Bibliography

Barclay, William, The Letters to the Corinthians, Philadelphia, Westminster Press, 1956.

Barnett, Paul, The Second Epistle to the Corinthians, NICNT, 1997.

Belleville, Linda, Second Corinthians, IVPNTC, 1996.

Chafin, Kenneth, The Preacher’s Commentary, First and Second Corinthians, Nashville, Thomas Nelson, 1985.

Coleman, Lyman, Serendipity Bible for Groups, New International Version, Serendipity House, Littleton, Colorado, 1988.

Cresser, Bruce, Second Corinthians, First Baptist Hendersonville, Tennessee, 2012.

Erickson, Millard. Christian Theology. Grand Rapids, Baker Book House, 1985.

Fee, Gordon and Stuart, Douglas. How to Read the Bible for All Its Worth. Grand Rapids, Zondervan, 1982.

Freeman, James. Manners and Customs of the Bible, Plainfield, Logos International, 1972.

Garland, David, Second Corinthians, NAC, 1999.

Gaebelein, Frank, general editor. The Expositor’s Bible Commentary: Volume Ten: Romans – Galatians. Grand Rapids, Zondervan Publishing House, 1976.

Guthrie, George, Second Corinthians, Baker Exegetical Commentary on the NT

Kruse, Colin, Second Corinthians, TNTC, 1987.

Lenski, R. C. H., First and Second Corinthians, Minneapolis, Augsburg Publishing House, 1963.

Lucado, Max, Life Lessons from Second Corinthians, 2018

MacArthur, John, Second Corinthians, Chicago, The Moody Bible Institute, 1991.

McGee, J. K, Second Corinthians for the Practical Messianic, Richardson, Messianic Apologetics, a division of Outreach Isra’el Ministries, 2017. November 20

Martin and Richards, First and Second Corinthians: The Smart Guide to the Bible. Nashville, Thomas Nelson, 2009.

Matera, Frank, Second Corinthians, New Testament Library, 2003.

Pratt, Richard, Jr, Holman New Testament Commentary on First and Second Corinthians, Nashville, Broadman and Holman Publishers, 2000.

Rubin, Barry, The Complete Jewish Study Bible, Messianic Jewish Publishers and Resources, Clarksville, Maryland, 2016.

Stern, David. Jewish New Testament Commentary, Clarksville, Jewish New Testament Publications, 1992.

Verbrugge, Verlyn, The Expositor’s Bible Commentary, Volume 11: Romans-Galatians, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008.

Walvoord, John and Zuck, Roy, The Bible Knowledge Commentary of the Old Testament. Wheaton: Victor Books, 1985.

Wiersbe, Warren. Second Corinthians: Be Encouraged, Colorado Springs, David C. Cook, 1977.

Endnotes

Second Corinthians from a Messianic Jewish Perspective
1. Life Lessons from Second Corinthians, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, pages ix-x.

2. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 1-2.

3.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, pages 427-428.

4.The Second Epistle to the Corinthians, by Paul Barnett, Eerdmans Publishing Company, Grand Rapids, Michigan, 1997, pages 46-47.

5. Galatians, by John MacArthur, Moody Press, Chicago, Illinois, 1987, pages 46-48.

6. Second Corinthians, by Paul Barnett, NICNT, Eerdmans, Grand Rapids, MI, 1997, pages 32-39.

7. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 5-7.

8. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 215-218.

Setting the Scene

9. Ibid, page 218.

10. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 221.

11.The Second Epistle to the Corinthians, by Paul Barnett, Eerdmans Publishing Company, Grand Rapids, Michigan, 1997, page 60.

12. 2 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2010, page 28.

13. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 60.

14. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 220.

15. Second Corinthians, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, pages 14-15.

16. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 220.

17.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 246-248.

18. 2 Corinthians, by Linda Belleville, The IVP New Testament Commentary Series, InterVarsity Press, Downers Grove, IL, 1996, page 55.

19. II Corinthians, by Frank Matera, Westminster John Knox Press, Louisville, Kentucky, 2003, page 42.

20. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, page 73.

21. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 223.

22. Life Lessons from Second Corinthians, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 8.

23. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 227.

24. The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 193-194.

25.The Second Epistle to the Corinthians, by Paul Barnett, Eerdmans Publishing Company, Grand Rapids, Michigan, 1997, pages 83-84.

26. 2 Corinthians, by Linda Belleville, The IVP New Testament Commentary Series, InterVarsity Press, Downers Grove, IL, 1996, page 58.

27.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 443.

28. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 229.

29. Ibid, page 220.

30. 2 Corinthians, by Linda Belleville, The IVP New Testament Commentary Series, InterVarsity Press, Downers Grove, IL, 1996, pages 59-60.

31. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 82.

32. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 230.

33. The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 193-194.

Paul Defends His Ministry

34. The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 556.

35. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, page 91.

36.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Second Corinthians, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 494.

37.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 556.

38. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 87.

39. 2 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2010, page 35.

40. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 35.

41. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 90.

42. 2 Corinthians, by Linda Belleville, The IVP New Testament Commentary Series, InterVarsity Press, Downers Grove, IL, 1996, pages 61-62.

43. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, pages 96-97.

44. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, pages 91-92.

45. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 36.

46. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, pages 98-99.

47. 1 and 2 Corinthians: The Preacher’s Commentary, by Kenneth Chafin, Thomas Nelson, Nashville, Tennessee, 1985, page 205.

48. The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Second Corinthians, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 494.

49. The Second Epistle to the Corinthians, by Paul Barnett, Eerdmans Publishing Company, Grand Rapids, Michigan, 1997, page 100.

50. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 42.

51. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 102.

52. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, pages 109-110.

53.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Second Corinthians, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 494-495.

54. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 45.

55. II Corinthians, by Frank Matera, Westminster John Knox Press, Louisville, Kentucky, 2003, pages 77-78.

56. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 45.

57. 2 Corinthians, by Linda Belleville, The IVP New Testament Commentary Series, InterVarsity Press, Downers Grove, IL, 1996, page 68.

58. 1 and 2 Corinthians: The Preacher’s Commentary, by Kenneth Chafin, Thomas Nelson, Nashville, Tennessee, 1985, page 206.

59. II Corinthians, by Frank Matera, Westminster John Knox Press, Louisville, Kentucky, 2003, page 59.

60. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, page 121.

61. 2 Corinthians, by Linda Belleville, The IVP New Testament Commentary Series, InterVarsity Press, Downers Grove, IL, 1996, page 70.

62. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 47.

63. 2 Corinthians, by Colin Kruse, Tyndale New Testament Commentaries, Volume 8, Inter-Varsity Press, Downers Grove, IL, 1987, page 79.

64. II Corinthians, by Frank Matera, Westminster John Knox Press, Louisville, Kentucky, 2003, page 59.

65. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 47.

66. 2 Corinthians, by Colin Kruse, Tyndale New Testament Commentaries, Volume 8, Inter-Varsity Press, Downers Grove, IL, 1987, page 80.

67. 2 Corinthians, the Wiersbe Bible Study Series, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 2012, page 36.

68. 2 Corinthians, by Colin Kruse, Tyndale New Testament Commentaries, Volume 8, Inter-Varsity Press, Downers Grove, IL, 1987, page 81.

69. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, pages 124-125.

70. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 56-57.

71. Ibid, page 57.

72. 2 Corinthians, by Colin Kruse, Tyndale New Testament Commentaries, Volume 8, Inter-Varsity Press, Downers Grove, IL, 1987, page 82.

73. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 129.

74. The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 142-143.

75. The Second Epistle to the Corinthians, by Paul Barnett, Eerdmans Publishing Company, Grand Rapids, Michigan, 1997, page 128.

76. 2 Corinthians, by Colin Kruse, Tyndale New Testament Commentaries, Volume 8, Inter-Varsity Press, Downers Grove, IL, 1987, page 85.

77. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 60-61.

78. The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 203-205.

79. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, page 146.

80. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 67.

81. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, page 147.

82. Ibid, page 148.

83. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 243.

84. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, page 150.

Paul Reflects on His Ministry

85. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 135.

86. 2 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2010, pages 61-63.

87. Answers to Tough Questions, by J. Carl Laney, Wipf & Stock, Eugene, Oregon, 1997, page 268.

88. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 147.

89.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Second Corinthians, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 496.

90. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 74.

91.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Second Corinthians, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 496.

92.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 289-295.

93. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 79-81.

94. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 247.

95.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 560.

96. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 162.

97. 2 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2010, pages 73-74.

98. Ibid, pages 76-77.

99. The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Second Corinthians, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 497-498.

100. 2 Corinthians, the Wiersbe Bible Study Series, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 2012, pages 49.

101. 2 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2010, page 80-81.

102.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Second Corinthians, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 499-500.

103. Ibid, page 500.

104. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, page 224.

105.The Second Epistle to the Corinthians, by Paul Barnett, Eerdmans Publishing Company, Grand Rapids, Michigan, 1997, page 203.

106.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 56.

107.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Second Corinthians, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 500-506.

108. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 132-133.

109. The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 563.

110. Life Lessons from Second Corinthians, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 38.

111. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, pages 249-250.

112. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 253.

113. 2 Corinthians, by Colin Kruse, Tyndale New Testament Commentaries, Volume 8, Inter-Varsity Press, Downers Grove, IL, 1987, page 106.

114. Second Corinthians, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 50.

115. II Corinthians, by Frank Matera, Westminster John Knox Press, Louisville, Kentucky, 2003, page 108.

116. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 230.

117. 2 Corinthians, the Wiersbe Bible Study Series, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 2012, pages 61-62.

118. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 254.

119. 2 Corinthians, by Colin Kruse, Tyndale New Testament Commentaries, Volume 8, Inter-Varsity Press, Downers Grove, IL, 1987, page 107.

120. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 254.

121. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 148.

122. Ibid, pages 149-150 and 152.

123. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 989.

124.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 198.

125. The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 49-50.

126. Life Lessons from Second Corinthians, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 48.

127. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 159-160.

128. 2 Corinthians, the Wiersbe Bible Study Series, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 2012, pages 65-66.

129. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, page 277.

130. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 163.

131. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, pages 248-249.

132. Ibid, pages 251-252.

133. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 165-167.

134. 2 Corinthians, the Wiersbe Bible Study Series, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 2012, page 67.

135. Strange Fire, by John MacArthur, Nelson Books, Nashville, Tennessee, 2013, page 194.

136. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 169-170.

137. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 256.

138.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 76 and 83.

139. Footsteps of the Messiah, by Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, pages 157-160.

140. Ibid, page 160.

141. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 186-188.

142. Ibid, pages 189-196.

143. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 197-198.

144. Ibid, pages 200 and 207.

145.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 281-282.

146. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 209-217.

147.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 112-113.

148. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 219-221.

149. Second Corinthians, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, pages 75-76.

150. 2 Corinthians, by Colin Kruse, Tyndale New Testament Commentaries, Volume 8, Inter-Varsity Press, Downers Grove, IL, 1987, page 129.

151.The Second Epistle to the Corinthians, by Paul Barnett, Eerdmans Publishing Company, Grand Rapids, Michigan, 1997, page 317.

152. 2 Corinthians, the Wiersbe Bible Study Series, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 2012, page 86.

153. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, page 325.

154. 2 Corinthians, the Wiersbe Bible Study Series, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 2012, pages 86-88.

155. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 231-232.

156. Life Lessons from Second Corinthians, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 52.

157. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 233-235.

158. Ibid, pages 235-238.

159. Ibid, pages 238-241.

160. 2 Corinthians, by Linda Belleville, The IVP New Testament Commentary Series, InterVarsity Press, Downers Grove, IL, 1996, pages 175-176.

161. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 244 and 246.

162. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 1078.

163. Answers to Tough Questions, by J. Carl Laney, Wipf & Stock, Eugene, Oregon, 1997, pages 268-269.

164. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, pages 1080 to 1086.

165. First Fruits of Zion, Torah Club, Volume One, T’rumah, page 477.

166. II Corinthians, by Frank Matera, Westminster John Knox Press, Louisville, Kentucky, 2003, page 164.

167. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 337.

168. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 253-254.

169. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 1088.

170.The Second Epistle to the Corinthians, by Paul Barnett, Eerdmans Publishing Company, Grand Rapids, Michigan, 1997, pages 349-350.

171. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 254.

172.The Second Epistle to the Corinthians, by Paul Barnett, Eerdmans Publishing Company, Grand Rapids, Michigan, 1997, page 353.

173.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 571.

174. John MacArthur, This article originally appeared in Pulpit Magazine, an online magazine of the Shepherd’s Fellowship, Grace Community Church.

Titus Brings Good News from Corinth

175.The Second Epistle to the Corinthians, by Paul Barnett, Eerdmans Publishing Company, Grand Rapids, Michigan, 1997, pages 364-365.

176.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, pages 495-496.

177.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, pages 495-496.

178. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 264-266.

179.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Second Corinthians, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 510.

180. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 266-270.

181. 2 Corinthians, by Colin Kruse, Tyndale New Testament Commentaries, Volume 8, Inter-Varsity Press, Downers Grove, IL, 1987, page 145.

182. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 271-273.

183. Ibid, pages 276-279.

184. Ibid, pages 280-285.

185. 2 Corinthians, by Colin Kruse, Tyndale New Testament Commentaries, Volume 8, Inter-Varsity Press, Downers Grove, IL, 1987, page 150.

186. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 286.

187. The Expositor’s Bible Commentary, Volume 11: Romans-Galatians, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 499.

188. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 289-294.

189. Ibid, pages 298-299.

190. Ibid, pages 299-309.

191. 2 Corinthians, the Wiersbe Bible Study Series, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 2012, page 115.

192. Life Lessons from Second Corinthians, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 76.

193. 2 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2010, page 174.

194. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 316.

195. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, pages 411-413.

196. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 316.

197. Life Lessons from Second Corinthians, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 78.

198. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, pages 287.

199. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 1191.

200. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, pages 287.

201. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, pages 1191-1195.

Paul Defends His Apostolic Authority

202. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, pages 287-288.

203. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 424.

204. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, page 465.

205. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 322-325.

206. 2 Corinthians, the Wiersbe Bible Study Series, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 2012, page 129.

207. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 1197.

208.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Second Corinthians, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 513.

209. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 326-327.

210.The Second Epistle to the Corinthians, by Paul Barnett, Eerdmans Publishing Company, Grand Rapids, Michigan, 1997, page 463.

211. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, pages 1203-1204.

212. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, page 472.

213. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, pages 1205-1206.

214.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 211-212.

215. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 331.

216. Life Lessons from Second Corinthians, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 89.

217. 2 Corinthians, the Wiersbe Bible Study Series, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 2012, pages 131-132.

218. Ibid, page 132-133.

219. 2 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2010, page 183 and 189-190.

220. The Second Epistle to the Corinthians, by Paul Barnett, Eerdmans Publishing Company, Grand Rapids, Michigan, 1997, pages 479-480.

221. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, pages 458-459.

222. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 345.

223. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 453.

224. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, pages 292-293.

225. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, pages 454-455.

226.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 252-253.

227. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 348.

228. 2 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2010, page 192.

229. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 1231.

230. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 349-350.

231.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 269.

232. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 293.

233. The Expositor’s Bible Commentary, Volume 11: Romans-Galatians, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 519.

234. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, pages 459-460.

235.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 520.

236. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, pages 462-463.

237. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 357.

238. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 469.

239. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 358-359.

240. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, pages 473-474.

241. II Corinthians, by Frank Matera, Westminster John Knox Press, Louisville, Kentucky, 2003, pages 248-249.

242.The Second Epistle to the Corinthians, by Paul Barnett, Eerdmans Publishing Company, Grand Rapids, Michigan, 1997, page 511.

243.The Second Epistle to the Corinthians, by Paul Barnett, Eerdmans Publishing Company, Grand Rapids, Michigan, 1997, page 513.

244. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 367.

245. II Corinthians, by Frank Matera, Westminster John Knox Press, Louisville, Kentucky, 2003, page 250.

246. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 1256.

247. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 370-371.

248. 2 Corinthians, by Linda Belleville, The IVP New Testament Commentary Series, InterVarsity Press, Downers Grove, IL, 1996, page 283.

249. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 1257.

250. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, pages 485-486.

251. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 371-372.

252. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 372-373.

253.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 579.

254.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, pages 524-525.

255. 2 Corinthians, by Colin Kruse, Tyndale New Testament Commentaries, Volume 8, Inter-Varsity Press, Downers Grove, IL, 1987, page185.

256. II Corinthians, by Frank Matera, Westminster John Knox Press, Louisville, Kentucky, 2003, page 256.

257. 2 Corinthians, by Colin Kruse, Tyndale New Testament Commentaries, Volume 8, Inter-Varsity Press, Downers Grove, IL, 1987, page 186.

258. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 488.

259.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 525.

260. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 489.

261. II Corinthians, by Frank Matera, Westminster John Knox Press, Louisville, Kentucky, 2003, page 261.

262. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 384.

263.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Second Corinthians, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 516.

264. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 385-388.

265.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Second Corinthians, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 516.

266. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, page 558.

267. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, pages 499-500.

268.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 528.

269. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 392.

270. Ibid, page 394.

271. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 506.

272. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 394.

273.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 531.

274. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 1292.

275. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 397-398.

276. Ibid, pages 399-400.

277. 2 Corinthians, the Wiersbe Bible Study Series, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 2012, pages 156-158.

278. Ibid, pages 158-161.

279.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 273-278.

280. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, page 601.

281. Ibid, page 601.

282. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 414-417.

283. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 530.

284. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 300.

285. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, page 609.

286. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 532.

287. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 428.

288. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 532.

289. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 433.

290. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 305.

291.The Second Epistle to the Corinthians, by Paul Barnett, Eerdmans Publishing Company, Grand Rapids, Michigan, 1997, page 598.

292. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, pages 446-447.

293. Ibid, pages 446-447.

294. Ibid, page 443.

295. Ibid, page 453-456.

296.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 307-308.

297. Second Corinthians, by John MacArthur, The Moody Publishers, Chicago, Illinois, 2003, page 475-478.

298. Ibid, pages 479-480.

299. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 552.

300.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, pages 544-545.

301. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, pages 555-556.

302. 2 Corinthians, by George Guthrie, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan, 2015, page 655.

A Fond Farewell
13: 11-14

The final lines of Paul’s letter shift from stern warning to a more affectionate tone. The shift in tone is no less sudden than the one between Chapters 9 and 10. Those who claim that Second Corinthians consists of more than one letter must decide to which letter this closing originally belonged. Some commentators claim that such a mild, gentle, and loving conclusion following such a menacing onslaught (to see link click Cf – A Stern Warning) does not fit, so it must have been originally the salutation of Chapters 1-9. But we can see a similar switch in mood in Second Thessalonians 3:10-15 and 3:16-18. As a result, we reject the premise that a shift in tone and subject matter is a reliable indicator that a letter has been doctored by a later editor.²⁹⁹

In closing, Paul issues a final appeal couched in general terms. And now, brothers, shalom! Put yourselves in order (Greek: katartizo), pay attention to my advice to break with all idolatry (see Bi – Do Not be Unequally Yoked with Unbelievers), be of one mind (First Corinthians 1:10), live in shalom (12:20) – and the God of love and shalom will be with you (13:11). Taken as a whole, these summarize the preparation Paul hoped the Corinthians would make for his visit.

Greet one another with a holy kiss (13:12). Evidently the early church invested the kiss, a common form of salutation in the Orient, with a special and sacred significance (Romans 16:16; First Thessalonians 5:26). It expressed love (First Peter 5:14) as well as union and fellowship with the family of God and perhaps also a sign of mutual forgiveness and reconciliation that was exchanged before the Lord’s Supper was celebrated (Matthew 5:23-24; First Corinthians 16:20b and 22). In addition, the holy kiss exhibited freedom in Messiah – the transcending of divisions based on gender, race, and status – for the kiss was exchanged by male and female, Jew and Greek, and slave and free (Galatians 3:28).

All God’s people send greetings to you (13:13). The believers referred to here may well have been the Philippians, but the reference could be to believers throughout Macedonia, including those in Philippi, Thessalonica, and Berea. Or again, all God’s people may signify the Church as a whole (Romans 16:16). In his capacity as apostle to the Gentiles (Romans 11:13), Paul was not reluctant to speak about, and on behalf of, all the churches (First Corinthians 7:17 and 14:33; Second Corinthians 8:18 and 11:28). In any case, he was reminding the Corinthian believers that he was not alone in seeking their welfare and that there were others to whom they were accountable.³⁰⁰

The grace of the Lord Yeshua the Messiah, the love of God and the fellowship of the Ruach Ha’Kodesh be with you all (13:14). The final greeting mentions all three Persons of the Trinity. The emphasis falls on grace, love, and fellowship experienced by believers rather than on Trinitarian theology itself. The grace of the Lord Yeshua Messiah is summarized earlier: For you know the grace of our Lord Yeshua Messiah, that though He was rich, yet for your sakes He became poor, so that you through His poverty might become rich (8:9). The love of God is expressed and seen most clearly in Messiah’s sacrificial death. And when Paul mentions the fellowship of the Ruach Ha’Kodesh, he wishes for the Corinthians to deepen their relationship with Him, and the unity which the Spirit gives to the Church.³⁰¹

Dear Heavenly Father, Praise You for the great gift of relationship with you! How wonderful to have You as my Father, the King of the universe who loves me. It is so wonderful to love You! You indwell me and give Your Presence to me. Yeshua answered and said to him: If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our dwelling with him (John 14:23).

I am so grateful that not only are my sins forgiven, but I know that because of my love for God and Messiah ’s death as my sin offering, I will go to live with You in heaven forever! He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). What peace and comfort to run to You knowing that Your Spirit is always with me to guide and to comfort me. I love to both praise You and to ask for Your help, which You have promised to give. For God Himself has said, “I will never leave you or forsake you,” so that with confidence we say, “The Lord is my helper; I will not fear. (Hebrews 13:5c-6a). Having a relationship with You is so fantastic. I want to cultivate that relationship by living a life following right after You. Love to You always dear Father! In Yeshua’s holy name and power of His resurrection. Amen

At the end of this letter, we recognize that in Second Corinthians, Paul offered a profoundly God-centered solution to the problems at Corinth. Ultimately, the church’s struggle with their apostle revealed an underlying dysfunction in their relationship with God. The answer, then, for them and for us, has to do with being restored to a right relationship with God through a proper understanding of the Gospel which changes us and our relationships with believers and unbelievers alike, but ultimately, it changes our relationship with God. Perseverance in the faith always stems from the clarity that we see in Yeshua and what He has accomplished on our behalf. If we lose that clear picture, we lose a grasp of the Good News, and that leads to chaos in the community of believers. As Paul demonstrated, ADONAI uses genuine shepherds to project a clear picture of Messiah and the Gospel, through both their words and their lives.

In closing, dear readers, I echo the apostle:

The grace of the Lord Yeshua the Messiah,
and
the love of God,
and
the fellowship of the Ruach Ha’Kodesh
be with you all.³⁰²

A Stern Warning
13: 1-10

A stern warning DIG: What role should the congregations of God and their leaders play in holding believers accountable for spiritual growth? What is the responsibility of the individual when challenged to grow spiritually? What does it mean to “examine yourselves to see if you are in the faith?” Why do you think this is necessary for believers to do?

REFLECT: How is discipline an act of love? If ADONAI failed to discipline His children, would He be viewed as weak or strong? Explain. How might a person test their faith? Why would it be important for them to do so? How would you go about examining yourself? It is common practice to take a “spiritual inventory?” How often should you do such a thing?

Examine yourselves to see whether you are living the life of faith. Test yourselves.

The church in the grossly wicked city of Corinth faced a crisis. Most of its members had come to Messiah out of paganism and idolatry (see the commentary on First Corinthians, to see link click Ce – The Pagan Background of Counterfeit Spiritual Gifts) and brought some of those immoral practices into the church. In First Corinthians, Paul had confronted a long list of sins they were still engaged in. And as if that weren’t enough, the false apostles (see Af – The Problem of the False Apostles) who had invaded the Corinthian church were leading it astray into further sin. The apostle was deeply concerned, not for the church’s cultural relevance, but for its holiness. He knew that if the Corinthians failed to lead godly lives, the church would dishonor the Lord and be spiritually ineffective. Any church that tolerates sin (see the commentary on Revelation Bc – The Church at Thyatira) will be lifeless; therefore, Paul discussed the method of church discipline and a plea for self-examination.

A warning of impending discipline (13:1-4): For the third time in successive verses (12:20, 12:21 and 13:1a) – each near the beginning of the verse – Paul signals his intention to come to visit them. Despite his determination not to come to them again in grief (2:1), that is, to deal with unrepented sin with severe discipline, it appeared that just such a visit was a reality.²⁹¹ Thus, Paul laid down a biblical principle that he, as a Jew speaking to a largely Gentile congregation, was very familiar with: Any charge must be established by the testimony of two or three witnesses (13:1b). Church discipline is not a witch-hunt, where people’s reputations are destroyed by flimsy, unsupported allegations. Because ADONAI is a God of justice (Isaiah 30:18), He has designed a discipline process that is both thorough and fair. Paul’s chastening of the unrepentant sinners at Corinth would be carried out in strict accordance with God’s Torah (Deuteronomy 19:15). No one was to be put out of the church until a thorough four-step process had been completed (see the commentary on The Life of Christ Gi – If Brother or Sister Sins, Go and Point Out Their Fault).²⁹²

Paul now concludes what he began in 12:20, foreshadowing his impending visit to Corinth. Once again – for the fourth time in four consecutive verses – Paul declares his intention to come to Corinth. The impact of this repetition upon the hearers of the letter would leave no doubt as to Paul’s imminent final visit.²⁹³ To those who sinned in the past and to the rest I say beforehand while absent the same thing I said when I was with you on my second sorrowful visit (2:1): if I come again, I will not spare you (13:2).

The most important reason for church discipline lies in Ha’Shem’s often repeated charge to His people: Be holy, for I am Holy (Leviticus 11:44-45; Deuteronomy 6:17-18; First Peter 1:15-16 and 2:9-12). Church discipline is sometimes necessary to help believers purify themselves from everything that can defile either body or spirit, and strive to be completely holy, out of reverence for God (7:1). God Himself disciplines His people so they can share His holiness (see the commentary on Hebrews Cz – God Disciplines His Children). As part of that process, God has given the Church the responsibility of disciplining its sinning members. That is such a basic element of the Church’s life that Paul was outraged when the Corinthians failed to discipline one of their members who was living in unrepentant immorality (see the commentary on First Corinthians Ba – Failure to Discipline an Immoral Brother).²⁹⁴

The goal of every faithful Messianic rabbi or pastor is to allow the Messiah to speak through him. That does not happen through an audible voice but through the proclamation of God’s Word. The Corinthians were right in looking for proof that Messiah did, in fact, speak through those who claimed to be apostles (Revelation 2:2). Unfortunately, they were measuring them by the wrong standards. Paul didn’t display the forceful personality traits that marked the proud, arrogant false apostles , which impressed many of the Corinthians; therefore, some demanded convincing proof of his apostleship. So Paul compared himself to Messiah, who in His humanity took on weakness. He is not weak in dealing with you, but he is powerful among you. For although He was executed on the cross in weakness, now he lives by God’s power. Returning to his warning, Paul told the Corinthians that the power of God that raised Messiah would be directed toward his enemies when he visited Corinth again (13:3-4). He would be like the Lord, who warned the church at Pergamum: Therefore, repent! Otherwise, I will soon come to you and will fight against you with the sword of My mouth (Revelation 2:16).²⁹⁵

Dear Heavenly Father, Praise Your love that so mercifully forgives the repentant sinner. Your complete forgiveness of our sins is so awesome! What a joy and comfort that when in holy fear we repent by telling You how very sorry we are for our wrong action , You put our sins where they can never touch. For as high as the heavens are above the earth, so great is His mercy for those who fear Him. As far as the east is from the west, so far has He removed our transgressions from us. (Psalm 103:11-12).

Repentance is like a sparkling jewel that is given to show deep regret and love. Though repenting takes a humble heart, it is well worth it for then the wrong is cleaned, forgiven and the relationship is restored. It is so important to stay clean in our relationship with You. Sin hampers any relationship and we want to always be walking in a way that pleases You. You are such a wonderful father and we so delight in pleasing You! In Your holy Son’s name, Yeshua, and the power of His resurrection. Amen

A plea for self-examination (13:5-10): Rather than demanding proof that Messiah was speaking through Paul, the Corinthians ought to be examining themselves to find out if they were continuing true to the faith. Examine yourselves to see whether you are living the life of faith. Test yourselves. Don’t you realize that Yeshua the Messiah is in you (13:5)? Like Paul, the writer to the Hebrews well understood the danger of self-deception. Some of the people he addressed in his letter were intellectually convinced of the truth of the Gospel but uncommitted to Messiah. He called them to examine the extreme danger they were in if they didn’t step over the line from knowledge to faith (see the commentary on Hebrews Al – How Shall We Escape If We Ignore So Great a Salvation). However, Paul knew that the majority of the Corinthians were genuine believers and would therefore pass the test (13:6).

Therefore, as believers, we need to give ourselves a regular spiritual check-up. God places a high value on the habit of self-evaluation. At least five times in Scripture we are told to test and examine our own spiritual health. To maintain your physical health, you need regular check-ups with a doctor who can assess your vital signs – blood pressure, temperature, weight, and so on. For your spiritual health you need to regularly check the five vital signs of worship, fellowship, growth in character, ministry and mission. Jeremiah advised: Take a good look at the way you are living and reorder our lives under God (Lamentations 3:40 The Message).²⁹⁶

As he closed his letter, Paul summarized the elements necessary for spiritual growth. If they were going to be conformed into the image of Messiah (Romans 8:29), they needed to deal with their sin. In this passage, Paul concludes the main body of his letter by addressing two more essential elements of the sanctification process: obedience and integrity.

Obedience (13:7-9a): And we pray to God that you will do nothing wrong. His prayer was that the Corinthians’ obedience would make it unnecessary for him to come to wield his authority and discipline them, or if he came, they would have repented so that there would be nothing to confront. Overshadowing this passage as they have the entire letter, were the false apostles who were influencing the Corinthians. Many in the congregation had become enamored with them, and as a result, they were partially successful in undermining the church’s loyalty to Paul. As Paul wrote this letter to affirm his authenticity in the face of those vicious attacks, he was not jealously guarding his own reputation. But he was very aware that if the church turned away from him, it would also be turning away from Messiah. We are not concerned with our appearing successful, but with doing what is right, even if we appear to be failures. Paul would gladly appear as a failure if the Corinthians’ obedience removed the need for him to display his apostolic power. Their purity and obedience were far more important than how others viewed him. Let the false apostles and their deceived followers go on considering him disqualified as an apostle; as long as the majority were living in obedience to the truth, Paul was content. For we cannot act against the truth, only for it. Loving the truth means honoring it, and Paul would not hesitate to confront those who strayed from it. Paul’s willingness to be perceived as weak as long as his spiritual children were strong (First Corinthians 4:9-13) prompted him to write: So, we rejoice whenever we are weak and you are strong (13:7-9a). His concern was that the Corinthians be obedient and strong (First Corinthians 16:13; Ephesians 6:10).

Integrity (13:9b): Indeed, we pray that you become complete (Greek: Katartisis, meaning prepared, equipped, or fully qualified). The related verb katartizo (13:11) has the basic idea of putting things in order, in their proper place, or restoring or fixing something that is broken. This quality of integrity or completeness sums up the elements previously mentioned: repentance (12:20-21), confronting sin through church discipline (13:1-2); submission to authority (13:3-4), authenticity (13:5-6), and obedience (13:7-9a). Perhaps the English word integrity best expresses the meaning of katartisis in this passage. A person with integrity is one whose thoughts, beliefs, words, and actions are all in perfect harmony. For the believer, integrity involves having every area of life in submission to the truth of God’s Word; not being perfect mind you, but with nothing consistently out of sync. Since the perfect picture of integrity is the Lord, who knew no sin (5:21), the goal of integrity is to be like Him. As David wrote: ADONAI, who can rest in your tent? Who can live on your holy mountain? Those who live a blameless life, who behave uprightly, who speak truth from their hearts and keep their tongues from slander; who never do harm to others or seek to discredit neighbors; who look with scorn on the vile, but honor those who fear ADONAI; who hold to an oath, no matter the cost; who refuse usury when they lend money and refuse a bribe to damage the innocent. Those who do these things never will be moved (Psalm 15:1-5).²⁹⁷

Finally, in 13:10 Paul concludes the main body of his letter with what is, in effect, a summary in one-sentence: I write these things while away from you, so that when I am with you I will not have to use my authority to deal sharply with you, for the Lord gave it to me for building up and not for tearing down (Greek: kathairesis, meaning destruction or demolition). This was his final stern warning. If some of the Corinthians persisted in their sin and defiance of the Word and will of the Lord – he would not hesitate to act. He fervently hoped they would heed the warnings in this letter so his third visit would be different than his second one, which was so sad and painful for him (2:1).

Did Paul succeed? Did the Corinthians heed his warnings, repent, and turn away from the false apostles? Did they welcome Paul on his third visit? The apostle did, as he promised, visit Corinth again. Acts 20:2-3 records that he spent three months in Greece. Since 20:2 says he came to Greece from Macedonia (the northern part of Greece), and when he left, he finally arrived in Greece (or Achaia, meaning the southern part of Greece). Since Corinth was located in Achaia, Paul undoubtedly spent most or all of that three-month period in that city. Though the B’rit Chadashah offers no specific details of that visit, four lines of evidence suggest that the Corinthians responded positively to his letter and his visit to them was the joyful one Paul had hoped for.

First, Paul wrote Romans during that three-month stay in Corinth. The references to Phoebe, Gaius and Erastus were made in Romans 16 because they were friends of Paul in Corinth. But more importantly, nowhere in Romans did Paul express any concerns about the situation in Corinth. That implied that things were calm and peaceful while he was there.

Second, Paul wrote to the Romans about his plan to visit Spain via Rome (Romans 15:24). If things were still chaotic in Corinth, it is unlikely that he would have had imminent plans to leave there.

Third, Romans 15:26-27 indicates that the Achaians (as noted above, Corinth was in Achaia) had responded to Paul’s appeal regarding the collection for the Messianic community in Jerusalem (see Bm – The Call to Complete the Collection). The Corinthians would not likely have made that contribution (especially handing it over to Paul) if they still harbored doubts about whether he was a true apostle.

Finally, the inclusion of Second Corinthians in the B’rit Chadashah canon argues that the Corinthians responded favorably to the letter. If it failed to achieve its purpose, it would not likely have been accepted by the Church as Scripture.

This letter, in which Paul poured out his heart to the Corinthians, achieved its goal of reconciling them to him. Like the rest of Scripture, it will infallibly achieve what ADONAI designed it to achieve. As YHVH declared through His prophet Isaiah, “For just as rain and snow fall from the sky and do not return there, but water the earth, causing it to bud and produce, giving seed to the sower and bread to the eater; so is my Word that goes out from my mouth – it will not return to me unfulfilled; but it will accomplish what I intend, and cause to succeed what I sent it to do” (Isaiah 55:10-11).²⁹⁸

Paul’s Planned Third Visit
12: 14-21

Paul’s planned third visit DIG: How did Paul distinguish himself from the false apostles? Who were they? How must he be feeling as he thinks about the Corinthians? What do Paul’s rhetorical questions reveal about his intentions versus their perception of him?

REFLECT: To whom is God leading you to minister? How can you show the spirit of verses 14 and 15? What will it cost you? How will you prepare? How will you keep from being a burden on those to whom God is sending you? What would you do if you knew you couldn’t fail?

The Corinthians’ love may have diminished for Paul, but his would not diminish for them.

Dear Heavenly Father, Praise You that Your love for me never diminishes! Praise You that You are the perfect parent always lovingly guiding and when needed, disciplining but always in love. It is a comfort to know that Your love for me is powerful and unending. It is also wise and can always be trusted. You know the future and what is best for me, so I can always rest in following Your Word. It is a joy to love You back! How wonderful that even in trials, when I trust and follow You, Your love and wisdom turns the trials into eternal rewards (1 Cor 3:11-15). What peace I find in loving You and following Your ways. You are so Awesome! In your holy Son’s name and power of resurrection. Amen

On his first visit, in 50 AD, Paul founded the church at Corinth. His second visit, in the spring of 54, was the impromptu painful visit (to see link click Ao – Paul’s Painful Visit). So now, writing in the autumn/winter of 54/55, Paul mentions a third trip to that conflicted church. Look, I am ready this third time to come and visit you (12:14a). One of Paul’s main purposes for this letter was to prepare the Corinthians for an impending visit to their city, a visit to which he had alluded a number of times (2:1 and 3, 9:4, 10:6), and he mentions the visit several times at the end of his letter. He spoke of the upcoming visit to offer a measure of accountability to the church; the apostle wanted to make sure they were ready for his arrival. He wanted them to have joy at his coming (2:3), but he also wanted them to have the offering for Jerusalem ready (9:4). Moreover, it is clear that he planned to deal directly with the false apostles (see Af – The Problem of the False Apostles), as well as with those who were rebelling against God and His appointed apostle (12:20-21; 13:1-2 and 10).²⁸⁵

First, Paul reiterated his financial policy: And I will not be a burden to you; for it is not what you own that I want, but you (12:14a)! Then he offered to the Corinthians another explanation for his policy of refusing their support, as well as a declaration that all that he and his coworkers’ ministry had been done honestly. Earlier, Paul had explained that his refusal to accept their support didn’t mean that he didn’t love them and would continue his set policy to undermine the pompous false apostles (see Bz – Servants of Satan). After all, children are not supposed to save up for their parents, but parents for their children (12:14b).

The image of a parent recalls his earlier plea: In like exchange, (I speak to you as children) open wide your hearts too . . . make room for us in your hearts (6:13). He had described his relationship to them as the father who cared for them and who begot them (First Corinthians 4:14-15). He brought them the Gospel (10:14); arranged for their marriage to Messiah (11:2); exalted them at his own expense (11:7); loved them faithfully, as ADONAI could attest (11:11); sacrificed himself for them (12:15); devoted himself to their edification (12:19, 13:10); and like any good parent, pointed out their faults and reprimanded them (12:20).

Here, Paul continued the theme of being a loving parent. And as for me, I will most gladly spend everything I have and be spent myself too for your sake. This is the best litmus test for the sign of a true apostle. The true shepherd would be willing to spend and be spent on behalf of his sheep. He would serve at great cost to himself and for the benefit of others. This is what Paul did. The least they could do would be to love and honor him in return. Sadly, the Corinthians relationship was upside down: If I love you more, am I to be loved less (12:15)? The more affection Paul gave, the less they returned it.

Be that as it may – despite their unreturned love for him – Paul would still not be a burden to them. Their love may have diminished, but his would not. Despite their hesitancy, coldness, and hostility, he would continue to love them sacrificially. The Corinthians must agree that he had never asked for nor taken any financial support from them for himself. But someone apparently had twisted his actions and made up a conspiracy theory that Paul had hatched some deep dark plan to deceive them by profiting from the collection for Jerusalem. Possibly, someone claimed that the collection was a ruse by which Paul would have his associates gather up the money and he would secretly skim some off the top without knowing. So, sarcastically, he mocked them, saying: Yet, crafty fellow that I am, I took you with trickery (12:16)!²⁸⁶

Rather than respond directly to the accusation, Paul asked four rhetorical questions. The first two expect a negative answer and the last two a positive response. Did I exploit you through any of the men I sent to you? I urged Titus to go and sent another brother with him (8:10); Titus didn’t take advantage of you, did he? The idea that those highly respected men would join Paul in a plot to defraud the Corinthians was completely absurd. But if they were not involved in any such plot, how could Paul have been? Didn’t we live by the same Spirit and show you the same path (12:17-18b)? They had all acted with the same integrity and honesty toward the Corinthians, and they knew it.²⁸⁷

Paul’s words, “Perhaps you think that all this time we have been defending ourselves before you,” may be surprising. Most readers would think that it is obvious that he had been defending himself. But the apostle was not being insincere with that statement. He wanted to make it crystal clear to the Corinthians that he was not a prisoner at the bar having to submit to an embarrassing cross examination. He had committed no offense and need not exonerate himself. It was God, not they, he must please.²⁸⁸ No, we have been speaking in the sight of God, as those united with the Messiah should; and, my dear friends, it is all for your strengthening (12:19). Everything he did in relation to the Corinthians was to build them up. They were his friends. He loved them, even when they exasperated him.

The apostles’ fears concerning the Corinthians’ sins were well founded, given their history (see the commentary on First Corinthians Ce – The Pagan Background of Counterfeit Spiritual Gifts). He had dealt extensively with sin in their congregation in the severe letter, and even made a visit to Corinth to confront their sin and rebellion in person (see Ao – Paul’s Painful Visit). With good reason, then, Paul was afraid of coming and finding them not the way I want you to be . . . still in unrepentant sin. He knew that there was potential for that, even though most of the congregation had repented (7:6-11). And also, of not being found the way you want me to be. I am afraid of finding quarreling and jealousy, anger and rivalry, slander and gossip, arrogance and disorder (12:20). Paul’s great fear for the Corinthians was that, influenced by the false apostles, they would fall back into the sins which they had previously practiced.²⁸⁹

Paul feared that God would permit a repetition of the humiliation he had experienced on his second painful visit and that he would be grieved over many of those who sinned in the past and have not repented of the impurity, fornication and debauchery that they have engaged in (12:21). In his heart, Paul knew the truth – that the problems plaguing the church at Corinth were caused not so much by the truly converted believers there, but by those who were wolves in sheep’s clothing (see the commentary on Jude Ah – Godless People Have Secretly Slipped In Among You). Yeshua’s ominous words would apply to those enemies of God (James 4:4): Not everyone who says to Me, “Lord, Lord,” shall enter the kingdom of Heaven, but the one who does the will of My Father in heaven. Many will say to Me on that day, “Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?” And then I will declare to them, “I never knew you; depart from Me, you who practice lawlessness” (Matthew 7:21-23)! There were those in the congregation that would hear those words. Paul felt compelled to warn them of their dire destiny.²⁹⁰

Epilogue to the Fools Speech
12: 11-13

Epilogue to the Fools Speech DIG: How do we know this is an epilogue to the Fools Speech? What is Paul trying to accomplish in his epilogue? How had the false apostles distorted his ministry (see 2:7, 10:8-9, 11:7)? In what way had Paul not been a burden to the Corinthians?

REFLECT: How hard is it to be slandered by people that you have ministered to? How would you defend yourself and your reputation? Would you feel foolish responding to ridiculous accusations? Would you feel foolish in doing so? Or would you even dignify their comments?

The things that prove I am an apostle – signs, wonders and miracles –
were done in your presence, despite what I had to endure.

Paul began his “Fools Speech” in 11:1 (to see link click By – Being Deceived). Now, in a brief epilogue to the speech, he revisits a number of prominent themes already covered in the letter. In 12:11 he said: I have behaved like a fool, but you forced me to do it – you who should have been commending me. For I am in no way inferior to the false apostles (see Af – The Problem of the False Apostles) even if I am nothing. First, the apostle reiterates that the extensive boast that he had just completed (11:21 to 12:10) was an exercise in foolishness. In 11:1 Paul alerted the Corinthians to the fact that foolishness was coming, and he begged their tolerance of it. In 11:16 he insisted that a certain person not be allowed to cast him as a fool, but immediately Paul turned around and pleaded with the Corinthians to embrace him as a fool, since they were so good at embracing fools (11:19). At the very front door of his speech, he admitted that he was speaking foolishly (11:21). Thus, it is no surprise that, after finishing the foolish speech, he admits: I have behaved like a fool. This is the last time Paul mentions fool or foolishness in the letter.²⁸⁰

Supporting his contention that he lacked nothing in comparison to the false apostles, Paul continued: The things that prove I am an apostle – signs, wonders and miracles – were done in your presence, despite what I had to endure (12:12). On the day of Shavu’ot, Peter proclaimed that Yeshua’s ministry had been validated in part by signs: Men of Isra’el, hear these words! Yeshua of Nazareth – a Man authenticated to you by God with mighty deeds and wonders and signs God performed through Him in your midst, as you yourselves know (Acts 2:22a). Accordingly, the apostles themselves performed many signs and wonders, which authenticated them as genuine messengers of God. They had a one-of-a-kind, non-repeatable, and nontransferable role in the history of the Church. Therefore, Yeshua could say to the Twelve: Yes, indeed! I tell you that a person who receives someone I send receives me, and that anyone who receives Me receives the One who sent Me (John 13:20).

Dear Heavenly Father, Praise You that to follow You with all our heart is the wisest thing that anyone can do. It is foolish to hear and know about You and then not to give You everything. You are so loving! Following You, brings comfort as we seek to do Your will. Your love desires to reward Your children (First Corinthians 3:11-15). You offer crowns to Your children; the Imperishable Crown (First Peter 1:4, First Corinthians 9:25), the Crown of Righteousness (Second Timothy 4:8), the Crown of Rejoicing (First Thessalonians 2:19), the Crown of Glory (First Peter 5:4) and the Crown of Life (Revelation 2:10).

Athletes who train for the Olympics spend so much time, energy, and mental anguish over something that will soon pass away (Corinthians 9:24). Wisdom says be wise and work for an eternal reward. Whatever talent God gave you, use it wisely for Him (Matthew 25:14-30).

Wisdom looks at life thru Your lens of eternity. Fools live for life now, but the wise meditate on eternity and live pleasing You for an eternal joy! May all we do, say and think bring honor and glory to Your name. In Yeshua’s holy name and power of His resurrection. Amen

The signs that were the benchmark of a true apostle of Yeshua Messiah were done by Paul at Corinth. The passive voice of the verb translated were done emphasized that it was the power of ADONAI working through Paul that enabled him to perform those signs. The apostles were conduits for divine power, not deceptive magicians. That the Corinthians saw firsthand the signs Paul performed is another reason they should have defended him.

In addition to the supernatural signs, wonders and miracles, the Bible lists seven characteristics of the apostles. First, the apostles were sovereignly chosen by God for their ministry (Acts 9:15); second, the apostles were personally appointed by the Lord Yeshua Messiah (Luke 6:13; John 15:16); third, the apostles had to have been eyewitnesses of Messiah’s life, death and resurrection. After Judas’ defection and suicide, his replacement had to meet very specific requirements (see the commentary on Acts Ak – Matthias Chosen to Replace Judas); fourth, the apostles received the Gospel by direct revelation from Yeshua Messiah, not other men (Matthew 20:17-19; John 13-17). Paul, though he did not sit under Messiah’s teaching during the Lord’s earthly ministry, nevertheless received the Gospel directly from Him (Galatians 1:1-12); fifth, the apostles were the foundation of the Church (Ephesians 3:3-4); sixth, the apostles were given unique ministry duties, like preaching the Gospel (Mark 3:14), having the authority to cast out demons (Mark 3:15; Matthew 10:1-8; Luke 9:1), and writing the B’rit Chadashah. While it is true that not all the apostles wrote B’rit Chadashah books, all of the B’rit Chadashah was written by an apostle (Paul, Peter, John, Matthew), or a close associate of the apostles (Mark, Luke, James, Jude); seventh, the twelve apostles were promised unique honors during the Messianic Kingdom (Matthew 19:27-28) and in the New Jerusalem (Revelation 21:14). Consequently, the stringent requirements for the apostolic office were such that only the Twelve and Paul qualified. Therefore, the claims of apostleship made by others throughout the history of the Church, including those who claim to be apostles today, are also false.²⁸¹

Signs, wonders and miracles (12:12c): These words do not describe three types of miracles but miracles in general considered from different aspects – their ability to authenticate the message, or signs, evoke awe, or wonders, and display divine power, or mighty deeds. The supernatural miracles done by the apostles were signs pointing to them as genuine messengers of God. They were wonders that created amazement and astonishment, drawing the onlookers’ attention to the message that the apostles proclaimed.

That miracles are not standard in every period in Church history should be obvious from Paul’s description of them as signs of an apostle. If they were commonplace, they could hardly have distinguished the apostles from ordinary believers. It was the fact that they were rare, as well as their unusual greatness, that made them definitive signs of the apostles. Nor were miracles scattered haphazardly throughout Church history. Scripture reveals a threefold purpose for signs, wonders and miracles that confined them to specific periods.

First, miracles introduced successive eras of divine revelation. The miracles recorded in the Bible took place during three specific time periods: the time of Moshe and Joshua, the time of Elijah and Elisha, and the ministry of Messiah and the apostles. ADONAI confirmed the giving of the Torah with the miracles of Moses and Joshua. The miracles done by Elijah and Elisha symbolized the second great era of the TaNaKh, the prophets (Matthew 5:17; 7:12; 22:40). But by far the greatest number of miracles occurred during the ministry of Yeshua, authenticating Him as the Messiah, and His apostles as His representatives.

The second purpose of miracles was to authenticate the messengers of God. While all miracles are supernatural acts of God, not all supernatural acts of God are miracles. These signs, wonders, and miracles were supernatural acts done through human beings. Miracles were designed to act as signs creating wonder that drew people to conclude that the message from those who performed them came from God. Such expressions of God’s power as creation, the Flood, and other acts of divine judgment are the supernatural acts of God, but not signs and wonders. They are in a different category, so to speak.

Third, God used miracles to reveal truth about Himself to those who observed them (Exodus 6:6-7; Nehemiah 9:10; Psalm 135:9; Jeremiah 32:20). However, the office of an apostle was never intended to be a perpetual institution; in fact, there are clear indications in the B’rit Chadashah that the apostolic age was already drawing to a close. According to Acts 5:16, all the sick who came to the apostles were healed. But by the end of Paul’s lifetime the situation had drastically changed. His beloved son in the faith Timothy faced a recurring illness. But instead of healing him, Paul counseled him to treat the illness by drinking wine (First Timothy 5:23). Nor was Paul able to heal another of his close companions, Trophimus, whom he had to leave sick at Miletus (Second Timothy 4:20).

The early days of the Messianic community in Jerusalem were punctuated by signs and wonders (Acts 2:43 and 5:12). Yet Acts records no miracles in that City after the martyrdom of Stephen (Acts 6:8). Some might argue that the apostles left the City, and thus were not present to perform miracles. Yet they remained in Tziyon after the outbreak of the persecution associated with Stephen’s death (Acts 8:1). The supernatural invincibility afforded the apostles during the early years (Acts 12:6-11) was also gradually withdrawn, and all the apostles were martyred except John (see the commentary on The Life of Christ  Cy – These are the Names of the Twelve Apostles). Finally, the writer to the Hebrews spoke both of the apostles (those who heard the Lord) and of the signs and wonders they performed in the past tense (Hebrews 2:3-4). Their qualifications and foundational role in God’s plan for the Church made the apostles unique. Having laid a solid doctrinal foundation for the Church, they passed from the scene, along with the signs and miracles associated with them, never to be replaced.²⁸²

In 12:13 the letter returns to perhaps the main bone of contention that some at Corinth had with Paul: he would not take their money for his ministry. Is there any way in which you have been treated as inferior to any of the other congregations, except that I was never a burden to you? Paul continued to press his case with irony. He asked in what respect they were worse off than other churches except that he didn’t weigh them down with financial obligations to him. He didn’t want their money, he wanted their hearts. The “I” in “I was never a burden to you” is emphatic, meaning “I myself.” It set him apart from the false apostles who had exploited them (11:20). Surely, they didn’t believe that refusing to sponge off them somehow disqualified him as an apostle? If they counted that wrong as a sin, he mockingly asked for their forgiveness. For this unfairness, please forgive me. Unlike his opponents, he was no peddler of the Gospel and would not be put in a position where he needed to fawn over his benefactors to repay their support and keep the gifts coming. God forbid! He lived out the Gospel principle of not seeking his own advantage but that of others.²⁸³

As is his method, Paul introduces into the end of a section a theme that he will pick up and expand upon in the new section, in this case, that he has not nor will he be a burden to them. Well, the lines had been drawn, the issues put on the table. Now it was time for the church at Corinth as a whole, and those who had been duped by the false apostles in particular, to make some tough choices. To further encourage them, Paul assured them that he was going to make a third visit to see them (see Ce – Paul’s Planned Third Visit).²⁸⁴

How God Uses Suffering
12: 5-10

How God Uses Suffering DIG: Notice the different ways Paul used the word “weak” or a variation of it in these verses. Highlight instances where being “weak” is a good thing. What do you think Paul meant when he spoke of receiving a “thorn in the flesh?” Why did Paul view that ongoing difficulty – whatever it was – as a good thing? How was his attitude different from merely “positive thinking?” What was Satan’s message for Paul? What was God’s message?

REFLECT: What are some personal weaknesses or ongoing afflictions you find it difficult to live with? How does God use “weaknesses” and thorns to bring about His purposes and to shape believers’ lives? How do “weaknesses” cause believers to grow in their trust in the Lord? What would be your likely response if you had the strength and knowledge to handle every given situation that came your way? When has God said “No!” to you? The result?

God works best when I consider my weakness.

The question of why bad things happen to seemingly good people is an issue that troubles many. Disease, crime, hunger, poverty, accidents, and natural disasters seem to strike without rhyme or reason, affecting both the seemingly innocent and the guilty alike. But the Bible teaches that bad things happen to all people because all are fallen sinners who live in a fallen world. No one is inherently good: There is none righteous, not even one (Romans 3:10). Even God’s most noble servants are not immune to suffering. The pages of the Bible are full of them. How Paul handled suffering provides a model for all believers. No text in Scripture more powerfully displays God’s purposes in believers’ pain than does this passage. Paul was very emotional here about his personal pain. So from the trial of Paul’s suffering emerge five reasons that God allows suffering in the lives of believers.²⁷⁵

1. God uses suffering to reveal believers’ spiritual condition (12:5-6): Trouble is the truest test of a person’s spiritual character. When adversity strikes, the superficial veneer of peace and happiness is stripped away, revealing what is really in the heart. The Lord brought intense suffering into Paul’s life in part to reveal his integrity for all to see and establish to his credibility. About such a man I will boast; but about myself I will not boast, except in regard to my weaknesses (12:5). What Paul boasted about were his weaknesses, for they provided compelling proof of his apostleship. How else could his immense impact be explained, except that God’s power was at work in him? As his enemies were quick to point out, Paul’s letters were weighty and powerful, but when he appeared in person he was weak, and as a speaker he was nothing (10:10). But what they failed to understand was that, paradoxically, Paul was strongest when he was weakest (12:10).

Paul’s boast was not foolish, for unlike the false apostles (to see link click Af – The Problem of the False Apostles) and their baseless claims, He was speaking the truth. His vision really happened, and to deny that would be false humility. Nevertheless, because of the extraordinary greatness of the revelations, Paul wisely refrained from resting his case for his apostleship on his vision alone. The problem was that it was not repeatable, verifiable, or even fully comprehensible. Besides, it didn’t draw people to God, and was, in fact, a potential source of temptation of pride (12:7). Paul was concerned that no one will think more of him than what his words or deeds may warrant (12:6). The true measure of believers is not their mystical experiences, but their godly life and their faithfulness to the Word of God. The most startling, spectacular vision or supernatural revelation is not as significant as the least righteous act. God plunged Paul into the deepest sorrow and the severest pain to reveal most clearly that he was a genuinely humble man of God (Colossians 2:18-19).²⁷⁶

2. God uses suffering to humble believers (12:7): Therefore, to keep me from becoming overly proud, I was given a thorn in my flesh, a messenger from the Adversary to pound away at me, so that I wouldn’t grow conceited (Greek: huperairo, meaning to lift or raise over, to uplift oneself). The Lord knows how to balance our lives. If we have only blessings, we may become proud; so He permits us to have burdens as well. Paul’s great experience in heaven could have ruined his ministry on earth; so ADONAI, in His goodness, permitted the Ruler of Darkness to pound away at him in order to keep him from becoming proud.

The mystery of human suffering will not be solved completely in this life. Sometimes we suffer simply because we are human beings with a fallen sin nature (see the commentary on Romans Bm – The Consequences of Adam). Our bodies change as we grow older, and we are susceptible to the normal problems of life. The same body that can bring us pleasure can also bring us pain. The same family members and friends who delight us can also break our hearts.

Sometimes we suffer because we are foolish and disobedient to the Lord. Our own rebellion may afflict us, or the Lord may see fit to discipline us in His love (see the commentary on Hebrews Cz – God Disciplines His Children). King David suffered greatly because of his sin; the consequences were painful and so was the discipline (see the commentary on the Life of David Df – O God, A Broken and Contrite Heart You Will Not Despise ). In His grace, God forgives our sins; but in His righteousness, He must permit us to reap what we have sown.

Suffering is a tool that ADONAI uses for building godly character (see the commentary on Romans Bi – The Perfecting of Justification). Certainly, Paul was a man of godly character because he permitted God to mold and make him in the painful experiences of his life. When you walk along the shore of the ocean, you notice that the rocks are sharpest in the quiet coves, but polished in those places where the waves have beaten against them. The Lord can use the ”waves of life” to polish us . . . if we let Him. Paul’s thorn in the flesh was given to him to keep him from sinning. Exciting spiritual experiences – like going to heaven and back (12:1-4) – have a way of inflating the human ego; and pride leads to a wealth of temptations to sin. Had Paul’s heart been filled with pride, those next fourteen years would have been filled with failure instead of success.

We do not know what Paul’s thorn in the flesh was. The word translated thorn means a sharp stake used for torturing or impaling someone. It was a physical affliction of some kind that brought pain and distress to the apostle. Some Bible students think that Paul had an eye affliction (see the commentary on Galatians Ch – The Autograph: See the Large Letters I Am Writing with My Own Hand). But we cannot know for sure. It’s a good thing that we do not know, because no matter what our sufferings may be, we are able to apply the lessons Paul learned and get encouragement.

God permitted the Lawless One to afflict Paul, just as He permitted the Lawless One to afflict Job (Job 1-2). While we do not fully understand the origin of evil in the universe, or all the purposes that Ha’Shem had in mind when He permitted evil to come into existence, we do know that ADONAI controls evil and can use it, even for His own glory. The Adversary cannot work against a believer without the permission of God. Everything that the enemy did to Job and Paul was permitted by the will of YHVH.

The Devil was permitted to pound away (Greek: kolaphizo, meaning a blow with the fist) at Paul. The tense of the verb indicates that this pain was either constant or recurring. When you stop to think that Paul had letters to write, trips to take, sermons to preach, churches to visit, and dangers to face as he ministered, you can understand that this was a very serious matter. No wonder he prayed three times (see below), as the Lord had done in the Garden (see the commentary on The Life of Christ Lb – The Garden of Gethsemane), that the affliction might be removed from him.

When God permits suffering in our lives, there are several ways we can deal with it. Some people become bitter and blame Him for robbing them of freedom or pleasure. Others just give up and fail to get any blessing out of the experience because they will not exhibit any courage. Still others grit their teeth and put on a brave face, determined to endure to the very end. While that is a courageous response, it usually drains them of the strength needed for daily living; and after a time, they may collapse.²⁷⁷

3. God’s uses suffering to draw believers to Himself (12:8): Three times I begged the Lord to take this thing away from me. Was Paul sinning when he prayed to be delivered from the pounding he was taking from the Ruler of this World? I don’t think so. It’s certainly a normal thing for a believer to ask ADONAI for deliverance from sickness and pain. The Lord is not obligated Himself to heal every believer when they pray; but He has encouraged us to bring our burdens and needs to Him. The apostle didn’t know whether his thorn in the flesh was a temporary testing from YHVH, or a permanent experience he would have to live with.

There are those health and wealth advocates who want us to believe that an afflicted believer is a disgrace to God. “If you are obeying the Lord and claiming all that you have in Messiah,” they say, “then you’ll never be sick.” I have never found that teaching in the Bible. It is true that ADONAI promised the Jews special blessing and protection during the Dispensation of Torah (Deuteronomy 7:12), but He never promised B’rit Chadashah believers freedom from sickness or suffering. If Paul had access to instant healing because of his relationship to Messiah, then why didn’t he make use of it for himself and for others, such as Epaphroditus (Philippians 2:25ff).

What a contrast between Paul’s two experiences. He went from Paradise to pain, from glory to suffering. He tasted the blessing of God in heaven and then felt the blows from the Enemy on the earth. He went from ecstasy to agony, and yet the two experiences belong together. His one experience of glory prepared him for the constant experience of suffering, for he knew that the Lord was able to meet his need. Paul had gone to heaven . . . but then he learned that heaven could come to him!

4. God uses suffering to display His grace (12:9a): Two messages were involved in Paul’s painful experience. The thorn in the flesh was the Old Serpent’s message, but God had another message for him . . . a message of grace. The tense of the verb in this verse is important: But he told me. God gave Paul a message that stayed with him. The apostle was not permitted to share the words he heard while in heaven. But he did share the words God gave him on the earth: My grace is enough for you. And how encouraging those words were.

What is grace? It is God’s provision for our every need when we need it. It has been said that God in His grace gives us what we do not deserve, and in His mercy, He does not give us what we do deserve. Someone has made an acrostic of the word grace: God’s Riches Available at Christ’s Expense. And of Christ’s fullness have all we received, and grace for grace (John 1:16).

As Paul prayed about his problem, God gave him a deeper insight. He learned that his thorn in the flesh was actually a gift from God. But what a strange gift! There was only one thing for him to do: accept the gift and allow God to accomplish His purposes. God wanted to keep Paul from being “big-headed” and that was His way of accomplishing it.

Dear Heavenly Father, Praise You for being such a loving father that you wisely allow short earthly trials and problems in my life – so that You can reward me for all eternity when I trust and love You in my trials. Your desire is always to bless me. You are looking to the future and how long eternity stretches out. You know I will forget my trials once I am living in heaven with You and then will enjoy my rewards forever!

You use trials and problems as tools to refine the purity of faith in me and to bring praise and glory to Messiah. These trials are so that the true metal of your faith (far more valuable than gold, which perishes though refined by fire) may come to light in praise and glory and honor at the revelation of Messiah Yeshua (First Peter 1:7). If it were possible, I would want to give You a big gift for all You have so graciously given me. But, the gift You most want is me! How indescribably wonderful! Yet, it would not be much of a gift if I gave you myself as sluggard, unrefined gold; rather, I thank You that You refine me so that when I get to heaven and present myself to You as my gift of love, I will have been refined by the fire of trials and made purer.

I want to be as pure of a gift of gold as possible. I do not like trials but when I think of them as a scrub brush in your hand to make me shine more for Yeshua – then I say, “ Bring on the trials. Then they will help me be a purer vessel for my Lord and Savior, Yeshua Messiah. Thank You that Your hand is on the heat of the fire and You will never let it get too hot. You are with me in each trial, encouraging and guiding me. Praise You, For God Himself has said, “I will never leave you or forsake you” (Hebrews 13:5). When I am in a trial, I will gently squeeze Your hand and look up into Your face, thanking You for giving the trial so you can reward me for all eternity! In Your holy Son’s name and power of His resurrection. Amen

When Paul accepted his affliction as a gift from God, this made it possible for God’s grace to work in his life. It was then that God spoke to Paul and gave him the assurance of His grace. Whenever you are going through suffering, spend extra time in the Word of God, and you can be sure that ADONAI will speak to you. He always has a special message for His children when they are afflicted.

God did not give Paul any explanations; instead, He gave him a promise: My grace is sufficient for you. We do not live on explanations; we live on promises. Our feelings change, but God’s promises never change. Promises generate faith, and faith generates hope.

Paul claimed God’s promise and drew on the grace that was offered to him; this turned seeming tragedy into triumph. God didn’t change the situation by removing the affliction; He changed it by adding a new ingredient: grace. Our God is the God of all grace (First Peter 5:10), and His throne is a throne of grace (Hebrews 4:16). The Word of God is the word of His grace (Acts 20:32), and the promise is that He will give even more grace (James 4:6). No matter how we look at it, God is adequate for every need that we have.

But God does not give us His grace simply that we might “endure” our sufferings. Even people who are lost and in the world can display great endurance. God’s grace should enable us to rise above our circumstances and feelings and cause our affliction to work for us in accomplishing positive good. God wants to build our character so that we are more like our Savior. God’s grace enabled Paul not only to accept his affliction, but also to glory in it. His suffering was not a tyrant that controlled him but a servant that worked for him.²⁷⁸

5. God uses suffering to perfect His power (12:9b-10): What benefits did Paul receive because of his suffering? For one thing he experienced the power of Messiah in his life: for my power is brought to perfection in weakness.” It wasn’t that Paul preferred pain to health, but rather that he knew how to turn his infirmity into an asset. He was suffering for the sake of Yeshua Messiah. He glorified God by the way he accepted the difficult experience.

God loves to use weak people. Everyone has weaknesses. In fact, you have a bundle of flaws and imperfections; physical, emotional, intellectual, and spiritual. You may also have uncontrollable circumstances that weaken you. The more important issue is what you do with these. Usually, we deny our weaknesses, and defend them, excuse them, hide them, and resent them. But this prevents God from using them the way He desires. The Bible says: God chose what the world considers weak in order to shame the strong (First Corinthians 1:27). Your weaknesses are not an accident. God deliberately allowed them in your life for the purpose of demonstrating His power through you.

A weakness, or thorn as Paul called it, is not a sin or a vice or a character defect that you can change, such as overeating or impatience. A weakness is any limitation that you inherited or have no power to change. It may be a physical limitation, like a handicap, a chronic illness, naturally low energy, or a disability. It may be an emotional limitation, such as a trauma scar, a hurtful memory, a personality quirk, or a hereditary disposition. Or it may be a talent or intellectual limitation. We’re not all super bright or talented.

When you think of the limitations in your life, you may be tempted to conclude, “God could never use me.” But God is never limited by our limitations. In fact, He enjoys putting His great power into ordinary containers (see Az – Priceless Treasure in Clay Jars). Like common pottery, we are fragile, flawed, and break easily. But God will use us if we allow Him to work through our weaknesses. For that to happen, we must follow the model of Paul.

Admit your weakness: Own up to your imperfections. Stop pretending to have it all together, and be honest about yourself. Instead of living in denial or making excuses, take the time to identify your personal weaknesses. When the people of Lystra tried to idolize Paul, he declared: We too are human, just like you (Acts 14:15). If you want God to use you, you must know who God is and know who you are. Many believers, especially leaders, forget that they are only human. If it takes a crisis to get you to admit this, God won’t hesitate to allow it, because He loves you.

Be content with your weaknesses: Paul said: Therefore, I am very happy to boast about my weaknesses, in order that the Messiah’s power will rest upon me Yes, I am well pleased with weaknesses, insults, hardships, persecutions and difficulties endured on behalf of the Messiah (12:10a). At first this doesn’t make sense. We want to be freed from our weaknesses, not to be content with them! But contentment is an expression of faith in the goodness of God. It says, “God, I believe You love me and know what’s best for me.” Paul gives us several reasons to be content with our weaknesses.

Our weaknesses cause us to depend on God. Referring to his own weakness, which God refused to take away, Paul said: For it is when I am weak that I am strong (12:10b). Whenever you feel weak, God is reminding you to depend on Him.

Our weaknesses also prevent arrogance. They keep us humble. Therefore, to keep me from becoming overly proud, I was given a thorn in my flesh, a messenger from the Adversary to pound away at me, so that I wouldn’t grow conceited (12:7). God often attaches a major weakness to a major strength to keep our egos in check, A limitation can act as a governor to keep us from going too fast and running ahead of God.

Our weaknesses encourage fellowship between believers. While strength breeds an independent spirit, our limitations show how much we need each other. When we weave the weak strands of our lives together, a rope of great strength is created.

Most of all our weaknesses increase our capacity for sympathy and ministry. We become far more likely to be compassionate and considerate of the weaknesses of others. God wants you to have a ministry on earth. That means other people are going to find healing in your wounds. Your greatest life messages and your most effective ministry will come out of your deepest hurts. The things you’re most embarrassed about, the most ashamed of, and the most reluctant to share are the very tools God can use most to help others.

Honestly share your weaknesses: Ministry begins with vulnerability. The more you let down your guard, and share your struggles, the more God will be able to use you in serving others (Romans 7:19; Second Corinthians 1:8 and 6:11; First Corinthians 2:3). Of course, vulnerability is risky. It can be scary to lower your defenses and open up your life to others. You risk rejection. But the benefits are worth the risk. Vulnerability is emotionally liberating. Opening up relieves stress, defuses your fears, and is the first step to freedom.

God gives grace to the humble, but many misunderstand humility. It is not putting yourself down or denying your strengths, it is being honest about your weaknesses. The more honest you are, the more of God’s grace you get. You will also receive grace from others. Vulnerability is an enduring quality; we are naturally drawn to humble people. Pretentiousness repels, but authenticity attracts, and vulnerability is the pathway to intimacy.

This is why God wants to use your weaknesses, not just your strengths. If all people see is your strengths, they get discouraged and think, “Well, good for him (her), but I’ll never be able to do that.” But when they see God using you in spite of your weaknesses, it encourages them to think, “Well, maybe God could use me!”

At some point in your life, you must decide whether you want to impress people or influence people. You can impress people from a distance, but you must get close to influence them, and when you do that, they will be able to see your flaws. That’s okay. The most essential quality for leadership is not perfection, but credibility. People must be able to trust you, or they won’t follow you. How do you build credibility? Not by pretending to be perfect, but by being honest.

Glory in your weakness: Paul said: About myself I will not boast, except in regard to my weaknesses (12:5b). Instead of posing as self-confident and invincible, see yourself as a trophy of God’s grace. When Satan points out your weaknesses, agree with him and fill your heart with praise for Yeshua Messiah, who understands our weaknesses (Hebrews 4:15a) and for the Spirit of God who helps us in our weakness (Romans 8:26a).²⁷⁹

Paul’s Apostolic Credentials
11:21b to 12:4

Paul’s apostolic credentials DIG: What was Paul actually “boasting” about in this passage? In what ways did his boasting represent an instruction to his readers on how to guard their minds? What are some of the trials that Paul mentions? How did he suffer? How do you think he was able to preserve in sharing the Gospel in the midst of these crises?

REFLECT: What kind of life situations are the most difficult for you to endure? If critics attacked your character and faith, what “credentials” would you be able to offer to show the genuineness of your faith? Who in your life has made sacrifices so that you might be blessed spiritually? How can you thank that person? Who can you help this week?

Having established that in every way he was not at all inferior to the false apostles,
Paul presented his apostolic credentials that actually proved that he was superior to them.

By imploring the Corinthians to bear with him in a little foolishness (11:1) and, if they must, to receive him as a fool so that he could boast as a fool (to see link click Ca – Foolish Boasting), Paul had established the framework necessary for understanding what he was about to do. He would boast as a fool, but what he said would not be according to the Lord; rather this considered boasting is spoken as a fool would speak (11:17a). Therefore, in 11:21b, no longer able to delay the inevitable, he begins boasting.²⁶¹

Apart from the biographical insights it provides into the life of Paul, this section might seem to have little practical relevance for today. However, such is not the case. The tactics of the Adversary for assaulting the leaders of God’s people have not changed. And the issue of Paul’s apostolic authenticity is still fundamental today. He is an authoritative source of divine truth through all his writings, whatever may be the theme. And all Scripture is profitable (Second Timothy 3:16). This section also gives us insight into how Paul, the noblest of believers, handled the extreme adversity he faced.

Beginning in 11:23, Paul presented four apostolic credentials that set him apart from the false apostles (see Af – The Problem of the False Apostles): his experience of suffering, his experiences of empathy, his experience in submission, and his experience of the supernatural. They demonstrate powerfully that Paul was a genuine apostle of Messiah, and that his opponents were not.²⁶² We may infer from Paul’s defense that his rivals took great pride in their Jewish heritage, flaunted their various accomplishments that emboldened their tyranny, and touted their supposedly amazing visions and revelations.

Paul began his defense with a straightforward statement about his pedigree. Are they Hebrew-speakers? So am I. Are they of the people of Isra’el? So am I. Are they descendants of Avraham? So am I (11:22). Paul identified himself as a Jew, as do Messianic Jews today. Notice, he did not call himself “a Christian” (Acts 11:26). But he did proclaim himself as a servant of Messiah. Today, Messianic Jews do not, in their zeal to identify with their Jewishness, mute the fact that they serve Yeshua.²⁶³ Having established that in every way – socially, religiously, culturally, linguistically and convenantally – he was not at all inferior to the false apostles, Paul presented his apostolic credentials that actually proved that he was superior to them.

His experience of suffering (11:23-27): Paul might have defended himself by appealing to his impressive accomplishments and privileges. He could have pointed to his training under the famous rabbi Gamaliel, his association with the Jerusalem elite (Acts 22:5), or his obvious zeal for Judaism that resulted in the persecution of the Church (Acts 8:1-3; First Corinthians 15:9; Galatians 1:13; Philippians 3:6). Also, Paul could have pointed to all God had done through him after his conversion, to the cities he had preached in, the converts he had made, and the churches he had planted. Instead, he gave very different credentials that, though unimpressive by the world’s standards, marked him as a true apostle.

His first credential, his suffering, seems a little unusual. But suffering was exactly what Yeshua predicted that His apostles would experience (Matthew 10:16-25, 21:33-39, 22:2-6). Therefore, they could expect arrests, beatings, betrayals, hatred, persecution, and slander. The shining light of the Gospel into the kingdom of darkness inevitably generates a hostile reaction. The false apostles had their letters of recommendation (3:1), but Paul had the scars on his body to prove that he belonged to Yeshua (Galatians 6:17). On the other hand, the false apostles had a life of ease and comfort. Since they were a part of the world, or the kingdom of darkness, Satan did not attack them.

Speaking of his opponents, he asked: Are they servants of the Messiah? But it seems like the more Paul thought about it, even to call them servants of Messiah was so repulsive to him that he quickly added the disclaimer: I feel like I’m talking like a madman when I say that! Servants of Messiah? I’m a better one! I’ve worked much harder (1 Cor 15:58), been imprisoned in Philippi (Acts 16:23-24), in Jerusalem (Acts 22:24-29, 23:10, 18), in Caesarea (Acts 23:35, 24:27), and Rome (Acts 28:16-31); suffered more beatings, been near death over and over (11:23). Knowing that every day could be his last, he wrote: Brothers, by the right to be proud which the Messiah Yeshua our Lord gives me, I solemnly tell you that I die every day (1 Cor 15:31). Almost from the moment of his conversion, Paul’s enemies plotted to kill him (Acts 9:23 and 29, 14:3-5, 17:4-5, 21:30-32, 23:12-21); mobs formed to hunt him down (Acts 17:5-9) and rulers sought his life (11:32-33). Yet, he never wavered in this commitment or compromised the message that he preached.²⁶⁴

Five times I received “forty lashes less one” from the Jews (11:24a). This was a set phrase in Jewish law. For certain offenses, the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law) demands forty lashes. The practice was to give thirty-nine, allowing a margin of one error in counting, lest the imposed punishment be unjustly exceeded, which would be far worse than meting out slightly less. Why would the Jews, that is, a non-Messianic Jewish court, have ordered him to be lashed? Because of the reactions he stirred up as he proclaimed the Good News – that is, on trumped-up charges or for no good reason.²⁶⁵

Three times I was beaten with rods. This was specifically a Roman punishment with which the Corinthians were familiar, so that he did not need to add, “by the Romans.” Once I was stoned by a mob of Jews and Gentiles (see the commentary on Acts Bq – Paul’s Message in Lystra). Three times I was shipwrecked. We know from Acts that Paul traveled extensively, and yet the one account of him being shipwrecked (Acts 27) would have happened after he wrote Second Corinthians. This is just another reminder of how little Acts tells us of Paul’s experiences on his journeys! The apostle tells us that he spent a night and day in the open sea (11:25), probably clinging to floating debris from one of the three shipwrecks mentioned.²⁶⁶

Paul’s movements across the Roman Empire exposed him to endless dangers and hardships. He next lists dangers from having to ford rivers, presumably swollen by floods, to danger from bandits. In my many travels I have been exposed to danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, most notably at Philippi (see the commentary on Acts Bz – Paul and Silas in Prison) and Ephesus (see  Acts Ch – Idol-Makers Start a Riot in Ephesus); danger in the city, danger in the desert, danger at sea, danger from false brothers. Then Paul referred to the physical deprivation he suffered from his devotion to his calling. I have toiled and endured hardship, often not had enough sleep, been hungry and thirsty, frequently gone without food, been cold and naked (11:26-27).²⁶⁷ Paul’s suffering set him apart from the money-hungry, comfort-seeking false apostles, and marked him as a true apostle of  Yeshua Messiah.

Dear Heavenly Father, Praise You that You are very wise and totally loving. You will turn things right-side-up in heaven when You give out rewards. Those who boast about their “great” achievements that they did with no love for You, will receive nothing from You. Not only will they miss out on getting a reward, they will not even be able to live with you in your holy heaven if they did not love you. Not everyone who says to Me, “Lord, Lord!” will enter the kingdom of Heaven, but he who does the will of My Father in heaven.  Many will say to Me on that day, “Lord, Lord, didn’t we prophesy in Your name, and drive out demons in Your name, and perform many miracles in Your name?” Then I will declare to them, “I never knew you. Get away from Me, you workers of lawlessness” (Matthew 7:21-23)! Loving you and living for You is the most important thing we do! Those who are persecuted because of Your name will receive a great eternal reward. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). How much better is an eternal reward from You than any fleeting earthly success. Our momentary problems and trials will soon be over. Then will come the eternal joy of life in heaven with You! For our trouble, light and momentary, is producing for us an eternal weight of glory far beyond all comparison (Second Corinthians 4:17). Our trials are much easier to bear when we fix our gaze on the peace and joy we will have for all eternity with You in heaven. Thank You for the huge price You paid for my ransom (Mark 19:45, Revelation 5:9) and for giving me the costly gift of Your righteousness (Second Corinthians 5:21). In holy Yeshua’s name and power of His resurrection. Amen

His experience of empathy (11:28-29): Like all false apostles, the one’s Paul was dealing with manipulated and abused the Corinthians for their own selfish ends. Paul, on the other hand, was deeply concerned for their well-being. And besides these external matters of suffering mentioned above, there was the daily pressure of my anxious concern for all the congregations of God (11:28). Yet Paul didn’t violate the teaching of Yeshua about anxiety (see the commentary on The Life of Christ Dt – Do Not Worry About Your Life, What You Will Eat or Drink, or What You Will Wear). His concern arose from seeking first the Kingdom of God. He was grappling realistically with the present, not the future, problems; and he had no anxiety about the relatively trivial matters of food or clothing. But as a faithful undershepherd he shared the constant burden of the Chief Shepherd with regard to the welfare of all the sheep.²⁶⁸ Paul further expressed his passionate concern for the congregations of God by asking two rhetorical questions. First, Who is weak without me sharing his weakness? expressed his empathy (First Corinthians 12:26) with the pain and suffering of the weak, immature believers (First Thessalonians 5:14; Romans 14:1 and 15:1; First Corinthians 9:22). Selfish, prideful false teachers do not care about people’s struggles. Far from helping the weak, they were oppressive and ruthlessly took advantage of them (Jeremiah 23:2; Ezekiel 34:2-6; Zechariah 11:16; Matthew 23:2-4; Luke 20:47).

The apostle was also concerned about the unruly unbelievers (Greek: ataktos, meaning out of order or out of place), as his second rhetorical question: Who falls into sin without my burning inside (11:29)? reveals. Paul burned with righteous indignation when God’s people were led into sin, as did Yeahua, who solemnly warned: And whoever ensnares one of these little ones who trust Me, it would be better for him to have a millstone hung around his neck and be drowned in the open sea (Matthew 18:6)! Love is not the enemy of moral indignation but its partner. Holy indignation toward those who lead believers into sin is an expression of the purest kind of love.²⁶⁹

His experience of humiliation (11:30-33): To the Greeks and Romans, a leader was someone with an attractive, overpowering presence, one who could dominate a situation through sheer force of his personality. Thus, the Corinthians probably would have expected Paul to defend his apostleship by showing off his ability to take charge of any situation. Surprisingly, Paul gave a humiliating illustration instead. He related how he fled from Damascus in the dead of night to avoid those who sought to kill him (Acts 9:25). As always, if he had to boast, Paul would boast only about things that show how weak he was (11:30).

Paul would introduce the seemingly mundane account of his escape with the forceful declaration: God the Father of the Lord Yeshua – blessed be He forever – knows that I am not lying (11:31)! One would have expected such a vehement declaration of Paul’s truth to lead directly into the dramatic account of his trip to the third heaven. That he used the declaration here, emphasizes the significance of this event to him.²⁷⁰

Immediately after Paul’s experience on the Damascus road (see the commentary on Galatians Am – Damascus during the Time of Paul), he went away to Arabia where for three years he was taught the gospel of grace by Messiah (see Galatians An – Arabia during the Time of Paul). Only after his apprenticeship under the Master did he return again to Damascus (Galatians 1:16b-17). Enraged by his bold and fearless preaching of Yeshua as the Messiah, the unbelieving Jews in Damascus plotted to take his life (Acts 9:23-24). It was extremely ironic that the city to which Paul had made his way to arrest believers before his conversion (Acts 8:3) was the scene of this memorable attempt to cut short his witness for Messiah. Yet the attempt to silence him was as fruitless as his attempt to destroy the Church (Galatians 1:13).²⁷¹

When Paul was in Damascus, the governor under King Aretas, ruler of the Nabatean kingdom southwest of the Dead Sea, had the city guarded in order to arrest and kill him (11:32). But with the aid of fellow believers (Acts 9:25), he was lowered in a basket through an opening in the wall, escaping the clutches of his enemies (11:33) and then fled to Jerusalem (Acts 9:26). Now, many years later, he used the event to illustrate how humiliating that undignified experience was for him, lowered like a dead fish in a smelly basket. Unlike the false apostles, who would never allow themselves to be humiliated, Paul mirrored the humiliation of his Master. Yeshua was born in a manger (see the commentary on The Life of Christ Aq – The Birth of Jesus), rejected by His own hometown of Nazareth (see the commentary on The Life of Christ Fj – Isn’t This The Carpenter’s Son? Aren’t His Brothers James, Joseph, Simon and Jude?) and His own people (Matthew 27:30). But Messiah’s ultimate humiliation was being crucified while being naked and mocked (see The Life of Christ Lu – Jesus’ First Three Hours on the Cross: The Wrath of Man).

His experience of the supernatural (12:1-4): At first glance, the account of Paul’s vision seems to be out of place in a section dealing with his suffering and weakness. But the Greeks believed that those who truly represented the gods would experience mystical visions, which some tried to induce through drunken orgies (see the commentary on First Corinthians Ce – The Pagan Background of Counterfeit Spiritual Gifts). Undoubtedly, then, the false apostles claimed visions and revelations of their own. Many of the Corinthians, swept away by their phony claims, groveled before them. Thus, even though he did so reluctantly, Paul felt it was necessary to relate his own vision.

Paul’s “I have to boast” serves as a reminder of the rhetorical exercise in which he had engaged from the beginning of his fool’s discourse (see By – Being Deceived). He realized that his boasting was necessary because much could be lost if he did not somehow cancel the seductive tyranny of his rivals, but stressed that there was nothing to be gained by it, but that he would reluctantly go on to explain his visions and revelations of the Lord as best he could (12:1). His boasting did not benefit the church because it was not verifiable nor could it be repeated, and could lead to pride (12:7). What is profitable is Scripture, which is God-breathed and is profitable for teaching the truth, convicting of sin, correcting faults and training in right living (Second Timothy 3:16). Therefore, in the past Paul urged the Ephesian elders not to trust in visions and extra biblical revelations, but to the Word of His grace, which was able to build them up and to give them the inheritance among all those who are sanctified (Acts 20:32). The Bible is complete and does not need to be supplemented by any further revelation, except the Lord Yeshua Messiah at His Second Coming (see the commentary on Isaiah Kg – The Second Coming of Jesus Christ to Bozrah).²⁷²

Paul’s vagueness about the incident and his use of the third person seems to reflect his genuine humility and uncertainty about the details of the experience. I know a man, in union with the Messiah, who fourteen years ago was snatched up to the third heaven. He was taken up to the third heaven, which is beyond the earth’s atmosphere (the first heaven) and the stars (the second heaven). If Paul was quite certain of the location of the vision, he was equally uncertain about whether the experience happened to him in his body or apart from it.²⁷³ Whether he was in the body or outside the body I don’t know, God knows. Paul was not sure whether he was physically present in heaven or whether his spirit experienced it. And I know that such a man – whether in the body or apart from the body I don’t know, God knows (12:2-3). He talked about it as though it had happened to another man and not himself. Thus, the idea of Paul’s boasting about himself is completely removed.²⁷⁴

. . . was snatched up (Greek: harpazo, meaning to carry off by force), is the same word used by John to describe the Rapture in First Thessalonians 4:17 (see the commentary on Revelation By – The Rapture of the Church). However, what is seen in being snatched up here is more like either the snatching up of Philip (see the commentary on Acts Bb – An Ethiopian Asks about Isaiah), or perhaps Ezeki’el being transported to Jerusalem (Ezeki’el 8:3) to see the abominations that were happening within the holy Temple itself (Ezeki’el Chapters 8-10).

. . . into the third heaven, or Paradise. You and I are not going to Paradise until we die or until the Lord returns. But we have a marvelous encouragement in the fact that we are seated with Him in heaven (Ephesians 2:6b). We have a position of authority and victory far above every ruler, authority, power, dominion or any other name that can be named either in this world or the world to come (Ephesians 1:21). While we have not seen God’s glory as Paul did, we do share in God’s glory now (John 17:22), and one day we shall enter into heaven and see the glory of Messiah (John 17:24). Such an honor as this would have made most people very proud. Instead of keeping quiet for fourteen years, they would have hired a publicist and wrote a best-selling book about it. But Paul didn’t become proud. He simply told the truth – it was not empty boasting – and let what he could recall speak for itself. His great concern was that nobody rob God of the glory and give it to Paul.

. . . and heard things that cannot be put into words. He says so much, yet says so little. The words he heard were in a language unlike anything on earth. Although the apostle understood what was said, there were no words in human language to convey what he had heard, nor would he have been permitted to speak about what he had heard even if that were possible. (12:4). They were intended only for his ears and not as a revelation to be communicated to others. For this reason, Paul had never spoken about it. The veil between heaven and earth remains in place. What the LORD wants us to know about heaven is in the Bible, as for the rest: The things which are hidden belong to ADONAI our God. (Deuteronomy 29:29).

True believers do not measure their walk with God on claims of visions or ecstatic experiences, the force of their personalities, the size of their ministry, educational degrees, or any other human criteria. Their walk is marked by how much they have suffered in the war against the kingdom of darkness, how concerned they are for God’s children, how humble they are, and how accurately they handle the supernatural revelation found in God’s Word. Do all you can to present yourself to God as someone worthy of His approval, as a worker with no need to be ashamed, because they accurately handle the Word of Truth (Second Timothy 2:15). Like Paul, those who patiently endure the suffering and humiliation of this life, know that such light and momentary troubles are achieving for us an eternal glory whose weight is beyond description (4:17).

Foolish Boasting
11: 16-21a

Foolish Boasting DIG: In 10:1 Paul made it clear how he would like to appeal to the Corinthians, so why did he sarcastically resort to boasting, as the false apostles were doing? What is the irony that galls Paul (see 12:11-13)? What things had Paul already boasted about (1:12, 9:2, 10:8, 11:10)? How was that any different from how the false apostles boasted?

REFLECT: Both Yeshua and Paul’s gentleness was misunderstood as weakness. How has that resulted in blessing (see Matthew 5:5)? Where do you need to embrace their example right now? What usually happens when you boast like a fool? How can you make sure you are not participating in any foolish boasting? How can you defend yourself against false accusations?

Answer a fool as his folly deserves, so that he won’t think he is wise.

Like most people, the Corinthians were slow to absorb the truth that divine standards differ radically from those of the world. Paul had tried to make this clear in his former letter concerning the message of the cross (see the commentary on First Corinthians, to see link click An – The Foolishness of Worldly Wisdom). If, however, the Corinthians persisted in looking at things from the world’s perspective, he would accommodate himself to their point of view.²⁵³ But reluctance was written all over Paul as he fell over the edge into a pool of foolish boasting. He was ashamed to do that sort of thing, and yet, he saw no other alternative.

Therefore, Paul resumed the theme of foolish boasting (see By – Being Deceived), after he had digressed to defend his policy regarding financial support and to reveal the true identity of his opponents (see Bz – Servants of Satan). He had decided to boast as his rivals did because he knew of the Corinthians’ determination to compare him with them (see Af – The Problem with the False Apostles) and their vulnerability after doing so. Consequently, Paul boasted about things that were not worthy of boasting, and in doing so, answered the fools according to their folly. As the TaNaKh says: Answer a fool as his folly deserves, so that he won’t think he is wise (Proverbs 26:5). There was a danger, however, that some of the Corinthians might not see, or wish to see, that Paul was simply playing a part.²⁵⁴

Boasting is foolish (11:16-17): I repeat. Paul had already asked his readers to bear with him in a little foolishness (11:1), and now, following his long diversion of verses 2-15, he repeats his request in slightly different terms: Don’t let anyone think I am a fool. But even if you do, at least receive me as a fool, as you received these other fools, the false apostles, so that I too, like them, may do a little boasting (11:16)! Paul is conscious that the boasting in which he was about to engage is an act of folly, but he doesn’t want the Corinthians to regard him as foolish in doing so. In fact, it is only their gullibility regarding the claims of the false apostles which forces Paul to boast at all (12:11). But even if they thought he was actually a fool and not just playing-the-fool, he asked for their indulgence as he did a little boasting of his own. After all, the Corinthians had put up with the foolish boasting of his rivals without objection, surely they could endure a little boasting from their own apostle.²⁵⁵

Having asked the Corinthians to accept him as a fool so that he could boast, Paul immediately qualified what he had said, lest there be any misunderstanding. What I am saying is not in accordance with the Lord; rather, this conceited boasting is spoken as a fool would speak (11:17). He was not speaking in accordance with, or in conformity with, a norm established by the Lord. For this reason, he would not be boasting in the Lord (10:17), except when he would boast in his weakness (11:30 and 12:9). Rather, he would boast foolishly because he will be boasting in those things that appeared of his own making.²⁵⁶

Boasting is fleshly (11:18-21): Many people boast in a worldly way, the way of human achievement, the way of power and prestige, and even spiritual experiences, in terms which do not take into account what is pleasing to God. It was because his opponents had boasted in a worldly way, and because his converts had been won over by such boasting, that Paul felt it necessary to indulge in it also for their sakes, saying: I too will boast this way (11:18), even though he was painfully aware that such boasting was pure folly.²⁵⁷

If the Corinthians would not put up with him when he was wise and spoke according to the Lord, then, Paul scoffed, perhaps they would listen to him when he acted the fool and boasted in the same manner as the false apostles they so admired. Ironically he appealed to their extraordinary tolerance, saying: For since you yourselves are so wise, you gladly put up with fools (11:19)! That statement is similar to First Corinthians 4:10, where he said: We are weak in Messiah, but you are strong! Things had not changed much in Corinth since Paul wrote those words. But neither had Ha’Shem’s response to the wisdom of the world. He will destroy the wisdom of the wise and make the wisdom of the world look foolish (see the commentary on First Corinthians Am – The World’s Wisdom vs the Good News). Here, Paul destroys the so-called wisdom of the wise by embracing it himself and in that process, showing it to be the folly of a fool. But even after Paul descended to the level of his rivals in boasting, he transcended them. He would boast about visible things. What was visible, however, pointed to his weaknesses – part of the problem as far as the Corinthians were concerned. However, boasting in his weakness allowed him to talk about the grace of God.²⁵⁸

Dear Heavenly Father, What a joy it is to have such a wonderful father as you! It is a delight to boast about You. You are: Holy, Almighty, All-powerful, All-wise, our forgiving Savior and our Loving Father! As we focus on eternity, we can see our earthly sufferings as soon to be over and then the glory of heaven forever! For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). In Your love things are seen so differently. You see our earthly sufferings for Your name, as opportunities for You to reward Your children (First Corinthians 3:13-15). Thank You for not judging our mistakes: For there is no longer any condemnation awaiting those who are in union with the Messiah Yeshua (Romans 8:1). Rather, You look at our heart (First Samuel 16:7). In your holy Son’s name and power of His resurrection. Amen

The tolerance of the Corinthians apparently had no limits. They not only put up with foolish speech, but also with the despotism of the tyrants. The intruding false apostles had reduced them to slavery by robbing them of their freedom in Messiah (Acts 15:1), in order to bring them into utter bondage, the slavery of obedience to the 613 commandments of Moshe (see the commentary on Galatians Ax – False Brothers slipped in to Spy Out our Freedom in Messiah). They had exploited them by greedily devouring any and all financial support offered to them (Mk 12:40). The false apostles thought that they were superior to the Corinthians, insulted and humiliated them (11:20).²⁵⁹ The Corinthians, however, were not the first to prefer tyrants to more gentle leaders. The Israelites rejected Samuel for a self-willed and despotic king Sha’ul (1 Samuel 8).

With biting irony, Paul confessed: To my shame, I must admit that I have been too “weak” to do such things (11:21a). He owned up to his weakness (10:10). His opponents were absolutely right. He had utterly failed in that regard. But his dishonor was really theirs, not his, as far as God was concerned. His confession became a painful rebuke. As far as the world was concerned, he was dishonored; but according to ADONAI, he was honored (6:8). If being “strong” meant doing what his rivals had done, then he was unquestionably “weak.” Yet, it was a “weakness” that God approved of. The LORD never codones the tyranny, arrogance, and cruelty that church dictators have inflicted on the Church across the ages.

Paul will show that his “weakness” allowed God’s power to work more powerfully in him (see Cc – How God Uses Suffering). Who is of Messiah? The boastful tyrant who ascends to the throne of his own pride, coercing others to bow to his will and running roughshod over any opposition? Or the gentle and mild servant whose only badge of rule is his consideration of others and devotion to their spiritual welfare? This was Paul’s answer: Though He was in the form of God, He did not regard equality with God something to be possessed by force. On the contrary, He emptied Himself, in that He took the form of a slave by becoming like human beings are. And when He appeared as a human being, He humbled Himself still more by becoming obedient to death on the cross (Philippians 2:6-8). For even the Messiah did not please Himself; rather, as the TaNaKh says, “The insults of those insulting You fell on Me? (Romans 15:3). For you know how generous our Lord Yeshua Messiah was – for your sakes He impoverished Himself, even though He was rich, so that He might make you rich by means of His poverty (Second Corinthians 8:9).²⁶⁰

Servants of Satan
11:7-15 and 20

Servants of Satan DIG: Why do you think Paul refused support from the Corinthians but accepted it from the Macedonian churches? How was Paul’s servant-attitude distorted by the false prophets? Why was Paul’s anxiety for the church a proof of his love for them? How do their motives compare to his? What is Paul’s conclusion about the false prophets?

REFLECT: What comes to mind when you hear the word “Satan?” Why doesn’t he appear with his pitchfork, horns and pointed tail image as mankind’s archenemy? When in your life have you experienced that Satan and his servants are real? What is your criteria when you give to different ministries? How can you tell if someone is in ministry just for the money?

For Satan himself masquerades as an angel of light;
so it’s not surprising that his demons masquerade as servants of righteousness.

Having asserted that he was not inferior to the false prophets, Paul takes up a new and unrelated topic: his refusal to accept the financial support from the Corinthians church that would have allowed him to exercise his ministry without working even though the apostle knew that he was permitted financial support (see the commentary on First Corinthians, to see link click Bo – Laying Aside Rights). The Corinthians must have thought that Paul didn’t love them. The false prophets, who accepted payment, probably wanted the apostle to do likewise, since that would have put them on the same footing as him. Nonetheless, although under pressure to reverse his policy, Paul refused to do so.²⁴²

The true servant of God (11:7-12): Paul began with a rhetorical question: Did I sin in humbling myself so that you could be exalted, in proclaiming God’s Good News to you free of charge (11:7)? It was Paul’s policy not to accept financial support from churches in which he was currently ministering. But from the Corinthians’ point of view, Paul had painfully breached social norms in rejecting their support which were usually given to those who taught and lectured in the Greco-Roman culture of the day. It is probably, however, that “sin” was Paul’s word rather than theirs, reflecting his deep pain in response to their criticism.²⁴³

His words dripping with irony, Paul acknowledged that he accepted financial support from other churches in order to minister to the Corinthians. Yes, he said: I “robbed” the other congregations of Macedonia by accepting support from them in order to serve you. Paul had plied his trade as a tentmaker while in Corinth (Acts 18:3). However, either business became slow or the demands of his ministry curtailed the amount of time he had to work. In either case, Paul was for a time in a terrible financial situation, lacking the basic necessities of life. Yet even then, when he had needs, he did not burden anyone. Eventually, Silas and Timothy providentially arrived with the support from the churches in Macedonia, allowing him to devote himself to full-time ministry (Acts 18:5). Just as Paul had kept himself from being a burden to the Corinthians in the past, he would continue to do so on his planned upcoming visit (11:8-9). Unlike the proud, lying false prophets, who would not dream of lowering themselves to do manual labor, Paul humbled himself to the place of a common worker. True servants of God are free from the love of money (First Timothy 3:3) and seek nothing but the opportunity to faithfully carry out their ministry.²⁴⁴ Paul said: The truthfulness of the Messiah is in me, so that this boast concerning me is not going to be silenced anywhere in Achaia (11:10).

The Corinthians undoubtedly interpreted Paul’s refusal of their support as an indication that he didn’t love them, or at least, loved them less, because he had accepted the support of other churches. Why won’t I ever accept your support? Is it that I don’t love you? God knows I do (11:11)! Therefore, Paul needed to affirm his love for them, and in 12:13 he asked in what way were they any worse off than any of the other churches except that I myself did not burden you financially, and concluded with a dose of irony: Forgive me this injustice! It seems likely that there was a group of wealthy Corinthians who offered Paul a gift of financial support that he refused, but the false prophets accepted (see Af – The Problem of the False Prophets). No, I do it – and will go on doing it – in order to cut the ground from under those who want an excuse to boast that they work the same way we do (11:12). Understanding this, it then becomes easier to understand the point of contention between Paul and the congregation at Corinth. In their minds, the wealthy Corinthians had made him an offer of “friendship.” By refusing it, Paul offended them, raising doubts about his love for them and the church. That opened the window of opportunity for the false prophets to call into question Paul’s apostleship and compare him unfavorably to themselves.

As for Paul, he probably refused this offer, not because he loved them less than his other converts, but because he understood all too well that such “friendship” would have made him indebted to certain wealthy Corinthians. Since Paul was the apostolic father of the church, whose duty was to provide for his children (12:14), he couldn’t tolerate any arrangement in which his allegiance to God would be compromised.²⁴⁵

The servants of Satan (13-15 and 20): Throughout his letter, Paul had alluded to the false teacher, who claimed apostolic authority in Corinth, referring to them indirectly as the many who were guilty of peddling the Word of God (2:17); as some who regard us as living in a worldly way (10:2b); as those other men who tell you how important they are (10:12a NLT); and as those who preach another Yeshua and a different Gospel (11:4). But now the time had come to bluntly and directly expose them.

The fact is that such men are deceitful workers and false prophets (11:13a). Paul called them exactly what they were. The name false prophets (Greek: pseudo apostoloi) appears only here in the B’rit Chadashah. Some think that Paul coined this word after the analogy of false Messiah’s and false prophets (Mark 13:22), and false brethren (Greek: pseudadelphous) in Galatians 2:4. The term false prophets shows that the Yeshua whom they preached, and the spirit of the gospel they offered, were entirely false.²⁴⁶

Dramatically and emotionally, Paul began to expose their lies (11:13b). Such deceivers have plagued God’s people from the beginning. ADONIA through Jeremiah warned of deceitful false prophets, saying: The prophets are prophesying falsehood in My name. I have neither sent them nor commanded them nor spoken to them; they are prophesying to you a false vision, divination, futility and the deception of their own minds (Jeremiah 14:14, 23:14 and 26 NASB). In the Sermon on the Mount, Yeshua warned: Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves (Matthew 7:15). In the Olivet discourse, the Lord noted that they would be especially active in the end times: For false Messiah’s and false prophets will arise and will show great signs and wonders, so as to mislead, if that were possible, even the elect (Matthew 24:24). Dear friends, don’t trust every spirit. On the contrary, test the spirits to see whether they are from God; because many false prophets had gone out into the world (First John 4:1).²⁴⁷

Dear Heavenly Father, Praise You that You are a God of holiness who is always perfectly trustworthy and 100% truthful! Your trustworthiness makes You such a strong rock to run to and such a comfort to go to. Obeying and pleasing You is so much more important than pleasing any person. We must listen to You over what someone else says. It is important to be in Your Word daily, to meditate on it asking for Your wisdom so we are not deceived. The world is cunning and clever, but You are eternal, all wise and loving!

In today’s culture, sin is thrown out the window and everyone does what is right in their own eyes (Judges 21:25b). Your Word speaks of the need to tell someone if they are not speaking the truth (James 5:19). You desire all to be saved. But without repentance there is no need for salvation. The desires of this world, the cravings of the sinful nature, the lust of the eyes and the pride of life (First John 2:16) blinds the lost from seeing their need of a Savior. They miss out on being filled with Your peace and love when they are satisfied by their own sinful thoughts. Please help us to be bold with gentleness as we correct deceitful ideas and seek to enlighten people on to the straight and narrow path (Matthew 7:13-14) that leads to eternal joy in heaven. Thank You for living in Your children who love You (John 14:23), and for helping us to be bold and know how to wisely answer deceivers. In your holy name and power of His resurrection. Amen

Though they brazenly posed as equal to Paul and the Twelve, the false apostles were actually deceitful workers, servants of Satan, masquerading as apostles of the Messiah to deceive the gullible and undiscerning (11:13c). The charge is a serious one. For if the false prophets were really servants of Satan, then they were not merely Paul’s opponents, but also enemies of Messiah. Paul said as much earlier when he expressed his fear that the Corinthians were being deceived from their undivided loyalty to Messiah (11:3).²⁴⁸ Satan and his servants are most effective in the congregations of God when they come not as an open enemy, but as a friend; not when they persecute the Church, but when they join it.

Paul has referred to Satan’s evil designs in 2:11 and 4:4. Now he ties his opponents to the Serpent who deceived Eve (see By – Being Deceived). There is nothing surprising in that, for Satan himself masquerades as an angel of light (11:14). The present tense of the verb masquerades is important. Satan does this again and again. It is his practice. He makes people think that they are dealing with an angel of light when, in fact, they are dealing with the prince of darkness himself! How else can Satan get his deadly lies across except by presenting them as God’s words that are being spoken by God’s angels?²⁴⁹

The narrative in Genesis 3, however, does not explicitly mention Satan as an angel of light. Paul may have been alluding to popular Jewish tradition. In the Apocalypse of Moses, Eve recalls her seduction, saying, “Satan appeared in the form of an angel and sang hymns like the angels. And I bent over the wall and saw him, like an angel” (17:1-2). What was important for Paul was that the shining stars dazzle and make the ones working in the trenches, like Paul, look boring and unspiritual by comparison. But Satan is more likely to take the disguise of a shining star with glamorous appeal than a foot soldier. He is seductive and insidious.

The greatest weapon the devil has in his arsenal to test us . . . is praise and flattery. The Serpent offered the promise of special knowledge to Adam and Eve that supposedly would have allowed them to become like God. The Corinthians, who wanted to become rich and reign like kings (First Corinthians 4:8), were particularly susceptible to a false gospel spewed out by the dashing, diamond-studded apostles that appealed to their innate human pride and desire to be special. Swollen with pride themselves, they fooled the Corinthians by stroking their vanity. And Paul, with his frank criticism of their sins and uncompromising stand against any partnership with idolatry, was far less appealing as an apostle when compared to those who flattered them. But the false flatterers were servants of Satan!²⁵⁰

So it’s not surprising that his demons masquerade as servants of righteousness (11:15a). In 3:9 Paul described his own ministry as a ministry of righteousness. His Gospel proclaims that God made Messiah who had no sin to be sin for us, so that in Him we might become the righteousness of God (5:21). The rivals posed were acting like they were participating in that same ministry. But they were frauds. Paul doesn’t pinpoint the exact nature of their false teaching, but focuses more on their boasting to an extreme. Ministers of righteousness are those who live righteously, not those who claim to be righteous or preach a righteous message. Ministers of righteousness remove the veil of hard-heartedness and lead God’s covenant people to be transformed into the image of Messiah (see Aw – Veiling and Unveiling). They renounce shameful things and deceitful practices (4:2). They also reject all fleshly boasting and boast only in the Lord (see the commentary on First Corinthians An – The Foolishness of Worldly Wisdom).

But it is comforting to know that neither Satan nor his servants will get away with their charade forever. John records that Satan will be bound at the start of the Messianic Kingdom (Revelation 20:1-3). Satan’s ultimate fate will be eternal punishment in the lake of fire. And Satan who had deceived them was hurled into the lake of fire and sulfur, where the beast and the false prophet were; and they will be tormented day and night forever and ever (Revelation 20:10). The Bible reveals an equally fearful judgment awaits all false prophets. In Matthew 7:7-21-23 the Lord solemnly warned: Not everyone who says to me, ‘Lord, Lord!’ will enter the Kingdom of Heaven, only those who do what my Father in heaven wants. On that Day, many will say to me, ‘Lord, Lord! Didn’t we prophesy in your name? Didn’t we expel demons in your name? Didn’t we perform many miracles in your name?’ Then I will tell them to their faces, ‘I never knew you! Get away from me, you workers of lawlessness! They will meet the end their deeds deserve (11:15b).²⁵¹

You put up with it if someone makes slaves of you, devours you, takes advantage of you, puffs himself up, slaps you in the face (11:20). This must have been a sad verse for Paul to write, for it reveals just how seriously the Corinthians were seduced. Delivered in a repetitive form and with a driving rhythm, the apostle uses five conditional clauses that detail the ways that the false apostles had abused the church in Corinth. His main point is that the Corinthians had tolerated such abuse, which was the opposite of Paul’s normal policy of leniency (10:1).

They willingly tolerated harsh treatment from the false apostles. Makes a slave of you (Greek: katadouloo) is a verb that in its only other appearance in the B’rit Chadahah refers to the Judaizers’ enslavement of the Galatians (see the commentary on Galatians Ax – False Brothers slipped in to Spy Out our Freedom in Messiah). The Greek word translated devours pictures the false apostles preying on the Corinthians like predatory animals. It could be a reference to their demands for money. It was used this way in Mark 12:40 and Luke 20:47 to describe the greedy Pharisees seizing widows’ houses. The Corinthians just stood by while the false apostles took advantage of them (12:16) and puffed themselves up in their pride and arrogance. Their mistreatment of the Corinthians was, in short, a slap in the face, which was (and is) a symbol of extreme disrespect (First Kings 22:24; Lamentations 3:30; Luke 22:64; John 18:22; Acts 23:2).

Three valuable lessons can be learned from Paul’s contrast of himself with the false apostles. First, believers must not be taken in by smooth, clever, seemingly spiritual speech. It may be satanic lies and deception. Many false apostles (teachers) use biblical terms but use them with a radically different meaning. Second, believers must go beyond a teacher’s words and examine his or her life. Religion is a big business to false apostles (teachers), but those consumed with accumulating wealth and power are not true servants of Yeshua Messiah (Matthew 6:24). Finally, believers must avoid the temptation to make tolerance a virtue. Toleration is the supreme virtue only to those who lack strong conviction. To discern the true from the false spiritual leaders is vital to the health of the Church. To fail to exercise discernment is to open wide the door to the sheepfold and allow Satan’s savage wolves to ravage God’s flock.²⁵²

Being Deceived
11: 1-6

Being deceived DIG: What upsets Paul about those false apostles? What is the hallmark of all false religions and cults? How does this relate to 6:14? What evidence of his fatherly love did Paul point out to the Corinthians? How were the Corinthians at risk of spiritual adultery? Playing the fool, how did Paul compare himself to those false apostles?

REFLECT: What are some of the ways that Satan attacks believers. Have you ever faced a temptation that questioned or denied God’s Word? If so, what lie was substituted for the truth? Why are the methods of false apostles sometimes successful? Sin rarely reveals itself as evil, from verses 2-4 how can you guard yourself against this Satanic strategy?

Paul was afraid that somehow the minds of the Corinthians had been deceived.

Paul had already established that self-praise was inadmissible and worthless (3:1, 5:12, 10:12), but he realized that his present situation demanded it if his converts at Corinth were to be preserved intact for Messiah. His antagonists, the false apostles (to see link click Af – The Problem of False Apostles), had indulged in self-praise (5:12, 10:7 and 12-18), and most of the Corinthians had been duped by them. Consequently, his hand was forced (12:11); he was pressed to indulge in foolish boasting in order to win the Corinthians’ attention and gain a fair hearing. Reluctantly, he decided to employ the methods of his opponents; unlike theirs, however, his motive was not personal gain, but the welfare of the Corinthians.²³³ Paul further undercut his rivals’ boasting by the use of irony. He does not boast about his glorious accomplishments, as they had, but recounts a string of humiliating experiences and boldly contends that he was a better servant of Messiah because of them (11:23). The battle lines therefore were drawn between Paul, the weak but true apostle authorized by God, and the false apostles working under Satan.

The fool’s discourse begins here in 11:1, but Paul does not start speaking as a fool until 11:21. Paul first warns them about what he is going to do. He starts with a plea for tolerance. I would like you to bear with me in a little foolishness – please bear with me (11:1)! He doesn’t immediately tell them what this foolishness might be. It was a different kind of foolishness than the folly of the cross (see the commentary on First Corinthians An – The Foolishness of Worldly Wisdom); it was foolish human vanity that glorifies in itself, instead of ADONAI. Foolishness, foolish and fools are key words repeated throughout this section (11:1, 16-17, 19, 21; 12:6 and 11). Here in 11:1-6 Paul gives three reasons for this proposed foolishness and why the Corinthians should be tolerant and at least humor him.²³⁴

1. Paul’s zeal for the church (11:2-3): Paul puts the matter in the framework of engagement and marriage. He saw himself as the father of the congregation (First Corinthians 4:15), and as such, he had pledged them to Messiah – to one man, not a slew of husbands. For I am zealous for you with God’s kind of zealousness (11:2a). Moses told the second generation of the Exodus that they were not to go after the gods of the pagan peoples around them. For ADONAI your God in the midst of you is a jealous God (Deuteronomy 6:14-15a). The reason that idols are not to be worshiped is that ADONAI is a jealous or zealous God, and Isra’el’s idolatry is looked upon as spiritual adultery. The Hebrew word qanna’ combines the two concepts of jealousy and zeal (not envy or suspicion). So, zeal, or zealousness, meaning a passionate devotion to, would be a better term to use than jealous, which has negative, even petty connotations. So, idolatry would cause God’s zeal to burn like a husband’s zealousness would burn against an unfaithful wife (Hosea 2:2-5). Because God and Isra’el are viewed as married, Isra’el is viewed as the wife of ADONAI (Deuteronomy 5:1-3, 6:10-15, 7:6-11; Isaiah 54:1-8, 62:4-5; Jeremiah 31:31-34; Ezeki’el 16:8; Hosea 2:14-23). For that very reason, the Israelites should not have worshiped other gods. God has a right to be zealous over what is rightfully His. This was the kind of zealousness Paul had for the church at Corinth.

Among the Jews engagement was the first stage of marriage, and it took place at a very early age. Unlike engagement today, Jewish engagement of the first century was not something that was entered into lightly, nor was it easily broken. The engagement could only be canceled by an official bill of divorce. If an engaged woman had sexual relations with any other man, it was treated as adultery. The engaged couple didn’t live together until the marriage ceremony when they entered the wedding canopy, or huppah, and the marriage blessings were recited. Therefore, a year normally passed before the woman moved into her husband’s home where they would live together. The responsibility of safeguarding his daughter’s virginity fell to the father (Deuteronomy 22:13-21). So, Paul pictured himself as the father of the bride (11:2b) whose ultimate purpose was to engage the church of God in Corinth (1:1) to her heavenly Bridegroom, Yeshua Messiah, and present her as a virgin to her Husband at His appearance (Second Corinthians 4:14; Ephesians 5:27; First John 3:2-3).²³⁵

Undivided devotion and purity are the requirements for a continuing relationship with Messiah, and Paul feared that the Corinthians may have already been unfaithful. And I fear that somehow your minds may have been deceived (Greek: phthalein, frequently applies to moral corruption) from simple and pure devotion to the Messiah, just as Eve was deceived by the serpent and his craftiness (11:3). As the serpent ensnared Eve with lies, so his smooth- talking rivals had snaked their way into the Corinthians’ affections and captured their minds. It is not difficult to deceive those who wish to be deceived, and their desires already primed their own hearts to be disobedient. The Corinthians’ fondness for error and illusions of grandeur, believing themselves to be kings who already reigned (First Corinthians 4:8), made them easy prey for the pompous opponents to inject their poisonous doctrine.²³⁶

Dear Heavenly Father, Praise You for always loving Your children and wanting the very best for them. Thank You for the Word of God which guides us into all truth and helps us discern truth from deception. Thank you for Your Spirit who lives in believers, and who teaches us to understand Your Word. Yeshua answered and said to him: If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our dwelling with him . . . But the Helper, the Ruach Ha’Kodesh whom the Father will send in My name, will teach you everything and remind you of everything that I said to you (John 14:23, 26).

2. Paul’s preaching of the true Gospel (11:4): The false apostles preached some other Yeshua than the one Paul preached. The apostle warned the Corinthians to be on guard if someone comes and tells you about some other Yeshua than the one he told them about (see the commentary on Galatians Aj – No Other Gospel). A counterfeit Gospel has always been the hallmark of false religions and cults. Instead of viewing Messiah as the Second Person of the Trinity, who became a man and died an atoning sacrifice for sin, they see Him as a prophet, guru, avatar, social or political revolutionary, Michael the archangel, an emanation from God – anything but the true God in the flesh. While the false apostles seemingly identified with Yeshua, the Yeshua they preached was not the Yeshua of Scripture. Not only that, the false apostles came in the power of a different spirit, a demonic spirit, not the Ruach Ha’Kodesh whom the Corinthians had received salvation from. All false doctrine denies that salvation is by faith alone and adds human works. Incredibly, instead of rejecting that damning heresy, the Corinthians accepted it way to easily, thus justifying Paul’s fear for their purity (11:4).²³⁷

3. Paul’s superior knowledge (11:5-6): Paul’s hesitancy to boast (10:12) caused him to sarcastically claim that he didn’t consider himself in any way inferior to the false apostles (11:5). He was not acknowledging them as equals, but for the sake of argument he called on the Corinthians to at least grant the obvious reality that he wasn’t inferior to them. However, this statement implies that some at Corinth thought he was inferior in some way. Paul rejected that assumption with irony and parody and the plain statement of facts. At the conclusion of his fool’s speech in 12:11, he will repeat the phrase: For I am in no way inferior to the false apostles. No true follower of Messiah shouts, “I am number one” like the imposters did. It was specifically that attitude that exposed them as counterfeits. All followers of Messiah are second to One, and all are servants of His Church, not overlords.²³⁸

As mentioned earlier, the false apostles ridiculed Paul as being a crude, amateurish, unrefined speaker (10:10). The apostle acknowledged that he wasn’t interested in the rhetorical and oratorical skills that so impressed the Greeks, because he wasn’t concerned with technique, but with the Gospel. He declared: I may not be a skilled speaker, but I do have the knowledge of the Good News . . . clear and simple (11:5). Although his communication skills might have been deficient by their standards, the false apostles claimed to have secret knowledge not available to the uninitiated. But Paul knew that human eloquence draws people to the preacher, but not the cross; faithful preaching, on the other hand, results spiritual fruit for the Gospel itself is the power of God for salvation (Romans 1:16).²³⁹

Consequently, Paul was unfazed by his supposed failing in speech because his knowledge of the Good News more than made up for it. Anyhow, he declared, I have made this clear to you in every way and in every circumstance (11:6). The kind of speech that characterized his rivals was, in fact, a sign of their foolishness and the absence of any kind of knowledge of God. Sophisticated speech that comes from showmen who are puffed-up with pride and interested only in making a splash and grabbing the limelight and honor for themselves. From Paul’s perspective such methods only served to conceal their gaping ignorance of ADONAI. Knowledge of God refers to spiritual insight that shines from an intimate relationship of Messiah crucified. Paul was full of the Spirit of God, and his humble speech matched his spiritual wisdom and power. And it bore fruit. By it, he engaged the Corinthians with Messiah. The flashy rivals, however, lead them astray with clever eloquence in the same way that the serpent deceived Eve.²⁴⁰

Angels of Light and Darkness
11:1-15 and 20

Paul declared: For if someone comes and tells you about some other Yeshua than the one we told you about, or if you receive a spirit different from the one you received or accept some so-called “good news” different from the Good News you already accepted, you bear with him well enough (11:4)! There it is. The truth exposed. The simple-minded Corinthians who lacked discernment, were easy prey for the smooth-talking, slick packaging of Satan’s henchmen. In light of the Corinthians’ coming under the sway of those evil men, Paul will now draw an even starker contrast between himself and them, more so than at any other point in either First or Second Corinthians.²³²

A Misplaced Standard
10: 12-18

A misplaced standard DIG: How did the Corinthian church measure ministry? What were Paul’s credentials? Why did the Corinthians have a hard time accepting them? How is Paul’s exercise of authority different from his usurpers, the false apostles?

REFLECT: Do we evaluate how others are doing by comparing the fruit of their ministries to ours? Or do we actually have an audience of One? How skilled are you at spiritual discernment? How do you know when you’re in God’s will and when you’re fighting against it?

We must not use the world’s standards of measurement for ourselves or our ministries.

The misplaced standard (10:12): The Pharisee who proudly and arrogantly prayed: God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector (Luke 18:11) illustrated the attitude of the false apostles (to see link click Af – The Problem of the False Apostles). In their zeal to elevate themselves, they would heartlessly tear down anyone who would get in their way. The proud, vain false apostles at Corinth sought to make themselves look good by slandering and degrading the apostle.²²² But Paul, injecting a little humor, disparages their boasting with mock self-deprecation. Oh, don’t worry; we wouldn’t dare say that we are as wonderful as these other men who tell you how important they are (10:12a NLT). Speaking tongue-in-cheek, Paul subtly raised the question whether his rivals were comparable to him at all. And the reality was that there was no comparison. None! Paul couldn’t make one if he tried. In all their boasting they presumed to be Paul’s superior, but in his view, they were merely false apostles. They claimed to be in a different league than Paul; and the apostle readily agreed – they were in league with Satan. They may have won status in the eyes of some of the Corinthians with their boastfulness, but they had only won the judgment of Ha’Shem in the process.²²³

We get a real insight into the thinking of truly evil people in this portion of Scripture. Speaking of the false prophets, Paul wrote: But they are only comparing themselves with each other, using themselves as the standard of measurement. Not wise (10:12b NLT)! In other words, they felt no sense of guilt or shame about their destructive actions because they only compared their behavior with one another’s. They dared not compare themselves with Paul and the other true believers of Messiah. The differences would have been too stark. But because they only compared themselves with themselves, they felt justified in their actions and reinforced in their teaching. They set standards for their own behavior and established their own code of conduct. And the standard that they chose was their own evil behavior.²²⁴

The true standard (10:13-18): False apostles, no matter what time in history, tend to be tyrants, who become enraged at those who would limit their ambitious designs. They continually seek to widen their sphere of influence and gain even greater prestige, fame, and wealth. To that end, they often overstate or even falsify their qualifications and gifts. The false apostles presented the Corinthians with a rather amazing resume. They claimed even greater power, knowledge, oratory skills and influence than Paul. And they used their phony credentials to gain influence in the church at Corinth.

But Paul refused to boast about what lay outside the boundaries which God had given him. He refused to trade lies and exaggerations with the false apostles; his assessment of his ministry was honest and accurate. In contrast to them, he was content to remain within his assigned area of ministry (10:13). He planted the seed, and God made it grow (First Corinthians 3:6). Therefore, Paul appealed to the indisputable fact that he founded the church at Corinth. His rivals could not claim this. His only boast was in what Yeshua Messiah had accomplished in his life. The false apostles might point to their letters of recommendation and their rhetorical wizardry to corroborate their claims of divine authority. But Paul appealed to the Corinthian church itself, founded by his missionary preaching. Like chaff driven by the wind (Psalm 1:4), their boasts were merely based on the evidence that they manufactured from their own fantasies about themselves.²²⁵

Messiah has given each of us special abilities – whatever he wants us to have out of his rich storehouse of gifts (Romans 9:20-21 JB). Part of accepting these gifts is realizing our limitations. Nobody is good at everything; and no one is called to be everything. We all have defined roles. Paul understood that his call was not to accomplish everything or please everyone, but to focus only on the particular ministry that God had given him (Galatians 2:7-8). The word boundaries above in 10:13 refers to the fact that ADONAI assigns each of us a field or sphere of ministry. This is determined by our giftedness given to us at the moment of salvation by the Spirit of God. If we try to overextend our ministry and reach beyond the giftedness that God has given us, we experience failure and stress. Just as a runner in a race is given a different lane to run in, we must run with patience the particular race that God has set before you (Hebrews 12:1). Don’t be envious of the runner in the lane next to you, just focus on finishing your race.²²⁶

What follows in 10:14-15a basically repeats what Paul has said in 10:13 but takes it a step further by making it more specific, using a bit of sanctified sarcasm along the way. We are not overextending our boasting as if we had not reached as far as you; for we came to you with the Good News of the Messiah. We do not boast about the area in which others labor (10:14-15a). Paul had the God-given authority as the apostle to the Gentiles because he was called by ADONAI to carry out that ministry, unlike the false apostles whose only approval they received was their own. Having no legitimate accomplishments of their own, they were eager to take credit for those of others. But in reality, they had made no contribution to the Corinthians’ spiritual growth, because they were not true servants of God. By preaching a false gospel and another Yeshua (11:3-4), they were interfering with the work that Paul had accomplished. They were nothing more than parasites, sucking the spiritual life out of the church in contrast to the true apostle, who built it up.

Paul’s plan and hope was that as the Corinthians’ trust grew, his sphere of ministry would be enlarged even more by them. His goal was, with their assistance, to proclaim the Good News in regions beyond Corinth. Our hope is not to boast about the work already done by someone else (10:15b-16). That was not possible at the time, however, because of the Corinthians’ sin, immaturity, and rebellion. It would have to wait until they had completely rejected the false apostles and returned to sound doctrine and holy living. Paul was never one to rest on his laurels. His relentless spirit continually drove him to preach the Good News where it had never been proclaimed. In Acts 19:21 he expressed his desire to preach the Gospel in Rome, but he did not mean to stop there. He planned, with the Roman believers’ aid, to reach Spain (Romans 15:24 and 28). When the Corinthians became strong enough in their faith, the apostle wanted them to launch him into the next mission field. But no matter where he went, Paul always wanted to stay in his lane. He humbly refused to follow the footsteps of other godly believers or to take credit for their labors.²²⁷

So, let anyone who wants to boast, boast about ADONAI (10:17). As this quotation from Jeremiah 9:24 implies, if a figure like Paul was going to boast about anything, its central focus was going to be the Lord and the work of the Lord. This is notably not the first time Jeremiah 24 had been quoted to the Corinthians (First Corinthians 1:31).²²⁸ Boasting in ADONAI is the true principle. And Paul followed it in all of his apostolic ministry. But it also applies to every one of us wherever the Lord has placed us, and whatever He gives us to do. Therefore, Paul brings his discussion to a focus and a resting point. It was the pattern that he followed.²²⁹

After Martin Luther’s death (1483-1546), his friends found a scrap of paper in his pocket on which the great Reformer had written, which said, “We are all beggars. Humble men of God realize that they have nothing to boast about. If they preach the Gospel, it is because God’s Word is a fire in their bones (Jeremiah 20:9) and they are compelled to preach (First Corinthians 9:16). They serve the Church only because Christ puts them into service (First Timothy 1:12), and any success they have is attributable solely to the grace of God at work in them (First Corinthians 15:10). They cry out with the psalmist: Not to us, O Lord, not to us, but to Your name give glory (Psalm 115:1).

The false apostles were totally focused on the here and now, as they pursued fame, compliments, notoriety, prestige, wealth and power. But when they died their praise would die with them. True servants of Messiah, on the other hand, look toward their heavenly reward (Matthew 5:12; Luke 6:23; Colossians 3:24; Hebrews 11:26). They understand that worldly self-praise is meaningless, because it is not the one who praises himself who is worthy of approval. They are not trying to please everyone, whether the world condemns them or praises them is of no particular significance in the long run. What matters is whom the Lord praises (10:18); to whom He says: Well done, good and faithful servant . . . enter into the joy of Your Master (Matthew 25:21).²³⁰ That is the only evaluation that counts. In the last analysis, we have an audience of One.

If you’re going to be a servant, you must settle your identity in Yeshua. Only secure people can serve. Insecure people are always worrying about how they appear to others. They fear exposure of their weaknesses and hide beneath layers of protective pride and pretensions. The more insecure you are, the more you will want people to serve you, and the more you will need their approval. But when you anchor your worth and identity to Messiah, you are freed from the expectations of others, and that allows you to really serve them best.²³¹

Dear Heavenly Father, Praise You for the joy of serving You! Praise You that we can focus on doing our best in our service for You, without being bothered by criticism and put-downs from selfish on-lookers. It is a comfort that You wisely and carefully examine the love in our hearts (First Corinthians 3:11-15). When we serve humbly and kindly yet get put down, it does not discourage us for we remember that happened to You and You always do everything perfectly. You are our loving Savior (Second Timothy 1:10) and the King of kings (Revelation 19:16) yet You were unjustly criticized.

We choose to look away from earthly trials and problems and to focus on the eternal joy of pleasing You (Romans 8:18).Though it’s nice to hear praise for our work, it is so much better to know that when we follow You with all our heart, then we will receive an eternal reward – a reward far better than momentary earthly praise. We long to hear Your praise of our works done lovingly: Well done, good and faithful servant! You were faithful with a little, so I’ll put you in charge of much. Enter into your master’s joy (Matthew 25:21 and 23)! It is a joy to serve You, even in hard times. In Your holy Son’s name and power of His resurrection. Amen

Paul and the False Apostles
10:12 to 12:13

Chapters 10-13 are Paul’s emotionally charged warning to the Corinthians to set certain matters right so he wouldn’t have to do it when the apostle made his final visit to them. In these chapters the false apostles (to see link click Af – The Problem of the False Apostles) and their duped followers come more clearly into view, though Paul had made reference to them briefly in earlier parts of the letter. This is especially true of the outsiders, the false apostles, who like wolves in sheep’s clothing had infiltrated the flock. He had already briefly referred to their arrival, but he now deals with them at considerable length, pointing out their damaging influence in the church at Corinth.

In this section Paul declares, with heavy irony, that he will not dare compare himself with those who praise themselves. Because Paul is outside their circle and cannot be compared with them, their comparison of him reveals their lack of understanding. The result of his ministry among the Corinthians would speak for itself. He had founded the church and they had not. Paul hoped that as the faith of the Corinthians grew, his ministry among them would increase and overflow so that he would be able to evangelize in regions beyond them, not in another person’s field, being grateful for what the Lord had allowed him to do.

This section, while appearing to be about Paul, is indirectly about those who thought they were so spiritually superior and compared themselves to him. Only once does the apostle refer to them, and then only in an impersonal manner (10:12). It should be noted that he does not address them directly or prod them even indirectly. They were simply there, offstage, as it were, not worthy of even a minor comment. Their method of attack was to brag about themselves as polished speakers compared with him, thus seeking to undermine Paul’s position in Corinth. This forced Paul to respond to them over and over again.²²⁰

Paul had rejected self-praise and comparison as worthless. But now he asked the Corinthians to bear with a little foolishness of his own. The circumstances had driven him to that extreme. Boasting was clearly unwise; but if he ignored the slurs of his rivals the church might be persuaded that they were right all along. If he stooped down to their level, he would be a fool. Forced into a corner, Paul felt he must play the fool (12:11) and introduce his own so-called boasting. It was more than a case of fighting fire with fire. In the process, he turned his foolish boasting into a sly and devastating attack on his opponents. By repeatedly insisting that he was playing the fool by boasting (mirroring his rivals), he led the Corinthians to recognize how foolish and boastful his rivals were, and how foolish the Corinthians themselves had been for being taken in by them.

The difference between Paul and his rivals was that Paul admitted that what he did was foolish. They did not. The apostle undercut his rivals’ continual boasting with the use of irony. He didn’t boast about his glorious accomplishments, as they had, but lists a string of humiliating experiences and boldly contends that he is a better servant of Messiah because of them (11:23). The battle lines were drawn between Paul, the meek but true apostle authorized by ADONAI, and the false apostles working under the influence of Satan.²²¹

Building Up, Not Tearing Down
10: 7-11

Building up, not tearing down DIG: Why did the Corinthians miss what Paul was doing? Why were they so taken by the false apostles? What did the Corinthians accuse Paul of? How did it backfire on them? What were Paul’s credentials? How was Paul’s presumed lack of speaking ability and personal appearance exactly what the Corinthians needed?

REFLECT: How can you tell that you have grown in your spiritual discernment? In the past, when were you fooled by someone who appeared to have authority? Was there ever a time in your life when you were spiritually blinded? What did you learn? Have you ever accused someone of something only to have it backfire on you? Who can you build up this week?

Paul used his authority to build up the church,
while the false apostles used the church to build up their authority.

One of the most difficult lessons Messiah’s disciples have to learn is that, in the Kingdom of God, position and power are no evidence of authority. Yeshua warned His followers not to pattern their leadership after that of the Gentiles who “lord it over” others and to act important. The example that Paul followed was that of Yeshua Messiah, who came as a servant and ministered to others (Mark 10:35-45). But the Corinthians were not spiritually minded enough to discern what Paul was doing. They contrasted his meekness with the swagger of the false apostles (to see link click Af – The Problem of the False Apostles), and they concluded that Paul had no authority at all. To be sure, he wrote powerful letters; but his physical appearance was meek, and his speech unimpressive. They were judging a book by its cover, and thus, Paul suffered greatly as a result.

Dear Heavenly Father, Praise You for being the perfect example of total power and absolute authority – yet also being a gracious ruler. You are the Almighty Great Ruler of the Universe! Yeshua, the Word of God, will return to earth as conqueror with a sharp sword to strike down the nations. . . On His robe and on His thigh He has a name written, “King of kings, and Lord of lords” (Revelation 19:13c, 15a, 16). You show amazing patience even when You are full of wrath and judging the world for its horrific crimes. You still have your arms outstretched in love to welcome all who will turn from their sins to follow You in love. And then I saw another angel flying high in the sky, having a timeless message of good news to proclaim to those who dwell on the earth- to every nation and tribe and tongue and people.  He said in a loud voice, “Fear God and give Him glory, because the hour of His judgment has come. Worship the One who made heaven and earth and sea and springs of water” (Revelation 14:6-7). May we use our leadership positions wisely following Your example. Sometimes discipline is needed, but always even correction is done in love and with the hand of forgiveness outstretched to the one who turns from their wrong to follow You. We love to walk following in Your footsteps. In Yeshua’s holy name and power of His resurrection. Amen

Here Paul addresses one of the Corinthians who was especially impressed by his opponents. He represents a number of such foolish Corinthians, all of whom do not see what should be so plain to them, which was lying, as it were, on the very surface. The apostle declared: You are looking at the surface of things. If anyone is convinced that he belongs to the Messiah, he should remind himself that I belong to the Messiah as much as he does (10:7). Paul points to this misled church member what is right before his eyes, and lets the simple, obvious, undeniable facts tell him what he should have seen all along.

Paul’s opponents in the church were accusing him of not being a true apostle; for, if he were a true apostle, he would show it by using his apostolic authority. On the other hand, if Paul had thrown his weight around, so to speak, they would have found fault with that. No matter what Paul did, they were bound to condemn him. This is what happens when church members are spiritually blinded and evaluate ministry from a worldly perspective. But their accusation backfired. If Paul was not an apostle, then he was a counterfeit . . . and not even a believer. But if that were true, then the church at Corinth was not a true church. Paul had already made it clear that no one could separate his ministry from his personal life (see Am – A Time to Boast). If he was a deceiver, then the Corinthians were themselves deceived!²¹⁷

The best way to avoid being fooled by a counterfeit is to study what is genuine. Banks don’t train their tellers to recognize counterfeit money; they teach them to recognize genuine money, so when they see a counterfeit bill, they can recognize it easily. Therefore, Paul defended his authenticity in these verses by urging this misguided church member to take the blinders off and really take a look at his life and ministry.

Paul did not deny that he had authority, but he did refuse to exercise that authority in an unspiritual manner. The purpose of his authority was to build them up, not tear them down; and it required much more skill to build than to destroy. For even if I boast a little too much about the authority the Lord has given us – authority to build you up, not tear you down – I am not ashamed (10:8). Paul used his authority to build up the church, while the false apostles used the church to build up their authority. Furthermore, it takes love to build up (1 Corinthians 8:1), but the Corinthians interpreted Paul’s love and meekness as a sign of weakness.

Paul also pointed out that there was no contradiction between his preaching and his writing. The apostle did have the capacity to be a firm disciplinarian, who would not avoid controversy or confrontation if necessary – but it was hardly his preferred demeanor. He was bold in his letters because that’s what was needed at the time. How much more he would have enjoyed being able to write with gentleness. But it would not achieve his desired purpose. My object is not to seem as if I were trying to frighten you with these letters (10:9). Even when he wrote his weighty and powerful letters, he wrote from a heart of love. It’s as if Paul were saying, “You’d better prepare for my next visit, because if necessary, I’ll show you how powerful I can be.”

How a believer uses authority is evidence of his spiritual maturity and character. An immature person is quick to use their authority, but a mature person grows in the use of authority, and lets others grow along with him. The wise leader, like a wise parent, knows when to wait in loving patience and when to act with determined power. It takes more true leadership and spiritual maturity to wait than to strike. A mature person does not use authority to demand respect, but uses servant leadership (Mark 10:45), modeled after the Master. The false apostles depended on letters of recommendation for their authority, but Paul had a divine commission from heaven. The life that he lived and the ministry that he did were “credentials” enough, for it was evident that the hand of God was on his life and on his body. The apostle could dare to write: From now on, I don’t want anyone to give me any more trouble, because I have scars on my body to prove that I belong to Yeshua (Galatians 6:17).²¹⁸

Paul’s opponents had leveled the accusation against him that he lacked integrity since he presented himself as a ferocious lion who would only roar when he was far off in the woods, but was a timid lamb who would turn tail whenever he was confronted face-to-face. They said his letters are weighty and powerful, but when he appears in person he is weak, and as a speaker he is nothing (10:10). It was true that Paul had been meek when he was attacked during his second visit (see Ao – Paul’s Painful Visit), but bold when he subsequently wrote his severe letter (1:13, 2:3-4 and 9, 7:8 and 12). His rivals criticized him for this apparent contradiction because they didn’t understand the difference between meekness and weakness. The quality of meekness is actually one of careful self-control, composure, and in being able to handle difficulties in a fair way while maintaining one’s cool.

Such a person, like the spokesman within the group of detractors (10:7), should have realized that what Paul said in his letters when absent, he would do when present (10:11). It seems as though his opponents were professional speakers. Paul’s communication style, in stark contrast, was much more plain speaking, straightforward, and concentrated on preaching the gospel (see the commentary on First Corinthians Ao – The Cross and the Good News). What the false apostles questioned was his physical appearance and what they considered his crude public speaking style. He seemed to make an unfavorable impression on them as one who was physically unattractive and less than articulate. An unpolished and halting oral performance would have given the impression that he was uneducated. Either some in the church would have liked him to be more the other golden-tongued orators who were idolized in Corinth so that their association with him would boost their own prestige; or his opponents latched on to this weakness to advance their bid for influence in the church.

It is important to understand that Paul’s presumed lack of speaking ability and personal appearance were exactly what the Corinthians needed to see beyond many of their limited human values, and for them to consider the example of Yeshua the Messiah who suffered and died for them. Of the Savior, Isaiah had written: He had no beauty or majesty to attract us to Him, nothing in His appearance that we should desire Him (Isaiah 53:2). The powerful Corinthians, who imagined the Kingdom had arrived for them (1 Cor 4:8), desperately needed a weak apostle who resembled the Messiah in his body of death (4:10), and yet lived by faith (5:7) in things yet unseen. Like the crucified Messiah, whom Paul followed, the apostle was like a mirror to the Corinthians, in which they could see themselves as they truly were. At the moment, however, some of them were blind to that truth, preferring heroes who matched their own imagination.²¹⁹

Winning the Spiritual War
10: 1-6

DIG: What is the basic argument or conflict taking place in Corinth? Paul asserts that beneath the surface, the enemy (the Adversary) has a foothold in the church at Corinth. What does this mean? How could such a thing happen? Critics had evidently claimed that Paul was bold in his writings but meek and uncertain when he was with the Corinthians in person. How did Paul refute that charge? How does Paul advocate dealing with wrong thinking and wrong behavior in the Church? Paul was not eager to confront those Corinthians who continued to oppose his God-given authority, but he was willing to do whatever was necessary to preserve the church. Why is this kind of bold leadership important even today?

REFLECT: How should you be warned by this incident, in which believable suggestions were being made by seemingly spiritual people using lots of religious language? How would it change your life if you consistently developed this discipline of arresting and examining every thought? What can you learn here in this passage about the character and resolve of the enemy? Why were Paul’s ideas about how and what to think more valid than the ideas of the false apostles in Corinth? What concrete steps can you take to submit every thought to the authority of Messiah (see Acts 17:10-12)? Can you think of a time when wrong thinking resulted in wrong choices in your life? How about when right thinking led to wise choices?

There is a war taking place, and the primary battleground is in our minds.

As the word now (10:1) indicates, this passage begins a new section of Paul’s letter (to see link click Br – Paul Defends His Apostolic Authority). Even though he had acknowledged the repentance in the church at Corinth (see Bl – The Effects of the Severe Letter), the apostle was wise enough to know that his rivals (see Af – The Problem of the False Apostles) were still a force to be reckoned with. The general repentance of the congregation had likely only driven their poisonous revolt underground. There, some bided their time, hoping to rekindle the rebellion against Paul. In the meantime, they surely conducted more subtle warfare against him. To stamp out the last traces of rebellion, Paul launched a search-and-destroy mission to root out the remaining pockets of resistance at Corinth. His attack was two pronged. The preliminary bombardment, as it were, came in the last four chapters of this letter; the final assault would come when the apostle visited Corinth a couple of months later (12:14 and 13:1). This last section of Paul’s letter, then, was addressed to the disobedient minority; namely, the false apostles and their remaining deluded followers. As the battle continued against the forces of evil at Corinth, Paul appeared in his soldier’s uniform to set an example for all to follow. He reveals four traits of a soldier who can triumph in the spiritual war.

He is compassionate, courageous, competent and calculating.

He is compassionate (10:1): Before beginning his assault of the false apostles and their followers, the apostle expressed his unwillingness to engage in combat. Good soldiers take no pleasure in using deadly force and do so only with great reluctance. A noble warrior’s power is constrained by his compassion and exercised only when there is no other option. This is the spirit in which Paul fought his spiritual war. That did not mean, of course, that Paul doubted the authority delegated to him by Yeshua Messiah. In fact, he boldly asserted: Now it is I myself, Paul, making an appeal to you. Unlike the false apostles, Paul did not depend on any human source for his authority (3:1). His words revealed divine authority, and so would his power, if necessary, when he visited Corinth (see Cg – A Fond Farwell). Instead of seeking personal vengeance on his enemies, Paul showed them the same patience that the Lord had shown him (First Timothy 1:16).

But before wielding his apostolic might, Paul first displayed his compassion. He appealed to the rebellious minority with the meekness (Greek: prautes, meaning a humble and gentle attitude that results in patient endurance of offenses) and gentleness (Greek: epieikeia, is translated kindness in its only other appearance) that can only come from Messiah, to end their attack on him and be reconciled to the truth. However, Paul’s enemies put a negative spin on his compassion, scornfully condemning it as cowardly weakness. They accused him of being timid when face-to-face with them but intimidating from a distance (see 10:10).²⁰⁵

How ignorant the Corinthians were, even after all that Paul had taught them. They failed to realize that the true spiritual power is meekness and gentleness, not in “throwing his spiritual weight around.” Paul’s very attitude in these opening verses disarmed his opponents. In fact, the use of his own name is significant, for Paul means little. If he was a spiritual weakling, then so was Messiah, for Yeshua demonstrated meekness and gentleness when He said: Take My yoke upon you and learn from Me, because I am gentle and humble in heart (Matthew 11:29).²⁰⁶

He is courageous (10:2): Those who mistook Paul for a weakling were drastically mistaken. When all attempts at compassion were exhausted, he would not shrink from using his authority as Messiah’s apostle. It would not be good for those enemies when Paul comes and gives them a dose of his courage face-to-face, the courage of which they were mocking. He certainly intended to demolish them completely. He literally begged the Corinthians not to become involved with the rebels, not to listen to them or associate with them so that, when he comes and makes short work of his enemies, he will not have to also deal with any of them.²⁰⁷

If necessary, Paul was going to deal directly with those who were slandering him, saying: I beg you not to force me to be intimidating when I am with you, and a new element enters the tone of his letter. From here on, he makes use of irony, even sarcasm, as he ridicules his opponents, especially the false apostles (11:5 and 12:11), and he indicates with increasing sharpness that he will not spare those who continue to sin. He has shown how gentle he can be; but now he shows another side of himself, as he does his utmost to turn the divisive troublemakers into faithful followers of Messiah and His appointed apostle (1:1).²⁰⁸

Paul would wage his war toward some who regard us as living in a worldly way. The false apostles and their duped followers slandered Paul by accusing him of walking according his old sin nature (see the commentary on Romans Cd – The Reason for the Inner Conflict). According to them, he was motivated by evil self-interest, the lustful pursuit of money, and illicit desires. This was the height of projection.

Throughout his letter, Paul courageously defended himself against those outrageous charges, which were at the heart of the conspiracy against him. In 1:12 he wrote: For we take pride in this: that our conscience assures us that in our dealings with the world, and especially with you, we have conducted ourselves with frankness and godly pureness of motive – not by worldly wisdom but by God-given grace. Unlike the false apostles, Paul handled the Word accurately: For we are not like a lot of folks who go around huckstering God’s message for a fee; on the contrary, we speak out of a sincere heart, as people sent by God, standing in His presence, living in union with the Messiah (3:17). Nor did he have a secret life of sin, having renounced the hidden things because of shame, not walking in craftiness or adulterating the Word of God, but by the manifestation of truth commending [myself] to every man’s conscience in the sight of God (4:2 NASB). “Make room for us in your hearts,” he begged the Corinthians, “we haven’t wronged anyone, we haven’t corrupted anyone, and we haven’t exploited anyone” (7:2). Paul had given the rebels fair warning. If they did not repent, it would mean spiritual war – the kind of war that the apostle was fully equipped to win.²⁰⁹

He is competent (10:3-5): In addition to being compassionate and courageous, the believer in Messiah’s spiritual army must also be properly armed for the battle. If any of his adversaries imagined that Paul was not a competent soldier, they were in for a rude awakening. The apostle gave his opponents fair warning that he was armed with the weapons of righteousness (6:7b). Here, once more, is an expression of the power-in-weakness paradox of apostolic ministry. While acknowledging that he walks in the flesh (Greek: sarx, meaning original sin nature), Paul denies that he wages war according to the flesh (10:3). Like all other human beings who walk in the flesh, Paul is a mere jar of clay (4:7), who was outwardly wasting away (4:16), a thorn-afflicted man (12:7). Yet, even in the midst of such weakness, he was an effective bearer of the Word (2:17, 3:2-3, 4:1-6, 5:11-12, 11:2, 12:19, 13:3-4). But because he was a fallen human being in the flesh it was only by the Word of God, the treasure itself (4:7), along with the aid of the Ruach Ha’Kodesh, not its frail, ever debilitating, human bearer, that was powerful enough to achieve the purposes of ADONAI.²¹⁰

And that was exactly where the false apostles and their followers made their mistake. They regarded Paul as being only a man like themselves, and thus thought that in a fight they would be more than a match for the apostle and his little crew. Those opponents imagined that they could outdistance Paul in trickery and underhanded work. To this point, their heavy artillery had been lies and slander. They were sure they would win the battle with that kind of bombardment. However, He told the Corinthians not to get involved in that fight because Paul, the great general and his lieutenants, operated with surprisingly different armament.₂₁₁

To successfully fight the spiritual war, it requires weapons from the heavenly arsenal (10:4a). Continuing with the siege metaphor, Paul declares that the weapons we use to wage war are not fleshly; on the contrary, they have God’s power for the destruction of fortresses, meaning false biblical teachings and false ideas that oppose the gospel (see the commentary on First Corinthians An – The Foolishness of Worldly Wisdom). Paul liked to use word pictures drawn from the image of a soldier (Romans 13:12; First Corinthians 9:7; Philippians 2:25; 1 Thessalonians 5:8; First Timothy 1:18 and 6:12; 2 Timothy 2:3-4 and 4:7; Philemon 2), and with Roman soldiers ever present in the Mediterranean world, use of such language would have been very effective with Paul’s audience.²¹² Paul suggests a variety of both offensive and defensive weapons (see the commentary on Ephesians Cb – The Armor of God).

Get the picture that’s in Paul’s mind with all its crushing irony. We demolish arguments and every arrogance that raises itself up against the knowledge of God (10:4b). He paints his opponents as a handful of hostiles who, by harassing the Corinthians, imagine that they can defeat ADONAI Elohei-Tzva’ot, the LORD God of heaven’s angelic armies, and whole great campaign of God which had been entrusted to Paul. Psalm 2:4 shows how ridiculous that is: He who sits in heaven laughs; ADONAI looks at them with contempt. Paul wants his Corinthians to see all of it in that light; then none of them would ever listen to those foolish opponents again. This war could not lead to anything but victory.²¹³

Spiritually, your mind is your most vulnerable organ. To reduce temptation, keep your mind occupied with God’s Word and other good thoughts. You defeat bad thoughts by thinking of something better. This is the principle of replacement. You overcome evil with good (Romans 12:21). The Adversary can’t get your attention when your mind is preoccupied with something else. That’s why the Bible repeatedly tells us to keep our thoughts on Yeshua (Hebrews 3:1 NIV), always think about Yeshua (Second Timothy 2:8 GWT), and fill your minds with those things that are good and that deserve praise: things that are true, noble, right, pure, lovely and honorable (Philippians 4:8 TEV).

If you’re serious about defeating temptation you must manage your mind and monitor your media intake. The wisest man who ever lived warned: Be careful how you think; your life is shaped by your thoughts (Proverbs 4:23 TEV). Don’t allow trash into your mind indiscriminately. Be selective. Choose carefully what you think about. Follow Paul’s model: We take every thought captive and make it obey the Messiah (10:5). This takes a lifetime of practice, but with the help of the Spirit of God you can reprogram the way you think.²¹⁴

Dear Heavenly Father, Praise You for Your great military mind power! Though we have built fortresses around bad thoughts, You can destroy those fortresses as we open the gates of our mind to Your cleansing. No habit or repeated thought is ever too powerful for You. Your cleansing of our thoughts is like a load of bricks taken off our backs. What a joy it is to take every thought captive as we think on Your great mercy and power. It is such a comfort to meditate on the stories in the Bible and your many wonderful characteristics. It brings peace to go to sleep thinking: Praise you God! You are Holy, Almighty, All Powerful, All Wise, Forgiving Savior and Loving Father! Thank you for being such a wonderful Heavenly Father! In Yeshua’s Holy name and power of His resurrection. Amen

He is calculating (10:6): The competent soldier understands the crucial importance of timing. Rather than fire blindly and risk killing friendly troops, he waits until the enemy is clearly in sight. Paul had the courage and the competence to punish all disobedience at Corinth. He would not allow the false apostles to destroy the church. But he also had the discipline to wait until the church’s obedience was complete (10:6 NASB). Paul would not unleash his formidable apostolic power on anyone until each had taken their stand. That way, it would be clear who accepted the truth and who had rejected it. Paul would be compassionate to the former, but the latter would find him to be a courageous and highly competent opponent.²¹⁵

The universe is not a neutral place. There is a war going on, and the primary battleground is in our minds. All day, every day, we are bombarded with words, ideas, images, and suggestions. From advertisements to blogs, from scientists to internet preachers, we face continual exposure to various perspectives and values. Not all of the information to which we are exposed is true. Much of it is unhealthy and opposed to what ADONAI says. And since ideas always have consequences, and what we believe ultimately does determine how we will behave, we must take radical action. What can we do? Wake up. Put on God’s armor. Pray for wisdom. Think critically. Practice discernment. Renew our minds daily.²¹⁶

The Exercise of Apostolic Authority
10: 1-11

The Corinthians’ regard for Paul had been steadily undermined both by actions on his part that they had misinterpreted, and by the invasion of rivals (to see link click Af – The Problem of the False Apostles) who made inroads by mockingly comparing Paul to themselves. Because those mischief makers had met with an embarrassing measure of success, Paul found himself in the uncomfortable position of having to defend himself against their annoying smear campaign and to explain his behavior as an apostle.²⁰³

Paul’s opponents had leveled the accusation against him that he lacked integrity since he presented himself as a ferocious lion who would only roar when he was far off in the woods, but was a timid lamb and would turn tail whenever he was confronted face-to-face (10:1-2, 9-11). Paul points out that his enemies, who judge him on the basis of human standards (10:2-3), have misread him and his ministry, seeing as “weakness” what should have been understood as Messiah’s powerful “meekness.” Evidently, some of the Corinthians themselves had joined in this misstep by judging him according to outward appearances (10:7a). Yet, using warfare language, Paul assures them that the boldness with which he writes will match the power of God, displayed in action when he sees the Corinthians face-to-face (10:2 and 11). Those who stand against him will be punished (10:6). But he is not trying to intimidate the church; rather, his boldness is meant for their spiritual good (10:8-9). Nevertheless, they will only be built up as they submit themselves in full obedience to his leadership (10:6).²⁰⁴

Paul Defends His Apostolic Authority
10:1 to 13:14

An abrupt change in tone occurs in Chapters 10-13. It becomes so dramatically different that a debate has raged for years over how the last four chapters of Second Corinthians relate to the first nine. Some go so far as to say that Chapters 10-13 form the nucleus of a totally separate letter, one that was circulated independently of Chapters 1-9. Others suggest that the final four chapters were actually taken from Paul’s severe letter (to see link click Af – The Problem of False Apostles) and were added later to the end of Second Corinthians.¹⁹⁸ However, nothing in the text suggests anything other than that these last four chapters form a response to the first nine. Let me make four points in that regard.

First, the first nine chapters involve what the last four contain to such an extent that the nine cannot be properly understood without the four. The reverse is also true: the last four rest upon the preceding nine to such a degree that these four cannot be understood without the nine. All of the hints found in the first seven chapters in regard to opposition and opponents in Corinth leave us thirsty for answers until the last four chapters bring the complete answers to the questions raised by those hints. In addition, the last four chapters reveal why the collection for the poor in Jerusalem began to lag, and why Paul wrote Chapters 8 and 9 to advance the matter of the collection.

All this shows us why the three main parts of the letter are arranged as they are. Chapters 1 through 7 must come first; then Chapters 8 and 9 must come regarding the collection; and not until Chapters 10 through 13 regarding the false apostles, and their personal attacks on Paul, can we see the rationale for the order.¹⁹⁹

Second, the first nine chapters were written to the repentant majority in the church who turned away from the false apostles and submitted to Paul’s apostolic authority. He purposely put this first and did not interject it into what he had to say in answer to the personal attacks directed toward him by the outsiders. The final four chapters, however, were written to the sinful minority who continued to be held hostage to the teachings of the false apostles, and who were still trying to shake the confidence of others in Paul and stage a coup by assuming positions of power within it.²⁰⁰ There, he annihilates the last arguments and beliefs of the false apostles and thus destroys the last hold which they sought to maintain upon some of the Corinthians.

If we separate the first nine and the last four chapters, and eliminate the vital connection between the two, both sections become fragments, buildings unfinished, curiosities. This is especially true regarding the last four chapters. If they are severed from the first nine, what are we to do with them? Where shall we place them? They are not an independent unit; they must have had a connection with some other good-sized section. And if that section is not the first nine chapters of this letter, what has become of it? Whatever preceded the last four chapters must have been more important, more fundamental than these last four. If the first nine chapters had been lost, would only the last four be preserved? And how were these supposedly secondary chapters attached to Second Corinthians if it originally consisted of only nine chapters? How does it happen that every text has 13 Chapters?

Third, the correlation between the first nine and the last four chapters are significant for both literary and historical criticism. The identical situation is reflected in both sections of the letter. What the first nine chapters reveal comes fully into view in the last four. If the letter originally consisted of only nine chapters, why did Paul not go to Corinth at once on receiving the report from Titus? The last four chapters show why he delayed going. Without those chapters Paul owed it to the Corinthians to explain his continued delay; yet no explanation would have been offered. All is clear if his letter contained 13 Chapters.

In the last four chapters Paul’s defense is made to the Corinthians, and against the false apostles with complete confidence. But we only know that because of what we have read in the first nine chapters. Without the nine, the four, taken by themselves, we would have to figure out what had happened previously on our own. And that would have been something like what happened in the first nine chapters. Leading words in the first nine are repeated in the second four just as they would naturally occur in two parts of the same letter.

Fourth, But the great difference is in Paul’s tone! Brief doctrinal and ethical discussions of a general nature are scattered throughout the nine chapters. But no such discussions can be seen in the four chapters. More than that, there is irony and satire. His defense centers around personal issues. In the nine chapters we can see nothing of this nature. The very restraint that is evident in the nine chapters shows that Paul reserved the demolition of the false apostles for the final part of his letter. It was wise to do that. When he came to the demolition, he did a complete job of it. Those false apostles were not only presumptuous, they were outsiders. The Corinthians were to reject them completely. They attacked Paul with slanderous lies. Should Paul sugar-coat his disdain. No! He annihilated them. He broke the last hold which those wolves-in-sheeps’ clothing had in Corinth.

But note how Paul distances those false apostles from the congregation. He was saving the Corinthian congregation from those dangerous invaders who had already done so much damage, damage that, fortunately, Titus had already largely repaired. Actually, the purpose of the entire thirteen chapters is one and the same. Because the four chapters attack the enemies outright, they correctly form just one part of the whole. Must the entire thirteen chapters attack in order to make up one letter? We think not.²⁰¹

As we are about to see, this is spiritual warfare of the most blatant nature. Paul is literally fighting for the soul of this church, a battle that is fiercely being waged with the future of the church and the eternal destinies of people hanging in the balance. The apostle wrote: The weapons we use to wage war are not worldly. On the contrary, they have God’s power for demolishing strongholds (10:4). Up to this point, Paul had been talking around the issue of the spiritual warfare taking place in the church. But now he will address it head on.²⁰²

The Path to Prosperity
9: 6-15

The path to prosperity DIG: Does Paul specify an amount or percentage of income that believers should give? What does he say about this in terms of “plants” and “harvesting?” What does Paul say is more important in giving than just the amount? In what ways does giving demonstrate faith and trust in God? How do these verses support the idea that you can’t out-give God? What does Paul say is the result of generous giving? Who does it affect?

REFLECT: How do you move from greediness to generosity? How would you describe your current giving habits? How do you determine what churches, ministries, or missions to support? How do you determine how much you will give? Why is it possible to give too much or to an unwise degree? Why do some believers get unexpected money and automatically think of giving, while others get unanticipated windfalls and immediately think of spending?

The more one gives, the more God gives back in return.

Think for just a moment about the things you own. Think about the house you have, the car you drive, the money you’ve saved. Think about the jewelry you’ve inherited and the stocks you’ve traded and the clothes you’ve purchased. Envision all your stuff, and let me remind you of two biblical truths. First, your stuff isn’t yours. Ask any coroner. Ask an embalmer. Ask any funeral-director. No one takes anything with them. You don’t see U-haul’s behind the hearses. The wisest man who ever lived declared: Naked we come from our mother’s womb, and naked we will depart. We take nothing from our labor that we can carry with us (Ecclesiastes 5:15).

All that stuff – it’s not yours. And you know what else about that stuff? It’s not you. Who you are has nothing to do with the clothes you wear or the car you drive. Yeshua said: Life is not defined by what you have, even if you have a lot (Luke 12:15 The Message). Heaven does not know you as the fellow with the nice suit or the woman with the big house or the kid with the new bike. Heaven knows your heart. ADONAI doesn’t see the way humans see – humans look at the outward appearance, but ADONAI looks at the heart (1 Sam 16:7).

When God thinks of you, he may see your compassion, your devotion, your tenderness or quick mind, but he doesn’t think of your things. And when you think of you, you shouldn’t either. Define yourself by your stuff, and you’ll feel good when you have a lot and bad when you don’t. Contentment comes when we can honestly say with Paul, “I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty” (Philippians 4:11-12). You have a God who hears you, the power to love behind you, the Ruach Ha’Kodesh inside of you, and all of heaven ahead of you. If you have the Shepherd, you have grace for every sin, direction for every turn, a candle for every corner, and an anchor for every storm. You have everything you need.¹⁹²

Here’s the point: the one who plants sparingly also harvests sparingly, but the one who plants bountifully will also harvest bountifully (9:6). Every farmer recognizes that the size of the harvest is directly proportional to the amount of the seed planted. The farmer who plants sparingly will only see a meager harvest; but the one who plants bountifully will harvest a great crop. In the spiritual realm, the principle is that giving to God results in blessing from God. Generous givers will harvest generous blessings from ADONAI, while those who hold back selfishly fearing loss will forfeit gain. To motivate the Corinthians to give, Paul gave a fivefold description of the harvest that would result.

1. Love from God (9:7): While Paul was not passive in expecting the Corinthians to give to the Jerusalem collection, the provision was something which they ultimately had to decide to contribute individually.¹⁹³ Each should give according to what he has decided in his heart, not grudgingly or under compulsion, for God loves a cheerful (Greek: hilaros, from which we get the English word hilarious) giver (2 Cor 9:7; Prov 22:9 from the Septuagint). It’s hard to imagine a more precious promise than to be the personal object of God’s love. Yet that is what He promises the cheerful giver. Cheerful giving is an internal thing. It comes from the heart; not from external coercion. But though it is not forced, neither is it casual, careless, or a mere afterthought. Though there is a spontaneous joy in giving, it is still to be planned and systematic (1 Cor 16:2), not impulsive or sporadic. And it is certainly not done to impress others (see the commentary on The Life of Christ, to see link click Do – When You Give to the Needy, Do Not Do It to be Honored by Others).

2. Generosity from God (9:8-11a): While it is possible to give without loving, it is not possible to love without giving. Moreover, God has the power to provide you with every gracious gift in abundance, so that always in every way you will have all you need yourselves and be able to provide abundantly for every good cause (9:8) – as the TaNaKh says: He gave generously to the poor; his tzedakah (meaning both righteousness and charity) lasts forever (2 Cor 9:9; Psalm 112:9). Human wisdom teaches that prosperity comes from grasping for wealth, not from giving it away. But faith trusts in God’s promise to bless the giver and to do exceeding abundantly beyond all that we ask or think (Eph 3:20). The reason God gives back to those who give is not, as prosperity teachers falsely imply, so that people can buy bigger cars, homes, and jewels. God supplies them so that they will be able to provide abundantly for every good cause, in other words, for the Lord’s work.¹⁹⁴

Paul reinforced his point that generous giving will impoverish no one is evident since He who provides both seed for the planter and bread for food will supply and multiply your seed and increase the harvest of your righteousness. God is the one who provides, scatters, and multiplies. He is the source of the seed (Isaiah 55:10-11), which is likened to righteousness (Hosea 10:12), and God produces the crop. The principle Paul lays out is similar to the crass economic principle that the rich get richer and poor get poorer. The generous get richer; the miserly poor grow poorer. The problem with being tight-fisted is that the closed fist prevents us from receiving anything more from God. When we are open handed with others, our hands are also open to receive more from God. He will provide the means for us to be generous, “You will be enriched in every way, so that you can be generous in everything” (9:10-11a). We will not be enriched so that we can become like the rich fool who sits back in comfort and says to himself: You have plenty of good things laid up for many years. Take life easy; eat, drink and be merry (Luke 12:19). We are enriched so that we have the opportunity to be generous with others. In other words, what we do with our money becomes a litmus test for our relationship with ADONAI.

Dear Heavenly Father, Praise You for Your great generosity in Your gift of love! It is a joy to receive a gift from a loved one, but sometimes we forget that Your wonderful gift is an offer of love that requires us to give a response back. The best response that we can give back to You is to love You with all our heart, soul and mind (Matthew 22:37-38). That means we make time in our busy schedule to read Your Word and meditate on what it says so we can be conformed into Your image (Romans 8:29b).

Doing good deeds to others is OK, but what is also good is to give our money to those who are in need. We cannot just take in Your love for ourselves and withhold it from others. Your love cost you so much to come from heaven to earth to rescue us from the penalty for our sins (Philippians 2:5-11). Giving love back to You thru giving our money is a joy as we look at it as an opportunity to present to You a treasure from our heart. Thank you for the joy of Your love and for the joy of returning love back to You! In Your holy Son Yeshua’s name and power of His resurrection. Amen

3. Glory to God (9:11b-13): Giving to others becomes a kind of thank-offering to God that multiplies itself. We thank God for what we have received; others thank God for what they have received from us. And through us your generosity will cause people to thank God because rendering this holy service (Greek: leitourgia) not only provides for the needs of God’s people, but it also produces an outpouring of gratitude to God (9:11-12 TEV). The word leitourgia was used in Paul’s day for public service, such as the contributions of money or services for a specific cause by the wealthy residents of Corinth. The rich were expected to spend a portion of their wealth to promote the common good. They received honors in return, such as public praise and inscriptions honoring their service on building and preserving their supposed honor after death. However, participating in the service that Paul commends is not something that only the very rich could do, but even the poorest could be, so to speak, public patrions. Therefore, the purpose of the collection was twofold, material and spiritual. It supplied the needs of the believers in Jerusalem and also offered thanksgiving to God. Their gift was not merely a service to the poor, it was a service to God because of the thanksgiving that would result in glory to God. The recipients of the gift could not help but lift their voices in thanksgiving to ADONAI.

In offering this service you prove to these people that you glorify God by actually doing what your acknowledgement of the Good News of the Messiah requires, namely, sharing generously with them and with everyone (9:13). This recalls Paul’s description of the Macedonians in 8:2. They proved themselves in severe affliction. However, God does not always test us through affliction. Some of the most difficult tests come when we must prove ourselves obedient to God in times of relative prosperity. If the Corinthians follow through generously on their commitment to the collection., they will have passed the test. Their obedience will also bring glory to God from the recipients as they praise God for it.¹⁹⁵

4. Friends from God (9:14): And in their prayers for you they will feel a strong affection for you because of how gracious God has been to you (9:14). Some people think that poor believers have nothing to offer rich ones, but nothing could be further from the truth. The prayers of the poor are the reward for the rich, and the believers in Jerusalem would repay the Corinthians generously by offering prayer on their behalf. And not only the poor in Jerusalem, but also other believers would hear of the Corinthians’ genuine faith and pray for them as well. Real unity in the Church is founded on sound doctrine and mutual prayer.

5. Likeness to God (9:15): The simple concluding benediction is one of the richest statements in the Bible. Thanks be to God for His indescribable gift, which is, of course, His Son. Yeshua Messiah is the most magnanimous, glorious, wonderful gift ever given, the gift that inspires all other gifts.

For a child is born to us, a son is given to us; dominion will rest on his shoulders, and he will be given the name Wonderful Counselor, Mighty God, Father of Eternity, Prince of Peace (Isaiah 9:6).

For God so loved the world that he gave his only and unique Son, so that everyone who trusts in him may have eternal life, instead of being utterly destroyed. For God did not send the Son into the world to judge the world, but rather so that through him, the world might be saved (John 3:16-17).

He who did not spare even his own Son, but gave him up on behalf of us all – is it possible that, having given us his Son, he would not give us everything else too (Romans 8:32)?

But when the appointed time arrived, God sent forth his Son. He was born from a woman, born into a culture in which legalistic perversion of the Torah was the norm (Galatians 4:4).

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. Here is what love is: not that we have loved God, but that he loved us and sent his Son to be the sacrifice for our sins (First John 4:9-10).

God’s gift of the Lord Yeshua Messiah is the basis for all giving as believers. Yeshua is the grain of wheat that falls to the ground and dies . . . but if it dies, it produces a big harvest (John 12:24). ADONAI, as it were, planted Him as a seed and reaped a harvest of redeemed people. We are called to be imitators of God, as beloved children (Ephesians 5:1 NASB), and we are never more like Him than when we give.

Subsequent history reveals how the Corinthians responded to Paul’s plea in Chapters 8 and 9 regarding the collection. Sometime after writing Second Corinthians, Paul visited Corinth as he had planned (12:14 and 13:1-2). He remained there about three months (Acts 20:1-3), during which time he wrote Romans. In that letter, Paul revealed that the Corinthians had responded positively concerning the collection:

But now I am going to Jerusalem with aid for God’s people there. For Macedonia and Achaia thought it would be good to make some contribution to the poor among God’s people in Jerusalem. They were pleased to do it, but the fact is that they owe it to them. For if the Gentiles have shared with the Jews in spiritual matters, then the Gentiles clearly have a duty to help the Jews in material matters (Romans 15:25-27).¹⁹⁶

When it comes to money, most folks tend to think, “Woohoo! What can I buy?” Then, if there’s anything left over (which is rare), they save or give a little bit. There’s a more biblical model: give first, save second, buy third. Imagine the long-term implications of such a plan. In the here-and-now, your life would be much less stressful if you embarked on a disciplined plan of saving for upcoming expenses, emergencies, and retirement. But curtailing your spending, you would eliminate the likelihood of piling up consumer debt. And when you arrive in heaven you would find hundreds, if not thousands, are there because you had the ability to use earthly wealth to help people grasp eternal truth. It’s not rocket science. Mishandling money will rob your joy. But managing it well can enable you to be more generous, which will lead you on a path to prosperity.¹⁹⁷

Stewardship with Integrity
8:10 to 9:5

Stewardship with integrity DIG: Why is this collection for the Jerusalem congregation so important? What dangers or suspicions accompany Paul? How does Paul attempt to diminish those criticisms? What commends Titus for his role of ensuring stewardship with integrity in the relief work? What qualifications should a person have to handle money for God’s work? What benefits do believers receive when they practice grace giving?

REFLECT: How might the equality principle help you decide which needs your immediate attention? How do the ministries or people you contribute to practice Paul’s principle in 8:20-21? Why is it especially critical for Messianic congregations and churches? Are you generous with money? To become more generous, what would need to change? What discourages you about giving? What have you learned that encourages you to give?

Giving is not something we do, but something we are.

There are few topics in the congregations of God more sensitive than that of money. Any mention of giving, tithing, or fund-raising campaigns is sure to be perceived by some as inappropriate, intrusive, and even offensive. Critics accuse spiritual leaders of constantly appealing for money and often of mishandling what they receive. Unfortunately, there is some truth in those accusations. Nevertheless, every believer must understand the divine will with regard to money, its use by believers and in the congregations of ADONAI. Giving in particular is a significant element in God’s design for the life of a believer. Giving advances His Kingdom, glorifies His name, meets the needs of others, and lays up treasure in heaven, bringing God’s blessing in this life and the next.

Dear Heavenly Father, Praise Your great love that cost You so much. Thank You that no cost was too high for You to pay. You ransom Your children from the kingdom of darkness (Colossians 1:13) and then bless us with Your righteousness (Second Corinthians 5:21) so we may live forever with You in heaven! This causes me to want to give back to you all I can. Sometimes problems and suffering on earth seem very big, but they can never match the shame and pain (Hebrews 12:2) that You endured. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18).  Thank You for such great love and for the joy of giving back to You! In Your holy Son’s name and power of His resurrection. Amen

Believers are to be careful stewards of the resources that the Lord has entrusted to us. We must be wise about earning, saving, investing, and spending money. And just as we are careful in those areas, so we must also be in how we give our money. This passage is a rich contribution to Scripture’s teaching about the privilege of giving. On the surface, this passage appears to be nothing more than some passing notes about an event that took place over two thousand years ago. Yet, it contains timeless and practical principles that define stewardship for all believers.¹⁸⁹

Paul gives nine examples of stewardship with integrity.

1. Stewardship with integrity calls for giving that is voluntary (8:10a): As I say, in regard to this matter of the collection for the poor believers in Jerusalem, I am only giving an opinion. Paul did not pressure the Macedonians to give a specific percent, but rather commended them because they gave of their own free will (8:3). Giving does not involve a fixed amount or percentage, but is entirely voluntary (to see link click Bn – A Biblical Model for Giving: Giving is voluntary). Any kind of compulsory giving to the Lord is not the biblical way. Stewardship with integrity involves people giving not from outward coercion, but from inward devotion. A year ago, you were not only the first to take action but the first to want to do so, which again reveals that they gave freely, not under compulsion.

2. Stewardship with integrity calls for faithfulness to complete the commitment (8:10b-11a): It is not easy to carry things through to completion; it takes discipline, devotion, and faithfulness. All the Corinthians’ good intentions would have meant little had they failed to complete the collection. Therefore, Paul urged them, “Now it would be to your advantage to finish what you started, so that your eagerness in wanting to commence the project may be matched by your eagerness to complete it. The project had been halted because lies of the false apostles (see Af – The Problem of the False Apostles) against Paul had raised doubts about his integrity. Nothing cripples people’s willingness to give as much as a loss of confidence in their leaders. But since the relationship between the apostle and the Corinthians had been restored, it was time for them to complete what they had started.

3. Stewardship with integrity calls for amounts that are proportionate to what one has (8:11:b-12): Although Paul expected the Corinthians to give generously, he did not expect them to give beyond their means. As you contribute from what you have. For if the eagerness to give is there, the acceptability of the gift will be measured by what you have, not by what you don’t have. Some of the Corinthians may have been using their lack of resources as an excuse not to give. It is true that those who, like the poor widow (Mark 12:43-44), have minimal resources can only give a little, while those with substantial resources can give larger amounts. But with ADONAI, the amount is not the issue. The issue is an attitude of the heart. He expects believers to give in proportion to their resources, not more, but certainly not less.

4. Stewardship with integrity calls for giving that balances resources in the body of Messiah (8:13-15): Some of the Corinthians may also have been reluctant to give because of a charge of favoritism leveled against Paul by the false apostles. They accused him of being prejudiced in favor of the predominantly Jewish believers in Jerusalem, since he was also Jewish. Anticipating that charge, Paul assured the Corinthians that the collection was not for the relief of others. He was not out to make the rich poor and the poor rich. This does not mean, of course, that the church should support those who refuse to work (Second Thessalonians 3:10). His goal was to bring about a balancing of resources, a kind of mutual benefit: at present your abundance can help the Jewish believers, but that might not always be the case. The fortunes of life might change, and a time may come when persecution or disaster could impoverish the Corinthians. Should that happen, the Jerusalem believers’ abundance would then help the Corinthians’ need.

Paul illustrated his point with a quote from Isra’el’s wilderness wanderings from the TaNaKh. In response to the people’s grumbling (Exodus 16:2-3), ADONAI promised to send them bread from heaven (Exodus 16:4). When they gathered manna, some gathered much and some gathered little. Yet, he who gathered much had nothing extra, and he who gathered little had nothing lacking (Second Corinthians 8:15; Exodus 16:18). Apparently, they shared what they had gathered, so each person and family had enough to eat. So it is with the body of Messiah; those who have an abundance share with those who are in need.

5. Stewardship with integrity calls for submission to godly leadership (8:16-17): Paul anticipated and answered another potential objection to the offering; namely, that the project was his alone. Now I thank God for making Titus as devoted to you as we are. But it was not just Paul’s passion. ADONAI had put the same devotion for the collection in the heart of Titus. That God had so united the hearts of Paul and Titus further confirmed that the collection was His will. Nor could the false apostles accuse Titus of having a Jewish bias since he was a Gentile. Lest anyone think that Paul coerced Titus into being involved with the collection, the apostle noted that he not only responded to our urging, but, being so devoted, he is coming to you on his own initiative. Forceful, strong-willed leaders can often ram through their projects. But biblically sound stewardship should be led by a plurality of godly leadership. Believers are to be overseen by wise, theologically sound, spiritually mature, godly leadership, who agree to seek the mind of ADONAI.

6. Stewardship with integrity calls for accountability (8:18-23): Not only was Titus, whom the Corinthians knew well and highly respected, involved in the collection, but also was an unnamed brother whose work for the Good News was praised in all the congregations (8:18). Paul had sent him along with Titus to Corinth to help with the collection. The inclusion of this man signaled Paul’s intention to handle matters with absolute honesty and accountability. It further deflected any possible criticism that he might misuse the money.

Not only had Paul and Titus chosen the unnamed brother to help oversee the collection, but he had also been appointed by other churches to travel with us. He was not merely one of Paul’s proteges who would be under his thumb. His appointment by other churches protected from any false accusation that they were in collusion to mishandle the money. The reason for the apostle’s concern was not that he and Titus could not be trusted, but rather that Paul’s enemies could not be trusted. They could not be allowed to make an accusation that would further confuse the already unsettled Corinthians. So that the way we administer this charitable work will bring honor to the Lord and show our eagerness to help the poor (8:19).

So, anticipating his enemies’ attacks on his credibility, Paul took the precaution of involving the unnamed brother who would accompany them to show that their conduct in dealing with these substantial sums of money was above reproach (8:20). It was a wise safeguard, since his enemies at Corinth had accused him of being in ministry for the money. Though Paul had every right to receive support from the Corinthians, he did not take it (see the commentary on First Corinthians Bo – Laying Aside Rights). He wanted to avoid lending credence to the false accusations that he was in the ministry for the money.

For we take pains to do what is right not only in the sight of God but also in the sight of other people (Second Corinthians 8:21; Proverbs 3:4 from the Septuagint). Some might wonder why Paul would care what other people thought, as long as he did right in the sight of the Lord. He didn’t set out to please others, but neither was he unconcerned about what they thought. After all, they were the ones he was trying to reach with the Good News. He could not allow his enemies to make false accusations that might discredit and bring suspicion on him before the watching world and hinder his preaching of the Gospel.

Paul summarized the members of what amounted to his financial committee, reemphasizing their noble, unimpeachable character. Further underscoring his concern to handle the collection with integrity, Paul sent a second unknown brother, one whose diligence we have tested many times in many ways, but who is now all the more diligent because of his great confidence in you. As for Titus, he is my partner who works with me on your behalf; and the two unknown brothers with him are emissaries of the congregations and bring honor to the Messiah (8:22-33). Those two faithful brothers were sent by the Macedonians to help with the collection. This showed the high quality of men the early Church entrusted money to.

7. Stewardship with integrity calls for giving that is an expression of love (8:24): Paul had instructed the Corinthians about the importance and procedure of making their contribution. He had taken every reasonable precaution to avoid any appearance of impropriety. Now it was time for the Corinthians to openly give so that all would clearly see their generosity. So the love you show these men will justify our pride in you to them, and through them to the congregations that sent them (8:24). A loving church is a generous church, and the Corinthians’ generous love would justify Paul’s pride about the work of Messiah in them.

8. Stewardship with integrity calls for giving that sets an example (9:1-4): So confident was Paul in the Corinthians that he felt it was really no need for me to write you about this offering for God’s people in Jerusalem – I know how eager you are, and I boast about you to the Macedonians. I tell them, “Corinth has been ready since last year,” and it was your zeal that stirred up most of them. But the rebellion against Paul incited by the false apostles had apparently halted their giving. So he sent Titus and the two unnamed brothers so that his boast about them in this regard would not prove hollow, so that they would be ready and have the offering prepared, as Paul said they would be. Paul was concerned that if some Macedonians were to come with me and find you unprepared, we would be humiliated at having been so confident – to say nothing of how you would feel. To avoid such embarrassment, Paul called upon the Corinthians to finish what they had started, so the completion of their giving would be a positive example to others.

9. Stewardship with integrity calls for giving that has overcome the sin of covetousness (9:5): For the reasons listed above, Paul thought it necessary to urge Titus and the two unnamed brothers to go on ahead to Corinth and prepare their promised gift in plenty of time. Evidently, the Corinthians had promised a specific, large amount, and Paul wanted to make sure it would be ready when he came so it would be a genuine gift, not something extracted by pressure (9:5).¹⁹⁰

Our greatest encouragement for giving is that it pleases the Lord, but there is nothing wrong with practicing that kind of giving that provokes others to give. This does not mean that we should advertise what we do as individuals, because that kind of practice would violate one of the basic principles of giving: to give discreetly to the Lord (see the commentary on The Life of Christ Do – When You Give to the Needy, Do Not Do It to be Honored by Others). However, Paul was writing to churches, and it is not wrong for congregations to announce what they have given collectively. If our motive is to boast, then we are not practicing grace giving. But if our desire is to provoke others to give, then God’s grace can work through us to help others.¹⁹¹