2 Corinthians – Chapter Eleven VIII

“Did I commit sin in humbling myself that you might be exalted, because I preached the gospel of God to you free of charge? I robbed other churches, taking wages from them to minister to you” (2 Corinthians 11:7-8).

Other than his physical appearance and lack of eloquence, the “super-apostles” who sought to undermine Paul the Apostle in Corinth had very little ammunition to use against him. Faced with that dilemma, it seems they tried a different approach: Paul’s refusal to charge the Corinthians for his ministerial efforts meant that he was something less than what he claimed to be.

In today’s parlance, we might say their argument was, “you get what you pay for.” Since the Corinthians didn’t pay for Paul’s ministry, the implication was that his work wasn’t worth very much. One commentator explains how this attempt to diminish Paul’s reputation was reinforced by the cultural expectations of that time…

“When Paul was at Corinth he supported himself (Acts 18:3) and accepted help from other churches as well (v. 8). Some of the Corinthians seem to have been offended by Paul’s refusal to accept their gift, probably offered to him in response to his preaching of the gospel to them. In ancient times, giving and receiving gifts was often used to establish and maintain friendships among social equals, as well as to signal dependents’ subordination to patrons.

In this system, Paul’s refusal of a gift might be taken as an insult, a proud refusal to be involved with inferiors. But the apostle views his relationship with the Corinthians, not from the standpoint of worldly social convention (5:16), but from the standpoint of the new creation (5:17) in which he has been called to be an apostle and spiritual father. As a father, he may rightly give to his children without receiving anything in return (12:14, 15).” (1)

However, Paul’s decision to forego support from the Corinthian church placed him in something of a “no-win” situation. If Paul accepted financial support from the Corinthians then he might have been accused of seeking to enrich himself. So this decision served to neutralize anyone who might wish to accuse him of an ulterior motive. On the other hand, it apparently did little to dissuade those who were intent on criticizing him. In their opinion, Paul “robbed” other churches to pay for his ministry at Corinth.

Unfortunately, this serves to remind us that others may sometimes misinterpret a God-honoring course of action, intentionally or otherwise.

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2064). Orlando, FL: Reformation Trust.

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2 Corinthians – Chapter Eleven VII

“And even if I am unskilled in speaking, yet I am certainly not so in knowledge. Indeed, we have made this plain to you in everything in every way” (2 Corinthians 11:6 NET).

One translation of 2 Corinthians 11:6 uncovers the depth of Paul the Apostle’s defense of his calling: “But even if, as is the case, I am not a professional orator in the realm of discourse, yet I am not unlearned nor unskilled in the realm of knowledge, but in everything we made it plain among all with a view to your benefit” (Wuest).

So it seems there was a faction in Corinth who questioned Paul’s authority because he lacked the rhetorical training that others possessed. This does not necessarily mean that Paul was a poor speaker (except, perhaps in the opinion of some) but it does appear that he lacked the credentials of a trained orator. With this in mind, we might rephrase this idea for 21st century readers in the following manner: “I may not possess an advanced degree but that doesn’t mean I am lacking in knowledge.”

The truth was that Paul possessed a great reservoir of knowledge and experience. For instance, Paul was born in the city of Tarsus, a place that was known for it’s emphasis upon philosophy, learning, and culture. He also studied under a respected Rabbinical teacher named Gamaliel and “…was thoroughly trained in the law of our ancestors…” (Acts 22:3 NIV). In fact, Paul even went so far to say the following in regard to his religious education: “I was advancing in Judaism beyond many Jews of my own age and was extremely zealous for the traditions of my fathers” (Galatians 1:14).

We also know from the Scriptures that Paul was fluent in multiple languages (see Acts 21:37,40) and had some degree of familiarity with the secular authors of his day. (1) But most importantly, Paul received instruction directly from God: “But I make known to you, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ” (Galatians 1:11-12).

This passage has also led one source to offer the following comment: “One may have eloquence with deficiency in knowledge and be inadequate for God’s use. On the other hand, one may have knowledge and be deficient in eloquence and still be very useful in the Lord’s work.” (2)

(1) See Acts 17:26-28 and Titus 1:12-13

(2) The Bible Study Textbook Series, Studies In Second Corinthians (College Press) Paul T. Butler. [p. 365] Copyright © 1985 College Press Publishing Company https://archive.org/stream/BibleStudyTextbookSeriesSecondCorinthians/132Corinthians-Butler_djvu.txt

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2 Corinthians – Chapter Eleven VI

“For I consider that I am not at all inferior to the most eminent apostles. Even though I am untrained in speech, yet I am not in knowledge. But we have been thoroughly manifested among you in all things” (2 Corinthians 11:5-6).

The false teachers who sought to displace Paul the Apostle within the Corinthian church apparently chose to identify themselves as “super-apostles” (HCSB), “highest apostles” (MKJV), or “the most eminent apostles” (NASB). Yet despite those lofty designations, Paul did not feel inferior to any of them. However, this passage might prompt a question from those who are familiar with Paul and his writings.

You see, Paul made what seems to be a contradictory statement in his earlier letter to the Corinthians when he said, “…I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God” (1 Corinthians 15:9). So which is correct? Was Paul the least of the apostles or was he “…as good as any of those super apostles?” (CEV). Well, here is how one Biblical scholar addresses that question…

“…Here Paul claimed, “I am not at all inferior to the most eminent apostles” (2 Cor. 11:5). And elsewhere he would have us believe that he is “the least of the apostles” (1 Cor. 15:9). But it would seem that both cannot be true.

SOLUTION: Paul is speaking in different contexts. In one passage, he is speaking with respect to his ability, training, and zeal. However, unlike the other apostles, Paul had persecuted the church of Christ before his conversion and, therefore, considered himself unworthy even to be an apostle (cf. Gal. 1:13; Acts 9:1). So with respect to his preconversion antagonism to Christ he rightly considered himself “the least of the apostles.” (1)

So even though Paul claimed to be the least of the apostles and chief among sinners according to 1 Timothy 1:13-15, that did not mean he was any less than those who claimed a similar degree of apostolic authority. In fact, the evidence of Paul’s calling had been “thoroughly manifested” (or “made perfectly clear” [CEV]) to the members of the Corinthian church.

Finally, one source makes an important observation in regard to this passage: “(Paul’s) apostleship was not a matter of show but of substance. What Paul said was more important than how he said it. The Corinthians could not deny the content of his message and its transforming consequences…” (2)

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (p. 472). Wheaton, Ill.: Victor Books.

(2) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [11:5-6] ® 1983 John F. Walvoord and Roy B. Zuck

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2 Corinthians – Chapter Eleven V

“For if he who comes preaches another Jesus whom we have not preached, or if you receive a different spirit which you have not received, or a different gospel which you have not accepted—you may well put up with it!” (2 Corinthians 11:4).

For many, the concept of “god” represents little more than a being who embodies whatever qualities and characteristics they think he should have. The problem is that a concept of God that originates from anywhere other than the Scriptures is one who may have little or no basis in reality. In a similar manner, the false apostles in first-century Corinth apparently preached “another Jesus” who bore little or no resemblance to the Christ found within the gospels.

The problem is that the false teachers in ancient Corinth faced an issue that still exists today: if a person holds an erroneous view of Jesus, then everything that proceeds from that view is likely to be erroneous as well. As one commentator explains, “These false teachers were not disagreeing over some peripheral, minor matter, but over the person and work of Jesus Christ.” (1)

This reminds us of the need to define our terms when we engage in discussions regarding God, Christ, the Scriptures, or other spiritual matters. Just as words may often possess several different meanings, (2) others may define “God,” “Jesus,” “the Holy Spirit,” and “the Scriptures” in different ways as well. Such definitions often sound religiously convincing (and may contain an element of truth), but may not correspond to what we find in the Word of God when we stop to examine them.

For instance, one person may define “God” as a universal consciousness. Another might identify Jesus as the spirit brother of Lucifer. For some, the Holy Spirit is “God’s impersonal force” while “the Scriptures” might include “another testament of Jesus Christ.” While the terminology may be identical in many instances, the definitions may be different and unbiblical.

For this reason, we would do well to follow the example of the citizens of Berea as found in the New Testament book of Acts…

“Immediately when night came, the believers sent Paul and Silas to the city of Berea. When Paul and Silas arrived in the city of Berea, they entered the synagogue. The people of Berea were more open-minded than the people of Thessalonica. They were very willing to receive God’s message, and every day they carefully examined the Scriptures to see if what Paul said was true” (Acts 17:10-11 GW).

(1) Dr. Bob Utley, Free Bible Commentary 2 Corinthians [11:4] Copyright ©2014 by Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL06/VOL06B_11.html

(2) Such as bat, jam, or key, for example

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2 Corinthians – Chapter Eleven IV

“But I fear that somehow your pure and undivided devotion to Christ will be corrupted, just as Eve was deceived by the cunning ways of the serpent” (2 Corinthians 11:3 NLT).

It is one thing to question a leader’s ability to make good decisions but it is something else to use such questions as means of undermining that person’s position of authority. But as bad as that might be, the false apostles in Corinth were engaged in something worse- they were seeking to undermine Paul the Apostle with the intent of leading others into error. In fact, their actions were so injurious that Paul compared them to the act of deception that took place in the Garden of Eden.

Their tactic was reminiscent of the enemy’s strategy as recorded in Genesis chapter three: “Has God indeed said, ‘You shall not eat of every tree of the garden… You will not surely die. For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing good and evil” (Genesis 3:1, 4-5), Unfortunately, the so-called “super-apostles” in Corinth were taking a deceptively similar approach with the members of the Corinthian fellowship.

Paul’s reference to the deception that occurred in the Garden of Eden is instructive in another way. Consider the effect of the serpent’s attempt to call God’s character, authority, and direction into question: “…the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom…” (Genesis 3:6).

While Eve was certainly aware of the tree of the knowledge of good and evil before her interaction with the serpent, his suggestion prompted her to consider the tree and it’s fruit from the wrong perspective. The problem is that once someone begins to think about doing wrong, it’s only a short step towards doing wrong as illustrated by Eve’s example.

So just as the deceiver led Eve away from the One who had her best interests in mind, the false teachers in Corinth were attempting to deceive the Corinthians by leading them away from Paul, the one who was directing them towards a sincere and pure devotion to Christ. If Paul’s authority could be called into question, then his teachings, his counsel, and the way he conducted himself could also be questioned as well.

These methods were traceable back to the act of deception that occurred in the Garden of Eden and Paul will go on to identify their source in no uncertain terms later within this chapter.

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2 Corinthians – Chapter Eleven III

“For I feel a divine jealousy for you, since I betrothed you to one husband, to present you as a pure virgin to Christ. But I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ” (2 Corinthians 11:2-3 ESV).

In the Jewish culture of the New Testament era, parents typically arranged marriages for their children. Once the right marriage partner was agreed to by their respective parents, a young man and woman of marriageable age then entered a period of “betrothal.” This was something like the modern-day engagement that exists between couples who are planning to marry today but was much more formal.

You see, a betrothal represented a binding legal agreement within the culture of that day. While couples are often free to break off an engagement with no legal ramifications today, a betrothed couple of that era had to engage in a type of divorce proceeding before they could dissolve their relationship.

This betrothal period generally lasted for up to a year. Although the young couple had legal recognition as husband and wife during that time, they were not permitted to engage in marital relations prior to their wedding ceremony. The groom often spent this period working to prepare the couple’s future home, a responsibility that usually involved building an addition onto his father’s house. When everything was complete, the groom would bring the bride back to the home he had prepared for them. A priest then presided over a wedding ceremony and the couple would begin their new life together.

Paul the Apostle made use of this imagery to communicate his intent for the members of the Corinthian fellowship. Just as a first-century father sought to present his daughter to her husband in honor, so Paul also sought to present the Corinthian church to Christ as a congregation that was pure and undefiled by the doctrines promoted by the false teachers who had infiltrated their fellowship.

This image of a virtuous marriage was so powerful that Paul also used it in his Biblical letter to the church at Ephesus to illustrate the intimacy that God seeks to enjoy with His people on a spiritual level: “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh. This is a profound mystery-but I am talking about Christ and the church” (Ephesians 5:31-32 NIV).

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2 Corinthians – Chapter Eleven II

“I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me!” (2 Corinthians 11:1 NET).

“As much against the grain as it is with a proud man to acknowledge his infirmities, so much is it against the grain with a humble man to speak of his own praise.” (1)

As we’ll see over the course of 2 Corinthians chapter eleven, Paul the Apostle will boast of his sufferings as an Apostle of Christ. So why did Paul feel it necessary to mention these things to the members of the Corinthian church? To answer that question, we should first remember that the Corinthians had shown an unfortunate willingness to accept certain “leaders” who were not what they claimed to be. That made it necessary for Paul to engage in a defense of his apostleship to counter their influence.

We should also remember that the ability to effectively communicate with others often comes down to interacting with them in a way they can respect and understand. Since the Corinthians had embraced a group of false apostles who boasted of their credentials and accomplishments, it appears that Paul engaged in a similar conversation in order to speak a “language” they could grasp.

He then went on to say this…

“For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ” (2 Corinthians 11:2).

Since we often associate jealousy with a negative emotional state, it may be difficult to understand why Paul felt this way in regard to the situation in Corinth. For instance, we might theorize that Paul felt threatened by the emergence of these leaders, perhaps fearing that one or more of them might usurp his position of authority. While that was certainly their intent, Paul had a God-honoring basis for his sense of jealousy: “I promised you as a pure bride to one husband—Christ” (NLT).

You see, Paul jealously sought to protect the exclusive bond that existed between Jesus and the members of the Corinthian church as the bride of Christ. As one commentator observes, “Human jealousy is a vice, but to share divine jealousy is a virtue. It is the motive and object of the jealousy that is all-important. There is a place for a spiritual father’s passionate concern for the exclusive and pure devotion to Christ of his spiritual children, and also a place for anger at potential violators of that purity” (11:29).” (2)

(1) Matthew Henry, Commentary on the Whole Bible, pp. 1835, quoted in Dr. Thomas L. Constable, Notes on 2 Corinthians 2017 Edition [11:1] Copyright © 2017 Thomas L. Constable. All Rights Reserved. http://www.planobiblechapel.org/tcon/notes/html/nt/2corinthians/2corinthians.htm

(2) Murray J. Harris, “2 Corinthians,” in Romans-Galatians, vol. 10 of The Expositor’s Bible Commentary, p. 322, quoted in Dr. Thomas L. Constable, Notes on 2 Corinthians 2017 Edition [11:2] Copyright © 2017 Thomas L. Constable. All Rights Reserved. http://www.planobiblechapel.org/tcon/notes/html/nt/2corinthians/2corinthians.htm

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2 Corinthians – Chapter Eleven I

“Oh, that you would bear with me in a little folly—and indeed you do bear with me” (2 Corinthians 11:1).

The New Testament book of Acts provides us with the account of Paul the Apostle’s conversion to Christianity (see Acts chapter nine). Following Paul’s encounter with Jesus on the road to Damascus, the Lord sent a man named Ananias to meet with him. As part of that assignment, Ananias received the following information regarding Paul: “…This man is my chosen instrument to proclaim my name to the Gentiles and their kings and to the people of Israel. I will show him how much he must suffer for my name” (Acts 9:15-16 NIV).

Here in 2 Corinthians chapter eleven, Paul will confirm the accuracy of that prophetic statement with an account of the sufferings he experienced over the course of his ministry. Yet despite his characterization of those hardships as a “boast” in 2 Corinthians 11:16, it’s clear that Paul took no pleasure in volunteering this information. Instead, he prefaced it with the following statement: “Oh, that you would bear with me in a little folly…”

This helps us understand how the boasting that appears later in this chapter corresponds with the final sentence of the previous chapter: “You may brag about yourself, but the only approval that counts is the Lord’s approval” (CEV). Although Paul recognized the folly of boasting in one’s accomplishments, he did not do so to gain praise or sympathy from the members of the Corinthian fellowship. Instead, he reluctantly engaged in these boasts in order to demonstrate his apostolic authority and establish the credentials that served to authorize his ministry.

One commentator explains this approach in the following manner: “The boasting that Paul is about to engage in stands as an apparent contradiction to what he has said in 10:17–18. Thus, at the outset, he must present the basis for his boast (11:1–15). This he follows with the proof of his boast (vss. 16–33). Then he relates the consequences of his boast (12:1–10).” (1)

Biblical commentators sometimes refer to this portion of 2 Corinthians as “The Fool’s Speech” for Paul will repeatedly characterize his boasting in terms of its foolishness. But as we read through this God-inspired message, we might do well to remember some wisdom from Paul’s earlier letter to the Corinthians: “…the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength” (1 Corinthians 1:25 NIV).

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2360). Nashville: Thomas Nelson.

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2 Corinthians – Chapter Ten XVI

“As the Scriptures say, ‘If you want to boast, boast only about the LORD.’ When people commend themselves, it doesn’t count for much. The important thing is for the Lord to commend them” (2 Corinthians 10:17-18 NLT).

Most modern dictionaries associate the word “boast” with a person who acts in an egotistical manner. One such example defines this word as “a statement in which you proudly tell other people about what you or someone connected with you has done or can do, or about something you own, especially in order to make them admire you.” (1)

However, we can turn to a earlier dictionary to define the word “boast” in the sense that it is used in the passage quoted above. That resource provides us with the following definition: “To speak in exulting language of another; to glory; to exult.” (2) So these verses tell us that our efforts to engage in self-exultation are ultimately worthless; if anyone should be exalted, it should be God Himself.

Although Paul the Apostle will go on to boast extensively over the next two chapters of this letter to the Corinthians, he did not do so for self-promotional purposes. Instead, Paul prepared the members of the Corinthian fellowship for what is about to come by first reminding them of an important principle: “What people say about themselves means nothing. What counts is whether the Lord says they have done well” (ERV).

One source explains the rationale behind Paul’s approach…

“In (2 Corinthians chapter eleven) and the next, Paul indulges in what he calls folly. He is going to engage in the foolish business of speaking well of himself. It is not that he wants to do this at all. It was positively distasteful to him. But he asks the Corinthians to bear with him as he thus makes a fool of himself.

Apparently the false teachers had engaged in a great deal of boasting. They doubtless gave glowing accounts of their service and of their spectacular successes. Paul had never done this. He had preached Christ and not himself. The Corinthians seemed to prefer the boasting type of ministry, and so Paul asks them to let him engage in it for a while.” (3)

Another commentary leaves us with the following insight…

“In the Christian church, indeed, self-commendation should be viewed with suspicion as a mark of disqualification. God’s commendation of a person is shown, not by verbal boasts, but by the testimony of the consciences of those who have experienced the blessing attendant upon that person’s labours and by the continuing and increasing fruits of his labours…” (4)

(1) American definition and synonyms of boast from the online English dictionary from Macmillan Education https://www.macmillandictionary.com/dictionary/american/boast_2#boast_14

(2) Webster’s 1913 Dictionary http://www.webster-dictionary.org/definition/boast

(3) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (2 Corinthians 10:18) p.1858

(4) Philip E. Hughes, Paul’s Second Epistle to the Corinthians p. 371 quoted in Constable, Thomas. DD. Notes on 2 Corinthians 2017 Edition (10:17-18) “http://www.planobiblechapel.org/tcon/notes/html/nt/2corinthians/2corinthians.htm” Copyright © 2017 Thomas L. Constable.

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2 Corinthians – Chapter Ten XV

“But ‘he who glories, let him glory in the Lord.’ For not he who commends himself is approved, but whom the Lord commends” (2 Corinthians 10:17-18).

Much as he has done throughout this letter to the Corinthian church, Paul the Apostle turned to the pages of the Old Testament to illustrate an important spiritual point. In this instance, Paul’s reference in 2 Corinthians 10:17 comes from the book of the prophet Jeremiah…

“Thus says the Lord: ‘Let not the wise man glory in his wisdom, Let not the mighty man glory in his might, Nor let the rich man glory in his riches; But let him who glories glory in this, That he understands and knows Me, That I am the Lord, exercising lovingkindness, judgment, and righteousness in the earth. For in these I delight,’ says the Lord” (Jeremiah 9:23-24).

This concept of “self-commendation” is a theme that will emerge more fully in the following chapter. It also represents a subject that carries great relevance for modern-day readers of this passage. You see, one of the strongest emotional drives for most human beings involves the need to secure the approval of others. This desire is so strong that it may sometimes lead us to engage in various forms of self-commendation.

For instance, this desire might be expressed through the clothing we wear. The idea is simple: if we select clothes that are intended to draw the attention of others, we thus commend ourselves as objects of interest to them. This desire might also be expressed though “selfies” or social media posts that seek validation through the number of “likes,” “follows,” or positive comments we receive. A more sophisticated example might include a seemingly modest comment that is subtly intended to solicit praise for our achievements.

Before we engage in such self-promotional behaviors, we would do well to consider the reminder given to us in the passage quoted above: “It isn’t the person who promotes himself or herself who is approved but the person whom the Lord commends” (CSB). One commentary identifies the issue associated with these expressions of self-commendation with the following observation…

“When we do something well, we want to tell others and be recognized. But recognition is dangerous—it can lead to inflated pride. How much better it is to seek the praise of God rather than the praise of people. Then, when we receive praise, we will be free to give God the credit.” (1)

Nevertheless, Paul will go on to engage in a considerable amount of self-commendation over the next two chapters of 2 Corinthians. We’ll consider what he sought to achieve in charting that course next.

(1) Life Application Study Bible, 2 Corinthians 10:17-18 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. Life Application® is a registered trademark of Tyndale House Publishers, Inc.

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2 Corinthians – Chapter Ten XIV

“Nor do we boast beyond certain limits in the work done by others, but we hope that as your faith continues to grow, our work may be greatly expanded among you according to our limits, so that we may preach the gospel in the regions that lie beyond you, and not boast of work already done in another person’s area” (2 Corinthians 10:15-16 NET).

Paul the Apostle authored the Biblical book of Romans around the same time he wrote this letter to the Corinthian church. In one portion of that letter to the church at Rome, Paul spoke about his future travel plans: “I have strongly desired for many years to come to you whenever I travel to Spain. For I hope to see you when I pass through and to be assisted by you for my journey there, once I have first enjoyed your company for a while” (Romans 15:24 CSB).

Since Corinth represented the outer limit of Paul’s evangelistic work during that time, the opportunity to move beyond the city into other areas (like Spain) must have been very appealing. However, there was at least one problem: Paul was forced to focus his attention upon the spiritual issues that existed within the Corinthian church before he could move forward into other fields of evangelistic work.

Once the church at Corinth was back on a solid spiritual footing, the Corinthians might then participate by assisting Paul in his work. And much like some of Paul’s other traveling companions (like Barnabas, Luke, Silas, Timothy, and several others), perhaps the Corinthian fellowship might eventually produce members who could accompany Paul on his missionary journeys as well. But those things could not take place until the spiritual issues at Corinth were corrected.

This illustrates the cascade effect that may result from poor spiritual choices. You see, Paul was not simply interested in planting churches; he wanted to establish churches that taught and promoted sound doctrine. The problem was that the issues in Corinth served to limit Paul’s ability to move forward into other areas of ministry. That had a negative effect upon those in other areas who might have been receptive to the message of Christ if Paul had not been forced to attend to the situation that existed within the Corinthian church.

So this passage serves to emphasize the need for God’s people to move into spiritual maturity, thus enabling modern-day spiritual leaders to pursue those avenues of ministry that God has opened to them.

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2 Corinthians – Chapter Ten XIII

“We will not boast about things done outside our area of authority. We will boast only about what has happened within the boundaries of the work God has given us, which includes our working with you. We are not reaching beyond these boundaries when we claim authority over you, as if we had never visited you. For we were the first to travel all the way to Corinth with the Good News of Christ” (2 Corinthians 10:13-14 NLT).

One source offers some additional insight into the concept behind “…the boundaries of the work God has given us” in 2 Corinthians 10:13…

“The picture Paul has in mind may be that of an athletic contest in which lanes are marked out for the different runners. In that case ‘sphere’ should be rendered ‘lane’ (also in 2Co_10:15-16).

In intruding themselves into Corinth, the false apostles had crossed into Paul’s lane, which was the lane that God had marked out and that had brought him to the Corinthians as their genuine apostle. He has no intention of invading the territory marked out for others and claiming their work as his own, as these false teachers were doing. Others understand the Greek word in question to refer to an assigned sphere of authority.'” (1)

So this passage reminds us that it is important to “stay in our lanes” lest we venture outside God’s agenda for our lives. Sometimes we learn the boundary of that agenda when we step outside it and fail in some area of work or ministry. However, we can often learn the parameters of our calling in a far less painful manner by prayerfully addressing the following questions…

  • What skills has God has given me?
  • What God-given talents or abilities can I develop?
  • What do I “see” that others don’t?
  • What burdens me?
  • What energizes or inspires me?
  • What work would I do even if I wasn’t paid for it?

The answers to these questions can often help identify God’s calling on our lives. In contrast, some of the “leaders” who followed the Apostle Paul in Corinth caused great spiritual damage by choosing to enter an arena where they did not belong. Those individuals might have had productive lives and ministries if they had chosen to adhere to the limits that God assigned them. Unfortunately, they exceeded those limits by failing to accurately measure themselves, a decision that led to spiritual injury among the members of the church and additional work for Paul to rectify it.

(1) Dr. Bob Utley, Free Bible Commentary 2 Corinthians [10:13] Copyright ©2014 by Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL06/VOL06B_10.html

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2 Corinthians – Chapter Ten XII

“We do not dare to classify or compare ourselves with some who commend themselves. When they measure themselves by themselves and compare themselves with themselves, they are not wise. We, however, will not boast beyond proper limits, but will confine our boasting to the field God has assigned to us, a field that reaches even to you” (2 Corinthians 10:12-13 NIV).

“There is no limit to a man’s high opinion of himself, so long as he measures himself by himself.” (1)

One issue involving the false apostles within the Corinthian church involved the standard of measurement they used to gauge themselves and their work. You see, a measurement is only as accurate as the standard one employs- and those who “use themselves to measure themselves” (NCV) are likely to end with an inaccurate evaluation.

This idea forms a recurring theme within the Biblical book of Proverbs…

“All of a person’s ways seem right in his own opinion, but the Lord evaluates the motives” (Proverbs 21:2 NET).

“You may believe you are doing right, but the Lord will judge your reasons” (Proverbs 16:2 NCV).

“There is a way that appears to be right, but in the end it leads to death” (Proverbs 14:12 NIV).

Since these “leaders” within the Corinthian church failed to keep their eyes on the road that God had established for their lives, they deviated to a path they had not been authorized to travel. Unfortunately, we can fall into a similar error today if we allow “what I want” to supersede “what God wants for me.” The issue is this: something that seems good may not be good if it lies outside God’s agenda for our lives.

Remember that Moses wanted to lead the Israelites into the Promised Land but was not permitted to do so. King David sought to build a Temple in Israel but was not allowed to construct it. Paul the Apostle wanted to be released from an unspecified physical ailment he will later describe as “a thorn in the flesh” but God did not agree to it. These examples represented good things that would have been wrong for those individuals if they had pursued them.

This does not mean we can’t step forward in a venture of faith in those areas where God has called us. However, it does mean that we should measure ourselves by how closely we adhere to God’s agenda. In the words of 2 Corinthians 10:13, “…Our goal is to measure up to God’s plan for us…” (TLB) and we’ll consider some strategies that can help us discover God’s plan for our lives next.

(1) Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. “Commentary on 2 Corinthians 10:13”. “Commentary Critical and Explanatory on the Whole Bible”. https://www.studylight.org/commentaries/jfb/2-corinthians-10.html. 1871-8.

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2 Corinthians – Chapter Ten XI

“For some say, ‘Paul’s letters are demanding and forceful, but in person he is weak, and his speeches are worthless!’ Those people should realize that our actions when we arrive in person will be as forceful as what we say in our letters from far away” (2 Corinthians 10:10-11 NLT).

In philosophical terms, the false teachers within the Corinthian church were engaging in an Ad Hominem attack against Paul the Apostle. “Ad Hominem” is a Latin term that means “to the man” and it describes an attack upon the reputation, authority, appearance, personality, or another aspect of someone’s character without respect to the merit of his or her argument.

While Paul surely did not appreciate the characterization given to him in the passage quoted above, he could at least take solace in the fact that his opponents had to resort to such tactics in the absence of any substantial argument against his teaching. Nevertheless, these verses offer some insight into the way that others may seek to engage those who represent Christ today.

You see, this passage appears to describe a first-century attempt to “build a narrative” as a way of discrediting Paul and his message. This involved an effort to associate Paul with a negative personality trait (weakness) and characterize his speaking style as worthless (NLT), despicable (HCSB), and utterly contemptible (AMP). Notice that these characterizations had nothing to do with the actual content of Paul’s message; instead they served as tools that were designed to help diminish Paul’s influence.

Of course, those who possessed a basic grasp of Biblical history were surely aware that God had done some of His best work through others who had little to offer. That list included a reluctant public speaker (Moses), a fearful future military leader (Gideon), and a prophet who felt he was too young for the job (Jeremiah). Other examples included Jesus’ own disciples, a group comprised of four fishermen, a tax collector, a skeptic, a political extremist, and four nobodies. Therefore, anyone who sought to invalidate Paul’s authority on the basis of these qualities despite the evidence of God’s hand upon his ministry did so at their own risk.

Knowing this information can help us identify and respond to similar attempts today. In the words of one commentator, “Like so many who judge things according to the outward display of this world, Paul’s opponents interpreted meekness as weakness, forbearance as cowardice, and gentleness as indecision… or at least they had sought to induce the Corinthians to place this interpretation on Paul’s character.” (1)

(1) Constable, Thomas. DD. Notes on 2 Corinthians 2017 Edition (10:9-10) “http://www.planobiblechapel.org/tcon/notes/html/nt/2corinthians/2corinthians.htm” Copyright © 2017 Thomas L. Constable.

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2 Corinthians – Chapter Ten X

“‘For his letters,’ they say, ‘are weighty and powerful, but his bodily presence is weak, and his speech contemptible.’ Let such a person consider this, that what we are in word by letters when we are absent, such we will also be in deed when we are present” (2 Corinthians 10:10-11).

There is a apocryphal document from the 2nd century that alleges to provide us with a physical description of Paul the Apostle. It tells us that Paul was “…a man of little stature, thin haired upon the head, crooked in the legs, of good state of body, with eyebrows joining, and nose somewhat hooked…” If that description is accurate, then it may explain why there were some among the Corinthians who felt that Paul was rather unimpressive in person.

Yet despite his unremarkable appearance (at least in the opinion of some), Paul was not the kind of person who was afraid to address the problems he encountered. This should not have come as a surprise to the so-called “super apostles” within the Corinthian fellowship given some of Paul’s earlier remarks from the Biblical letter of 1 Corinthians…

“Some of you have become arrogant, as if I were not coming to you. But I will come to you very soon, if the Lord is willing, and then I will find out not only how these arrogant people are talking, but what power they have” (1 Corinthians 4:18-19 NIV).

However, Paul did not limit this approach to those who were under his authority (such as the members of the Corinthian church). Even when it came to matters involving the other Apostles, Paul did not shy away from correcting error. For example, consider this comment from Paul’s New Testament letter to the Galatians: “…when Peter came to Antioch, I had to oppose him to his face, for what he did was very wrong” (Galatians 2:11 NLT).

While some may choose to refrain from issuing such reprimands in the interest of business, social, or political expediency, Paul was different. Paul understood that it was better to address such issues head-on rather than allow their destructive influence to continue and grow.

While Paul may have been hurt by this reference to his personal appearance, we should note that he did not dwell on the emotional aspect of these negative comments. Its been said that criticism often represents the cost of leadership and it appears that Paul was ready to pay that emotional price in order to advance God’s agenda for his life.

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2 Corinthians – Chapter Ten IX

“For even if I should boast somewhat more about our authority, which the Lord gave us for edification and not for your destruction, I shall not be ashamed—lest I seem to terrify you by letters” (2 Corinthians 10:8-9).

One important aspect of Paul’s relationship with the church at Corinth involved his authority as an apostle. To help prepare the members of the Corinthian fellowship for what was to follow, Paul made certain to call their attention to a primary function of that role: “…this authority is to build you up, not to tear you down” (NCV).

As we read through the remaining chapters of this epistle, we should remember that Paul’s ultimate goal for the Corinthian church involved edification, not destruction. This brief explanation also provides us with an opportunity to consider Paul’s example and make an assessment with regard to our personal lives. For instance…

  • How are we fulfilling our role in the positions of authority that God has extended to us?
  • Are we executing those responsibilities in a God-honoring manner?
  • Do we faithfully utilize the skills, talents, and abilities that God has given us in performing those duties?

The New Testament epistle of 1 Peter touches upon this general concept when it tells us…

“Each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms. If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ…” (1 Peter 4:10-11 NIV).

Paul also alluded to these twin concepts of authority and responsibility in his epistle to the Romans…

“For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the faith God has distributed to each of you…

We have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; if it is serving, then serve; if it is teaching, then teach; if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully” (Romans 12:3, 6-10 NIV).

So Paul faithfully exercised his God-given authority to help counter those who were tearing down the members of the Corinthian fellowship through their teachings. In doing so, he provides us with a good example to follow today.

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2 Corinthians – Chapter Ten VIII

“Do you look at things according to the outward appearance? If anyone is convinced in himself that he is Christ’s, let him again consider this in himself, that just as he is Christ’s, even so we are Christ’s” (2 Corinthians 10:7).

The great fictional detective Sherlock Holmes solved many seemingly impossible cases by seizing upon important details that others failed to observe. Dr. John Watson (Holmes’ friend and investigative associate) once commented upon his ability to see what others did not…

“When I hear you give your reasons,” (Watson) remarked, “the thing always appears to me to be so ridiculously simple that I could easily do it myself, though at each successive instance of your reasoning, I am baffled until you explain your process. And yet I believe that my eyes are as good as yours.”

“Quite so,” (Holmes) answered, lighting a cigarette, and throwing himself down into an armchair. “You see, but you do not observe. The distinction is clear. For example, you have frequently seen the steps which lead up from the hall to this room.”

“Frequently.”

“How often?”

“Well, some hundreds of times.”

“Then how many are there?”

“How many? I don’t know.”

“Quite so! You have not observed. And yet you have seen. That is just my point. Now, I know that there are seventeen steps, because I have both seen and observed.” (1)

Much like the bewildered Dr. Watson, the Apostle Paul’s detractors within the Corinthian church “saw but did not observe” in regard to his calling as an apostle. While these critics saw him perform the signs of an apostle, they did not associate those works with the Authority who stood behind them. Thus, Paul’s response in the verse quoted above can be understood in two ways.

First, he might be referencing his apostolic authority as a fact that should have been obvious, as in “Look at what is right in front of your eyes.” Or he may be identifying a tendency within the church to judge strictly by external appearance. If that was the case, then these members of the Corinthian church had disregarded Jesus’ counsel from John 7:24: “Do not judge according to external appearance, but judge with proper judgment.”

Regardless of their motive, Paul’s critics were probably employing a double standard; they apparently claimed authority from Christ while denying Paul’s apostolic authority at the same time. As we’ll see in the next two chapters, Paul will go on to invest a considerable amount of time in debunking that argument in order to establish his credentials as a genuine apostle.

(1) A Scandal In Bohemia http://www.gutenberg.org/files/1661/1661-h/1661-h.htm

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2 Corinthians – Chapter Ten VII

“We are also ready to punish every act of disobedience, whenever your obedience is complete” (2 Corinthians 10:6 NET).

A hammer can be an effective tool, but it may not be the best tool to use in every instance. While a young or inexperienced worker might immediately reach for a hammer to complete a task, a wise craftsman knows it is sometimes best to leave the hammer in the toolbox until he or she has exhausted other options. But even though an experienced professional may begin with other, more gentle methods to achieve a desired result, it doesn’t mean that he or she will not resort to the use of a hammer if it becomes necessary.

In a similar manner, 2 Corinthians 10:6 tells us why Paul the Apostle had not yet disciplined those who had been disobedient within the Corinthian church. You see, it appears that there were many within the congregation were open to acting upon Paul’s counsel. Unlike those who dismissed Paul’s meek demeanor as a sign of weakness, these individuals were receptive to his guidance and were actively working to implement it- and once those members of the Corinthian fellowship had come to full repentance, Paul was ready to discipline those who remained.

One source offers some additional insight on this passage…

“Paul was ‘ready’ to come to Corinth, and to ‘punish all disobedience’ to God’s will and his own apostolic authority. However, he wanted to do that only after the whole church had made a clean break with the rebels in its midst (‘whenever your obedience is complete’). If the church would not stand with him in disciplining his unrepentant opponents, his discipline would not be effective. Unless any church as a whole is willing to support the discipline of its member or members, the discipline that its leaders seek to impose will be ineffective.” (1)

This passage also recalls God’s preferred means of interacting with His people as expressed in Psalm 32…

“The Lord says, ‘I will guide you along the best pathway for your life. I will advise you and watch over you. Do not be like a senseless horse or mule that needs a bit and bridle to keep it under control'” (Psalm 32:8-9 NLT).

So this passage served as a warning for those who were willing to accept it. To quote from Paul’s earlier letter to the Corinthian church, “God’s kingdom is not just talk, it is power. When I come to visit you, would you prefer that I punish you or show you love and a gentle spirit?” (1 Corinthians 4:20-21 GW).

(1) Constable, Thomas. DD. Notes on 2 Corinthians 2017 Edition (10:6) “http://www.planobiblechapel.org/tcon/notes/html/nt/2corinthians/2corinthians.htm” Copyright © 2017 Thomas L. Constable.

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2 Corinthians – Chapter Ten VI

“The weapons we use in our fight are not made by humans. Rather, they are powerful weapons from God. With them we destroy people’s defenses, that is, their arguments and all their intellectual arrogance that oppose the knowledge of God. We take every thought captive so that it is obedient to Christ” (2 Corinthians 10:4-5 GW).

There are several strategies we can use to help bring “…every thought into captivity to the obedience of Christ” (ASV). The first involves nothing more than stopping to reject an inappropriate thought in the name of Christ as soon as it occurs. Jesus authorized us to take this action when He said, “If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you” (John 15:7).

Whenever an offensive thought occurs, simply reject it in the name of Christ. Remember the wise old adage that says, “You can’t stop a bird from flying over your head but you can stop it from making a nest in your hair.” The way to avoid the bird’s nest of an inappropriate thought life is to reject an inappropriate thought in the name of Christ as soon as it occurs.

It’s also good to displace such thoughts with those that honor God. Philippians 4:8 can help us do that by listing several qualities that mark a God-honoring thought life: “…whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy — meditate on these things.” Some more good advice is found in Psalm 119:11: “Your word I have hidden in my heart, That I might not sin against You.”

There are probably few Christians who have not struggled with an inappropriate thought life at one time or another. Perhaps this is why 1 Corinthians 10:13 tells us, “…remember this– the wrong desires that come into your life aren’t anything new and different. Many others have faced exactly the same problems before you” (TLB). This is not an excuse for doing wrong but serves to remind us that every true follower of Christ must deal with a sinful nature.

Finally, we should remember that God knows us for who we are and He is gracious towards those who sincerely desire to honor him. Anyone who truly loves God but struggles with an inappropriate thought life should take comfort in the words of 1 Corinthians 8:3: “…if someone loves God, then they are known by God” (CEB).

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2 Corinthians – Chapter Ten V

“for the weapons of our warfare are not human weapons, but are made powerful by God for tearing down strongholds. We tear down arguments and every arrogant obstacle that is raised up against the knowledge of God, and we take every thought captive to make it obey Christ” (2 Corinthians 10:4-5 NET).

What does it mean to “take every thought captive to Christ”? For example, how should we respond when a hateful, malicious, or derogatory thought occurs to us? Perhaps we didn’t mean to engage in such thinking but suddenly, an inappropriate, blasphemous, or offensive idea seemingly materialized out of nowhere. How should we react when such things take place?

Well, the first step in addressing this issue is found in the New Testament book of 1 John: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). We can begin to establish a more God-honoring thought life when we recognize the sinful nature of such thoughts and seek God’s forgiveness through Christ. We can then ask for God’s help to think and act in ways that are good and acceptable to Him. In this manner, we can begin to “…keep every thought under control in order to make it obey Christ” (NIRV).

But what if we’ve taken these steps but still don’t feel forgiven? The answer to that question is covered in the Scriptures as well: “…if our heart condemns us, God is greater than our heart, and knows all things” (1 John 3:20). For instance, it is not unusual for someone to experience a “guilty conscience” regarding an inappropriate thought or action. In fact, its not uncommon for people to say, “I know that God has forgiven me but I don’t feel forgiven” or, “I know that God has forgiven me but I can’t seem to forgive myself.”

In these instances, it’s helpful to remember that God is greater than our feelings, our consciences, or our emotions. If God (who is all knowing, all powerful, and all good) says we are forgiven, then we are forgiven no matter what our thoughts, feelings, or emotions may tell us. Remember, “Whenever our conscience condemns us, we will be reassured that God is greater than our conscience and knows everything” (GW).

We’ll look at some additional strategies to help establish a more God-honoring thought life and “…take every thought captive to obey Christ” (ESV) next.

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2 Corinthians – Chapter Ten IV

“For though we walk in the flesh, we do not war according to the flesh. For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ” (2 Corinthians 10:3-5).

Like any good author, Paul the Apostle employed various literary devices to capture and engage his reader’s attention. We can find one such example in the passage quoted above. In this instance, Paul employed the same word (“flesh”) in two different contexts. The first instance (“though we walk in the flesh“) serves as a reference to our everyday lives. The second instance (“we do not war according to the flesh“) refers to the human-oriented strategies that one might use against an opponent.

When used in a spiritual context, the word flesh speaks to the weaknesses that are common to humanity as well as the best (or worst) anyone can do in his or her own strength. Thus, a person who lives “in the flesh” is someone who depends entirely upon his or her natural ability without any guidance, direction, or help from God. One Biblical version clarifies this idea by rendering 2 Corinthians 10:3 in the following manner: “We live in this world, but we don’t act like its people” (CEV).

This portion of Scripture also makes use of a related term: carnal. When used in this manner, “carnality” involves a preoccupation with the body and the satisfaction of whatever it may desire. Carnality might best be described by the phrase, “If it feels good, do it.” In general, a carnal person is someone who is more concerned with looking and feeling good and less concerned with being good.

Another important word within this passage is stronghold. In first-century military parlance, a stronghold referred to a type of fortress that offered refuge to the citizens of a city under siege. Today, we might equate the idea of a stronghold with the kind of institutionalized thinking that rejects the existence of a Creator or the credibility of Jesus’ resurrection. While such embedded strongholds are resistant to human strategies. they can be successfully penetrated through the use of God’s spiritual artillery…

“For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” (Hebrews 4:12).

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2 Corinthians – Chapter Ten III

l, myself entreat you, by the meekness and gentleness of Christ—I who am humble when face to face with you, but bold toward you when I am away!—I beg of you that when I am present I may not have to show boldness with such confidence as I count on showing against some who suspect us of walking according to the flesh” (2 Corinthians 10:1-2 ESV).

The business, political, and athletic worlds tend to be populated by competitive leaders who seek to defeat their opponents. However, Paul the Apostle did not embrace that leadership style, even when he was forced to address those who accused him of questionable motives. Despite the forceful language Paul used in dealing with a group of obstinate and self-willed “apostles” within the Corinthian church, he chose to preface his remarks with an appeal to “…the meekness and gentleness of Christ.”

While meekness is sometimes equated with weakness, it is more accurately defined as “power under control.” Jesus serves as the personification of that definition for He, “…being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death— even death on a cross!” (Philippians 2:6-9 NIV).

So a person who exhibits meekness is someone who is marked by the positive qualities of graciousness, courtesy, and humility rather than the negative qualities of egotism, arrogance, and/or self-centeredness. Unfortunately, it appears that Paul’s critics within the Corinthian church mistook his meek demeanor as a sign of timidity and a reluctance to address their inappropriate behaviors in person.

This was more than just an insult. It meant that Paul was acting in weakness and cowardice as he represented Christ in his face to face interaction with the members of the Corinthian church. It also meant that he was guilty of hypocrisy since he was alleged to be one way in his correspondence but something quite different in person.

Not surprisingly, Paul corrected that misunderstanding with a dose of reality: had not disciplined those individuals because he was afraid to do so but because he hoped they would not force him to do so. Those who wished to avoid such discipline could simply apply Paul’s counsel from his earlier letter to the church at Corinth: “If we would examine ourselves, we would not come under judgment” (1 Corinthians 11:31 CJB).

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2 Corinthians – Chapter Ten II

“Now I, Paul, myself am pleading with you by the meekness and gentleness of Christ—who in presence am lowly among you, but being absent am bold toward you. But I beg you that when I am present I may not be bold with that confidence by which I intend to be bold against some, who think of us as if we walked according to the flesh” (2 Corinthians 10:1-2).

The abrupt shift in tone from 2 Corinthians chapter nine to 2 Corinthians chapter ten has led some to speculate that the final four chapters of this Biblical letter are not original to the text. But we can account for these differences by examining the intended audience for each portion of this letter.

Consider the opening words of 2 Corinthians chapter one: “From Paul, an apostle of Christ Jesus by God’s will, and Timothy our brother. To God’s church that is in Corinth…” (CEB). So while Paul the Apostle served as the primary author of this letter to the church, Timothy was also involved to some degree.

With this in mind, here is how 2 Corinthians chapter ten begins: “Now I, Paul, make a personal appeal to you… I beg you that when I am present I will not need to be bold with the confidence by which I plan to challenge certain people who think we are behaving in an unspiritual way” (HCSB). Notice that Timothy is no longer involved in this portion of this letter to the Corinthian church- we now have a direct plea from Paul himself. We should also notice that Paul’s target audience has shifted as well; he is now focused upon a specific group within the church “…who say that we act from worldly motives” (GNT).

So just as we may adjust the way we interact with someone based on our relationship with that person, we can account for the forceful tone of these chapters by remembering that Paul was no longer speaking to the general assembly; he was now targeting a specific group of individuals who were inflicting spiritual injury upon the other members of the congregation. As one source observes…

“In the first nine chapters he is writing to the majority of the congregation who love and appreciate him. In the remaining chapters he turns his attention to that small pocket of resistance which continues to voice opposition to his ministry. Apparently these are former Jews professing faith in Christ (11:22), but who are actually “false apostles” (11:13). Since the apostle is now certain that the majority of the believers are with him, he is emboldened to deal more forcefully and directly with this group.” (1)

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2358). Nashville: Thomas Nelson.

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2 Corinthians – Chapter Ten I

How would you respond if someone accused you of being a coward? How would you feel if others mocked your appearance? What if a group of individuals criticized you for being “all talk and no action” when you were not present to defend yourself? What if you worked to build a ministry where none had existed only to have an array of critics with a “higher level of authority” follow in your absence with an attempt to discredit you and lead others into error?

These examples are not unlike the issues that Paul the Apostle faced in writing to the church at Corinth- and these unfortunate realities will help to account for the aggressive change in tone we will encounter as we enter 2 Corinthians 10. Beginning in chapter ten and continuing through the rest of this letter, Paul will turn to address a group of false teachers and others who had infiltrated the Corinthian fellowship. This context will become important as Paul goes on to deal with a contingent within the church who sought to invalidate his God-ordained leadership.

In reading through the final four chapters of 2 Corinthians, it may help to remember that the ability to effectively communicate with others sometimes comes down to finding a way to interact with them in a way they respect and understand. While the first nine chapters of 2 Corinthians were generally positive and supportive, it appears there was a minority within the church who simply refused to listen to Paul and continued to pursue a decidedly un-Christ-like agenda.

This may explain what we find beginning here in 2 Corinthians chapter ten: a final attempt by Paul to speak a “language” that his critics could understand and get the attention of those who apparently refused to respond to anything else. This confrontational approach was clearly not Paul’s preferred means of communication and his reluctance to engage in that kind of conversation is evident in this quote from 2 Corinthians 12:11-12…

“I have been talking like a fool, but you made me do it. You are the ones who should say good things about me. I am worth nothing, but those ‘great apostles’ are not worth any more than I am! When I was with you, I patiently did the things that prove I am an apostle—signs, wonders, and miracles” (NCV).

So just as we might delay some unwelcome news as long as possible, it appears that Paul waited until the end of this letter to communicate a strongly-worded message he surely wished he did not have to deliver.

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2 Corinthians – Chapter Nine XIV

“Thanks be to God for His indescribable gift!” (2 Corinthians 9:15).

It seems appropriate for Paul the Apostle to end this portion of his letter to the Corinthian church by associating the gift for the churches of Judea with the One who is the ultimate Giver of all gifts. Although Paul does not identify the “indescribable gift” he mentions in this verse, there could only be one such gift: God’s gift of His Son.

The New Testament book of 1 John tells us, “Here is how God showed his love among us: God sent his only Son into the world, so that through him we might have life” (1 John 4:9 CJB). For Paul, there were no words to describe that gift- and much like the example of a young child who emulates his or her parents, we continue in the footsteps of our heavenly Father when follow His good example in giving to others.

The final verse of this chapter also provides us with an opportunity to look back at the message of 2 Corinthians 8:1-9:15 and look ahead to what follows in chapter ten. For instance, the following commentators highlight some important concepts from 2 Corinthians 8-9…

“…if a person really wants to be generous, God will see that he is given the opportunity.” (1)

“Paul’s logic is identical to that of our Lord in Matthew 6:33. When the temporal concerns of life are placed first, God is usually excluded. But when the kingdom of God is placed first, God sees to it that the temporal needs are included.” (2)

“God will give those who share their resources with Him, more resources. This abundance, however, is not for the personal use of the individual, but for the causes of Christ (cf. Eph_4:28). The Christian giver becomes a channel of God’s provisions for the needs of others.” (3)

However, there will be a decided change in Paul’s tone as we enter 2 Corinthians chapter ten. In the final four chapters of this epistle, Paul will turn to address those within the church at Corinth who continued to challenge his apostolic leadership and undermine his authority. Since it is often impossible to lead, teach, or help those who are unduly critical, ungracious, or disrespectful, Paul will forcefully engage with these so-called “super-apostles” (11:5) in an effort to protect the congregation from their false teachings.

This will lead to a direct and aggressive confrontation that serves to remind us that we may sometimes be called upon to challenge those who are disobedient (10:6), deceitful (11:13), unrepentant (12:21), or sinful (13:2).

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (2 Corinthians 9:8)

(2) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2357). Nashville: Thomas Nelson.

(3) Dr. Bob Utley, Free Bible Commentary 2 Corinthians [9:8] Copyright ©2014 by Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL06/VOL06B_09.html

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2 Corinthians – Chapter Nine XIII

“For the administration of this service not only supplies the needs of the saints, but also is abounding through many thanksgivings to God, while, through the proof of this ministry, they glorify God for the obedience of your confession to the gospel of Christ, and for your liberal sharing with them and all men, and by their prayer for you, who long for you because of the exceeding grace of God in you” (2 Corinthians 9:12-14).

The simple act of helping others may secure a benefit that extends far beyond those who are directly involved. Much like the ripple effect created by the act of casting a stone into a pool of water, the charitable actions of God’s people may produce an impact that extends beyond their origin.

The first and most obvious effect involves the person who benefits from such help. However, 2 Corinthians 9:12-14 identifies a secondary benefit as well. To borrow an agricultural analogy, the person who gives of his or her resources also produces a harvest of thanksgiving to God and prompts others to pray on his or her behalf.

We can illustrate this cause and effect relationship with a familiar environmental process: the hydrologic cycle, or the method by which water enters the earth’s atmosphere, returns to the earth in the form of precipitation, and rises to the atmosphere again through evaporation. One commentator explains this analogy with the following observation…

“It will be noted that this process is cyclical. Out of the riches of God’s grace He supplies the needs of the believer. The believer, in an expression of gratitude and liberality, shares of his abundance with others. They, in turn, direct their expressions of thanksgiving (“grace”) to God from whom the supply originated. Thus, the cycle is complete.” (1)

So the blessings that flow from a generous spirit helps provide others with an opportunity to honor God for His gracious provision. As we approach the end of this two-chapter discourse on the subject of financial giving, one source tells us how the Corinthian church responded to this counsel…

“The Corinthians did follow through and assemble their gift. It was only a few months after Paul penned 2 Corinthians that he wrote Romans. In that epistle, he said that the Christians of ‘Macedonia and Achaia’ (which includes Corinth) had made a contribution to the poor saints in Jerusalem (Rom. 15:26-27). Paul and his delegation then traveled back to Jerusalem, from Corinth, through Macedonia and Asia Minor (Acts 20:3— 21:19). The leaders of the Jerusalem church evidently received the gift gladly (Acts 21:17).” (2)

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2358). Nashville: Thomas Nelson.

(2) Dr. Thomas L. Constable, Notes on 2 Corinthians 2017 Edition [9:15] Copyright ® 2017 Thomas L. Constable. All Rights Reserved. http://www.planobiblechapel.org/tcon/notes/html/nt/2corinthians/2corinthians.htm

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2 Corinthians – Chapter Nine XII

“As it is written: ‘He has dispersed abroad, He has given to the poor; His righteousness endures forever’” (2 Corinthians 9:9).

Paul the Apostle included many Old Testament references within his Biblical letters to the church at Corinth. 2 Corinthians 9:9 provides us with another example as Paul sought to establish a Scriptural basis for his teaching on the subject of financial giving. In this instance, he alluded to Psalm 112:9 to illustrate the eternal benefit that accrues to God’s people as they seek to help those in need.

Paul then expressed his desire for God to bless the Corinthians with greater opportunities as they invested their resources in ministering to others…

“Now may He who supplies seed to the sower, and bread for food, supply and multiply the seed you have sown and increase the fruits of your righteousness, while you are enriched in everything for all liberality, which causes thanksgiving through us to God” (2 Corinthians 9:10-11).

One commentator directs our attention to an important aspect of this passage that we should not overlook…

“Paul’s assurances that God ‘will supply and multiply your seed for sowing’ and that ‘you will be enriched in every way’ are not necessarily promises that God will reward generous contributions with financial prosperity for one’s personal enjoyment. Rather, eager giving deepens one’s experience of God’s grace (v. 14), which sets the heart free from a grasping fixation on money and material possessions. Such ‘riches’ enable believers to ‘sow’ even more in generosity toward others, yielding a ‘harvest of your righteousness.'” (1)

So we can look to God to supply us with additional resources as we faithfully invest in His work. To borrow a quote from Jesus’ Sermon on the Mount, this will enable others to “…see your good works and glorify your Father in heaven” (Matthew 5:16). However, this passage also brings a cautionary message from Jesus to mind as well…

“Whoever is faithful with little is also faithful with much, and the one who is dishonest with little is also dishonest with much. If you haven’t been faithful with worldly wealth, who will trust you with true riches? If you haven’t been faithful with someone else’s property, who will give you your own?

No household servant can serve two masters. Either you will hate the one and love the other, or you will be loyal to the one and have contempt for the other. You cannot serve God and wealth” (Luke 16:10-13 CEB).

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2062). Orlando, FL: Reformation Trust.

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2 Corinthians – Chapter Nine XI

“And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work” (2 Corinthians 9:8 ESV).

God is able to expand the ministry opportunities that are available to those who invest their time, talent, skill, and ability in His service. Consider the following parable from Jesus as recorded in Matthew 25:14-29…

“… the Kingdom of Heaven can be illustrated by the story of a man going on a long trip. He called together his servants and entrusted his money to them while he was gone. He gave five bags of silver to one, two bags of silver to another, and one bag of silver to the last—dividing it in proportion to their abilities…

The servant who received the five bags of silver began to invest the money and earned five more. The servant with two bags of silver also went to work and earned two more. But the servant who received the one bag of silver dug a hole in the ground and hid the master’s money.

After a long time their master returned from his trip and called them to give an account of how they had used his money. The servant to whom he had entrusted the five bags of silver came forward with five more and said, ‘Master, you gave me five bags of silver to invest, and I have earned five more.’ The master was full of praise. ‘Well done, my good and faithful servant. You have been faithful in handling this small amount, so now I will give you many more responsibilities. Let’s celebrate together!’

The servant who had received the two bags of silver came forward and said, ‘Master, you gave me two bags of silver to invest, and I have earned two more.’ The master said, ‘Well done, my good and faithful servant. You have been faithful in handling this small amount, so now I will give you many more responsibilities. Let’s celebrate together!’

Then the servant with the one bag of silver came and said, ‘Master, I knew you were a harsh man, harvesting crops you didn’t plant and gathering crops you didn’t cultivate. I was afraid I would lose your money, so I hid it in the earth. Look, here is your money back.’ But the master replied, ‘You wicked and lazy servant! If you knew I harvested crops I didn’t plant and gathered crops I didn’t cultivate, why didn’t you deposit my money in the bank? At least I could have gotten some interest on it.’

Then he ordered, ‘Take the money from this servant, and give it to the one with the ten bags of silver. To those who use well what they are given, even more will be given, and they will have an abundance. But from those who do nothing, even what little they have will be taken away'” (NLT).

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2 Corinthians – Chapter Nine X

“Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work” (2 Corinthians 9:7-8 NIV).

This passage reminds us that our internal motivations are important to God, especially in the area of financial giving. You see, there are many different motives that may lead someone to support a ministry or individual. For example, some may give out of a sense of obligation. Others may be pressured or manipulated into giving. Some may give to flaunt their generosity while others may give in an attempt to gain God’s favor.

Unfortunately, these internal motivations do not fit the parameters given to us here in the latter portion of 2 Corinthians chapter eight. We can look to the examples of five Biblical personalities (three negative and two positive) to illustrate the difference.

First we have the experience of a couple named Ananias and Sapphira in the New Testament book of Acts. Acts 5:1-2 tells us. “…there was a man named Ananias (with his wife Sapphira) who sold some property and brought only part of the money, claiming it was the full price. (His wife had agreed to this deception)” (TLB). So these individuals were pretending to “give it all to Jesus” while deliberately holding back from Him at the same time.

We also have the example of a man named Simon in the book of Acts. Simon was someone who offered to pay the Apostles for access to the spiritual power they possessed. That offer prompted the following response from the Apostle Peter: “…May your money be destroyed with you for thinking God’s gift can be bought! You can have no part in this, for your heart is not right with God” (Acts 8:20-21 NLT).

On a more positive note, we have the Biblical examples of Zacchaeus (a man who decided to put God ahead of his money in Luke 19:1-10), and the poor widow of Mark 12:41-44. Her sacrificial offering drew praise from Jesus when He said, “Truly this widow has given a greater gift than any other contribution. All the others gave a little out of their great abundance, but this poor woman has given God everything she has” (Voice).

So attitudes are important and as one commentator observes, “The cheerful giver is the one who derives joy from obeying the Lord and imitating the Giver of all things by his own obedience… Only the givers are happy people. The miser is so-called because he is miserable.” (1)

(1) Coffman, James Burton. “Commentary on 2 Corinthians 9:10”. “Coffman Commentaries on the Old and New Testament”. https://www.studylight.org/commentaries/bcc/2-corinthians-9.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

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2 Corinthians – Chapter Nine IX

“So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver. And God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work” (2 Corinthians 9:7-8 NIV).

There are fifty words contained within the passage quoted above and two of them may benefit from a closer examination. The first word is “purposes,” a word that implies a willful determination, a premeditated action, an explicit decision, or the specific intent to engage in a particular action. The second is “heart.” This word refers to our innermost being in a spiritual, emotional, or physical sense.

Taken together within this passage, these words tell us that genuine Biblical giving should not be impulsive, reckless, or capricious. Instead, we should prayerfully and purposefully evaluate our financial offerings and give accordingly. The phrase, “let each one give as he purposes in his heart…” also implies that we are individually responsible for deciding what we should give, not another person or ministry.

Here are a few other important guidelines from these verses…

(N)ot grudgingly. Its interesting to note that one definition of the word “grudgingly” in the original language of this passage is “annoyance.” (1) This is important to remember, especially in those instances where we may be tempted to give simply because we want the person who is soliciting our financial support to stop.

While that approach may be successful (at least until he or she returns to solicit more funds), it does not correspond with genuine, Biblical giving. Instead, that response is more of a business decision- we are essentially paying someone to stop annoying us with their financial requests.

(O)f necessity. Viewers or listeners to various media ministries are surely familiar with the following appeal: “This ministry cannot continue without your financial support.” While there is an element of truth in that statement, its not that a ministry cannot continue without our support- the reality is that a ministry cannot continue without God’s support.

As mentioned earlier, it is good and appropriate for ministries to make their financial needs known in a respectful and God-honoring manner. However, there is no place for coercion, manipulation, or compulsion in the pursuit of financial support. Instead, we would do well to observe a far better principle in regard to such efforts: “where God guides, God provides.”

Finally, we’re told that “God loves a cheerful giver,” an attitude that should reflect our appreciation for what God is doing through a particular ministry.

(1) G3077 lupe https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g3077

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2 Corinthians – Chapter Nine VIII

“Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver.

And God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work” (2 Corinthians 9:6-7 NIV).

The Old Testament book of Ecclesiastes contains a verse that intersects with the New Testament illustration quoted above: “Cast your bread upon the waters, For you will find it after many days” (Ecclesiastes 11:1).

While it’s possible to interpret this passage as a reference to the importance of investing with a long-term profit in mind, there is another possibility that involves our attitude in helping those who may need assistance. Much like the act of casting a piece of bread upon the water, it may seem foolish to deposit our precious resources with those who have little or no ability to pay us back or provide any return on our investment. In such instances, it may seem wiser to retain our financial assets rather than put them at risk.

However, this portion of Scripture also goes on to say that those who cast their bread upon the waters, “…will find it again after many days” (GW). The only way to realistically offer such an assurance is to assume that a greater Entity is willing to ensure the profitability of those investments- and the Old Testament book of Proverbs identifies that Entity for us: “He who is kind to the poor lends to the Lord, and he will repay him for his deed” (Proverbs 19:17 RSV).

These insights often help to determine if we view ourselves as owners or managers of the resources we possess. For those who take an ownership view of their resources, good risk management often represents the overriding priority. However, the person who views him or herself as a manager of their God-given resources understands the importance of faithfulness in risking those assets and counts upon God to establish the level of return on his or her investment.

Finally, one commentator from another generation provides us with a helpful observation in regard to this concept: “Serving God with our little is the way to make it more; we must never think that is wasted with which God is honoured.” (1)

Portions of this study first appeared here

(1) Matthew Henry, Matthew Henry’s Concise Commentary https://www.biblegateway.com/resources/matthew-henry/Gen.8.20-Gen.8.22

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2 Corinthians – Chapter Nine VII

“Remember this: The person who sows sparingly will also reap sparingly, and the person who sows generously will also reap generously” (2 Corinthians 9:6 HCSB).

Paul the Apostle was fond of referring to agricultural illustrations in his Biblical letters to the Corinthian church. For instance, he wrote the following in his first Biblical letter to the church at Corinth: “I planted, Apollos watered, but God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase. Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor” (1 Corinthians 3:6-8).

Later, Paul went on to say, “…it is written in the Law of Moses: ‘Do not muzzle an ox while it is treading out the grain.’ Is it about oxen that God is concerned? Surely he says this for us, doesn’t he? Yes, this was written for us, because whoever plows and threshes should be able to do so in the hope of sharing in the harvest” (1 Corinthians 9:8-10 NIV). He also made use of a similar analogy in 1 Corinthians 15 to illustrate the resurrection of the dead.

Here in 2 Corinthians 9:6, Paul returned to this metaphor to illustrate an important spiritual concept. The idea is that a farmer must commit to “giving away” the valuable seed he or she possesses in order to receive a crop. The farmer could choose to keep this valuable resource and maintain a precious (but limited) asset. But if the seed is “given away” by the act of sowing, it immediately leaves the farmer’s possession and direct control.

In a sense, we face a similar choice with regard to our financial resources. When it comes to sowing the seed of our financial offerings, the question is this: how much do we value the limited amount of seed we possess? Are we willing to “sow” it in a prayerful, responsible manner to bless others? If so, the crop produced by that seed will not return the same amount that was sown. Instead, it will produce many times as much as was planted.

In this manner, our financial gifts help to return a blessing that will benefit many. In the words of one commentary, “People may hesitate to give generously to God because they worry about having enough money left over to meet their own needs. Paul assured the Corinthians that God was able to meet their needs. The person who gives only a little will receive only a little in return. Don’t let a lack of faith keep you from giving cheerfully and generously.” (1)

(1) Life Application Study Bible NIV 2 Corinthians 9:6-8 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

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2 Corinthians – Chapter Nine VI

“Remember that the person who plants few seeds will have a small crop; the one who plants many seeds will have a large crop” (2 Corinthians 9:6 GNB).

The late Kenneth S. Wuest was a New Testament scholar who served on the faculty of Moody Bible Institute for much of his life. Mr. Wuest is perhaps best known for producing a work entitled The New Testament: An Expanded Translation. In the words of the publisher, “…this translation uses as many English words as are necessary to bring out the richness, force, and clarity of the Greek Text.” (1)

Wuest’s rendering of 2 Corinthians 9:6 draws our attention to an important nuance that should influence our view of this passage: “…he who sows sparingly shall also reap sparingly, and he who sows in a beneficent, generous spirit, with a view to the blessing of the recipient, shall also reap blessings given in a beneficent, generous manner” (emphasis added).

This translation uncovers an important motivation for financial giving: an opportunity to bless the recipient. This distinction is one that can aid us in evaluating various fundraising appeals. For instance, it is not uncommon for religious organizations to refer to 2 Corinthians 9:6 in attempting to raise financial support. However, we should view such fundraising requests with suspicion if they imply that God is somehow compelled to provide the giver with a multiplied financial return on his or her gift.

One teacher illustrated the issue with that approach by way of a humorous anecdote…

“…a friend of mine replied to a letter in which he was told, ‘You can’t out give God. We have figured it out, therefore, if you and everybody else who hears our program sends $67 to us, we’ll have all the money we want and God will give it back to you five times over.’

He wrote back and said, ‘I believe that. I believe you can’t out give God. But I tell you what: You give me the $67 and God will give it back to you five times over. Then you get the bigger amount!’ For some reason they took him off the mailing list!” (2)

Unfortunately, this financial solicitation was clearly designed to entice potential supporters with the prospect of a greater financial return rather than stimulate a heartfelt desire to support God’s work. Instead, Jesus taught us to adopt a far more appropriate mindset: “…when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly” (Matthew 6:3-4).

(1) The New Testament: An Expanded Translation Kenneth S. Wuest Copyright © 1961 by Wm. B. Eerdmans Publishing Co.

(2) Excerpted with permission from Giving Joyfully © 1980, 1955 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org

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2 Corinthians – Chapter Nine V

“But this I say: He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully” (2 Corinthians 9:6).

In his effort to encourage the Corinthian church to assist their brothers and sisters in need, Paul the Apostle returned to an agricultural illustration here in 2 Corinthians 9:6. The idea is behind this illustration is simple: giving to others is much like sowing, or the act of planting seed. If you sow a lot, you’ll receive a lot. If you distribute sparingly, you won’t reap very much.

Unfortunately, its possible to apply this principle in an inappropriate manner. While it is true that God blesses those who put Him first in the area of finance (see Malachi 3:8-12), one should never approach giving with a “stock market” mentality. In other words, we should never seek to invest in a ministry effort with the goal of receiving a greater financial return on that investment.

Instead, our financial offerings should be motivated by our love and appreciation for what God has done for us and a desire to share those blessings with others, not as a means of establishing a greater financial return. A look at the wisdom contained within the Old Testament book of Proverbs can help provide us with a true Biblical perspective on this idea…

“One gives freely, yet grows all the richer; another withholds what he should give, and only suffers want. Whoever brings blessing will be enriched, and one who waters will himself be watered” (Proverbs 11:23-25 ESV).

“Giving help to the poor is like loaning money to the Lord. He will pay you back for your kindness” (Proverbs 19:16-18 ERV).

“Whoever is generous will be blessed because he has shared his food with the poor” (Proverbs 22:9 GW).

Jesus also made some references that should inform our thinking on this subject…

“Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you” (Luke 6:38 NIV).

“If anyone has ears to hear, let him listen. And he said to them, ‘Pay attention to what you hear. By the measure you use, it will be measured to you—and more will be added to you. For whoever has, more will be given to him, and whoever does not have, even what he has will be taken away from him'” (Mark 4:23-25 CSB).

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2 Corinthians – Chapter Nine IV

“Therefore I thought it necessary to exhort the brethren to go to you ahead of time, and prepare your generous gift beforehand, which you had previously promised, that it may be ready as a matter of generosity and not as a grudging obligation” (2 Corinthians 9:5).

“Trust, but verify” is a proverb that former U.S. President Ronald Reagan often cited as he engaged in international negotiations. In just three words, that maxim expressed a fundamental sense of goodwill but also established the need to ensure that each side made good on its commitments.

In a similar manner, Paul the Apostle employed a “trust, but verify” approach with the members of the Corinthian church to help ensure they followed through on their promised financial support for the churches of Judea.

The “verify” portion of that approach involved sending a delegation to make the necessary arrangements for this offering in advance. But that decision also provided a secondary benefit as well, for it also served to discourage the members of the congregation from making future promises they could not (or didn’t intend) to keep. We can illustrate the wisdom of this approach by way of the following anecdote…

“When 67-year-old carpenter Russell Herman died in 1994, his will included a staggering set of bequests. Included in his plan for distribution was more than two billion dollars for the City of East St. Louis, another billion and a half for the State of Illinois, two and a half billion for the national forest system, and to top off the list, Herman left six trillion dollars to the government to help pay off the national debt.

That sounds amazingly generous, but there was a small problem—Herman’s only asset when he died was a 1983 Oldsmobile. He made grand pronouncements, but there was no real generosity involved. His promises were meaningless because there was nothing to back them up.” (1)

With this in mind, we can say that the Corinthians’ commitment to support the struggling churches of Judea was certainly admirable, But much like the carpenter who promised to bestow a multitude of assets that didn’t exist, their promise to help was essentially meaningless unless they were prepared to act upon it.

Nevertheless, Paul clearly wanted the Corinthians to do the right thing for the right reason and not because he coerced them into doing something they really didn’t want to do. That represented the difference between “a matter of generosity” and a “grudging obligation.”

(1) Ministry127.com, Giving Away What Wasn’t His http://ministry127.com/resources/illustration/giving-away-what-wasn-t-his

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