The Book of 2nd Corinthians:
My Notes on Chapters 6-10
My Notes on Chapters 6-10
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Author: Christopher J. E. Johnson Published: June 11, 2021 Updated: Apr 27, 2024 |
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Contents: Introduction Chapter 06 Chapter 07 Chapter 08 Chapter 09 Chapter 10 |
Introduction
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
-Matthew 28:19-20
But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.
-1 John 2:27
If you would like more information on these topics, I recommend the following resources here at creationliberty.com:
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The second epistle (letter) of Corinthians is not the second letter ever sent by Paul to Corinth, as indicated in chapter five of 1st Corinthians (i.e. Paul had sent letters prior to 1st Corinthians), but is a follow-up letter sent after the epistle of 1st Corinthians, which was written while he was in the region of Macedonia, with the help of Titus and Lucas. This letter intended to explain why he did not come to visit them as he had promised, to answer his critics who falsely accused him for their own gain, to encourage the church that they were a great comfort to him, to report the many sufferings he had undertaken, as well as the many mercies and miracles God had done, and to urge the faithful in the church to remember their ministry to the Lord Jesus Christ, that they would do good unto one another, and to the poor and needy.
Chapter 6
[v1] We then, as workers together with him, beseech you also that ye receive not the grace of God in vain.
That is, Paul is addressing those who are workers of ministry, as he has already addressed the many other members of the church. When Paul is speaking of "the grace of God" in the passage, he is not referring to the saving grace of salvation because that is never received in vain; either a man receives the grace of his salvation or he does not because to say that the grace of salvation is received in vain (i.e. without a purpose) would be to blame the Holy Ghost for making a mistake by bestowing eternal life unto a man without a proper cause. What Paul is referring to in this context is the grace of blessings, in which God gives men gifts and skills to do particular work, that they should not receive those gifts in vain, meaning that they would use those gifts to extort men, and therefore, they should not make the gifts of God a vain thing by using those gifts for their own greedy gains. (Isa 56:10-12)[v2] (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)
This is referring back to Isaiah 49:8, which is God speaking to Christ of the fulfillment of prophecy. God heard Christ at an appointed time, which was in John 17, when Jesus prayed to the Father for the sake of the born again elect. The day of salvation is not speaking of when we were saved by grace through faith, but rather, in the time when Christ had fulfilled the law and prophets by His promise, and that God "succored" (i.e. quickly came to the aid of) Jesus Christ in that accepted time, and Paul adds the words of the Holy Ghost, that we should behold (or look in front of us) that the day of salvation is here, or in other words, the dispensation of grace is now upon all men by blessings of Jesus Christ, offered to many, but only given to a few. (Mat 7:13-14)[v3] Giving no offence in any thing, that the ministry be not blamed:
This is not to say that ministers must become flawless because such a thing is not acheivable by fallen man, but rather, the offence spoken of would be to do any thing that would give the enemies of Christ a reason to accuse. The enemies of the apostles often falsely accused them, and though wicked men will lie and falsely accuse to get their way, they would rather have real evidence for their accusations so their words will carry more weight with the public. Therefore, in correlation with verse one ("that ye receive not the grace [i.e. gifts] of God in vain"), Christians should consider their words and actions that they would not give the enemies of their ministry a reason to accuse, for the sake of Jesus Christ, that the work of the ministry would not have a blemish put on it, which would result in others turning their ears away from Christ's doctrine preached through that ministry.[v4] But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,
To "approve" ourselves in this sense would be to liken ourselves to the office of a servant of God, knowing that He is the owner of our office of service, and that we minister according to His doctrine. We cannot avoid scandals and attacks on our ministries, but we can speak and act in a way that is proper as a minister of the Lord God and the Lord Jesus Christ, setting a proper example to others despite our sufferings; showing patience and longsuffering in all things, as God has done for us, whether in afflictions (i.e. grief of this world and grief from those who seek to do us harm, Mat 5:11-12) or necessities (i.e. a want of food, drink, clothing, or shelter, Mat 6:30-33).[v5] In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings;
A minister of God should show the patience of God even in stripes (i.e. beatings and whippings, of which Paul had experienced a number of times - 2Co 11:23-25), in imprisonments (i.e. bondage and jail time, which the disciples often suffered for simply being charitable and preaching Christ), in tumults (i.e. danger of being harmed or killed due to the uproar of a crowd), in labours (i.e. doing the works of preaching and charity), in watchings (i.e. vigilance to watch for the infiltration of false converts and corrupt teachers - Acts 20:29-31), and in fastings. (i.e. to temporarily cease the eating of food through voluntary means; not of necessity)[v6] By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned,
The sufferings that a minister of God takes upon himself should be done by pureness (i.e. in singleness of heart without ulterior motives, seeking gain for oneself), by knowledge (i.e. having a good understanding of the Scriptures and making wise decisions based on the doctrines of Christ), by longsuffering (i.e. not easily being provoked to anger and wrath, but showing much patience), by kindness (i.e. a gentle and tempered spirit), by the Holy Ghost (i.e. our assistant for all understanding and grace, and the giver of all gifts, whether they are ordinary or miraculous, whereby we use our gifts with dedication of duty to God), and by love unfeigned. (i.e. without hiding behind a false appearance in pretensiousness and hypocrisy; feigning to be what one is not)[v7] By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left,
The sufferings that a minister of God takes upon himself should also be done by the word of truth, which means that a minister of God should have a good understanding of the Bible, being guided by the Holy Spirit to understand the truth of a matter in all charity and wisdom. There are many men who assume the role of a minister of God, and do things that seem to be the workings of a minister, but he has not done them by the word of truth; rather, he did them according to the doctrines of devils and traditions of men.For example, a minister of God might choose to fast for the purpose of cleansing the flesh from sin, or to pray for the benefit of another, but a false preacher might choose to fast to be seen among men and give himself standing in the view of others, so they will consider him to be "holy" and respect his person. (Jms 2:9, 3Jo 1:9-10) Therefore, a minister of God will operate under the power (i.e. authority) of God in all things, whereas a false minister will do things under the authority of himself, appearing to do good for the purpose of ministering unto himself, while claiming with his mouth to minister unto God. (Mat 15:8)
The armor of righteousness is not just referring to the worn protection, but specifically, Paul is referring to that which goes in the right and left hands, which is the sword of the Spirit and the shield of faith. (Eph 6:16-17) These indicate both offense and defense, having the Spirit of truth by the Word of God as our sharp, twoedged sword (Heb 4:12), and the shield of faith, trusting in what Christ has promised us to maintain patience, wisdom, and charity in defense against the wicked deeds and false accusations of our enemies.
[v8] By honour and dishonour, by evil report and good report: as deceivers, and yet true;
This means that some people will speak and act honorably towards us, receiving us kindly and reasonably, and wishing us well in our endeavors, while others speak and act contentious towards us, speaking and acting with strife and contempt, cursing us as we depart. Whether we receive one or the other, our patience should be the same, showing us to be the children of our Heavenly Father, who shows patience and kindness even to those who hate Him. (Mat 5:44-45)At times, people will report that we have done good things for them, and at other times, people will report that we have done evil, even if we have done no wrong whatsoever. Nonetheless, we maintain consistency in truth of Christ and charity unto all mankind, being labeled as "deceivers," meaning that we are falsely accused of lies and deception, and yet, we stand as true ministers of Christ, as the facts will demonstrate if we exhibit the fruits of the Holy Spirit. (Gal 5:22-23)
[v9] As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed;
We are "unknown," not in the sense that God does not know us, because the born again elect are known of God (Gal 4:9), and Jesus Christ holds them dear, but rather, we are unknown in the sense that the world does not know who we are. The children of God hold great significance, being blessed with God's great mercy, wisdom, and understanding, having eternal life, and can show the way for others to find it. Such a thing should be of the highest value, and yet, the world scoffs at the truth of God's Word, not willing to know or understand that there are children of God in their presence who can show them the way to Jesus Christ, while at the same time, we are known of God.Though we die in the flesh, we have eternal life in Jesus Christ. So while the world judges according to the appearance instead of judging righteous judgment (John 7:24), seeing those of us who are injured, elderly, and/or feeble on the outside, inwardly, we have the Holy Spirit and the power of God for our spiritual strength forever.
The Lord Jesus Christ has told us that those who He loves, He rebukes and chastens (Rev 3:19), and so this is not speaking of the chastening of the Lord, but rather, this is the chastening of the world, in which they try to punish us for true teaching of Jesus Christ. We are chastened, but God does not allow the Devil to have his way, and the Lord preserves our lives that we may continue His good work according to His Word.
[v10] As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
We are sorrowful, not only having repentance of our own sins in the flesh, but also sorrowful because of the state of the world, in which many suffer and die without Jesus Christ for their salvation. We are sorrowful that people curse us and hate us for teaching them the Gospel of Jesus Christ, but inwardly, we rejoice in those afflictions because we are blessed by God for them. (Mat 5:10-12, Heb 11:25)Though we do not have a lot in this world, because we give unto others, and yet, in the spiritual sense, we show people the way to have eternal life in Jesus Christ, which is infinite in its value, being exceedingly more precious than the riches of the most wealthy men in this world. Though it appears we do not have very much at all, we not only inherit the glorious Kingdom of Heaven (Mat 5:3), but we will rule and reign with Christ on this world for a thousand years (Rev 20:6), which means that even though we are weak and lowly in this world, in the world to come, we will possess all things together with Jesus Christ.
[v11] O ye Corinthians, our mouth is open unto you, our heart is enlarged.
Paul is prefacing what he is going to say in the next verse. The mouth opened is referring to the good things that have been spoken to the church in Corinth, both in the preaching of Christ and edification of the church, and the heart enlarged means they have been given much charity and patience.[v12] Ye are not straitened in us, but ye are straitened in your own bowels.
Paul uses the term 'straightened' in this passage in the sense of being on a straight and narrow path, in which one would be adjusted to walk in a manner befitting a disciple of Jesus Christ. We are typically straightened by the convictions of the Holy Ghost to depart from evil and do what is good, but in this instance, despite the fact that Paul preached to them with much charity and patience, they were not convicted by his words (though they should have been); rather, they were convicted by observing those among them who turned their ears away from the truth and lived according to their sin, and followed them instead. Such people were to be removed from the church (as Paul pointed out in the previous letter, 1Co 5:9-13), but instead of removing them, they kept them around, which left a lot of contention and strife, and therefore, the distresses and griefs to conviction they felt were coming from within, from the bowels of the church which they had not yet cleaned and sanctified as Christ had instructed them. (Mat 18:15-17)[v13] Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged.
Meaning that, as Paul had been charitable and patient with them, as a father might speak unto his child with temperance and understanding, they might return that to him, being willing to hear Paul's good advice to them with the same charity and patience.[v14] Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
Paul is making reference to the yoke of oxen, which is a device used to link animals together for the purpose of plowing a field.
yoke (n): a piece of timber, hollowed or made curving near each end, and fitted with bows for receiving the necks of oxen; by which means two are connected for drawing
(See 'yoke', American Dictionary of the English Language, Noah Webster, 1828, retrieved June 23, 2021, [webstersdictionary1828.com])
If an oxen, with its strong body, pulls the plow in one direction, the donkey will end up wanting to go its own way, which will end up steering the plow slightly off course, forcing the farmer to stop, reverse and reset the plow, as well as the animals, and start again to fix the error. This will happen repeatedly, which slows down progress and prevents the farmer from getting the job done. If the donkey is removed, and another oxen takes its place, then the field will get plowed in straight lines with much more speed and efficiency.
Therefore, we should not be yoked together with unbelievers in the same manner, and for the same reasons. Furthermore, fellowship is close, intimate friendship, so why would those who follow Jesus Christ be in close, intimate friendship with those who follow the world?
(Read "The Biblical Understanding of Fellowship" here at creationliberty.com for more details.)
Churchgoers often hate sanctification and the common argument they make to reject this notion is that Jesus ate meals with sinners, but that is not the subject matter here because the context is referring to intimacy, which is a deep, personal relationship, and so why would the light, which is Jesus Christ, sit down and share that intimate friendship with the darkness of Satan and the world? Those who have been humbled to repentance and regenerated by the Holy Ghost do not find kinship with those who have not had those things given to them, and we know that God will bring His children into heaven, while casting out those who reject His mercy into darkness, so what communion (i.e. close friendship in philosophical agreement) can there be between those two parties?
[v15] And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?
The word 'Belial' is a Hebrew term that generally characterizes something that is wicked, or worthless in the sense that no good fruit is produced from it, and it is commonly used to refer to Satan and/or the children of darkness in this world. Therefore, the question could be read, "What harmony does Christ have with the Devil?"Therefore, if a father has no agreement with someone, then what agreement should the children have with that person? This is what is meant by the follow up question, which could be read, "What portion of inheritance do the children of God share with those who do not believe His Word?"
Obviously, none. These are questions that should be easy for a child to answer, let alone adults.
[v16] And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
The saints of God are the temple of the Living God, which is one of the reasons why there was never any commandments to build a temple in the New Testament, and it is also why we never find the phrase "go to church," which is impossible because we do not go into ourselves. (i.e. People who use the phrase "go to church" are leavened with worldly, false doctrines because they do not understand that the church is not a building.) We who worship the Living God serve Him only, and we know that idolatry is vanity and offense against God, so therefore, what philosophical (i.e. way of thinking) agreement do we (who are the people of God) have with idols, or those who worship them?(Read "The Church is Not a Building" here at creationliberty.com for more details.)
[v17] Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,
This seems to refer to Isaiah 52:11-12. This was not meant in the sense that we have no conversation with unbelievers, nor does it mean we should have no interaction with sinners of any kind, because that would require us to depart from this world completely, as Paul pointed out in his previous letter. (1Co 5:9-10) However, when it concerns the church, we are not to yoke together in fellowship and ministry with those who believe things that are contrary to the doctrine we have learned from the Lord Jesus Christ. (Rom 16:17-18)(Read "The Biblical Understanding of Sanctification" here at creationliberty.com for more details.)
[v18] And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
To remove someone who is contentious can be a grievous task, especially knowing what some of them do upon departing, with railing, backbiting, gossiping, and sometimes, even an attempt to draw away disciples after themselves for their own justification. (Acts 20:30) However, if we put our trust solely in God, to do what is right (i.e. removing the unrepentant offender) over what is convenient (i.e. avoiding conflict), then God will be our guide and our "rereward" as it says in Isaiah 52:12, which refers to a rear guard of an army, always protecting us and watching our backs for us, as a father would do for his sons and daughters.Chapter 7
[v1] Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
Therefore, since we have the promise of God that He will receive us, be a father to us, and dwell within us if we turn from evil and sanctify the church, then we ought to cleanse ourselves from all things that are known to be filthy according to Scripture, that we may become a merciful people who demonstrate the fear of God, to show an example of Him in manner, so the world can see the reflection of His grace. It is the divine will and authority of God who saves us from sin and guides us to success in our duties, and therefore, turning from the filthiness and removing it from the church will result in God's grace upholding the church to the holy standards God has set for us, and the filthiness spoken of in this passage is put into two categories, which is the flesh and the spirit.The cleansing of flesh represents anything that is of the spoken word or physical deed (Gal 5:19-21), which would include things like foolish words, vile or derogatory communication (i.e. words used for the purpose of offense and disgust, or things which only tend towards lessening the merit or reputation of a person or thing, Eph 4:29), fornication and adultery (i.e. any sexual violations and immodesty, which also encompasses sodomy/homosexuality, pedophilia, and incest), idolatry, drunkeness, drugs (i.e. sorcery), smoking, or any other related things that are not of God. (Gal 5:24) The cleansing of spirit represents anything that is non-physical, concernings the thoughts and philosophies of the mind, which would include things like pride, hatred, covetousness, fear, etc.
[v2] Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.
This is not said in the sense of a prayer for God to receive Paul and his companions, but rather, a plead for the church to receive the preaching of Paul in this letter. This is not meant just as a general acceptance, as leavened church buildings often do by simply saying they have "accepted Jesus," as if they simply acknowledged the information, but rather, this is meant to be an acceptance with affection, in which the words would weigh heavy on their hearts with faithfulness to God and meekness that is becoming of the Holy Ghost.Paul goes on to point out the reasons for why they should be received. These arguments are not to say that Paul had not sinned in his life, but rather, these arguments are made in the specific context of the church in Corinth. Paul and the other apostles did no one in the church any harm to their person or property, nor did he bring any deceitful charge or false accusation to anyone in particular to ruin their good name with their neighbors (despite the fact that other leavened people in the church of Corinth had done these things to him and his companions).
Paul and the other apostles taught no wrong thing to bring leaven into the church by their doctrines and principles, having only brought the truth of the Word of God, and lived by it in charity and meekness, thereby setting a good example to others. They also never demanded money, nor took advantage of anyone's charity; never feigning words to make merchandise of the people as so many corrupt preachers have done. (2Pe 2:3)
[v3] I speak not this to condemn you: for I have said before, that ye are in our hearts to die and live with you.
Meaning that Paul was not saying that the church in Corinth was in complete error in all matters, nor was he saying that there were no brethren in the church, nor was he saying, in this context, that they were all guilty of having communion with idolaters and unbelievers, but rather, Paul is exhorting those who are doing what is right, and rebuking those who are doing what is wrong, and those who were doing what was wrong in Corinth were generally the false teachers and false apostles. Paul goes on to remind the church in Corinth that those who have the foundation of repentance and faith in Christ in their hearts are brethren, and that their friendship is such that neither life nor death can separate them, that he desires to live with them, or die for them, according to the will of God.[v4] Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation.
Paul's boldness of speech, to simply speak directly to them on the issues concerning him, was also a demonstration of how close he was with them, knowing that he can speak his mind freely with them, and because of that relationship with them, he frequently boasts of them to the other churches, in the sense of their great love and faith towards Jesus Christ and the ministers of Christ's Gospel. Paul was comforted by the good news (brought by Titus) that his previous letter had a positive effect on the hearers in the church, and so he was joyful in hearing about the tribulations that came against the church because they did what was right by Christ's commandments, which would have brought them many blessings from God. (Mat 5:11-12, Acts 14:22)[v5] For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears.
In the beginning of the letter, specifically in chapter 2, Paul had already made it known to the church in Corinth that he was delayed in coming to see them for many reasons, one of those being that they had no rest from the moment they entered into the region of Macedonia because they were not only preaching, but having to fight against false teachers and defend themselves against violent persecutors the whole way. When Paul says they were troubled on every side, it means from every aspect of society, whether it be from those who professed Jesus Christ, from those who denied Jesus Christ, from the governments, from businesses (by which they would have to obtain their basic living needs like food, clothing, and shelter), and others inbetween.The phrase "without were fightings, within were fears" is an interesting phrase because it seems to be a proverb that comes from Deuteronomy 32:25, which says, "The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs." Essentially, when good men are full of fear, they lose their boldness, which ends with them succumbing to the whims of dark forces, and the end result is that wicked men will then become more bold, ultimately leading to more violence. Such a society will destroy their young men and women before they even have enough understanding to know what is happening to them, which will then lead to the down fall of the elderly and little children, who rely on the youthful to defend them, and therefore, to preach the truth of Christ in such a society is a taxing and dangerous work because there will be enemies on all sides.
[v6] Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;
As Christ has promised us that those who mourn, not only in godly sorrow, but also those who are cast down in the afflictions of the world for their faith in Christ, shall be comforted. (Mat 5:4) In this instance, news that Corinth was taking Paul's words to heart and working to correct matters of importance was a breath of fresh air, an encouragement to get back up and keep moving forward to do the works of evanglism; not to say that Paul would ever quit, but rather, the news from Corinth gave him a bit of relief from the constant barrage of attacks he suffered daily. Not only was Titus missing (2Co 2:13), who was a beloved friend of Paul's that was like a son to him (Tts 1:4), but Titus brought good news with him.[v7] And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more.
Paul's thoughts were comforted to know that the church in Corinth had not fallen away, but that the core members desired greatly for Paul to be with them, they repented (i.e. had godly sorrow) of their wrongdoings and the evil that was permitted to continue among their fellowship, and they wanted to help Paul in any way they could, which, at the time, was mostly through prayer. Not only was this by their concern for him, but also for their gracious treatment of Titus, whereby he reported that he was greatly comforted in their presence.[v8] For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season.
The previous letter that Paul had written to Corinth, in which he had to address the fornication and incestuous relationships that existed among the church, was written with sorrow, in that he was grieved in his heart for having to write it. This is a grief I know very well in which I am forced to write letters that I know will make the receiving party angry, but I have to do it for their sake and for the sake of Christ. I have also addressed topics I did not want to address because of their vulgarity, but I had to do so because of false teachers spreading false doctrine, so I understand where he was coming from on this point. However, Paul was pleased that he no longer repented (i.e. he no longer had sorrow in his heart over the matter) because the church had shown genuine repentance of their wrongdoing, even if it was just for a short time. (i.e. They repented, but many returned to their previous ways after a time.)[v9] Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.
The understanding of this verse is that a man can be made sorry of a thing he has done, but what caused Paul to rejoice was when someone was sorry after a godly manner, which is the core concept behind repentance. As Paul is going to go on to talk about in the next verse, there are two different kinds of sorrow, and we Christians need to have the same discernment of the Holy Spirit that Paul had, to tell the difference between the two, and the result of godly sorrow, or in other words, true repentance.True repentance had an effect in their speech and behavior as a result of the letter he had sent them, and this teaches us that when godly sorrow works in a man, it moves him to eventually love such a letter, that once the grief of the realization settles, he is well pleased with the rebuke, moving himself to correction. Those who forsake the way of Christ end up grieving over the correction itself (Pro 15:10), instead of properly grieving over the wrongdoing which they have committed, and the end result is typically much different, leading to remarks of contention, railing, and strife.
[v10] For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.
Paul is providing the reasoning behind his previous statement, to demonstrate the core foundation of why they had not been hurt by his letter and received it willingly. They had not come to godly sorrow out of any self-acheived abilities or intellectual prowess, nor was it from any natural conscience that God had instilled into the minds and hearts of men, but rather, it was repentance of a godly sort, in which a child of God is humbled before Him and brought to grief of the grief he/she has caused God by his/her actions.This core humility is a foundation that God lays within His children (Heb 6:1) upon their salvation in Jesus Christ. Those who do not have the repentant foundation of a broken heart and contrite spirit will not be saved. (Psa 34:18) This is the reason that false doctrines, like the common pastoral teaching that the word 'repent' means "to turn from sin" or "to change one's mind," is so dangerous because by changing the Biblical definition of the word 'repentance', they are effectively destroying the Gospel of Salvation in Jesus Christ, and creating a works-based doctrine that keeps people in the blindness of their pride, only to be rejected by Jesus Christ in the end because they placed their hopes in a self-serving false doctrine. (Mat 7:21-23)
(Read There is No Saving Grace Without Repentance & Why Millions of Believers on Jesus Are Going to Hell here at creationliberty.com for more details.)
This type of repentance (i.e. godly sorrow) is a gift (2Ti 2:25) that is not of worldly sort. The worldly type is when a man has sorrow of his wrongdoing in a common manner, where a man sees himself in contradiction and violation to his own selfish set of principles and worldviews, which is most often triggered by a loss of material wealth, personal relationships, or personal liberty.
For example, a woman might have been abusive to her children when they were young, and when they are older, they do not have any close relationship with her, or she does not see them at all. Therefore, she sorrows of her wrongdoing for the sake of her loss, but not for the sake of the wrongdoing itself, and this is where Christians can be decieved if they do not have their senses exercised to discern between worldly sorrow and godly sorrow. (Heb 5:14)
In the case of loss of personal liberty, jail time does bring some men to sorrow, but in most cases, it is a worldly grief because if they were not in jail, they would not be sorrowful. The time in prison is supposed to be an attempt to bring them to sorrow for their wrongdoing, which is why it is called the "penal system," because the word 'penal' comes from the same origin as the word 'penitent', which means to have sorrow of sin.
Therefore, Paul pointed out that it was the gift of godly sorrow within them that produced the contrite spirit in which they had grief over their wrongdoing against God (like the publican who beat upon his chest because of his inward pain of his wrongdoing against God, Luke 18:9-14), and that sorrow of a godly sort is "not to be repented of," meaning that we should not grieve over the fact that man comes to grief of his wrongdoing, like in the manner of a friend greiving over the loss of a loved one and we come to comfort them, but rather, the Holy Ghost should be the Comforter in such situations (John 14:26), and we should quietly rejoice when a man comes to godly sorrow.
The phrase "the sorrow of the world worketh death" is not to say that worldly sorrow is sin of any kind. For man to have sorrow for his wrongdoing in any sense is a good thing, but in the spiritual sense, worldly sorrow is fruitless, meaning that it is not sorrow over the root of the problem (i.e. the corruption of man's own soul and offenses against God), and therefore, a man who has worldly sorrow has not acknowledged truth. If a man has not acknowledged the truth of his sin, and repented in a godly manner over the sin itself, that he has caused God grief over his sin, then it will only lead to death and destruction in hell because a man cannot be repentant of something he does not yet understand, which is why Jesus said that those who are born again in Christ have understanding given to them. (Mat 13:23, 2Th 2:10)
[v11] For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.
When a man is brought to understanding of his sin, and he has godly sorrow (i.e. repentance) of his wrongdoing, it bears fruit, or in other words, the evidence of his words and actions will reflect a repentant heart. The godly sorrow in their hearts led them to carefulness, which is not meant in the sense of adopting the cares of this world (Phil 4:6), but rather, it is the care that is had for the church, in which they would not only provide for the needs of one another, but also to guard the brethren and recognize the dangers of sin within the church (like the incestuous relationships Paul mentions in First Corinthians), and therefore rebuke and remove the unrepentant offenders.The clearing of themselves is not meant in the sense that they would provide excuses and justifications for their wrongdoing, to try to give reasoning why they should not be accused, but rather, they acknowledged the negligence of their duties and made it right. Indignation is extreme anger mixed with contempt and disgust, and Paul is not using it in the sense that they should have such an attitude against the offender, but rather, they have indignation against the sinful and corrupt actions, which leads them to purge out the leaven. (1Co 5:7)
The fear mentioned is not fear of damnation in hell because nothing can separate us from Jesus Christ once we are born again in Him (Rom 8:38-39), but rather, the fear is that they had grieved God, as well as the ministers of God who are set for the service and overseeing of the church. The vehement desire refers to their passions to see their friend and brother, and to help him and the other saints with their needs.
The zeal mentioned is similar to the vehement desire, having nearly the same meaning, but perhaps more generalized as passions suited to a born again Christian, that they would be passionate for the things of God, for the glory of Jesus Christ, for the preaching of sound doctrine, and to take a stand against the doctrine of false teachers. The revenge mentioned is not in the sense that they would seek personal payback to those who had done them wrong, for such things God does not permit of his children (Rom 12:19), as a good father would not permit a child to take revenge on a matter of wrongdoing (i.e. the father would handle the matter himself), but rather, this is meant in the sense to see proper, lawful justice done for any criminal activity, especially if the crminals had taken advantage of the poor and needy.
Therefore, the Corinthians who had heard Paul's reasonable rebuke and acted on that had cleared themselves already, and there was no need for them to try and justify themselves. The evidence of them removing the offending parties involved in the church, and grieving over their own negligence, was proof enough that they had a heart of repentance given to them by God.
[v12] Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.
The main purpose of Paul's letter was not to rebuke the offenders, not to bring justice to anyone who had suffered at the hand of the offenders. This is not to say that Paul did not have those things in mind when he wrote this letter, because he often must rebuke offenders and try to set matters right in various churches where he traveled, but his primary goal was to show that he cared for them, and he was not against them in any sense, where false teachers had tried to convince them of a lie to corrupt them and to turn away disciples to themselves. (Acts 20:30, 3Jo 1:9)[v13] Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all.
If the church in Corinth had no repentance for their wrong, then Paul and his companions would not have been comforted by the news they had received, either because it would have been bad news, or if there had been positive news, it would have been given under false pretences. However, because they had godly sorrow, and they did what was right over what might have been convenient to avoid controversy, the apostles who suffered were given a bit of respite through the comfort they had knowing that the brethren were like-minded together, and that their beloved friend was overjoyed by their dedication, courage, and convictions for the Lord Jesus Christ.[v14] For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth.
Paul had boasted to Titus of the Corinthian church, that their members were faithful, vigiliant, and charitable in all matters, and so when Titus had visited them, his expectations were hopeful. Therefore, when they heard the truth preached by Paul in his letter, they were convicted in themselves, they were repentant of their lack of diligence, and they corrected the situation, which was not only encouraging to Titus, but confirmed that what Paul spoke of them was true.[v15] And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with fear and trembling ye received him.
Though we Christians are commanded unto charity, not just in commandment, but that we would be transformed to have a charitable heart, we often run into situations in which our charity is not pleasant to perform, and that even among the saints, there are some who grieve us and make our burdens harder to bear. When the saints do what is right by Jesus Christ, affection is increased among those other saints who witness it, which results in a lighter burden, especially for those of us who serve in ministry, making it easier to be charitable with one another, and therefore, Titus's inward affection grew abundantly because of Corinth's obedience to the commandments of Jesus Christ, and that they feared God just as the apostles do.[v16] I rejoice therefore that I have confidence in you in all things.
All things is meant in the context of this letter, meaning that Paul had confidence that he could speak boldly with them, to reprove them with the wisdom of God, without them becoming offended by his words. Paul was no stranger to offense by his words, but as it is with any of us who teach for the Lord Jesus Christ, it is a great burden to have to suffer the hatred, railing, and backbiting that comes with rebuke and reproof, and so in the uncommon cases which our words are heard with a sound mind and a repentant heart, it is joyful that we are heard, not just with openness, but also with results, in which the hearer makes the necessary changes to obey God in all things.Chapter 8
[v1] Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;
The phrase "to wit" generally means "to know," and so Paul is saying that in addition to the information he had given to Corinth in this letter concerning the delays both for himself and other people involved, and his efforts to reconcile the matter with understanding, he further desired to inform them of the generousity of churches in Macedonia.[v2] How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
This was no ordinary generousity because when things are going well for a man, and he has received an abundance from God, it is easy to give to others. When it is very difficult to give is when a man suffers great trials of affliction, in which he is hit with loss and financial strain time and time again. Under such great trials of affliction, which would be the thefts, scams, persecutions, imprisonments (which would involve the confiscation of their property by the government), leaving them in deep poverty, being poor in those things which are needful for the body, and yet, when it came to providing for the needs of the church in other areas, those who they may never have met or understand the fullness of their situations, they gave cheerfully and joyfully (2Co 9:7) because of the spirit of liberty that "the grace of God bestowed" on them.[v3] For to their power, I bear record, yea, and beyond their power they were willing of themselves;
In this context, the word 'power' means "ability," which refers to the little wealth they had. Paul had personally witnessed these things, allowing him to document (i.e. "bear record") not only their willingness to give, but joyfulness to give beyond what they were capable, not that they did so (because one cannot give more than one has), and yet, they would have given more than they had if it was available to them.[v4] Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.
The word 'prayer' here is not used in the same sense as it is with the Lord, in which we pray unto him for blessings, but it is used in a similar manner because the word generally means "a humble request." Therefore, the Christians in the churches of Macedonia, in various locations, humbly requested Paul to take the few gifts they could offer and relieve the poor in Jerusalem. (Rom 15:25-26)[v5] And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.
Meaning that the Macedonian Christians had sought them out to give for the relief of the poor, despite the fact that they themselves were poor and needed relief, to which Paul would have done for them if he had the power to do so. Instead of being first concerned with their own condition, they gave themselves completely to the Lord, trusting in Him to provide for them in the near future. They gave themselves over to the apostles as well, not in the same sense as submission to God, as if to be ruled over by them as priests rule over laity in false religions, but rather, the Macedonians knew that Paul and the other apostles served the Lord Jesus Christ and cared deeply for the saints, and therefore, knowing that they were set to oversee the church in such matters, and that they had sacrificed much, even their very lives, to the bring Christ's doctrine into the Macedonian region that the people there could be saved, which resulted in they themselves hearing the gospel and coming to repentance and faith in Christ to have eternal life, they gave all they had in submission to the will of God through the apostles.[v6] Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.
It was not only that the Macedonians prayed that Paul would take their liberality in giving unto the churches in Jerusalem, but also, they prayed that Titus would take their liberality to Corinth. Paul believed it was important for the church in Corinth to hear about these matters because they could not see what was going on behind the scenes, to know how much they were cared for by their brethren.[v7] Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.
Paul is referring back to his previous letter in this verse (1Co 1:5-7), and this is to remind them of how much God had given them. They abounded (i.e. were plentiful) in faith (i.e. the doctrine of faith, having a good understanding of the Scriptures), in utterance (i.e. in confession of Christ, in teaching of God's Word, or in speaking of tongues/languages, whether ordinary or miraculous), in knowledge (i.e. to know and be able to explain the fullness of Christ's gospel), in all diligence (i.e. consistency in their duties of work, study, and preaching), and in their love to the apostles, and knowing their duties to do all these things, Paul also wanted them to be abundant in the spirit of giving.(Read "Speaking in Tongues vs Charismatic Gibberish" here at creationliberty.com for more details.)
[v8] I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.
That is, there was no direct commandment from God in which He had decreed that the Corinthians should give a lump sum of money for this purpose. The demonstration of the love of the saints in Macedonia was proved by the sacrifice they made, and therefore, Paul called upon them to do the same as their brethren, not in a demand of force or manipulation, but being inspired by their great love for the poor saints in Macedonia, that the light of Christ might shine from Corinth for others to see. (Mat 5:16)[v9] For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
The favor, goodwill, and kindness of Christ, which surpasses our full understanding, in which He willingly came down from His heavenly throne, a place of such wonder and glory that we cannot even imagine in our hearts (1Co 2:9), to live as a lowly man without a home (Mat 8:20), suffering and dying in a brutal manner, that we might have eternal life and inherit the kingdom of God together with Him. This is not speaking in the riches of material wealth, but that by Christ's amazing sacrifice and grace, He paid all other debts on our behalf, to give us white robes of righteousness (Rev 6:11), and opens our eyes and ears to hear and understand the spiritual truths of His Word, that we would be blessed richly in our knowledge of the Gospel, which in turn blesses all those around us.[v10] And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago.
Paul emphasizes this to be advice, and not a commandment, for true love can only be found in liberty, in which we would look to Christ and His perfect example, and would walk (i.e. live and act) accordingly as children of our Father. (Eph 5:8-10) The last part of this verse seems to indicate that Paul was giving them some praise for having already done these good works of charity a year prior to this time, meaning that they "have begun before" to do the same things in the spirit of liberality that was over the church of Macedonia, but due some leaven that had entered into the church in Corinth, it also seems it had some effect to the point that now, the liberty of giving had been ignored, not that they were required to give anything, but the evidence of their dedication to God was lacking because they had not continued in the good work they had started. (Jms 2:22)[v11] Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have.
Again, this is not a commandment, but an exhortation (i.e. encouragement) to do the right thing and finish the work they started with cheerfulness and singleness of heart, not of necessity, understanding the suffering of the saints in other cities and making charitable effort to give them some comfort. For those who have a willingness of heart, having their inward person transformed by the Holy Ghost to reflect the charity and grace of Christ, there should be the result to perform those charitable deeds as they have ability, which is what Paul meant when he said that they should perform (or give) "out of that which ye have," not to say that they should give of everything they possess, but that the poor should not give more than they are able, that their families would have their needs met first, nor should the rich give more than they are able, that they may provide for their homes, familes, and businesses (i.e. to pay those who they have hired to do work, that the employees may also provide for their families), and once those things have been taken care of, we are free to be charitable with what we have left.[v12] For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.
That is, if there is a charitable spirit, who is willing to give, the Lord God finds it acceptable, as does mankind find it acceptable, that the person who is giving should do so according to that which he has available to give, and not according to that which he does not have to give. This is why Jesus pointed out that the widow who gave of the last two small coins she had to her possession had given more than all the riches given by the wealthy men (Luke 21:1-4), not that she had given that which was more of material value, but what she had given was more important from a spiritual perspective because she had given willingly and cheerfully from the heart. This is why the modern-day "storehouse tithe" corrupt doctrines are not only violating the New Testament commandments, but they are dangerous; they burden the poor into giving more than they are able at times, and setting a standard for their giving, which does not allow them the liberty of charity to give with "a willing mind."(Read "Tithe is Not a Christian Requirement" here at creationliberty.com for more details.)
[v13] For I mean not that other men be eased, and ye burdened:
Paul was not saying that the Christians in Corinth needed to bear the burdens of everyone else, while they had to bear not burden, or in other words, he was not placing the responsibility on Corinth alone.[v14] But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality:
All the churches in every city and region should share the burdens equally. In this instance, Corinth had abundance which God had blessed them with, and therefore, they had the capability to help those in Jerusalem or in Macedonia if they had the willing mind to do so, while at the same time, with their burden eased, they could gain more abundance through the blessings of God that, when the time comes, they would be able to supply for the needs in Corinth. Therefore, all Christians ought to supply for one another as there is need, according to the abundance of his own blessings, and then everyone is cared for equally.It should be noted that these verses are, at times, misused by those who are pushing a communist agenda, meaning that they believe that "equality" of income should be even among all people, but that is not the message that is being given here. This is a message that is being preached under liberty through charity, not by government regulation, because there will always be inequality of income through variety of circumstance and differing philosophies, but through kindness and charity, in the liberality of giving, all may have their needs met, and this is speaking specifically to the church, not to say that the church did not give to the poor unbelievers (because they did), but rather, the church cannot provide the needs of the entire world by ourselves, and so our duty is first to the brethren, and then to the world, and the world would do good to heed the doctrine we teach and follow our example, that God would have mercy on them.
[v15] As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.
Paul is referring to Exodus 16:14-18, in which the children of Israel were in the wilderness, and in the morning, they had found small, bite-sized pieces of bread on the ground, to which Moses commanded them to gather up as much as they could. Those who gathered a lot were able to share their excess with others, while those who gathered little had more abundance from those who gathered much, and there was just enough for everyone to have their fill. Thus, "he that gathered much had nothing over," meaning that those with plenty gave of their excess, while "he that gathered had no lack," meaning that those who had little were charitably provided the extra from those who God had blessed to find much, and the lesson is that we should do the same with one another.[v16] But thanks be to God, which put the same earnest care into the heart of Titus for you.
All praise of worship goes to God, not only for providing the abundance among the churches, but also for putting in them a heart of charity to give unto others who were not given the same abundance. There may even be times where God does not give unto one church who is obedient for the express purpose of testing another church, to prove who has a heart of charity, and who does not; we cannot know for sure when He is testing us because we do not know the mind of God. (Rom 11:34, Rom 12:2) In this instance, Paul was giving praise to God for giving Titus a heart of charity, not just for the sake of the poor and needy saints, but also of charity for the saints in Corinth, in which he exhorted them to action to help other Christians in need.[v17] For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you.
Although this is admittedly worded in some complexity, essentially, Titus had already planned on paying Corinth another visit because there was more work he had to do there (which had been interrupted by his need to communicate with Paul), and furthermore, he was treated with so much kindness and respect there, he was drawn to go back to Corinth because of the great love they showed him, which he had relayed to Paul. However, being drawn to go to a place where there is much love and respect is an easy thing to do, and sometimes, we can mistake the calling of the Holy Spirit with a feeling of the flesh if we are not careful.Titus had fully intended to return to Corinth, but he got confirmation because the Christians in Macedonia pleaded with him to go visit them again, to finish the work he started there. Even though he did not need their exhortation to do something he already intended to do by his own convictions, he accepted their prayers, taking it as a message from God to go do that work.
[v18] And we have sent with him the brother, whose praise is in the gospel throughout all the churches;
This "brother" is not named in this letter, but it would be someone who, likely, would have not been readily known to Corinth specifically, otherwise, his name would have been mentioned as if it were common knowledge. This was written as if it were another Christian man that they were not familiar with, but Paul wrote of his credibility to them to ensure them that he was as trustworthy as Titus. Some have taken the phrase "whose praise is in the gospel" as an indication that it was an author of one of the Gospel books, such as Mark or Luke, but the phrase "throughout all the churches" seems to contradict that because the Gospel books are automatically throughout all the churches, which would make the statement redundant, and therefore, the best interpretation of this is that this Christian man was known in the churches of other regions, as he had preached among them many times, but he was not known to the Corinthians in the same way.[v19] And not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind:
It was not only Paul who desired for this brother to travel with him and the other apostles on their journey, but he was chosen by the churches to do this work, and even to come to Corinth with Titus. The "grace" Paul mentions here is referring to the relief to the poor, which is administered (or handed out to the poor) by Titus and the other "brother," for a "declaration of [their] ready mind," meaning that they had within them a heart of charity given to them by God, and the two ministers sent to Corinth would distribute that for them, which would prove their charity unto others. (Jms 2:18-20)[v20] Avoiding this, that no man should blame us in this abundance which is administered by us:
This was a wise strategy by Paul because we need to remember that part of the reason these letters were written to the church in Corinth was to remind them of the evidence against the false teachers and false apostles among them, and so knowing that he had many enemies from within who sought to falsely accuse him, Paul sent some of the most well-known men among the churches, even those who were chosen by churches (i.e. not just by the apostles), so that by their abundance of the gifts they brought for the poor and needy, they would not be falsely accused of mismanagement or selfish gains, by which those false accusers would attempt to draw away disciples after themselves to do the very things they falsely accused the apostles of doing. (2Pe 2:1-3)[v21] Providing for honest things, not only in the sight of the Lord, but also in the sight of men.
These Christian men are providing the abundance they have received in honesty, doing that which is good and would result in good reports among others, that they might see the good works and know that these men harbor no ill will or intent; only to do the good things that are pleasant in the sight of God, but as is mostly a natural result of charity, also in the sight of men.[v22] And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which I have in you.
Because Paul said he had sent "with THEM our brother," this indicates a third person would have been sent with Titus and the other brother. This was another person who had proven himself many times over to the service of the apostles and the church, and he accepted this duty with the highest of diligence among all that was put into his care, being eager to see the matter through to the end, leaving Paul with great confidence in them for the sake of the work given to them by the Holy Spirit.[v23] Whether any do enquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be enquired of, they are the messengers of the churches, and the glory of Christ.
After edifying and praising the good deeds of the two other Christians, Paul goes on to do the same for Titus, to appease the concerns of anyone who might question his credibility. Titus is one of Paul's closest companions and workers in all that had been said and done concerning the ministry in Corinth, which should be more than enough reason for them to know that Titus only had the intent of serving the Lord Jesus Christ and the church with a charitable heart. If anyone else had any question concerning these men, Paul said they should be referred to as messengers of the churches in various regions, not just the apostles, and all for the glory of the Lord Jesus Christ.[v24] Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf.
Paul concludes by exhorting the Corinthians, not by commandment, but by a challenge to them, to demonstrate the truth of their great love and charity by their deeds. Paul wanted them to demonstrate through their works the sincerity of their charity to the poor and needy members of the church, and to prove that the boasting of Paul on their behalf was not misplaced.Chapter 9
[v1] For as touching the ministering to the saints, it is superfluous for me to write to you:
This sentence seems to indicate that Paul is addressing a new topic, but it seems to be similar to the topic he was just addressing, namely, the ministering (i.e. service) of the saints in the context of the ministers (i.e. Titus and the two brothers in Christ with him) to take collections for the poor and needy and to oversee the distribution of them. Paul believed it was superfluous (i.e. more than wanted or needed) to write to them about that topic because he had already made so many sound Scriptural, spiritual, and reasonable arguments with them in the previous chapter.[v2] For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.
Paul once again expressed his confidence that the church in Corinth was ready and willing to assist however they could, as they had in other times past, and he had also expressed that confidence in Corinth to those in Macedonia, so they would hear of the charitable nature that God had blessed the Christians with in Corinth. The region of Achaia included Greece, and Corinth was a part of that, so Paul was relating the zeal (i.e. great passion) of many in the churches in the region of Achaia (of which, Corinth was a part) that they had been ready for the past year to help out concerning the needs of the saints, which had led to the churches in other regions to do the same, emphasizing their initial leading by example in this matter.[v3] Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready:
So, with Corinth being ready a year ago, and that Paul and Titus had already reported this fact to the others on their behalf, they sent these three Christians to them for the ministry of the poor and needy in confidence that the work would be fulfilled by the liberality of the Corinthians. Otherwise, his boasting was only said in vain because if they would not step up to do as they had said, then Paul's words on their behalf would have been meaningless, which may have possibly given false preachers more opportunity to backbite against Paul. So, knowing the boasting of them, and the trust he had placed in them, they should prepare themselves for the coming messengers.[v4] Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting.
The word 'haply' means "by chance," which is not to say that the providence of God was not overseeing the matter, but that, from the perspective of mankind, in which we do not have foreknowledge of a thing, we leave open multiple contingencies, and the possibility of any of them happening is what is known as "chance." Therefore, if by chance others from Macedonia were to decide to travel with Paul and the others to Corinth, and would find them unprepared for the collection to be given to the poor and needy saints, it would not be Corinth that would suffer the consequences, but rather, the consequences of shame would fall on Paul and his companions for putting faith into the word of the church in Corinth.(Read "God Does Not Justify Lies" here at creationliberty.com for more details.)
[v5] Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.
The word 'bounty' is used here, which indicates a blessing of gifts given liberally, but not all gifts are given liberally. There are many men who would keep their goods to themselves, and hang on to them as long as possible, before they would finally give, but only for a show, waiting until the last moment so they could hang on to their wealth as long as possible, only departing with it when they could get the most benefit out of it, that as many as possible would see their giving. (Mat 6:1-4)This is one of the reasons that Paul thought it was a necessity to encourage and build up Titus and the other two brethren for their journey to Corinth to collect for the poor and needy, so that they would collect according the bountiful giving as the Corinthians had capability, not beyond their means. It also prevented those in Corinth from trying to give extra for a call to impress, rather than giving according to how the Lord purposed them to do in their hearts. (1Co 16:2)
[v6] But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.
This is another verse that is often abused by corrupt preachers, quoting it to the people to get them to give the false teacher and his organization more money, which is not the purpose of this verse. Paul was not saying this for any benefit of himself because he was not the recipient of those collections.The Bible gives us simple proverbs which teach us that if we honor the Lord God with our substance, which is our increase over that which we need for ourselves, then He will bless us all the more. (Pro 3:9-10) This is not said for the purpose of us becoming rich, because that is false wisdom of men (Pro 23:4), but rather, this is God reassuring us that those who are charitable in their giving will receive more to do good works with it (Luke 19:17), or in other words, those who invest the money they are given into the poor and needy, will given more because they have shown themselves to be cheerful givers and profitable for the Kingdom of Heaven. (Mat 25:14-30)
Therefore, this verse makes an analogy to farmers in the sense that those who plant a lot of seeds will reap more fruit (Pro 11:24-25), not in the sense of what is commonly referred to as "tithes and offerings" because those were done away with the New Covenant, but rather, in the sense of charity to those who are in need, in which the charitable should have motivation by considering how he would like to be treated if he were in the circumstances of the poor. (Mat 7:12) There are spiritual blessings that come with gifts given to the poor and needy, most especially for the poor and needy who are the children of God. (Gal 6:7-10)
[v7] Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.
In the New Testament, God never commands any of us to give anything, or in other words, we have no direct commandment saying we have to give any sum for any purpose, and therefore, we have no necessity to give anything. Under the New Covenant, we have liberty in Christ to give as we have purpose in our hearts to give, and so if we clean out the inside of our hearts and minds, then the outside (i.e. the works we do) will reflect that automatically. (Mat 23:25-26) By doing so, we provide evidence that we are the children of our Heavenly Father who gives good gifts not only to His children, but also His enemies (Mat 5:43-48) because He does not give "grudgingly" (i.e. unwillingly with reluctance or discontent) as if He is forced to do something He does not desire to do, but rather, He is faithful to His promises because He is the standard of all goodness, holiness, and righteousness according to His own nature, and therefore, God desires for His children to reflect the same heart that He has. (Luke 6:36)[v8] And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work:
In other words, we ought to have faith in God that not only is He able to make all graces plentiful towards us, and not only will He do it, but that it is His desire to do that for us, as a father does for His children. Therefore, knowing that He will give us that which is sufficient for our needs as well as a graceful bounty, we should also abound graceful bounty to others, without thought to receive anything from them in return. (Luke 6:35)[v9] (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever.
Paul is referring to Psalm 112:9, in which God tells us that He has spread His riches abroad to all men whether out of necessity or not, and He has given much to the poor of this world. The righteousness of God remaining forever is not meant in the sense of His justification unto salvation, but rather, it is the righteousness of his grace and mercy, which is a testimony against the unbelieving, and a testimony of his lovingkindness, the seeds of which will bear fruit for His purposes in due time.[v10] Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;)
This seems to be somewhat taken from Isaiah 55:9-10, meaning that God gives us seeds every year, which grows the plants by which we make our bread to eat and live, which in turn multiplies more seed to produce more food the following year, by which we can then give to others from our bountiful harvest, which increases our confidence in the promises of God, to faithfully go forward to give charitable to those in need.[v11] Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God.
This seems to be a summarization of the previous two verses. God gives us not only what we need, but beyond what we need, which then leads us to give to others of the bounty that was given to us, and that causes more people to give thanksgiving to God by our charity in giving them what was abundantly given to us, completing the understanding of the phrase from verse nine, "his righteousness remaineth for ever."[v12] For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God;
By "this service," Paul is referring back to the giving of those in Corinth for the poor and needy saints, pointing out to them that their giving is not just for providing their necessities, but also moving the churches to give thanks to God for those things, which in turn encourages more churches to give gifts of their abundance and thanks to God for His mercies, or in other words, they would be leading by example.[v13] Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men;
The word 'experiment' is used here in the sense of finding evidence by a trial, and so the evidence of their service to the poor and needy saints was a show of them subjecting themselves to gospel of Jesus Christ, in His commandments of grace and charity unto our neighbors (Mat 22:37-40), and therefore, they give thanks to God for the wonderful blessings bestowed upon them by other Christians' faithfulness and obedience to His Word.[v14] And by their prayer for you, which long after you for the exceeding grace of God in you.
The less is blessed by the better (Heb 7:7), meaning that those who do not have abundance not cannot bless (give abundance and make prosperous) those who have, and so their petition is unto God, praying that He would richly bless the giver of gifts for their charity and obedience, and that they would continue in those prayers long after the gifts had been given.[v15] Thanks be unto God for his unspeakable gift.
This is said to bring the thoughts of the reader back to the source of all blessing, which flows downline. Those who are poor and needy receive blessings from God through those who have abundance and are charitable, while those who are charitable receive blessings from the Lord for their obedience and good work, and all these things are made possible through Jesus Christ our Lord, who suffered and died on the cross to save us, which is not a gift which cannot be spoken, but is called "unspeakable" in the sense that His glory and grace goes beyond our full understanding, and that there are not words in our language to describe His wonderful gifts.Chapter 10
[v1] Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you:
In the previous chapters, Paul was addressing charity for the poor and needy saints, but now he is switching back to addressing the corrupt preachers who spoke falsely against him. He says "I Paul myself" for the purpose of reminding them that he was speaking for himself, as opposed to false teachers who would arrogantly and deceptively speak on Paul's behalf.When he was among them in Corinth (i.e. "in presence") he was lowly and meek, being humble and doing all that he could to avoid offense so the people would hear the truth of Christ's doctrine. However, when he wrote them letters, he spoke much more boldly with authority, warning or threatening to come to Corinth to cast some out of the church if the members of the church in Corinth did not handle the matter themselves, and by the example set with Ananias and Sapphira, in which God had killed them for lying (Acts 5:1-11), the last thing the children of God want to see is the anger of their Father through the Holy Ghost.
[v2] But I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh.
To 'beseech' is plead with a humble request of urgency, in which Paul wanted them to fix these problems so that, when he came to Corinth, he would not have to come down with a hammer of justice to protect the church, but could come in the meek and humble manner he preferred. If Paul were to come to them with the hammer, it might result in people being stricken with disease, infirmities, or death, and those of us who have been given the heart of Christ, we do not want to see that anymore than Paul or the Corinthian church. However, knowing the lies and corruption that were spreading among the church through false teachers, and despite the fact that we (just like our Heavenly Father) take no pleasure to see the wicked punished for their evil deeds (Eze 33:11), Paul still had it in his mind to come to Corinth to solve this problem swiftly, to silence the mouth of the wicked (Tts 1:11), who lie against Paul and the other apostles, falsely accusing them of doing evil deeds of the flesh, as if Paul only sought his own worldly gain for his work for the Lord Jesus Christ. (i.e. Today, it is sometimes known as "projection," in which a man accuses his opponent of the very thing that he himself is guilty of doing.)[v3] For though we walk in the flesh, we do not war after the flesh:
Paul is reminding the Corinthians that he and the other apostles live in the same flesh as everyone else, which is corrupt, weak, and suffers affliction. However, the battle we are fighting is a spiritual battle, in which one who serves Christ in ministry knows that he is in a war, a battle for the minds and hearts of the people, fighting against the corrupt philosophies of Satan and his minions, and so we do not fight such a battle in the same manner that men typically fight wars, having selfish motivations, and yet, it is a still a war that must be fought.[v4] (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;)
We are fighting an irregular type of warfare, in the sense that it is not like a normal battle because we fight against philosophies and principals that come from spiritual wickedness. (Eph 6:12) We do not pull out swords or guns to fight our battles because the true enemy of mankind (i.e. the Devil) is not affected by such things, nor do we Christians use such things in war against wicked men because the Kingdom of God is not here on earth (John 18:36), but rather, our weapon is the Word of God that is a sword of spirit and truth that pierces deeper than any physical weapon. (Heb 4:12)An allusion could be easily made here to the walls of Jericho, in which instruments were played around the wall of the city, and after a time of marching and playing instruments around the city, the walls collapsed all at once, which obviously was not any power that resided within the instruments themselves, as if they were artifacts to be worshipped, nor was there any special mystical power in the vocal cords of those who shouted to bring down the wall (Jos 6:20), but rather, it was the power of God through the obedience of His children that brought down those walls. (Jos 6:16) In similar fashion, we go to war against the corrupt philosophies (i.e. ways of thinking) of this world (Col 2:8), so the preaching of the law of God (Gal 3:24), and the message of repentance (i.e. grief and godly sorrow of wrongdoing) and remission (i.e. pardon/forgiveness) of sins (Luke 24:47), would prick the heart of men (Acts 2:37) and bring them to humility before the cross of Christ. (Jer 4:19)
[v5] Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;
We use the Word of God to cast down imaginations, which would be anything that would be thought of that is in opposition to that which is good. Such imaginations lead people to do corrupt deeds, which is one of the major reasons that God had to destroy the world with a flood. (Gen 6:5)Such imaginations fill the heart with pride (which keeps him from salvation, Jms 4:6), in which a man puffs himself up (1Co 5:2) in the vanity of his own perceptions and self-admiration. We are not taking captives as men typically do in warfare, but rather, we are taking thoughts captive, wrestling down wicked imaginations and correcting them with the Word of God, that a man might see his broken and wretched state (Rev 3:17), and come to the godly grief of his sin so Jesus Christ would regenerate him with the Holy Spirit.
[v6] And having in a readiness to revenge all disobedience, when your obedience is fulfilled.
Paul is not saying this in the sense of "getting back" at someone in an eye-for-an-eye situation, but rather, revenge is meant in the sense of justice for a wrongdoing, meaning that those who have done evil in the church, and have no repentance of it, should be called out on it, and then actions taken to remove that wicked person from among the church, as Paul had previously instructed them to do. (1Co 5:9-13) This is what is meant by "fulfilling their obedience," meaning that they are the obedience children of God, and they do as they are instructed, being ready to punish those wicked among the church with removal from the church, even though it is not a pleasant thing to do, but we do it not for ourselves, but for Jesus Christ, and for the church, most especially the young and humble Christians, that they would not afflicted by the leaven of those who were removed.[v7] Do ye look on things after the outward appearance? If any man trust to himself that he is Christ's, let him of himself think this again, that, as he is Christ's, even so are we Christ's.
The question Paul posed is to get the Corinthians to consider what they were seeing and judge righteous judgment. (John 7:24) Paul and his companions were meek, humble, and did not seek after material wealth, being charitable in all things, but Paul's opponents, who falsely preached against them, lifted themselves up with riches and prestige, to which most people admire them for it, which is not becoming of those who profess Jesus Christ, neither to one who lifts themselves up in such prideful vanity, nor to be one who admires who do the same. (Jms 2:1-9, Luke 16:15)If any man believes himself to be born again in the Lord Jesus Christ, then he should use discernment to see if the same evidence of his own demeanor, testimony, preaching, and works is seen in the man who claims to be a minister of Christ. If he does not see a reasonable, modest, patient man who balances boldness of speech and humility of spirit, then he should not trust that man. This could be said in the same respect of repentance, meaning that if a man had a repentant heart (i.e. he is humbled to godly sorrow of his own wrongdoing), then he should be able to see that same heart in other people who claim to be of Jesus Christ, and if they do not show any evidence of it, it is likely that they are not of Christ because they were not given that repentance. (2Ti 2:25)
[v8] For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed:
That is, the authority which Paul had, he received directly from Jesus Christ, to which he honored to be chosen by Christ for this office and duty, and he had more reason to boast than those false teachers boasted of their imagined authority. Christ did not give it to Paul because Paul was to be lifted up, but rather, it was for the work of edification, to build up the church in various locations, and so he boldly spoke of his authority without shame, whereas the false teachers should have been ashamed of their boldness without spiritual authority, being actors who deceive for material gain. (Isa 56:11)[v9] That I may not seem as if I would terrify you by letters.
Through the preaching of edification, and the fact that he was humble and meek in their presence, he would not seem like someone who would come in to do the horrifying things that were heard of in various places in which the Holy Ghost had punished certain in the churches for their deceptions. Perhaps it could be said that the false teachers were claiming that Paul was all talk and no action.[v10] For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible.
Or in other words, the false teachers were claiming that Paul was a skilled writer who made sound arguments, but when they met him face-to-face, he seemed to be nothing more than a feeble old man, and his speech should only be scoffed at. In context, the false teachers were arguing that his appearance did not match the boldness of his words, and so instead of judging righteous judgment, as Jesus Christ had commanded (John 7:24), they were judging according to the appearance, and so Paul is addressing that point to the Corinthians, namely, that they should not judge according to the appearance, but judge righteous judgment according to the truth of God's Word, comparing spiritual things with spiritual. (1Co 2:13)[v11] Let such an one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present.
Or in other words, if a man judges righteous judgment, he will judge a man's works to see if that which he does matches that which he teaches. This is the premise of the argument to the conclusion Paul will provide in the next chapter (2Co 11:4), namely, that if one preaches a gospel that diverts from what Jesus Christ taught, then he does not preach Christ, and they should not suffer him to be among them in the church.[v12] For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise.
Paul is saying that he would even think to make himself like unto those false teachers in their long fancy robes (Luke 20:46), to carry himself in the pride of their conceit for their own selfish gains, nor would he consider to compare himself to them in the way that they compare themselves to one another. (2Co 6:14) Instead of listening and learning from others, showing a heart that accepts correction of their errors (Pro 15:10), the false teachers only compared themselves to themselves, meaning that they thought they were great in stature, having great wisdom within themselves, but when the truth behind their words is revealed, they are small in stature, having no understanding (1Co 2:14), similar to a Chihuahua (i.e. a tiny dog) thinking he is a big dog with his bark, but in reality, he has a very small bite.[v13] But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you.
Having the direct miraculous blessings of the Holy Spirit, Paul was far stronger than any of those false teachers, but he came to them in meekness, following the example that Jesus Christ set for us, able call down armies of angels to His aid at any time, and yet, He came to us meek and lowly, riding on a donkey (John 12:14-15), suffering persecution and tribulation for our sakes. These gifts, whether miraculous or ordinary, are distributed to us (i.e. the church as a whole) in measures, in different places at different times for different purposes according to God's will, pleasure, and plan, even a measure to reach unto Corinth, that they might set right the wrongs done by corrupt preachers among them.[v14] For we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ:
Paul is saying that he did not go beyond his station, meaning that Paul is an apostle, who is set to start up new churches and establish them, not a pastoral ministry, to consistently oversee Corinth, as if he was set to keep returning to the Corinthians to babysit them, which was obviously not his office of station, and therefore, he trusted the Holy Spirit that the measure God had gifted to Corinth would be seen through by them to do the right thing, only having to send a letter of reproof and exhortation to point them in the right direction and help them in their confidence to be obedience unto Jesus Christ, so he would not have to come back with a hammer of justice to punish the wicked.[v15] Not boasting of things without our measure, that is, of other men's labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly,
Paul is now pointing out that the false teachers would "boast of things without their measure," meaning that they would come into a city like Corinth, where the hard work of laying a foundation of faith had already been established by Paul and his companions, and then they would see the opportunity to build up profit and prestige for themselves, so they would boast of Corinth as if they had done the work in the Corinthian church, when they had actually done nothing. Instead, Paul expressed his hope in them, through the work he had begun in them by the Holy Ghost, that once they had increased their faith to the things that were obedient to Christ, and to stand up against the false teachers, no matter what position of authority they claimed for themselves, to remove them from the church, they will be blessed by God and "enlarged," to grow in number of saints who have come to true repentance and faith in Jesus Christ, and subsequently, leading them to submission to the authority given to Paul and the other apostles as well, which is a Biblical requirement for church (2Th 3:14), to accept the doctrine of the apostles in their epistles as the Word of the Living God to His children.[v16] To preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand.
This trust in the measure of gifts and calling that God gave to all regions, including Corinth, is what freed up Paul and the other apostles to preach in various regions. When Paul entered a region, he did not come in to take over what had already been established by another man's work, but rather, he moved on to an area where the work (i.e. the foundations of the church) had not been established, and therefore, he would only take credit to boast of the Christians in the areas where he had done the work, and would not boast of things he had not overseen. It is a common tactic by false preachers to take credit for things they did not do, in order to profit from them, whether it is to fool people by prophecies falsely so called (i.e. information that is not well-known to the people is claimed to be "prophetic"), or by plagiarism of another preacher's hard work for the Lord Jesus Christ, by which he appears to have knowledge, but he has no understand. (2Ti 3:7)[v17] But he that glorieth, let him glory in the Lord.
Paul is saying that those who boast of anything, they should boast of Jesus Christ. This is not to say that his boasting of the good faith and repentance of Corinth was wrong, but that in the end, no man is capable of any work unless the Lord God would allow him to be capable, and therefore, all gifts, whether they are physical or spiritual, are gifts from the Lord Jesus Christ, who imparts to all men wisdom, righteousness, and salvation, of which we cannot attain for ourselves without His help.[v18] For not he that commendeth himself is approved, but whom the Lord commendeth.
The word 'commend' means to speak in favor of a person or thing with praise of worth. Thus, a man who commends himself, and speaks highly of himself and all his accomplishments (which is very common of modern-day preachers with all their worldly accomplishments on their website "About" profiles instead of a testimony of salvation through the Gospel of Jesus Christ) is NOT approved, meaning that man is prideful, and has not received the gift of repentance, so he is not proven to be as worthy as he thinks himself to be; rather, it is the Lord that declares who is worthy, and as Paul so aptly stated in his first espitle to Corinth, God chooses the weak to overwhelm the strong, and the foolish to confound the wise, so that no flesh would glory in His presence. (1Co 1:26-29)
