>1Co 15:34</a></em>), i:e. living relationship with Him. If they came out from the world, then God would accept them as His children. And yet Paul writes and feels towards Corinth as if they are indeed God's children; even though in another sense he appeals for them to enter exclusive covenant with Him and become His children. This is a powerful paradigm for us to follow, in our struggles as to how we should relate to children of God who by behaviour and beliefs are apparently not His children. We are to accept them&nbsp;<em>as&nbsp;</em>His children, ever honouring and respecting their commitment to Christ in baptism- but appeal for them to act appropriately and repent of their inappropriate positions.</p><p>Paul is alluding here to the LXX of <em><a href='B:100 7:14'>2Sa 7:14</a></em>, where God promises David that He will be a father to David's Son, the Lord Jesus. As noted earlier, Paul applies language specifically relevant to the Lord Jesus to us; for this is what it means to be "in Christ".</p>


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<p><em><a href='B:540 7:1'>2Co 7:1</a></em>&nbsp;<em>Therefore beloved, having these promises, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God</em>-</p><p> The promises which concluded chapter 6 related to God's people being His temple, where He would live through the Spirit. Paul is arguing that they have already been fulfilled in the Spirit-filled believer, and he is urging the Corinthians to behave appropriately to that status. So we could understand "Having these promises" as meaning 'Having had such promises fulfilled in us'. Yet for many in Corinth, it seems that they were still promises which they had not yet attained to, because of their resistance of the Spirit and the spiritual life.</p><p>The call to leave Babylon in <em><a href='B:290 52:11'>Isa 52:11</a></em> has been quoted about the Corinthians in chapter 6. They were to live appropriate to the calling received. The usage of <em><a href='B:290 52:11'>Isa 52:11</a></em> suggests that the people referred to were actually&nbsp;<em>in</em>&nbsp;spiritual Babylon; they had unequally yoked themselves together with unbelievers; they needed to separate (s:w. to divide, sever) themselves, and come out from among them. The idea of unequal yoking could be a marriage allusion. We must wash ourselves from all filthiness of the flesh and spirit even after baptism (<em><a href='B:540 7:1'>2Co 7:1</a></em>); by doing so, we as it were go through the death-and-resurrection process of baptism again; we live it all once again. See on <em><a href='B:550 3:27'>Gal 3:27</a></em>.</p><p><em><a href='B:540 7:1'>2Co 7:1</a></em> exhorts us to cleanse ourselves from all defilement of the flesh, not being like those sinners who “defile the flesh” (<em><a href='B:720 1:8'>Jud 1:8</a></em>). These passages would imply that the flesh is defiled not by who we are naturally, but by human behaviour and mindsets from which we can separate ourselves. Whilst we consider ourselves so awful that we consider our flesh to be defiled&nbsp;<em>naturally</em>, we will never value the human person, and will give way too easily to sin as if it’s just our natural fate. See on <em><a href='B:520 8:3'>Rom 8:3</a></em>. The cleansing had already been done to them at their baptisms, when they were given the cleansing or sanctifying of the Spirit, as noted in 1 Corinthians 1 and 2 Corinthians 1. God thereby purified or cleansed their hearts by faith (<em><a href='B:510 15:9'>Act 15:9</a></em>). But they had not made use of this, and needed to believe and experience it again. "Flesh and spirit" is a term Paul has used in appealing for sexual purity at Corinth (<em><a href='B:530 7:34'>1Co 7:34</a></em>). This verse is really an appeal to quit the idol worshipping and sexual misbehaviour which characterized the church.</p>


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<p><em><a href='B:540 7:2'>2Co 7:2</a></em>&nbsp;<em>Open your hearts to us</em>-</p><p> The appeal to open their hearts (see on <em><a href='B:540 6:11'>2Co 6:11</a></em> and <em><a href='B:540 6:13'>2Co 6:13</a></em>) was in order for them to get in touch with their own consciences, and realize that indeed, Paul had not wronged anyone. As noted on <em><a href='B:540 5:11'>2Co 5:11</a></em>, Paul appealed for them to look at their consciences, to look within their hearts- for their, potentially, the Spirit of God was dwelling and active, if they would allow it to be. The allegations that Paul had wronged or abused others were untrue, and Paul baldly states as much.</p><p><em>We wronged no one-&nbsp;</em>The same word used by the Lord of Himself in the parable of <em><a href='B:470 20:13'>Mat 20:13</a></em>: "I did you no wrong". Consciously or unconsciously, Paul's thinking was saturated with the Gospels. Paul twice uses the term in <em><a href='B:510 25:10-11'>Act 25:10-11</a></em> in insisting that he had done no wrong to the Jews; so again we sense that it was Judaists who were behind this false accusation.</p><p><em>We corrupted no one-&nbsp;</em>The word Paul uses about the Jewish false teachers corrupting the Corinthians (<em><a href='B:540 11:3'>2Co 11:3</a></em>). Perhaps the emphasis is therefore upon the word "we". Paul had not corrupted them- others had.</p><p><em>We took advantage of no one-&nbsp;</em>This sounds like the usual accusations against Christian leaders of seeking sexual or financial advantage. Paul uses it in a financial sense in <em><a href='B:540 12:17-18'>2Co 12:17-18</a></em> and in a sexual sense in <em><a href='B:590 4:6'>1Th 4:6</a></em>. The 'Satan', the adversary, the Jewish opposition, did indeed get an advantage over the Corinthians (s:w. <em><a href='B:540 2:11'>2Co 2:11</a></em>). Paul is stressing that&nbsp;<em>he</em>&nbsp;had not done this; but others had.</p>


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<p><em><a href='B:540 7:3'>2Co 7:3</a></em>&nbsp;<em>I say it not to condemn you-&nbsp;</em>Paul can tell some at Corinth that they have no knowledge of God (<em><a href='B:530 15:34'>1Co 15:34</a></em>), that they need to re-enter covenant with Him and come out from Babylon (as he has just said at the end of chapter 6). But he still refuses to condemn them- and therefore as he cannot pre-judge the outcome of the judgment seat of Christ, he accepts them as his brethren, uncondemned by him. Even if he begs them to act in a way which is appropriate for those who are the Lord's.</p><p><em>For as I have said before, you are in our hearts, to die together and live together</em>-</p><p> Dying and living together is the language of baptism. Just as we died and live together with Him and His body (<em><a href='B:520 6:3-5'>Rom 6:3-5</a></em>), so we do with all the others who are in His body. Time and again, Paul feels that his salvation, his resurrection and glorification at the last day, is absolutely tied up with that of the Corinthians:&nbsp;&nbsp;&nbsp;&nbsp;</p>


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<p><em><a href='B:540 7:4'>2Co 7:4</a></em>&nbsp;<em>Great is my confidence in you-&nbsp;</em>The following verses, climaxing at the end of the chapter with his claim to have "perfect confidence in you all", are all hard to square with what we know about the Paul-Corinth relationship. They were sceptical and critical of him, and throughout the Corinthian correspondence he is directly and indirectly answering their slander of him. But now he appears to launch into a section of ecstatic joy and praise of them, claiming things for them which clearly were not true. And he concludes the letter by threatening judgment upon them, deeply saddened by their rejection of him. The logic of his argument in this section appears faulty, as if they are words uttered on the cusp of emotional experience, not connected with reality, and as if he were just madly 'in love' with them, willing to see them as something which they simply were not in reality. And which reality he continually states and laments, both immediately before and after this section.</p><p>There are various possible explanations. The positive language about them may be pure sarcasm, of the kind he uses in <em><a href='B:540 11:4'>2Co 11:4</a></em>; but it would be so extensive and never signalled as such to make this unlikely. He may have so counted them as "in Christ", imputing them as righteous when they were not, that he allows himself to express his emotions about them in writing in this way. Or he may have been 'buttering them up' because he moves straight on to ask them to come up with some money for the Jerusalem Poor Fund. Or perhaps he was so obsessed with his projects of saving them and of the Jerusalem Poor Fund, that the slightest positive news about them was amplified by him into ridiculously positive positions and claims on their behalf. Inspiration in this case would have allowed the letter to be written as is, full of Paul's irrational emotions at this point, just as the bitter rantings of David against his enemies are likewise recorded under inspiration in the Psalms.</p><p>It would be rather like the boy who madly loves a girl who isn't that interested in him. He invites her for countless dates, and she refuses. But then she calls him and asks if she can just drop by his place to pick up her favourite umbrella, which she left there a month ago. The boy of course agrees with glee, and as he waits for her to come, he gets onto social media and tells his friends that the girl has agreed to marry him and is on her initiative coming to visit him. And then afterwards she calls him and says her brother will just drop by and pick up the umbrella, as he is working in that area today, and she's too busy... This kind of irrational 'in love' behaviour can be seen in Hosea, where Hosea's wildly oscillating love and anger with Gomer reflect God's feelings for His faithless Israel.</p><p><em>Great is my boasting on your behalf. I am filled with comfort, in all our affliction I am overflowing with joy</em>-</p><p> This outbreak of basting, comfort and joy was because of some positive report from Titus, who had just come to Paul after a visit to Corinth. This letter is therefore being written in real time; Titus as it were comes through the door with the news, whilst Paul is up to chapter <em><a href='B:540 7:3'>2Co 7:3</a></em> of his letter. And instead of going back and editing what he has written earlier in the light of the coming of Titus, he just leaves it as is and utters this burst of enthusiasm for the Corinthians- to return to reality in chapter 8.</p><p>It should be noted that an alternative is to view <em><a href='B:540 7:4'>2Co 7:4</a></em> as picking up from <em><a href='B:540 2:14'>2Co 2:14</a></em>, with the intervening material as some huge digression. But <em><a href='B:540 2:15'>2Co 2:15</a></em> flows right on in context from <em><a href='B:540 2:14'>2Co 2:14</a></em>. Such a break is unnatural; and all the same, the position Paul held about the Corinthians in chapter 2 remains contradictory with the outburst of confidence he has in them in chapter 7, and that outburst also contradicts the position and lack of confidence he has in them throughout the rest of the letter. So this ingenious idea doesn't really help things.</p>


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<p><em><a href='B:540 7:5'>2Co 7:5</a></em>&nbsp;<em>For even when we went into Macedonia, our flesh had no relief, but we were afflicted on every side. Without were conflicts, within were fears</em>-</p><p> "Our flesh" might mean that Paul's bodily health reflected his internal worries about the Corinthians and his ministry. "Even when..." would be a reference to the fact that the Lord had specifically called Paul to go and preach in Macedonia in a vision (<em><a href='B:510 16:9-10'>Act 16:9-10</a></em>). And yet despite that specific invitation, the way was not easy and Paul was wracked with pressures and difficulties. Paul paints a hard picture of his time in Macedonia, as the backdrop against which the good news from Titus was received by him.</p>


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<p><em><a href='B:540 7:6'>2Co 7:6</a></em>&nbsp;<em>Nevertheless God that comforts the lowly comforted us by the coming of Titus</em>-</p><p> This is an allusion to the LXX of <em><a href='B:290 49:13'>Isa 49:13</a></em>. It would seem that Paul was so saturated with the Scriptures that he alludes to phrases at times without any significant relevance to his purpose or context; he is just using language and phrases which are in his mind at the time, just as we all do. God's comfort came to Paul through a human mechanism- Titus. It's as if Paul is seeking to provide an exemplification of the principles he stated at the beginning of this letter- that our experiences are in order to "comfort" others. Seeing that the Corinthians remained an awful concern for Paul, as witnessed by the rest of the letter, we can suspect that Paul is wilfully seeking to paint things in these terms.</p>


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<p><em><a href='B:540 7:7'>2Co 7:7</a></em>&nbsp;<em>And not by his coming only, but also by the comfort with which he was comforted in you-</em></p><p>&nbsp;The Corinthians are commended for comforting Titus who in turn passed on that comfort to Paul. This again is an attempt to make the situation a fulfilment of the principles of <em><a href='B:540 1:3-6'>2Co 1:3-6</a></em>, where Paul states that God's comfort to believers is mediated through the comfort of others. On :6 I noted that there seems an element of forcing the situation with Titus to fit those requirements, when in reality there was not so much comfort at all from the Corinthians. For Paul has to go on to badger them to come up with the cash they have promised for his Jerusalem Poor Fund. It seems from <em><a href='B:540 12:16-18'>2Co 12:16-18</a></em> that the Corinthians accused Paul of using Titus to 'craftily... take advantage' of them. Yet here Paul wishes to give the impression that the Corinthians comforted Titus, who relayed that comfort to Paul, and thus Paul was deeply grateful to the Corinthians for comforting him. It seems Paul here in chapter 7 is exaggerating things in his own mind; see on :4 for an explanation of why.</p><p><em>While he told us of your longing, your mourning, your zeal for me. So that I rejoiced yet more</em>-</p><p> Both before and after this section in chapter 7, Paul is dealing extensively with the cynicism and criticisms of the Corinthians against him. If indeed their love for Paul was so deep and credible, why does he have to state in <em><a href='B:540 8:8'>2Co 8:8</a></em>: "I am probing the sincerity of your love"? If their love for him was so passionate, why in chapter 11 does he have to defend himself against their cynicism towards him, to the point that he even gets sarcastic with them: "For if he that comes preaches another Jesus, whom we did not preach, or you receive a different spirit, which you did not receive, or a different gospel, which you did not accept- it seems you think you do well to go along with him" (<em><a href='B:540 11:4'>2Co 11:4</a></em>). "Forgive me this wrong" (<em><a href='B:540 12:13'>2Co 12:13</a></em>) is another example of a sarcasm which would be inappropriate in a mutually loving and respectful relationship. Clearly they were forsaking Paul in order to follow his enemies. This was hardly "your longing... your zeal for me". Zeal for him was what Paul subconsciously hoped for... and the news that they had been partially obedient to Paul on some point was perhaps wildly over-interpreted to mean they were zealous for him. The deep love for Paul which he likes to imagine as Titus gives him some news from Corinth is hardly for real, if he has to write to them: "I have become foolish. You compelled me. For I ought to have been commended by you" (<em><a href='B:540 12:11'>2Co 12:11</a></em>). He desperately gave them reason to respect him- when such reasons ought to have been forthcoming from them. But they were not. <em><a href='B:540 12:15'>2Co 12:15</a></em> certainly sounds like they were falling out of love with Paul, rather than the more in love with him: "If I love you more abundantly, am I loved the less by you?". They directly accused him of dishonesty: "You say I was crafty, and got the better of you by deceit" (<em><a href='B:540 12:16'>2Co 12:16</a></em>), and "you seek proof that Christ speaks in me" (<em><a href='B:540 13:3'>2Co 13:3</a></em>). Is this really reconcilable with Paul's claim to have heard of "your longing, your mourning, your zeal for me"? Especially powerful is <em><a href='B:540 12:19'>2Co 12:19</a></em>: "You think all this time that we are excusing ourselves to you". "All this time" means that throughout their relationship over the course of the correspondence, the Corinthians didn't trust Paul and thought he was making excuses for having abused them through the visit of Titus and in other ways. It is hard to avoid the conclusion that this exalting language of chapter 7 is either bitter sarcasm, or Paul being overly positive about them.</p><p>We hardly get the impression that they were longing for him, zealous for him and mourning their disobedience to him. If that were indeed the case, surely Paul would have put a red line through what he had previously written in 2 Corinthians, and then not written as he did in the rest of the letter. It is hard to avoid the conclusion that Paul&nbsp;<em>interpreted&nbsp;</em>the report of Titus in terms of his deepest psychological hopes for the Corinthians. "Mourning" is an intense term, only used of the women weeping for their baby children who had been murdered (<em><a href='B:470 2:18'>Mat 2:18</a></em>). Such deep lamentation is hard to square with the rest of the letter. "So that I rejoiced&nbsp;<em>yet&nbsp;</em>more" suggests Paul was already rejoicing over the Corinthians, and now he did so the more after the report from Titus. But he has earlier explained that he cancelled an intended visit to them because he knew they would give him sorrow rather than the rejoicing he hoped to have for them (<em><a href='B:540 2:3'>2Co 2:3</a></em>). He hoped to rejoice in them- and that psychological expectation was so deep in his subconscious that when Titus mentioned some potentially positive things about them, he found himself rejoicing, and imagining that even before that, he had been rejoicing. See my explanation and analogy offered on :4.</p><p>The words Paul uses for longing, mourning and zeal are found in essence in his description of their response to his command to separate from the immoral man (:11,12). Yet the terms can mean 'indignation' and can equally refer to their self-justification in explaining why they had not initially removed the immoral person. Paul likes to turn that around to mean they were zealous "for me". But the rest of the letter shows that to be wishful thinking. These terms are also used by Paul in describing his longing, mourning and zeal for his brethren. It's as if he is subconsciously hoping that his feelings towards the Corinthians are theirs for him. He has explicitly stated that he hopes that his attitude of mind toward them will be theirs toward him (see on <em><a href='B:540 6:11'>2Co 6:11</a></em>; <em><a href='B:540 6:13'>2Co 6:13</a></em>).</p><p>The language here in <em><a href='B:540 7:7-11'>2Co 7:7-11</a></em> is allusive to David's penitence, because Paul wished to interpret the news from Titus as meaning that the Corinthians had repented of their deep immorality: "Ye were made sorry... ye sorrowed to repentance…ye were made sorry after a&nbsp;<em>Godly</em>&nbsp;manner (cp. "every one that is&nbsp;<em>Godly.</em>:.", <em><a href='B:230 32:6'>Psa 32:6</a></em>)... for<em>Godly</em>&nbsp;sorrow worketh repentance to salvation... ye sorrowed after a&nbsp;<em>Godly</em>&nbsp;sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation (cp. David's in <em><a href='B:100 12:5'>2Sa 12:5</a></em>)... what zeal... your mourning, your fervent mind" (AV). Allusion after allusion to David is being piled up here. The eight references to their "sorrow" in four verses is surely a signpost back to David's intense sorrow for his sin with Bathsheba: "My sin is ever before me (<em><a href='B:230 51:3'>Psa 51:3</a></em>)... my sorrow is continually before me... I will be sorry for my sin... many sorrows shall be to the wicked" who, unlike David, refused to repent (<em><a href='B:230 38:17-18'>Psa 38:17-18</a></em>; <em><a href='B:230 32:10'>Psa 32:10</a></em>). This association between sin and sorrow is a common one (<em><a href='B:220 9:28'>Job 9:28</a></em>; <em><a href='B:610 6:10'>1Ti 6:10</a></em>; <em><a href='B:20 4:31'>Exo 4:31</a></em>; <em><a href='B:290 35:10'>Isa 35:10</a></em>. The last two references show how Israel's sorrowing in Egypt was on account of their sinfulness). We must pause to ask whether our consciousness of sin leads us to a like sorrowing, whether our repentance features a similar depth of remorse. It would appear that Paul is likening Corinth to David. They too were guilty of sexual "uncleanness and fornication and lasciviousness" (<em><a href='B:540 12:21'>2Co 12:21</a></em>). As David's repentance was made in a "day of salvation", so in <em><a href='B:540 6:2'>2Co 6:2</a></em> Paul told Corinth that they were in a similar position to him; they too had the chance of repentance. Those who had heeded this call earlier had experienced the zeal and clear conscience which David did on his repentance (<em><a href='B:540 7:9-11'>2Co 7:9-11</a></em>). In this case, Paul would be likening himself to Nathan the prophet. This zeal which was seen in both David and Corinth is a sure sign of clear conscience and a joyful openness with God. Again, we ask how much of our zeal is motivated by this, or is it just a continuation of a level of service which we set ourselves in more spiritual days, which we now struggle to maintain for appearances sake?&nbsp;</p>


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<p><em><a href='B:540 7:8'>2Co 7:8</a></em>&nbsp;<em>Even if I caused you sorrow by my letter, I do not regret it. Though I did regret it, for I see that that epistle made you sorry, though only for a time-&nbsp;</em>We meet here the intriguing situation whereby Paul wrote an inspired letter with a command concerning the immoral man- and then regretted writing it. It seems that for a time Paul took false guilt over the matter. But he emerged from that, refusing to feel guilty for it. And there are other Biblical examples of refusing to take guilt when others feel that it should be taken. Recall how the Lord’s own parents blamed Him for ‘making them anxious’ by ‘irresponsibly’ remaining behind in the temple. The Lord refused to take any guilt, didn’t apologize, and even gently rebuked them (<em><a href='B:490 2:42-51'>Luk 2:42-51</a></em>). In similar vein, Paul would not take guilt for their being upset with him. Likewise Absalom comforted his raped sister not to ‘take it to heart’, not to feel guilty about it, as it seems she was feeling that way, taking false guilt upon her for her rape (<em><a href='B:100 13:20'>2Sa 13:20</a></em>).</p><p>On a more human level, it seems that the Corinthians had replied that they were 'most upset' by Paul's letter commanding them to remove the immoral man, and criticizing them for not having done so. Yet Paul turns that pouting, self-justifying 'We are most upset by how you wrote to us, you know' into a claim that they had sorrowed unto repentance. He is making a word play with "sorrow". But the rest of 2 Corinthians shows that they still needed to experience Godly sorrow leading to real repentance (<em><a href='B:540 12:20-21'>2Co 12:20-21</a></em>).</p>


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<p><em><a href='B:540 7:9'>2Co 7:9</a></em> - see on <em><a href='B:490 9:23-25'>Luk 9:23-25</a></em>.</p><p><em>I now rejoice, not that you were made sorry, but that you were made sorry to repentance. For you were made sorry in a Godly way</em>-</p><p> Paul writes here as if they were made sorrowful unto repentance by his letter, asking them to remove the immoral man from amongst them. And he therefore rejoices at their heart felt obedience to him. We would therefore assume that he could now go to Corinth with joy- for I noted on chapter 2 that Paul had delayed going to Corinth because he didn't want to have sorrow from them on his coming, but rather joy. But even by the end of this letter, Paul states clearly and repeatedly his unallayed fear that if he does visit them, "I shall not find you such as I would" (<em><a href='B:540 12:20-21'>2Co 12:20-21</a></em>). He urges them to repent in response to his letter, because otherwise if he visited them, the Lord might use him to seriously punish them (<em><a href='B:540 13:10'>2Co 13:10</a></em>). So his claim to be totally confident of their repentance and obedience seems somewhat hollow- for if they indeed had done all he had asked, then he could come to them with joy and not sorrow. But that clearly was not the case. If indeed the Corinthians had sorrowed to repentance, then why passages like: "See my suggestions for his exaggerated 'rejoicing' over them on :4.</p><p><em>That you might suffer harm from us in nothing</em>-</p><p> He appears to be quoting back to them their complaint that he had harmed them. He appears to be desperately trying to argue that all is good now, because their sorrow and hurt has led to their repentance and reconciliation with Paul. Although the rest of the letter shows this was not the case.</p>


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<p><em><a href='B:540 7:10'>2Co 7:10</a></em>&nbsp;<em>For Godly sorrow works repentance to salvation, it brings no regret; but the sorrow of the world works death</em>-</p><p> Paul is trying to turn around their 'We were really upset you know by your letter, really sad you should write to us like that' as meaning they had sorrowed with Godly sorrow. But this was a desperate attempt to make things seem right.</p><p>“Godly sorrow worketh repentance to salvation not to be repented of” by God (<em><a href='B:540 7:10'>2Co 7:10</a></em> AV) could mean that if we repent / change our minds, then God will not repent of His plan for saving us. But more likely is Paul's fear that they will regret their repentance, repenting of a repentance, as it were. And he says that this cannot be the case as Godly sorrow and repentance leads to salvation, and going back on it would mean death. Clearly Paul fears the Corinthians are unstable.</p>


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<p><em><a href='B:540 7:11'>2Co 7:11</a></em>&nbsp;<em>For observe this very thing: you sorrowed in a Godly manner, and what diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication In all things you proved yourselves to be pure in the matter-&nbsp;</em>See on <em><a href='B:540 7:7'>2Co 7:7</a></em>. This diligence and zeal after repentance must be squared with <em><a href='B:540 12:20-21'>2Co 12:20-21</a></em>: "I fear, lest by any means, when I come, I should find you not as I would wish, and should myself be found by you such as you would not wish. Lest by any means there should be quarrelling, jealousy, anger, hostility, slander, gossip, conceit, and disorder. I fear that when I come again my God may humble me before you, and I may have to mourn over many of those who sinned earlier and have not repented of the impurity, sexual immorality and sensuality that they have practiced". It could be argued that Paul is thrilled at their obedience over "the matter", some specific point of obedience. But the overall tenor of chapter 7 is that he is thrilled with them and has complete confidence in them "in everything" (:16). The comparison with <em><a href='B:540 12:20-21'>2Co 12:20-21</a></em> and similar passages leaves me concluding that Paul here is carried away with a loving positivity about the Corinthians. In <em><a href='B:540 13:5'>2Co 13:5</a></em> he seems to doubt whether they are really "in the faith"; yet here he speaks so positively of their Godly zeal. Their "indignation" and 'vehemence' may well have been indignation that Paul had asked them to separate from the immoral brother. But Paul now likes to interpret that as part of their Godly zeal. "You proved yourselves to be pure" sounds like they may have given some reason excusing them for not having previously separated from the immoral brother (1 Corinthians 5); and Paul accepts that explanation as he understands it from Titus. Their 'clearing of themselves',<em>&nbsp;apologia</em>, self defence,sounds like self justification- doubtless giving excuses as to why they had not initially removed the immoral brother, and had now done so, in apparent obedience to Paul's demand they do so. Paul wishes to understand their indignant self-justification as Godly sorrow.</p><p>The Greek word&nbsp;<em>zelos</em>&nbsp;means both zeal in a good sense (<em><a href='B:540 7:11-12'>2Co 7:11-12</a></em>; <em><a href='B:540 9:2'>2Co 9:2</a></em>; <em><a href='B:540 11:2'>2Co 11:2</a></em>)- and also it’s translated jealousy, strife, envying (<em><a href='B:520 13:13'>Rom 13:13</a></em>; <em><a href='B:530 3:3'>1Co 3:3</a></em>; <em><a href='B:540 12:20'>2Co 12:20</a></em>). Likewise,<em>&nbsp;thumos</em>&nbsp;is used both about righteous anger, and also fits of anger which are sinful. It’s clear enough from these linguistic facts, quite apart from our practical experience, that zeal turns into strife far too often and far too easily. The problem is, we so easily defend the strife, the jealousy, the anger… as righteous zeal, Godly anger. The line seems to us very fine, although it isn’t in God’s eyes. I observe too often brethren who appear so full of anger, but never reveal it openly… until it comes to some matter connected with their religious life. And then, wow, they let it all rip on some poor person, feeling they are justified.</p>


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<p><em><a href='B:540 7:12'>2Co 7:12</a></em>&nbsp;<em>So although I wrote to you, I wrote not for his cause that did the wrong, nor for his cause that suffered the wrong; but that your earnest care for us might be revealed to you in the sight of God</em>-</p><p> This argument seems desperate. The reasons given for demanding the removal of the immoral man were given in 1 Corinthians 5 as being because a little yeast affects the whole lump of dough. But now, Paul says that the whole thing was just a test to make them realize before God, in their consciences, how much they cared for / respected Paul. Paul has earlier appealed to their consciences as being proof of his sincerity, and now he says that the whole command to discipline the immoral brother was in order for them to have revealed to themselves how much they cared for Paul. If the whole request to remove the brother were really just an experiment to prove this, then it reveals a marked lack of care for the person involved; for Paul urges them to receive the brother back lest he be psychologically shattered by the exclusion experienced (<em><a href='B:540 2:7'>2Co 2:7</a></em>). All the contradictions within the argument can only really be explained by reading Paul here as utterly desperate to be reconciled with the Corinthians, taking blame on himself as much as he could, and trying to slip past the problem by saying it had all only been an experiment. Their "care" is the same word as in the preceding :11, translated "diligence" (AV "carefulness"). Paul is saying that the fact they did eventually remove the immoral man shows their diligence&nbsp;<em>towards him</em>. But that was just how he wished to see it. For the rest of the letter shows their deep disrespect of Paul.</p>


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<p><em><a href='B:540 7:13'>2Co 7:13</a></em>&nbsp;<em>Therefore we have been comforted, and in our comfort we rejoiced still more at the joy of Titus, because his spirit has been refreshed by you all</em>-</p><p> Was this really what had happened, with Titus feeling joyful and refreshed by them? <em><a href='B:540 8:23'>2Co 8:23</a></em> and <em><a href='B:540 12:18'>2Co 12:18</a></em> imply that they accused Titus of being Paul's puppet and part of a crafty scheme to get money out of them. According to the uninspired footnote at the end of the letter, 2 Corinthians was written by Paul and Titus. The "us" references in the letter would therefore refer to Paul and Titus; and it is clear that Corinth were cynical and critical towards the "us", which would include Titus.</p><p>Yet all the same, Paul's joy for the joy of Titus is instructive. Paul sincerely felt the joy of others as being his personal joy (<em><a href='B:520 12:15'>Rom 12:15</a></em> cp. <em><a href='B:530 15:31'>1Co 15:31</a></em>; <em><a href='B:540 2:3'>2Co 2:3</a></em>). Because we are in one body, we rejoice with those who rejoice. “We are partakers of&nbsp;<em>your</em>&nbsp;joy”, Paul could write. The comfort which Titus felt was that which Paul felt (<em><a href='B:540 7:6-7'>2Co 7:6-7</a></em>; <em><a href='B:540 7:13'>2Co 7:13</a></em>); Corinth’s joy was Paul’s (<em><a href='B:540 7:13'>2Co 7:13</a></em>). This should ensure a true richness of experience for the believer in Christ, sharing in the joys and sorrows, the tragedies and triumphs, of the one body on the Lord. “He that separateth himself seeketh his own desire” (<em><a href='B:240 18:1'>Pro 18:1</a></em> RV). This says it all. Any separation from our brethren, whether it be from personal dislike of them or for fear of losing friends amongst others who order us to separate from them… is all ultimately selfish.</p>


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<p><em><a href='B:540 7:14'>2Co 7:14</a></em>&nbsp;<em>For whatever boasts I made to him about you, I was not put to shame. But just as everything we said to you was true, so also our boasting before Titus has proved true</em>-</p><p> If Paul wrote so toughly to the Corinthians in both the recorded epistles, it is unlikely he kept Titus in the dark about their problems. So it seems Paul is surely putting the most positive possible interpretation on his guidance to Titus before Titus went to visit Corinth. Yet he insists that he 'boasted' to Titus of their obedience, and he feels he had been justified. We will go on to read that he had boasted of the Corinthians' intention to support the Jerusalem Poor Fund- even though it seems they never came through on their promises. So Paul boasted of them because he so loved them that he dearly wished them to be spiritual and obedient. He counted them as far more than they really were.</p>


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<p><em><a href='B:540 7:15'>2Co 7:15</a></em>&nbsp;<em>And his affection for you is even greater, as he remembers the obedience of you all, how with fear and trembling you received him</em>-</p><p> Again, as noted on :13, we have to recall that <em><a href='B:540 8:23'>2Co 8:23</a></em> and <em><a href='B:540 12:18'>2Co 12:18</a></em> imply that they accused Titus of being Paul's puppet and part of a crafty scheme to get money out of them. If indeed they received Titus with "fear and trembling" then this was of little lasting consequence. And their "obedience" was hardly very significant, because in <em><a href='B:540 10:6'>2Co 10:6</a></em> Paul speaks of their "obedience" (s:w:) as not having been yet achieved. Again we are left with the impression that Paul is interpreting their behaviour in the most positive possible way, to the point of being unrealistic.</p>


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<p><em><a href='B:540 7:16'>2Co 7:16</a></em>&nbsp;<em>I rejoice that in everything I can have perfect confidence in you</em>-</p><p> Paul had every reason not to have confidence in them. The confidence he exudes here may be a radical example of imputing righteousness to those in Christ. Or it may also be an example of him being caught up on the cusp of obsessive-compulsive emotion, wildly over-positive about them. The word for "confidence" is used almost exclusively in 2 Corinthians (<em><a href='B:540 5:6'>2Co 5:6</a></em>; <em><a href='B:540 5:8'>2Co 5:8</a></em>; <em><a href='B:540 10:1-2'>2Co 10:1-2</a></em>). Paul's confidence in the Lord spilled over into his confidence about his brethren. Whatever, we have here a great example of love and positive attitude toward those who are hopelessly weak.</p>


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<p><em><a href='B:540 8:1'>2Co 8:1</a></em>&nbsp;<em>Moreover brothers, we make known to you the grace of God which has been given in the churches of Macedonia</em>-</p><p> Paul now turns his attention to his pet project- the Jerusalem Poor Fund. The Corinthians had agreed to contribute, but apart from a handful of pro-Paul loyalists listed in 1 Corinthians 16, donations had not been forthcoming. Paul is now trying to persuade them to donate as they had promised. There seems no evidence that his project every really worked out- he has to ask for prayers that whatever he gathered would even be accepted by the Jerusalem elders (<em><a href='B:520 15:31'>Rom 15:31</a></em>)- which makes us wonder how severe the plight really was in Jerusalem, for hungry people will accept food from whoever. When he finally arrived in Jerusalem, it appears see my commentary on Acts that he was arrested at the investigation of the Jerusalem Christians. The entourage which accompanied the cash and goods taken to Jerusalem doesn't include anyone from Corinth (<em><a href='B:510 20:4'>Act 20:4</a></em>); and there is no record that the Corinthians ever heeded Paul's appeals here and actually donated. Further, there is no historical evidence for a long drawn out famine in Jerusalem lasting several years. Paul later in this chapter says that his Fund had begun over a year previously, and by the time the goods or cash were collected and taken to Jerusalem, we must allow at least another year. We wonder whether there was indeed the urgent need in Jerusalem which Paul imagines there was. He wished to assist "the poor among the saints that are at Jerusalem" (<em><a href='B:520 15:26'>Rom 15:26</a></em>)- not Palestine generally, nor all the believers at Jerusalem, but an impoverished group amongst the Jerusalem church. It would seem to me that Paul is fixated with Jerusalem (as I noted several times in commentary on Acts and Paul's determination to make a witness there), and wishes to force some fulfilment of the Kingdom prophecies which envisage Gentile wealth being brought up to the Jerusalem temple. It is noteworthy that Paul gives four reasons for the Jerusalem Poor Fund, and only one of them is the actual relief of poverty; the others are of a more abstract and spiritual nature (<em><a href='B:540 9:13'>2Co 9:13</a></em>).</p><p>Paul begins his delicate exercise by pointing out the generosity of the Macedonian churches, where he was located at the time of writing 2 Corinthians. Paul often uses&nbsp;<em>charis</em>, "gift" or "grace", with reference to the gift of the Holy Spirit in the heart which all believers receive at baptism. The Corinthians had been given the same gift, but hadn't actualized it, and were therefore still not spiritual (<em><a href='B:530 3:1'>1Co 3:1</a></em>). By "the grace of God which has been given in the churches of Macedonia", Paul effectively means 'I want to tell you how much they have given'. But he speaks instead of the grace / gift given to them. The intentional confusion is to make the point that the gift / grace give to the Macedonians had elicited in them a grace&nbsp; / giving to the Lord's cause. Paul's repeated subtext throughout the Corinthian correspondence is that the key to their greater spiritual response is their awareness of the Spirit within them. The same words for 'grace given' are used of how the Spirit is given to all believers (<em><a href='B:500 1:17'>Joh 1:17</a></em>; <em><a href='B:560 4:7'>Eph 4:7</a></em> "unto every one of us is given grace", and often); and specifically of how grace had likewise been given to the Corinthians (<em><a href='B:530 1:4'>1Co 1:4</a></em>).</p>


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<p><em><a href='B:540 8:2'>2Co 8:2</a></em>&nbsp;<em>For in a severe test of affliction-&nbsp;</em>The severe famine in Palestine was matched by a severe test of some sort in Macedonia; perhaps there was a famine there too.</p><p><em>Their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part</em>-</p><p> They were indeed cheerful givers, for their joy was the motivation for their giving. Their joy for what the Lord had done for them, for the “abundance” s:w. of His grace and giving to them (<em><a href='B:520 5:17'>Rom 5:17</a></em>), led to their giving to the poor. The request for the Corinthians to be cheerful givers was therefore directly based on the Macedonian example (<em><a href='B:540 9:7'>2Co 9:7</a></em>). Likewise the "generosity" of the Macedonians was to be emulated by the Corinthians (<em><a href='B:540 9:11'>2Co 9:11</a></em>; <em><a href='B:540 9:13'>2Co 9:13</a></em>).</p>


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<p><em><a href='B:540 8:3'>2Co 8:3</a></em>&nbsp;<em>For according to their power, I testify, yes and beyond their power, they gave of their own accord</em>-</p><p> The idea of<em>&nbsp;kata&nbsp;</em>their&nbsp;<em>dunamis</em>&nbsp;occurs in the parable of the talents, which are given to believers on conversion (<em><a href='B:470 25:11'>Mat 25:11</a></em> AV "according to his several ability"). That this refers to the gift of the Spirit in the hearts of believers after baptism is confirmed by&nbsp;<em>kata dunamis</em>&nbsp;being used in exactly this context in Ephesians. The Spirit is given according to God's power (<em><a href='B:560 1:17'>Eph 1:17</a></em>; <em><a href='B:560 1:19'>Eph 1:19</a></em>). We are strengthened according to God's power in the Spirit within the "inner man" (a point made three times, each time using&nbsp;<em>kata dunamis</em>-</p><p> <em><a href='B:560 3:7'>Eph 3:7</a></em>; <em><a href='B:560 3:16'>Eph 3:16</a></em>; <em><a href='B:560 3:20'>Eph 3:20</a></em>, repeated in <em><a href='B:580 1:11'>Col 1:11</a></em>; <em><a href='B:580 1:29'>Col 1:29</a></em>). The Macedonians had been given the&nbsp;<em>charis</em>, the gift of the Spirit; and according to that gift, they in turn were giving. The Spirit therefore influenced them and confirmed them in their generosity; it worked within the "inner man". For that is where decisions relating to generosity are taken. But&nbsp;<em>beyond</em>&nbsp;the psychological power inspired by the Spirit, the Macedonians donated even more. And that is quite something. This makes the best sense of what is otherwise an awkward verse: "For&nbsp;<em>kata&nbsp;</em>their power&nbsp;<em>dunamis,</em>&nbsp;I bear record, and&nbsp;<em>huper</em>&nbsp;their power&nbsp;<em>dunamis,&nbsp;</em>they were willing of themselves" (AV). This last phrase which is the literal translation of the Greek finally makes sense- once we realize that they gave according to the power and will of the Spirit within them, but they of themselves, beyond the influence of the Spirit, donated even more. Paul's persistent concern is that the Corinthians had been given the Spirit, but were not spiritual (<em><a href='B:530 3:1'>1Co 3:1</a></em>). He seems to blame their lack of donations as related to the same essential problem.</p><p>We can give on some kind of proportionate level to what we have. Or we can give&nbsp;<em>more than we can afford</em>; the kind of giving the Philippians are commended for (and no, Paul didn't scold them for being irresponsible): "In their deep poverty... to their power... yea, and&nbsp;<em>beyond their power</em>" (<em><a href='B:540 8:2'>2Co 8:2</a></em>). The basic message of so many of the parables is that our generosity to the Lord’s cause should be offered without a calculated weighing up process first of all, and with a recognition that such giving may be contrary to all human wisdom. Thus the rich man sells&nbsp;<em>all he has</em>&nbsp;and buys a pearl- he’s left with nothing, just this useless ornament. He doesn’t sell what he has spare, his over-and-above…&nbsp;<em>all he had</em>&nbsp;went on that pearl, for the sheer joy and surpassing, all-demanding excellence thereof. His wife, colleagues, employees- would have counted him crazy. He acted against all the conventions of human wisdom. Likewise the shepherd leaves 99% of his flock unguarded and goes chasing madly after the one weak, straying one. This was crazy, humanly; one per cent loss wasn’t unreasonable. But he risked all, for love of the one. And in this He set us a pattern for forsaking all we have.</p>


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<p><em><a href='B:540 8:4'>2Co 8:4</a></em>&nbsp;<em>Begging us earnestly to accept this grace as a token of their fellowship in this service to the saints</em>-</p><p> The begging was perhaps necessary because Paul realized they had given more than they could sensibly afford to give. It was "a token of their fellowship in this service" in the sense that Paul understood donating to the Fund as an evidence that they fellowshipped their poorer brethren in Jerusalem. The language of "fellowship" is used (as in <em><a href='B:540 9:13'>2Co 9:13</a></em>) because Paul's intention was to bind together in fellowship the Jerusalem Jewish Christians and the Gentile Christians in pagan Corinth. It was a grand idea and concept, but the Jerusalem Christians returned to the temple system of Judaism, not heeding the calls in Revelation to come out from that latter day Babylon spiritually lest they be consumed in her AD70 judgments.</p>


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<p><em><a href='B:540 8:5'>2Co 8:5</a></em>&nbsp;<em>And their giving was beyond our hope; for through the will of God, first they gave themselves to the Lord and to us-&nbsp;</em>"First" can mean 'most importantly'. He saw their response to the Lord as their response to him- because he appreciated the degree to which he as their converter was a full manifestation of the Lord whom he preached. But all the same, on a human level, Paul's position on support for the Jerusalem Poor Fund seems far too personal. He sees support of it as support for him. He perceives it as a test of their personal loyalty to him. And here he says so explicitly. Their generosity was beyond even what the Spirit had enabled them to give (see on :3). But to Paul, even more importantly, the Macedonians had given themselves "to the Lord and to us". Paul sees himself as manifesting the Lord Jesus to them; and thereby their attitude to him was their attitude to the Lord. We too can easily seek personal loyalty from others, rather than the overall service of the Lord Jesus by them.</p><p>Paul parallels&nbsp;<em>giving</em>&nbsp;to the poor believers with&nbsp;<em>giving</em>&nbsp;our own selves to the Lord. Every act of generosity to the Lord's people is a giving to Him personally. Paul had obviously grasped the huge implications of the Lord's teaching that whenever His people are cold, thirsty, in need... then He is in such need, and every ministration to them is a ministration to Him. <em><a href='B:540 8:9'>2Co 8:9</a></em> teaches that our response to the Lord's sacrifice should be giving to others&nbsp;<em>until we are poor</em>, reflecting the Lord's making of Himself 'poor' to the extent of being left naked and dead, hanging upon a stake of wood. We must review all our generosity in this light. Is it a giving of our abundance, or is it a giving until we make ourselves poor…? The practical implications of this are&nbsp;<em>huge</em>.</p>


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<p><em><a href='B:540 8:6'>2Co 8:6</a></em>&nbsp;<em>So much so that we urged Titus-</em></p><p>&nbsp;Paul asked Titus to visit the Corinthians. He himself "of his own accord" decided to visit them. But God put the idea in the heart of Titus (<em><a href='B:540 8:6'>2Co 8:6</a></em>; <em><a href='B:540 8:16-17'>2Co 8:16-17</a></em>). The freewill desire of Titus was confirmed by the hand of God operating on the heart of Titus. It could be argued that it was God who put the idea there in the first place, foreknowing that of Titus's "own accord" he would wish to do this work.</p><p><em>That as he had started, so he should complete among you also this act of grace-&nbsp;</em>"This act of grace" is literally as AV "the same grace". Paul wants the Corinthians to respond to the Spirit gift / grace given to them just as the Macedonians had. So the mission of Titus was to make the Corinthians respond to grace in the same way as the Macedonians had- by donating to his pet project, the Jerusalem Poor Fund. But response to God's grace is not uniform... Titus had "started" the work by arranging their contributions, and now he was asked to complete it by getting the promised cash and donations out of them. Again, "grace" is put for their response to God's grace- in giving / being gracious. And this is true for all time, not just in the particular situation here in view. God's grace cannot be passively received. We are to respond to it by likewise giving and being gracious.</p>


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<p><em><a href='B:540 8:7'>2Co 8:7</a></em>&nbsp;<em>So as you abound in everything, in faith and speech and knowledge and in all earnestness and in your love to us, see that you excel in this grace also-&nbsp;</em>These are references to the Spirit gifts which the Corinthians had potentially received, and which they claimed to practice (<em><a href='B:530 1:5'>1Co 1:5</a></em>; <em><a href='B:530 12:8-10'>1Co 12:8-10</a></em>). Yet Paul in 1 Corinthians 12 has revealed that in reality they were only pretending to have the Spirit gifts of speech and knowledge. They were acting as the pagans acted at the Delfi oracle, speaking in unintelligible utterances and calling this the Spirit gift of the Spirit. They didn't really practice the actual gifts of the Spirit, for they were "not spiritual" (<em><a href='B:530 3:1'>1Co 3:1</a></em>). They&nbsp;<em>claimed to</em>&nbsp;"abound" in the Spirit gifts, but as noted throughout 1 Corinthians 12, they did not in reality. Likewise their abounding "love to us" was imputed by Paul- for the rest of 2 Corinthians shows that they were far from being in love with him. But Paul takes a positive view of them, and reasons that if indeed they feel filled with the Spirit and with love, then they will also perform this&nbsp;<em>charis</em>, this grace or Spirit gift- by actually giving in material terms. Again, Paul is arguing that their actual giving will be a function of the gift or grace of the Spirit being allowed to operate within them.</p><p>We cannot know God’s grace without likewise ‘abounding’ with it ourselves. This can be in acts of generosity; the early believers&nbsp;were to ‘abound’ in generosity to the needy (<em><a href='B:540 8:7'>2Co 8:7</a></em> - the same word used about the abounding of God’s grace). But the spirit of ‘abounding’ is far more than material generosity. We are to ‘abound’ in the work of edifying the church (<em><a href='B:530 14:12'>1Co 14:12</a></em>; <em><a href='B:530 15:58'>1Co 15:58</a></em>); abounding in prayer for each other (<em><a href='B:590 3:10'>1Th 3:10</a></em>), rather than just praying once about someone else’s problem as a conscience-salving formality. Ask yourself- whether your prayer for others is of the ‘abounding’ quality that the Lord’s intercession was and is&nbsp;<em>for&nbsp;</em>you? We are to ‘abound’ in praise- for God’s abounding grace abounds through us to His glory if we praise Him for that grace (<em><a href='B:540 4:15'>2Co 4:15</a></em>):&nbsp; And so... how is your praise? A mouthing off of familiar words and lyrics, that you’ve hummed and hymned for years? Or the internal praise that has some real fire and flame to it? As God makes His grace&nbsp;<em>abound</em>&nbsp;to us,&nbsp;<em>we</em>&nbsp;are to&nbsp;<em>abound</em>&nbsp;to every good work (<em><a href='B:540 9:8'>2Co 9:8</a></em>). We are to ‘abound’ in love to each other, as God abounds to us (<em><a href='B:590 3:12'>1Th 3:12</a></em>). This is why there will never be a grudging spirit in those who serve properly motivated by God’s abundance to us. This super-abounding quality in our kindness, generosity, forgiveness etc. is a feature lacking in the unbelievers around us. If we salute our brethren only, then we do not super-abound (<em><a href='B:470 5:47'>Mat 5:47</a></em>); if we love as the world loves its own, then we have missed the special quality of love which the Father and Son speak of and exemplify. This radical generosity of spirit to others is something which will mark us apart from this world.</p>


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<p><em><a href='B:540 8:8'>2Co 8:8</a></em>&nbsp;<em>I speak not as direct commandment-&nbsp;</em>The Jerusalem Poor Fund project was not a direct commandment from the Lord Jesus nor directly inspired by some Holy Spirit edict. It was Paul's own initiative. Yet more specifically, Paul is writing of his request that they actually give the promised contributions to Titus at this time.</p><p><em>But rather through showing you the earnestness of others I am probing the sincerity of your love</em>-</p><p> AV "But by occasion of the forwardness of others". Those "others" are the Macedonians. Paul excuses his urging of Corinth to come up with the cash because the speed Gk. or diligence of the Macedonians requires the Corinthians to now respond. The whole argument sounds somewhat contrived. The "probing" or testing is an image from metallurgy, and has been used about the final crucible of judgment day in <em><a href='B:530 3:13'>1Co 3:13</a></em>. Is it too much to think that Paul thought that their final judgment was related to whether they gave toward their poor brethren in this way? In which case he appears to be far too obsessive about garnering support for his project. If indeed Corinth had such passionate love and "fervent mind" toward Paul as he claims in <em><a href='B:540 7:7'>2Co 7:7</a></em>, and if truly "I have perfect confidence in you all" (<em><a href='B:540 7:16'>2Co 7:16</a></em>), then why this need to probe the sincerity of that love? Clearly his argument is contradictory- because his outpouring of enthusiasm in chapter 7 was on the cusp of emotion, although the recording of it is Divinely inspired.</p><p>But whatever, love must of course be sincere. Unless our ‘love’ reflects a genuine care and respect for the other person, it isn’t love. William Barclay suggests that the Greek word&nbsp;<em>porneia</em>, prostitution, is rooted in the verb&nbsp;<em>pernumi</em>-</p><p> to sell. If our love is the love which is bought and sold, which goes to the highest bidder, which treats its object as a thing which can be discarded, or ‘loved’ without truly intimate union… then it’s actually a form of prostitution. Each time we ditch a friend because the going got tough, withheld love because we weren’t getting from it what we intended… we’re essentially showing a spirit of prostitution rather than love. This is why love in the end must always find practical expression in a self-sacrificial way. The Corinthians were to show the sincerity of their love implying there can be a fake ‘love’ by their generosity to the poor believers in Judea (<em><a href='B:540 8:7-8'>2Co 8:7-8</a></em>; <em><a href='B:540 8:24'>2Co 8:24</a></em>).</p>


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<p><em><a href='B:540 8:9'>2Co 8:9</a></em> See on <em><a href='B:470 13:46'>Mat 13:46</a></em>.</p><p><em>For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor as a pauper, that you through his poverty might become rich</em>-</p><p> I have argued throughout this section that Paul is going too far in trying to patch things up with the Corinthians and is urging them to donate to the Jerusalem Poor Fund using whatever reasoning he can lay hold of. He now urges giving on the basis that the Lord Jesus was rich but became poor for us so that we who were poor might be made rich, and therefore they ought to give of their material wealth to the poorer brethren in Jerusalem. But 1 Corinthians 1 has stated that there were not many wealthy individuals in the Corinthian church. And thinking through the argument used here, the logic is far from tight. For the Lord Jesus was not materially rich. Our enrichment by Him is surely spiritually. But He did not lose his spiritual riches, becoming spiritually poor, in order that we who are spiritually poor should be enriched spiritually. Neither did He lose any material riches in order to spiritually enrich us. Not only is the logic of the argument not tight, but the meaning of riches and poverty is confused. The Lord's self giving on the cross should indeed motivate us to material generosity to the poor. But the metaphors used here are too mixed to make a very compelling argument once it is more closely analysed. He seems to make a similar mistake in :15 (see note there). This seems typical of the desperate tactics Paul is using to cajole the Corinthians into giving to the fund. There is no evidence they ever did, nor that what support was gathered from other churches was ever actually accepted when it arrived in Jerusalem.</p><p>We have each been touched by God’s grace, and His influence upon us leads us to reach out to influence others by lives of grace. The grace of the Lord Jesus cannot be received passively. The Corinthians’ response must be to make themselves poor, so that their poor Jewish brethren might be made richer:&nbsp;<em>Every</em>&nbsp;person who has been enriched in the Lord Jesus will in turn respond in a life and even a body language that somehow transforms others. <em><a href='B:240 13:8'>Pro 13:8</a></em> speaks of how our attitude to wealth is a crucial factor in our eternal destiny: “The ransom of a man’s life are his riches”. Just prior to that we read in <em><a href='B:240 13:7'>Pro 13:7</a></em>: “There is that makes himself poor, yet has great riches”. This verse is actually part quoted in <em><a href='B:540 8:9'>2Co 8:9</a></em> and <em><a href='B:570 2:7'>Phi 2:7</a></em>, about how on the cross, the Lord Jesus made himself poor, of no reputation, and now has been so highly exalted. Our living out of the Lord’s cross is shown in our making of ourselves poor. That is surely the unmistakable teaching of this allusion.</p><p>Do we struggle to be truly generous to the Lord’s cause, and to turn our words an vague feelings of commitment into action? Corinth too were talkers, boasting of their plans to give material support to the poor brethren in Jerusalem, but doing nothing concrete. Paul sought to shake them into action by reminding them of “the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor" on the cross (<em><a href='B:540 8:9'>2Co 8:9</a></em>). Corinth had few wealthy members, but Paul knew that the cross of Christ would inspire in them a generous spirit to those even poorer than they. The richer should be made poor by what the Lord did, Paul is saying- not harmlessly giving of their pocket money. For He gave in ways that hurt Him, ways that were real, meaningful and thereby effective and powerful.</p><p>To put it mildly, our experience of His death for us should lead us to be generous spirited in all ways. In appealing for financial generosity to poorer brethren, Paul sought to inspire the Corinthians with the picture of Christ crucified: “For ye know the grace gift / giving of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor Gk. a pauper, that ye through his poverty might be rich" (<em><a href='B:540 8:9'>2Co 8:9</a></em>). In the light of this, we should not just be generous from the abundance of what we have; we should become as paupers in our giving. The Lord’s giving wasn’t financial; it was emotional and spiritual. And so, Paul says, both materially and in these ways, we should likewise respond to our brethren, poorer materially or spiritually than we are. “The very spring of our actions is the love of Christ" (<em><a href='B:540 5:14'>2Co 5:14</a></em> Philips; it “urges us on", NRSV).</p><p>Because in the Kingdom we will be given all the wealth that is Christ's, therefore we should sell what we now have and give to the poor (<em><a href='B:490 12:33'>Luk 12:33</a></em> cp. 44 NIV). But more than this, in a sense God&nbsp;<em>has now</em>&nbsp;given us the Kingdom (<em><a href='B:490 12:32'>Luk 12:32</a></em> NIV), and therefore we should in natural response to this give of our blessings (in whatever form) to make the poor rich, just as Christ did to us (<em><a href='B:540 8:9'>2Co 8:9</a></em> alludes here). Basically, according to this, generosity (both of spirit and material giving) is proportionate to our faith that we both have now and will receive the matchless riches of God's grace in Christ. "Grace" is used by Paul in 2Cor. to refer to both the grace God has given us and the grace of giving which the Corinthians ought to respond to it with; as God had reached into their lives, so they should reach into the lives of their poverty stricken brethren.</p><p>In appealing for the Corinthians to be generous, Paul points out that the Lord Jesus became a pauper for our sakes, and therefore, because of the riches of salvation He has given to us, the&nbsp;<em>least</em>&nbsp;we can do is to reach out into the lives of others with what riches we may have (<em><a href='B:540 8:9'>2Co 8:9</a></em> Gk:). This is why in <em><a href='B:540 8:1'>2Co 8:1</a></em>; <em><a href='B:540 8:19'>2Co 8:19</a></em>; <em><a href='B:540 9:14'>2Co 9:14</a></em>, Paul uses the word "grace" to mean both the grace of God and also our grace (gifts) in works of response. Thus he talks of bringing the "grace" of the money collected for the poor saints; he is talking about the gift they had made; but in the same context he speaks of God's grace in Christ. If we have received the grace of God's forgiveness and salvation (and so much&nbsp;more) in Christ, we must show that grace, that gift, by giving. Our heart tells us to give, our heart is in our giving, it's a natural outcome of a believing mind (<em><a href='B:540 9:5-8'>2Co 9:5-8</a></em>, J:B. Phillips). Our giving is a quite natural outcome of our faith in and experience of the cross.</p><p>The suggestion has been made that because Jesus increased in favour with men, He may have gotten on quite well in His secular life. Paul speaks about how although Jesus was rich, yet for our sakes He became poor a pauper, Gk. that we through His poverty might be rich. Clearly the reference is to the 'poverty' of the cross, that we might be spiritually rich- for He doesn't enable us to get materially rich through following Him. And yet the context of Paul's words is about the need to give up our material riches for Christ's people, and he cites the example of Jesus to inspire us in this.</p>


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<p><em><a href='B:540 8:10'>2Co 8:10</a></em>&nbsp;<em>And herein I give my judgment</em>-</p><p> The idea is 'my advice'. Paul has stated that in these matters he is not speaking by direct Divine commandment (:8); this is all his personal initiative.</p><p><em>For this is expedient for you-&nbsp;</em>There is no clear reason given for the expediency which would arise from their giving to the Fund. The word means 'profitable' and is used in <em><a href='B:530 12:7'>1Co 12:7</a></em> of how the Corinthians had been given the Spirit for their 'profit'. Perhaps Paul means that if the Spirit is really within them, then they will make the donation and 'profit' thereby.</p><p><em>Who were the first to make a beginning a year ago, not only to desire to give but to actually give-&nbsp;</em>The beginning was apparently in undertakings given to Titus that they would donate to the collection. Hence :6 speaks of Titus having begun this work in them, and now coming to them to finish it. This would place the previous visit of Titus about a year previously. Paul says that they had begun to do it a year ago- but then in :11 he asks them to "perform the doing of it" (AV). Again, Paul appears to be exaggerating. Had they actually begun 'doing', actually giving, i:e. putting money aside in collections, a year ago? Apparently not, for he asks them now to 'do' so (:11). But he likes to imagine that they began collecting a year previously as they had apparently undertaken to Titus.</p>


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<p><em><a href='B:540 8:11'>2Co 8:11</a></em>&nbsp;<em>But now complete the doing also-&nbsp;</em>See on :10.</p><p><em>That as there was the willingness to want to give, so there may be the completion of the desire also, according to your ability-&nbsp;</em>Again there seems a contradiction; Paul has said that they began actually giving a year ago (:10), but now a verse later he downgrades that to saying that they had only expressed a willingness to give, and he urges them to now complete or (AV) 'perform' what they had intimated. We get the consistent impression of weak argumentation, because Paul is seeking by any means possible to get them to actually donate. "according to your ability" is an attempt to render a difficult and ambiguous Greek phrase; the GNB may be better with "do it with what you now have", as if to say 'As you haven't been actually collecting funds, well OK, just give what you right now have in your pocket'. This would mean that his claim that they had begun 'actually giving' a year ago (:10) was at best exaggerated. The loose logic in argumentation arises it seems from a desire by all means to get something out of them, in order to make the grand concept come true- of Gentile Corinthian Christians giving funds towards the welfare of conservative orthodox Jewish Christians in Jerusalem.</p><p>Paul’s focus upon the positive is really tremendous, especially coming from a man so far spiritually ahead of the weak Corinthians. He commends their “readiness” to donate, whilst pointing out they are more talk than action; and later speaks to others of “<em>our</em>&nbsp;readiness”, identifying himself with the Corinthian brethren whose lack of actual action had got him into so many problems in fulfilling what he had confidently promised on their behalf (<em><a href='B:540 8:11-12'>2Co 8:11-12</a></em>; <em><a href='B:540 8:19'>2Co 8:19</a></em>). He even gloried to others of their “readiness” (<em><a href='B:540 9:2'>2Co 9:2</a></em>), whilst clearly not turning a blind eye to their failure to actually produce anything concrete. &nbsp;</p><p>The allusion here may be to <em><a href='B:480 12:43'>Mar 12:43</a></em>. Paul saw those generous ecclesias as the widow with one mite, and also as rich Mary giving what she had (<em><a href='B:480 14:8'>Mar 14:8</a></em> = <em><a href='B:540 8:11'>2Co 8:11</a></em>). This reveals his sensitivity; he knew some of them were poor, some rich. Yet he saw they were all making a real effort. And he understood this in terms of characters in the Gospels:&nbsp;</p>


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<p><em><a href='B:540 8:12'>2Co 8:12</a></em>&nbsp;<em>For if the readiness is there, it is acceptable according to what a person has-&nbsp;</em>See on :11. The "readiness" would refer to their agreement a year ago to support the Fund. They are to give from what they have in hand right away, and not to worry if the actual sum was small. The language of 'acceptability' is appropriate to sacrifices on the altar being accepted by God (<em><a href='B:670 2:5'>1Pe 2:5</a></em>). Yet <em><a href='B:520 15:31'>Rom 15:31</a></em> uses the same word in casting doubt upon whether the collection would be 'accepted' by the Jerusalem Jews. Even if men don't accept our sacrifices, then God does.</p><p><em>Not according to what he does not have</em>-</p><p> He is saying that lack of great resources need not stop their actual giving, because the desire to give ("the readiness") is critical And that principle is true for all time. A mean spirit is often excused by the knowledge that one doesn't have much to give. But the desire to be generous is critical, and means that the amount given is not of itself important. Paul had boasted for the past year that the Corinthians were "ready" (<em><a href='B:540 9:2'>2Co 9:2</a></em>); but that meant nothing if the cash had not been actually donated. The Greek of <em><a href='B:540 8:19'>2Co 8:19</a></em> could mean that if they actually gave, then they would glorify their own readiness of mind, which Paul sees as so critical in any giving.</p><p>The Lord taught men to give alms of such things as they had (<em><a href='B:490 11:41'>Luk 11:41</a></em>); as we have opportunity / ability, we must be generous to all men (<em><a href='B:550 6:10'>Gal 6:10</a></em>). These passages are teaching a&nbsp;<em>spirit</em>&nbsp;of generosity; and even a believer with literally&nbsp;<em>no</em>&nbsp;money can have a generous spirit. "If there be first (i:e. most importantly)&nbsp;<em>a willing mind</em>, it is accepted according to what a man hath, and not according to that he hath not”:&nbsp;<em>Every man</em>&nbsp;was to contribute to the building of the tabernacle (cp. the ecclesia)&nbsp;<em>with a willing heart</em>&nbsp;(<em><a href='B:20 25:2'>Exo 25:2</a></em> - Paul surely alludes here). They weren't told: 'Whoever is willing and able to contribute, please do so'. And yet the majority of us have at least&nbsp;<em>something</em>&nbsp;materially; and as we have been blessed, so let us give. "<em>Every man</em>&nbsp;according as he&nbsp;<em>purposeth in his heart</em>&nbsp;(generosity is a mental attitude), so let him give;&nbsp;<em>not grudgingly</em>, or of necessity: for God loveth a cheerful giver". See on <em><a href='B:510 11:29'>Act 11:29</a></em>.</p><p>Our intentions to do good can be counted as if they were performed. Thus if we have a generous spirit, and would love to be generous to the needy, but just can’t do it – it’s counted as if we’ve done it:&nbsp;</p>


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<p><em><a href='B:540 8:13'>2Co 8:13</a></em>&nbsp;<em>For I do not say this so that others may be eased and you distressed-&nbsp;</em>Paul is not asking them to give to their serious detriment or "distress". He is looking for a symbolic donation- but there is no record that they made even that. "Distressed" is a term commonly used by Paul for the distress or affliction which almost inevitably accompanies the Christian life; but Paul doesn't wish to bring even that upon them.</p>


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<p><em><a href='B:540 8:14'>2Co 8:14</a></em>&nbsp;<em>But that as a matter of fairness</em>-</p><p> The idea is of equality, that the surplus of Corinth may meet the deficit in Jerusalem.</p><p><em>Your abundance at the present time should supply their need, so that their abundance may supply your need, that there may be an equality-&nbsp;</em>Paul is asking them to give only of what they had in 'abundance', superfluous to basic needs. Considering that there were not many wealthy in Corinth (1 Corinthians 1) and that most people lived a hand to mouth existence, we can conclude that by asking for this, Paul is seeking just a symbolic gift. The abundance of Jerusalem which supplied Gentile need is surely a reference to spiritual things. The language of 'supplying need' is used in a spiritual sense by Paul in <em><a href='B:570 4:19'>Phi 4:19</a></em>. The idea of Jewish spiritual things being recompensed with Gentile material things is found in <em><a href='B:520 15:26-27'>Rom 15:26-27</a></em>: "For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem. They were pleased to do it, and indeed they owe it to them. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to minister to them in material things". Achaia here refers to Corinth. All the efforts of Paul to make them actually pay up gives the lie to his claim that "they were pleased to do it". There would have been no need for the high pressure of 2 Corinthians 8 if that were true. Again it seems Paul is obsessed with the idea of the Jerusalem Poor Fund, and loves to boast of the support he liked to imagine it had received. The Romans 15 passage goes on to speak of Paul's intended visit to Spain- and that too, so far as we know, never happened.</p>


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<p><em><a href='B:540 8:15'>2Co 8:15</a></em>&nbsp;<em>As it is written: He that gathered much did not have too much, and he that gathered little had no lack</em>-</p><p> The preceding verse has argued that Jewish Christian spiritual abundance should elicit material support from Gentile Christians. But that was not true to reality- for the Jerusalem Jewish Christians soon returned to Judaism, and were against Gentile Christians, being largely responsible for Paul's arrest when he arrived in Jerusalem with what had been collected, and probably behind much of the Judaist trouble making in the Christian churches he founded. And now he uses an argument which is not completely apposite to the case he is trying to make. In the wilderness, some families could collect more manna than others due to weak health or lack of opportunity. But they shared the manna collected in a collective way, according to Jewish tradition, so that nobody had too much or too less. Those who could collect more gave their abundance to those who could not gather enough. This posits a material giving of our superfluous material wealth to those in the community who have a deficit in material wealth, and in this way "an equality" is achieved. But :14 has argued differently- that Jerusalem's&nbsp;<em>spiritual&nbsp;</em>wealth should be matched by Gentile&nbsp;<em>material</em>&nbsp;giving. The argument from the Jewish manna tradition about the stronger sharing with the weaker (which is not Biblically attested) is therefore not completely relevant. The Biblical account is that each family should gather their own manna for their family; so that Jewish tradition may not even have been correct or historically actual in any case. I noted on :9 that Paul makes a similar poor argument and confusion of category concerning the wealth of the Lord Jesus. He confuses material and spiritual, in a way out of character for Paul the intellectual rabbi, whose arguments are usually logically tight, compelling and watertight. All this arose, I suggest, from a desperate desire to make things work out regarding the Poor Fund and his vision of Jewish-Gentile unity within the wider church. Many well intentioned Christian leaders have made similar mistakes when seeking to enforce a unity in practice upon believers who are simply not mature enough nor ready for it.</p><p>Paul pleads with Corinth to see the similarities between them and the ecclesia in the wilderness; he wants them to personalize it all. He sees their gathering and redistribution of wealth as exactly analogous to Israel’s gathering of manna (<em><a href='B:540 8:15'>2Co 8:15</a></em>)- and he so wishes his Corinthians to think themselves into Israel’s shoes. For then they would realize that as Israel had to have a willing heart to give back to God the wealth of Egypt which He had given them, so they were to have a willing heart in being generous to their poorer brethren (<em><a href='B:20 35:5'>Exo 35:5</a></em> = <em><a href='B:540 8:12'>2Co 8:12</a></em>). And they would have realized that as “last year” they had made this offer (<em><a href='B:540 8:10'>2Co 8:10</a></em> Gk:), so the year before, Israel had received Egypt’s wealth with a similar undertaking to use it for the Lord’s cause. As Moses had to remind them a second time of their obligations in Exodus 35, so Paul had to bring it again before Corinth. And if they had seen these similarities, they would have got the sense of Paul’s lament that there was not one wise hearted man amongst them- for the “wise hearted” were to convert Israel’s gold and silver into tools for Yahweh’s service (<em><a href='B:20 35:10'>Exo 35:10</a></em> = <em><a href='B:530 6:5'>1Co 6:5</a></em>; <em><a href='B:540 10:12'>2Co 10:12</a></em>). &nbsp;</p><p>They were fed with manna one day at a time- this is so stressed (<em><a href='B:20 16:4'>Exo 16:4</a></em>; <em><a href='B:20 16:19-20'>Exo 16:19-20</a></em>). There was to be no hoarding of manna- anything extra was to be shared with others (<em><a href='B:20 16:8'>Exo 16:8</a></em>; <em><a href='B:540 8:15'>2Co 8:15</a></em>). But we live in a world where the financial challenges of retirement, housing, small family size if any family at all... mean that there appears no other option but to 'hoard manna' for the future. To some extent this may be a reflection of the way that life in these very last days is indeed quite different to anything previously known in history; but all the same, we face a very real challenge. Are we going to hoard manna, for our retirement, for our unknown futures? Or will we rise up to the challenge to trust in God's day by day provision, and share what's left over? "Give us this day our bread-for-today" really needs to be prayed by us daily. Let's give full weight to the Lord's command to pray for only "our daily bread", the daily rations granted to a soldier on active duty. It's almost impossible to translate this term adequately in English. In the former USSR and Communist East Germany (DDR), there was the idea that nobody in a Socialist state should go hungry. And so if you were hungry in a restaurant after eating, you had the right to ask for some food, beyond what you paid for. In the former East Germany, the term&nbsp;<em>Sättigungsbeilage&nbsp;</em>was used for this in restaurants- the portion of necessity. It's this food we should ask God for- the food to keep us alive, the food which a Socialist restaurant would give you for free. We shouldn't be thinking in terms of anything more than this. It's an eloquent essay in what our attitude to wealth, materialism and long term self-provision ought to be.</p>


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<p><em><a href='B:540 8:16'>2Co 8:16</a></em>&nbsp;<em>But thanks be to God, who put the same earnest care for you into the heart of Titus-&nbsp;</em>We note that God can act directly upon the human heart. Although it may be that again Paul is exaggerating- for he had surely briefed Titus of his own expectations and intended outcomes, and I have argued on chapter 7 that Paul chose to over interpret the report of Titus when he returned to Paul from Corinth. "The same earnest care" refers to how the Macedonians had an "earnestness" (:8 s:w:) for the project. Titus and the Macedonians had the same urgency for the project, and Paul wants Corinth to likewise respond "urgently"- for the Greek for "earnest care" carries the basic idea of haste. The urgency was because Corinth had not in fact been collecting for the Fund as they had intimated they were doing, and something at least had to be contributed from them for Paul's boasting about them to be validated, and for the project to work out.</p><p>There is an urgency in the mediation of mercy towards others. When Paul thanks God that Titus has a heart of “earnest care” for the Corinthians, he uses a Greek word&nbsp;<em>spoude</em>&nbsp;which literally means “speed”, and is elsewhere translated “haste” – as well as “haste” and “business” (<em><a href='B:540 8:16'>2Co 8:16</a></em>). The heart that really cares will be characterized by a speedy and quick response, not a careful weighing up of a situation, nor a resignation of responsibilities to ponderous committees. See on <em><a href='B:490 14:5'>Luk 14:5</a></em>.</p>


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<p><em><a href='B:540 8:17'>2Co 8:17</a></em>&nbsp;<em>For he indeed accepted our appeal; but being very earnest, he went to you of his own accord</em>-</p><p> As noted on :16, it was Paul who appealed to Titus to go to Corinth and get them to donate to the Fund. But he says that Titus also went of his own will, in response to God confirming his 'earnestness' with more 'earnest care' placed in his heart (:16). We see here a cameo of how Christian action works out in practice. There are various stimuli- a request from another brother, a passion placed in our heart, and our own freewill passion of our own accord. God will not force anyone to work for Him against their will; but He will place callings in their heart, and confirm their response to it.</p>


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<p><em><a href='B:540 8:18'>2Co 8:18</a></em>&nbsp;<em>And we have sent together with him the brother whose praise in the gospel is spread through all the churches</em>-</p><p> The obvious questions are as to who this brother was, and why the anonymity? Another brother is apparently mentioned anonymously in :22- although that may be another description of the same brother. If the anonymity was to preserve from persecution, why would a specific brother be targeted for persecution for being involved in a welfare project? If persecution is indeed a reason, then one suspects it was Paul's Jewish enemies who were trying to stymy the project. Which is why when Paul arrives at Jerusalem with what had been collected, the Jews get him arrested. And with the Judaist influence at Corinth being such a problem for Paul, we can imagine it was that same Jewish influence which was seeking to hamper Paul's pet project. The brother with a good reputation amongst the churches was Timothy (<em><a href='B:510 16:2-3'>Act 16:2-3</a></em>). <em><a href='B:540 1:1'>2Co 1:1</a></em> states that this letter was written by Paul and Timothy; it could be that although the letter was written by both of them, Paul is writing here, and referring to his co-author in this indirect way because that was appropriate literary protocol at the time. Paul wants to remind the audience of Timothy's strong qualifications, but he is aware that this a letter ostensibly co-authored by himself and Timothy. So he has to refer to Timothy in this indirect manner.</p>


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<p><em><a href='B:540 8:19'>2Co 8:19</a></em>&nbsp;<em>And not only this but he is the one who was appointed by the churches to travel with us in this act of grace, which is administered by us to the glory of the Lord and to show our own willingness to help</em>-</p><p> Paul carefully doesn't define which churches had appointed this brother Timothy? to carry the collection. We can assume they were churches founded by Paul and loyal to him. What would have added to the credibility and success of the project was if those "churches" included the Jerusalem church and other Jewish churches in Palestine. The group of brethren who took the gathering to Jerusalem in <em><a href='B:510 20:3'>Act 20:3</a></em> were certainly pro-Paul loyalists and include no "circumcision" Christians. So whilst Paul was right to seek to glorify the Lord and to administer the project with integrity, placing himself beyond reproach as to financial mismanagement, the whole approach was forcing something on to others which they were clearly not supportive or nor willing to support. This is the problem with obsessive enforcement of projects upon others. Paul was clearly the administrator of the project, as he says himself here. And he simply lacked credibility with the hard core circumcision party who dominated the Jerusalem church; this was not his fault, indeed there was likely nobody who had the confidence of all the various factions to be able to pull off a project of this scope and scale. "To show our own willingness to help" is an attempt to translate two Greek words which literally mean "your ready mind" (as AV). The text could be stating that the "act of grace", the giving to the Fund in response to God's grace, would glorify both the Lord Jesus and also their willingness to assist in His work. But offering glorification of self as a reason to donate is really getting desperate.</p>


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<p><em><a href='B:540 8:20'>2Co 8:20</a></em>&nbsp;<em>This was to avoid being blamed by anyone in this matter of charity which is ministered by us</em>-</p><p> The "matter of charity", AV "this abundance", uses a term which concerns a large sum: "lavish gift" (NAB), "large sum" (NJB), "large fund" (JB). But the Corinthians hadn't yet donated anything, and as noted above, time was passing, Paul didn't want them to be burdened, and he was looking for just a symbolic donation from them. But he uses this term because of the huge significance which he saw in their donations. It really seems Paul was exaggerating things in his mind. Paul wisely got others involved in transporting the funds so that his integrity could not be questioned:&nbsp;&nbsp;</p>


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<p><em><a href='B:540 8:21'>2Co 8:21</a></em>&nbsp;<em>For we take care to do things honourably, not only in the sight of the Lord but also in the sight of men</em>-</p><p> This is a quotation from <em><a href='B:240 3:4'>Pro 3:4</a></em> LXX. It is not enough to reason that we are correct before God; if we have a sense of His glory and our responsibility as His witnesses in this world, then we must be careful to appear correct before men too. Not because we wish their approbation, but because we seek to glorify God in the eyes of this world.</p>


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<p><em><a href='B:540 8:22'>2Co 8:22</a></em>&nbsp;<em>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 has in you</em>-</p><p> This could be a parallel description of the brother in :18. Or it could be another anonymous brother. The word "earnest" is used elsewhere only of Onesiphorus (<em><a href='B:620 1:17'>2Ti 1:17</a></em>), whose name means literally 'the bearer / carrier of profit', which would be relevant to bearing / carrying the Poor Fund to Jerusalem. I noted on <em><a href='B:540 7:16'>2Co 7:16</a></em> that Paul's "great confidence" in the Corinthians was because he wished to see them in a positive light, he over interpreted the report from Titus as meaning that they were indeed who he wished they were. And here too, this anonymous brother is described as having the same "great confidence" in the Corinthians. But as noted throughout chapter 7, I suggest that this is Paul projecting onto another brother his own mistaken feelings towards the Corinthians. He has decided that this anonymous brother will have the same view of them as he does. This is not to say that the record here is not inspired, nor that the Spirit was not with Paul. But as we read of David's bitter ranting against his enemies, his feelings on the cusp of emotion are recorded in God's words, so the record of Paul's feelings for the Corinthians are recorded- contradictory as they are, just as human emotion is often self-contradictory when love and personal investment are involved.</p>


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<p><em><a href='B:540 8:23'>2Co 8:23</a></em>&nbsp;<em>Whether any inquire about Titus, he is my partner and my fellow-worker toward you; or our brothers, they are the messengers of the churches, they are the glory of Christ</em>-</p><p> The Corinthians knew Titus, for he had already visited them. So this 'enquiry' would not be in the sense that they didn't know who he was. It was Titus who had visited them and 'begun' the project with them, and he had just returned to Paul from a visit to Corinth (<em><a href='B:540 7:13'>2Co 7:13</a></em>). And Paul was now sending him to them again in the hope they would give him the promised donations. So the 'enquiry' was rather of another kind, reflecting a hostility towards Titus and the brothers with him. This reveals that Paul's claim about the mutual love between Titus and the Corinthians was again an emotional exaggeration, and he had to as it were come down to earth and in reality defend Titus against the scepticism the Corinthians had about him:&nbsp;</p>


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<p><em><a href='B:540 8:24'>2Co 8:24</a></em>&nbsp;<em>Therefore show them in the presence of the churches the proof of your love and of our boasting on your behalf</em>-</p><p> Paul dealt with a very difficult situation in Corinth by being totally open hearted, when his natural sense must have been to be very cagey with them (<em><a href='B:540 6:11'>2Co 6:11</a></em>). Indeed, some of his most revealing autobiographical passages are found in 2 Corinthians, as he opens his heart to them. And he encouraged them to likewise&nbsp;<em>openly show before the ecclesias</em>&nbsp;their love for others (<em><a href='B:540 8:24'>2Co 8:24</a></em> s:w:). He surely had in mind the Lord’s teaching that our light should shine before others, because all things will ultimately be brought into the open (<em><a href='B:490 8:16-17'>Luk 8:16-17</a></em>). This doesn’t just refer to preaching; it refers to an open shining out of whatever spirituality we have, to everyone.</p>


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<p><em><a href='B:540 9:1'>2Co 9:1</a></em>&nbsp;<em>For concerning the service to the saints, it is superfluous for me to write to you</em>-</p><p> I have noted throughout commentary on chapters 7 and 8 that Paul's arguments are very emotional and desperate in many ways. He is seeking some actual real donation from the Corinthians as they had earlier promised. And he is using every possible argument, including some desperate ones, to get them to agree to give Titus and his team some cash or material donations when they come. So within the two chapters of high pressure reasoning which we have in chapters 8 and 9, it is hardly true that half way through he here says that it was really unnecessary for him to be writing to them about their donations, because he is so sure they are going to donate. He says he has "no need" (GNB) to be writing this because he knows their willing hearts (:2). So... why then write two chapters of desperate urging if it was unnecessary? Again (see on <em><a href='B:540 8:9'>2Co 8:9</a></em>; <em><a href='B:540 8:15'>2Co 8:15</a></em>), Paul's logic and persuasion is uncharacteristically weak and uncompelling.</p>


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<p><em><a href='B:540 9:2'>2Co 9:2</a></em> - see on <em><a href='B:500 19:39'>Joh 19:39</a></em>; <em><a href='B:520 11:14'>Rom 11:14</a></em>; <em><a href='B:540 8:11'>2Co 8:11</a></em>.</p><p><em>For I know your readiness, of which I boast on your behalf to those in Macedonia, that Achaia has been prepared for the past year</em>-</p><p> Paul could have taken the view that they were all talk, as people often are when it comes to money matters. Instead he boasts of their talk about wanting to support his project. In all human relationships, we can take a cup half full or cup half empty approach. Paul was so 'in love' with the weak Corinthians that he acted as if he really believed them, when clearly all the evidence was that he should have been wary of their promises. After all, these are the same Corinthians to whom he wrote 1Corinthians. It was surely an exaggeration to say that Achaia Corinth and the churches around it had been "prepared" for a year. Prepared to give? Or does he imply they had collected each week as he advised in 1 Corinthians 16, and were now ready for the donations to be picked up by Titus and his team, in order to be taken to Jerusalem? According to the usage of "prepared" in :3, that seems more the idea. As suggested on chapter 7, this is the boasting of a man deeply in love with a woman who just isn't going to come through on his expectations and hopes for her. Hope had morphed into reality in Paul's mind.</p><p><em>And your zeal has stirred up very many of them</em>-</p><p> Paul could bid men follow him, that they might follow Christ. And the inspired word does bid us go down the road of comparing our behaviour with that of others. Paul boasted of the Corinthians’ enthusiasm in planning to make donations in order to provoke the ecclesias in Macedonia to a like generosity. Their zeal “provoked very many” (AV). We should provoke one another to love and good works, by example (<em><a href='B:650 10:24'>Heb 10:24</a></em>). This is why Christian fellowship is built into our spiritual journey- for we take strength from others as well as from the Lord directly. He mediates His encouragement through others:&nbsp;</p>


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<p><em><a href='B:540 9:3'>2Co 9:3</a></em>&nbsp;<em>But I have sent the brothers, that our boasting on your behalf may not be made void in this respect. That, even as I said: You may be prepared</em>-</p><p> Paul had already sent Titus and the two anonymous brothers mentioned in chapter 8, and it would seem they were carrying 2 Corinthians in their hands to give to the Corinthians. He asks them now to "be prepared", i:e. to hand over some actual donations; whereas he had boasted to others that Corinth was already "prepared" (:2). He wants them to live up to his exaggerated hopes and expectations of them. And this is exactly what causes so much friction in human relationships, especially in the spiritual sphere.</p>


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<p><em><a href='B:540 9:4'>2Co 9:4</a></em>&nbsp;<em>Lest by any means, if there come with me-&nbsp;</em>This sounds as if Paul was actually going to accompany Titus, but according to how he has earlier written of his travel plans, we can assume that Paul intended himself to come to Corinth after Titus had actually secured the donations from them. Hence in :5 he writes of Titus and his team going on ahead of him to Corinth. But in <em><a href='B:540 13:2'>2Co 13:2</a></em> Paul speaks as if his coming to Corinth was under question, and if he did visit them again, it would be in serious judgment upon them. We can conclude that this letter is a 'flow of consciousness' letter, Paul is writing down his thoughts and feelings as they come to him, in line with his policy of being completely open hearted to the Corinthians (see on <em><a href='B:540 6:11'>2Co 6:11</a></em>). He writes here as if all is going to work out, Titus will prepare them for the donations and they will make them, and then Paul and some Macedonians will come and be present when the donations are collected and taken on towards Jerusalem. But in <em><a href='B:540 13:2'>2Co 13:2</a></em> he concludes the letter by writing that his visit is in question and it will be for judgment of the Corinthians. This kind of flow of consciousness writing is to be found often in the Psalms, Lamentations and at times in prophets like Jeremiah. It is all inspired, but gives us an insight into the internal thought processes of believers, with all their anger and irrationality and the contradictions of thought which we all experience as we cope with situations:&nbsp;</p><p><em>Some Macedonians and find you unprepared, we (not to mention you) would be embarrassed for my being so confident of your generosity-&nbsp;</em>These Macedonians were presumably Sopater, Aristarchus and Secundus, mentioned in <em><a href='B:510 20:4'>Act 20:4</a></em> as those travelling to Jerusalem with the collection. Paul mentions his own embarrassment first, and theirs only secondarily, in passing. He had too much personally invested in the project. Loss of face was far more significant in the first century world than we can imagine. To reason 'You had better donate or else I shall be embarrassed' is not a particularly strong argument, and reflects the urgent desperation Paul felt to by all means make this project work. But don't be too hard on Paul- he was sincerely motivated, but like many believers of his personality type, his pet project in the Lord's service had become obsessive for him.</p>


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<p><em><a href='B:540 9:5'>2Co 9:5</a></em> - see on <em><a href='B:540 8:9'>2Co 8:9</a></em>.</p><p><em>So I thought it necessary to urge the brothers to go on ahead to you-&nbsp;</em>The 'urging' suggests Titus and his team were not altogether confident of the whole plan, and Paul had to urge them. This gives the lie to Paul's rejoicing in chapter 7 that Titus had been welcomed by the Corinthians and was relieved and confident in their giving. That, I suggested, was written on the cusp of the joy which comes from the love which believes all things, on the slenderest and most unrealistic of evidence.</p><p><em>And arrange in advance for the gift you have promised, so that it may be ready as a willing gift, not, as it were, as an extortion</em>-</p><p> Again there appears a tension within Paul's argument. He says that the gift must be "willing" and not extorted or pressured out of them. But he has just asked them to make the gift lest they be ashamed (:4). We are left with the impression of high pressure tactics being palmed off as 'things which don't really need to be said but I'll just mention them' (:1). "Extortion" is the word for coveting. We can give money generously, apparently, but do so from a motive of&nbsp;<em>covetousness</em>-</p><p> the very opposite of true generosity and acceptable sacrifice. We can covet respect, admiration from our brethren... and not give as a pure and private reflection of the endless grace we have received.</p>


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<p><em><a href='B:540 9:6'>2Co 9:6</a></em>&nbsp;<em>But this I say: He that sows sparingly shall reap also sparingly; and he that sows bountifully shall reap also bountifully-&nbsp;</em>Paul now gives a more spiritual reason for their generosity. Our generosity to others now will lead to a reaping at the time of harvest, which is at the Lord's return. And yet from 1 Corinthians 15 we know that some of the Corinthians didn't believe in the Lord's resurrection and were sceptical of a claim of future harvest at the resurrection. So the whole appeal was at a level inappropriate to the spiritual level of the Corinthians; and we can learn from that in our dealings with weaker believers. "Bountifully" is the same word used in :5 for "gift"; the AV in :5 brings out the connection by calling their "gift" a "bounty". They would receive again the "bounty" or gift they sowed- but at the harvest, which 1 Corinthians 15 has explained is at the Lord's return and will be in the form of the nature of our resurrection body. Our generosity now has eternal consequence. And as 1 Corinthians 15 points out, there is an out of proportion increase between the seed sown and the body that later arises. We don't just get what we sow, but so much more. In the end, this is a question of levels. It's not that the "sparing" shall not be saved; but rather that they shall not eternally reap the blessings of their generosity in this brief mortal life.</p>


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<p><em><a href='B:540 9:7'>2Co 9:7</a></em>&nbsp;<em>Let each man do according to what he intends in his heart-&nbsp;</em>The Greek suggests that they were to do this in the future (AV "so let him give"). Which rather gives the lie to Paul's over enthusiastic claim that they had already started donating in actuality (<em><a href='B:540 8:10'>2Co 8:10</a></em>). He is asking them to now give something, even on a symbolic level. But for all the desperation of his position and pressuring of the Corinthians to donate, Paul does to his credit recognize that all giving must be from the heart. It was there in the heart that the Holy Spirit resided, at least potentially; and Paul is again hinting that their giving would be actualized by allowing the path of the Spirit in their thinking and actions. Giving according to the heart is an allusion to Israel donating towards the work of the tabernacle (<em><a href='B:20 25:2'>Exo 25:2</a></em>; <em><a href='B:20 35:21'>Exo 35:21</a></em>). The new tabernacle is the poorest of the Christian believers.</p><p><em>Not grudgingly, or of necessity-&nbsp;</em>Yet some of the reasons Paul urges for their giving were indeed from a motive "of necessity", e.g. to save face (:4). As discussed previously, this is another example of apparent contradiction within Paul's reasoning, so desperate is he to see this project work, at least on some level.</p><p><em>For God loves a cheerful giver-&nbsp;</em>The quotation is from <em><a href='B:240 22:8'>Pro 22:8</a></em> LXX "God blesses a cheerful and giving man". The blessing may be alluded to in :8-10 where the idea is that God blesses the generous with even more to give. Paul has written of how the abounding joy of the poor brethren in Macedonia abounded unto a generosity which was actually beyond their means (<em><a href='B:540 8:2'>2Co 8:2</a></em>). And here when he goes on to speak of how God loves a “<em>cheerful</em>&nbsp;giver” (<em><a href='B:540 9:7'>2Co 9:7</a></em>), he uses a word which James Strong defines as meaning ‘hilarious’, from the Greek&nbsp;<em>hilaros</em>. And yet our giving tends to so often be a matter of phlegmatic planning, to salve an otherwise uneasy conscience. But the picture Paul paints is of a man or woman&nbsp;<em>hilarious</em>&nbsp;in their giving to the poor. This isn’t the giving which watches for the response, and is offended if it isn’t what we expect. This is a picture of giving from the joy of giving, reflecting the Father’s generosity to us. And this, Paul says,&nbsp;<em>God loves</em>. Quite simply. We touch the heart of Almighty God by such giving. And yet this hilarious giving isn’t merely the emotion of a moment, the sort of thing played upon in many a Pentecostal gathering. It is to be a giving as a person ‘purposes in their heart’ (<em><a href='B:540 9:7'>2Co 9:7</a></em>); and again, Strong challenges us with his definition of the Greek word translated ‘purposes’: “to&nbsp;<em>choose</em>&nbsp;for oneself&nbsp;<em>before</em>&nbsp;another thing (<em>prefer</em>), that is, (by implication) to&nbsp;<em>propose</em>&nbsp;(<em>intend</em>)”. But having made this conscious decision, to put, say, Sister Svetlana’s need before your preference for a new piece of furniture, we are to perform the actual giving with the hilarity of the cheerful giver. And as we know, Paul makes the point that such acts of generosity are acts of sowing, bringing forth fruits of righteousness; and the Lord will grant us yet more seed to sow in the same way. Forsaking all we have may not mean we are left with nothing:&nbsp;</p>


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<p><em><a href='B:540 9:8'>2Co 9:8</a></em>&nbsp;<em>And God is able to make all grace abound to you, so that you, having always all sufficiency in everything, may abound to every good work</em>-</p><p> Paul often uses&nbsp;<em>charis</em>, "gift" or "grace", in connection with the gift of the Holy Spirit. This gift, he feels, should elicit giving and grace within us, which is why in this section he puts "grace" for their giving to the Jerusalem Poor Fund. They had been asked to abound in this grace (see on <em><a href='B:540 8:7'>2Co 8:7</a></em>), which in practice meant giving to the poor; and God was able in turn to make all grace abound to them. In this sense we receive grace for grace (<em><a href='B:500 1:16'>Joh 1:16</a></em>). The gift of grace is not just a one off gift at baptism; in response to how we use it, so it will be given yet more to us. The simple principle is that God will empower us to do good works; we cannot blame a lack of good works on God not having empowered us.</p>


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<p><em><a href='B:540 9:9'>2Co 9:9</a></em>&nbsp;<em>As it is written: He has scattered abroad, He has given to the poor. His righteousness abides for ever</em>-</p><p> The generosity of God is to be a direct pattern for our own. And His giving is liberal and abundant, and is part of a righteousness which is eternal. Giving now has eternal consequence.</p>


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<p><em><a href='B:540 9:10'>2Co 9:10</a></em>&nbsp;<em>And He that supplies seed to the sower and bread for food shall supply and multiply your seed for sowing-&nbsp;</em>Seed is multiplied in order to be sowed, and not to be hoarded. Paul is not simply saying that if wealth comes our way, it is in order to give it away. For he was writing (according to 1 Corinthians 1) to those who were not "mighty" in this world or secular reckoning. He is writing to low wage earners, and encouraging&nbsp;<em>them</em>&nbsp;to be generous with what they had, and to believe that they will be given "seed" in order to sow it by being generous to others. If we want to be sowers, which is part of our Christian calling, then God will give us the seed to sow. God will empower us to meet the needs and fulfil the callings received. <em><a href='B:600 1:11'>2Th 1:11</a></em> is explicit about this too: "To which end we also pray always for you, that our God may count you worthy of your calling and fulfil every desire of goodness and work of faith, with power". The desire to do good shall be fulfilled by God's empowerment. This takes quite some faith to believe, and it seems the Corinthians also stumbled at it. But the principles here stand true as a challenge for all time.</p><p>Paul likens generosity to sowing seed. If we do this for our poor brethren, then God will multiply our seed for sowing (RV); He will give us yet more with which to be generous with. We are “enriched unto all liberality” (<em><a href='B:540 9:11'>2Co 9:11</a></em> RV)- this is&nbsp;<em>why</em>&nbsp;we receive anything, to be liberal with it. And thus he writes in conclusion of “the proving of you by this ministration” (<em><a href='B:540 9:13'>2Co 9:13</a></em> RV). This brief but vital teaching of Paul here is a proof of our spirituality. Our response to ministering to others is a proving of us. It’s as simple and as clear as that. And remember that Paul was writing these words to a&nbsp;<em>poor</em>&nbsp;ecclesia, amongst whom there were not many wealthy folk (<em><a href='B:530 1:26-28'>1Co 1:26-28</a></em>). Paul speaks of joy as a motive for generosity.</p><p><em>And increase the fruits of your righteousness-&nbsp;</em>The Old Testament allusions are to the LXX of <em><a href='B:290 55:10'>Isa 55:10</a></em> and <em><a href='B:350 10:12'>Hos 10:12</a></em>. These passages imply an eternal quality to the righteousness, just as God's righteousness abides for ever (:9). The fruit of our generosity in this temporal life is eternal.</p>


