Take Captive Every Thought (2 Cor 10:1-11)

PAUL RESPONDS TO A NEW CRISIS (10:1-13:14). A marked change in tone from ch. 1-9 to ch. 10-13. In 1-9 the tone is of relief and comfort, and of confidence in God and in them, while explaining his changed travel plans and stressing his integrity in ministry. Ch. 10-13 is marked by satire and sarcasm, spirited personal defense, reproaching them and a vigorous attack of outsiders who infiltrated and were influencing the church. [Recent commentators view 10-13 as written before or after 1-9. Or that 10-13 is Paul's 'severe letter' written after 1 Cor but before 1-9. Or that 10-13 were written after 1-9 and are the greater part of a 5th letter written by Paul to Corinth. The latter view is adopted as a working hypothesis for 10-13.]

Paul faces determined opposition in ch. 10-13 from Jewish Christians who regard themselves as apostles of Christ. They highly prized and boasted of their

• letters of recommendation (2 Cor 3:1),
• eloquent speech,
• displays of authority,
• visions and ecstatic experiences and revelations (2 Cor 5:13; 2:1), 
• distance travelled in coming to Corinth (2 Cor 10:13-18) and 
• the performance of mighty works as the signs of a true apostle. 

They earlier infiltrated the church, and their criticisms of Paul probably provided 'ammunition' used by the offender--the one who caused grief (2 Cor 2:5); who did the wrong (2 Cor 7:12)--in attacking Paul. In the 'severe letter,' Paul moved the church to discipline the offender, and then wrote 2 Cor 1-9 to express their love to the now presumably repentant offender and to reinstate him lest Satan gain the advantage (2 Cor 2:11). He also called upon them to fully open their hearts to him as his own heart was open towards them (2 Cor 6:11-12). With Paul reinstated in their affections, and his authority re-established, the infiltrators attacked the validity and integrity of Paul's apostleship. They won them over and got them to submit to their authority. With his authority usurped and his apostleship questioned, Paul, against his better judgment, strongly defended himself and vigorously counter-attacked his opponents. This crisis Paul faced was the most crucial in all his relationships with them, and this colors the tone and content of ch. 10-13.

Paul's response to the crisis precipitated by the infiltrators consists of 

• pleas and threats of disciplinary action, 
• personal defence and satirical attack against his opponents, 
• expressions of deep concern about the state of his converts, and 
• pointed contrasts between the nature of his own mission and that of his opponents. 

Reluctantly Paul adds his fool's speech' where he parades his apostolic credentials. He cites 

• his impeccable Jewish ancestry, 
• his apostolic sufferings and 
• the visions and revelations he had experienced, and 
• reminds them that he had performed the signs of a true apostle among them. 

He warns them about making his 3rd visit to them, and that he'll refuse once again to become a financial burden to them, despite criticisms that "proves" that he doesn't love his converts or that he's being crafty and intends to take advantage of them. His concern is that when he comes the 3rd time he might find some still caught up in immorality, and assures them that those who demand proof of his apostolic authority will get what they were asking for when he comes: he'll not spare them.

Paul's exercise of apostolic authority (10:1-18). Paul opens his response to this crisis by countering the criticisms that he lacks courage when present and that he conducts his ministry according to mere human standards. He insists that the 'weapons' he fights with have 'divine power'. He says he is ready to 'punish' disobedience, even though his ministry is essentially for building up, not tearing down (w. 1-11). He refuses to engage in pointless comparisons of his ministry with that of his opponents, and insists that he operates only in the sphere assigned to him by God. He does not boast of work done in another's territory, as his opponents were doing, as his aim is to preach in the 'regions beyond' (w. 12-18).

Paul responds to criticisms (10:1-11). Paul appeals to them so to act that when he comes on his 3rd visit he'll not need to take action against them as he is resolved to do against those who question the validity of his apostleship (10:1-2). He denies charges that he acts in a worldly fashion, assuring his audience that he conducts his ministry with 'weapons' that have divine power (10:3-5). He informs them that he's ready to punish his opponents, as soon as their own obedience is complete (2 Cor 10:6). He responds to the criticisms levelled against him by his opponents: 1st, that he was no true servant of Christ while they were (10:7-8), and 2nd, that while his letters were 'weighty and forceful', 'in person he is unimpressive', and 'his speaking amounts to nothing' (2 Cor 10:9-11).

"By the humility and gentleness of Christ, I appeal to you" (2 Cor 10:1). Humility [prautetos] is 'meekness' (nrsv); to Greeks 'mild and gentle friendliness,' a highly prized social virtue, and the opposite of brusqueness or sudden anger. It was regarded as virtuous to show mildness to one's own people and harshness to one's enemies. Mildness on the part of the judge meant sentencing offenders with more leniency than the law prescribed. Gentleness (epieikeias) is 'suitable' or 'fitting.' In a moral sense: 'reasonable' or 'fair.' Applied to rulers, it's kindness, equity and leniency (Ac 24:4). Here it's a hendiadys (2 words joined by 'and' to express one idea), and therefore its meaning here is defined by that of prautes, and is rendered gentleness (niv).

Meekness and gentleness as Jesus dealt with sinners (Mt 11:29). Paul begs them to act in a way that he'll be able to deal gently with them and not to be 'bold' in his use of apostolic authority (2 Cor 10:2). Christ's character can be understood either as Paul appealing to them to behave in a Christ-like manner towards him, or he's begging them not to compel him to abandon the Christ-like manner which he wishes to maintain towards them--the latter. Jesus' meekness and gentleness is not weakness. 'Far from timidity, his [Christ's] "meekness" is his slowness to anger, far from lacking conviction, his "gentleness" is his forbearance, in contrast to being vindictive.'

"I, Paul, who am 'timid'when face to face with you, but 'bold' towards you when away!" (2 Cor 10:1b) is an ironic reference to their criticism of him. Paul didn't acted authoritatively on his 2nd ('painful') visit, as previously threatened (1 Cor 4:18-21). So his opponents accused him of being timid when face to face with them, and bold only in letters at a safe distance (2 Cor 10:10-11).

"I beg you that when I come I may not have to be as bold as I expect to be towards some people who think that we live by the standards of this world" [lit. 'according to the flesh'--opposite of acting according to the Spirit] (2 Cor 10:2). To not show boldness is not 'unapostolic' timidity, as the meekness of Christ is not weakness. Paul did not wish to show boldness to them as he expects to show towards those who accused him of acting according to the standards of this world--the false apostles and those influenced by them. 

"For though we live in the world, we do not wage war as the world does [lit. 'For while we walk in the flesh, we are not waging war according to the flesh'] (2 Cor 10:3). Paul responds to criticisms with an extensive use of military terminology and metaphors to make his point (10:3-6). He refers to waging war (2 Cor 10:3), weapons and strongholds (2 Cor 10:4), things raised up (towers/ramparts), taking captives (2 Cor 10:5), and punishing disobedience ('court-martial') (2 Cor 10:6).

Waging war. Paul acknowledges that he lives in the world, but denies that he wages war as the world does. 'Live in the world' is to participate in normal human existence with all its limitations. 'To wage war as the world does' is to carry out ministry with mere human resources, and with the tendency to employ doubtful means (2 Cor 1:17; 4:2; 12:16-18) that itinerant orators did to make an impression, nor the things which his opponents regard as necessary in authentic ministry: impressive presence, exceptional speaking ability, self-commendation, Jewish pedigree, experience of visions and revelations, performance of signs and wonders, and an authoritarian manner (2 Cor 10:10, 12, 18; 11:20, 22; 12:1, 12).

"The weapons we fight with are not the weapons of the world. On the contrary, they have divine power" (2 Cor 10:4a). Paul doesn't wage war 'as the world does.' [Weak weapons of the world cf powerful weapons used in the service of God.] The weapons of the world are used by those who 'wage war as the world does.' What are the weapons that have divine power? It is proclaming the gospel through which the Holy Spirit releases his power to transform lives (2 Cor 4:1-6; Rom 1:16; 1 Cor 1:17 - 2:5; 1 Th 1:5; 2:13).

"To demolish strongholds" [found only here in the NT] (2 Cor 10:4b). Strongholds is literal in Prov 21:22 (lxx). Philo uses it figuratively of a stronghold of persuasive words against God's honour. The military practice of building strongholds is the imagery of Cynic and Stoic philosophers, and in particular Seneca, Paul's contemporary, describes the fortification of the soul by reasonable arguments to render it impregnable under adverse fortune. To destroy arguments against the knowledge of God (2 Cor 10:5) suggests that strongholds are intellectual arguments that have to be demolished so that the truth of the gospel might gain entry.

"We demolish arguments and every pretension [lit. 'every high thing lifted up'] that sets itself up against the knowledge of God" (2 Cor 10:5). "Every pretension" relates to ancient warfare and is a tower or raised rampart built to withstand the enemy. 'Strongholds' (2 Cor 10:4) and 'tower' (pretension) are intellectual arguments used in rejecting the gospel. Only gospel proclamation releases God's power to destroy these arguments ['the wisdom of the wise' (1 Cor 1:19)], and save those who believe (Rom 1:16; 1 Cor 1:17-25; 2:1-5; 1 Th 1:5; 2:13). Proclaming the gospel, like Jesus' preaching of the kingdom, was not bare declaration, but involved reasoning and arguing to remove barriers against the truth (Ac 18:4; 19:8-10). Here Paul has his rebuttal of arguments used by his opponents in Corinth.

"We take captive every thought to make it obedient to Christ" (2 Cor 10:5b). By defending the gospel, Paul destroys arguments to take every thought captive to obey Christ. The imagery is of a stronghold breached and those sheltering behind its walls taken captive. Paul's purpose was to demolish false arguments, and also to bring people's thoughts under the lordship of Christ. His mission as an apostle was 'to call all the Gentiles to the obedience that comes from faith' (Rom 1:5).

"And we will be ready to punish every act of disobedience, once your obedience is complete" (2 Cor 10:6). Being ready [an expression of military preparedness] is to punish every disobedience. What was the exact nature of the disobedience Paul stood ready to punish? That he pioneered Corinth gave him the apostolic authority, and any others claiming to be apostles ought to be in submission to him (10:13-16). But in light of the accusations Paul makes (ch. 11), it's more likely that the disobedience was far more serious--a tampering with the truth of the gospel (2 Cor 11:4), and thus its perpetrators are 'false apostles, deceitful workers,' even servants of Satan (2 Cor 11:13-15). Thus, the complete obedience from them for which Paul waited before taking action against the intruders would be the rejection of the message of his opponents and their claims, and the recognition of Paul's authority and the truth of his gospel.

What was the punishment Paul would inflict? That he was ready to do so once the majority of their obedience was complete suggests it was excommunication (1 Cor. 5:1-13), something that couldn't be done without their cooperation. Or, perhaps some manifestation of divine power on Ananias and Sapphira (death, Ac 5:1-10) and Elymas the magician (blindness, Ac 13:6-11).

"You are judging by appearances" (2 Cor 10:7a) [niv a statement of fact; nrsv a command: 'Look at what is before your eyes.'] Both are legitimate, as the verb can be an imperative ('Look!') or indicative ('You are looking/judging') or even an interrogative ('Are you looking?'). The imperative [nrsv] is preferred, for when used elsewhere in Paul's letters is always imperative (1 Cor 8:9; 10:12, 18; 16:10; Gal 5:15; Eph 5:15; Phil 3:2; Col 2:8), with one exception (1 Cor 1:26). Paul commands, 'Look at what is patently obvious!'

"If anyone is confident that they belong to Christ, they should consider again that we belong to Christ just as much as they do" (2 Cor 10:7b). It's patently obvious to them that, even granted for the sake of argument the claims of his opponents to be Christ's [he will deny this (2 Cor 11:13-15)], he himself (and his colleagues) are equally so.

"Belong to Christ" has been understood to mean: (a) to be a Christian, (b) to have been a disciple of the earthly Jesus, (c) to be a servant or apostle of Christ, and (d) to be part of Christ (understood along Gnostic lines). To be a servant of Christ or an apostle as in 'are they servants of Christ...I am more' (2 Cor 11:23) and that throughout ch. 10-13 Paul defends his apostleship. Paul's claim to be Christ's apostle rests on his conversion-commissioning experience.

"So even if I boast somewhat freely about the authority the Lord gave us" (2 Cor 10:8a). It may refer to the authoritative demands in his 'severe letter.' "The Lord" is Christ, who commissioned him as an apostle. He adds, "for building you up rather than tearing you down (2 Cor 10:8b 13:10; Jer 1:10; 24:6; 42:10; 45:4). The Lord gave him authority +ly (for building you up) and -ly (not for tearing you down). His use of authority may sometimes appear to tear people down (2 Cor 13:10), but it's intended to build them up through spiritual discipline.

Tear down arguments, build people up. Is there a contradiction with Paul saying that the authority he has is not for tearing down and that he uses 'weapons' to demolish strongholds [using the same Gk verb] (2 Cor 10:4)? The different contexts resolve the apparent contradiction. He tears down strongholds [intellectual resistance to the truth of the gospel (2 Cor 10:4)], which is part of his mission. cf. the authority God gave him is not for 'tearing you down' [but with the opposite intention of 'building you up' (2 Cor 10:8)]. 

"So even if I boast somewhat freely about the authority the Lord gave us...I will not be ashamed of it" (2 Cor 10:8). It will be apparent that his behavior when present is completely consistent with his bold use of authority by letter when absent (2 Cor 10:9-11), and so he'll be vindicated rather than put to shame as far as his boasting of authority is concerned. [Or that Paul will have no need to feel ashamed of his use of authority when he stands before the judgment seat of Christ (2 Cor 5:10), but less likely in this context.]

Apostolic authority is of great significance for Paul. He's an ambassador for Christ (2 Cor 5:20). So he passes on the message entrusted to him with the full authority of his Lord. Thus, Paul expects to be obeyed when speaking in the name of the Lord; anyone who rejects his instructions rejects the word of the Lord (1 Cor 14:37-38). Because he was entrusted with such authority, Paul was careful to distinguish the word of the Lord from his own good advice and from other statements he makes (1 Cor 7:10, 25; 2 Cor 11:17). His authority was not only in instructions he expects to be obeyed, but also in the power of God which could be demonstrated (2 Cor 13:2-3). But having such authority did not exempt him from experiencing weakness, persecution and suffering. In fact, as the bearer of Christ's authority he also shared in Christ's weakness, even while the power of God was at work through him (2 Cor 13:4).

"I do not want to seem to be trying to frighten you with my letters" (2 Cor 10:9 niv). Translated lit., reads, 'in order that I may not seem to terrify you by letters.' Paul was responding to criticisms by his opponents who accused him of writing strongly worded letters and claiming an authority he did not have.

Unimpressive. What his opponents say to Paul's sheep. "For some say, 'His letters are weighty and forceful, but in person he is unimpressive and his speaking amounts to nothing'" (2 Cor 10:10). His letters were regarded as intimidating (weighty and forceful), while lacking in authority when in person (lit. '[his] bodily presence is weak')--likely his opponents' reaction to a physical ailment which was never healed (2 Cor 12:7-9; Gal 4:15), or his unimpressive physical make-up--regarded as essential by students of rhetoric who wished to impress an audience. To his critics he lacked a commanding presence, for Paul didn't display authority and spiritual charisma.

"His speaking amounts to nothing" by Paul's opponents, because they disliked his unadorned style of speaking (1 Cor 2:1-2), or perhaps because they could not understand why one claiming to be an apostle of Christ had not spoken boldly in his own defence when attacked by the offender (2 Cor 2:5; 7:12), choosing rather to retire in humiliation and send a strongly worded letter from a safe distance.

To his critics, Paul says, "Such people should realise that what we are in our letters when we are absent, we will be in our actions when we are present" (2 Cor 10:11). That Paul chose not to act authoritatively on his 2nd "painful" visit doesn't mean he's unable to do so. He was prepared to stand up to his critics when he came on the 3rd visit. No-one should mistake his efforts to be conciliatory as evidence that he lacked authority (2 Cor 10:6; 13:1-4).

• (10:1-6) An earnest appeal. Their criticism: Paul's weapons are worldly. Christian consistency (10:1-11).
• (10:7-11) Responding to criticism. Paul's apostolic authority.
• (10:12-18) Boasting within proper limits. Missionary comparisons. God sets limits to Paul's work.
• (10:12) Comparisons are odious.
• (10:13-15a) Limits set.
• (10:15b-16) Evangelization expanded.
• (10:17-18) Commendation by God.
• (11:1-6) Their gullibility. Paul the 'jealous father.' I promise you to Christ (11:1-4). The super-apostles (11:5-6).
• (11:7-15) The matter of financial remuneration. Your money (11:7-11). False apostles masquerade as Satan (11:12-15).
• (11:16-13:14) The weak fool. The fool's speech (11:16-12:13).
• (11:16-33) Christ's fool. Paul's constant sufferings.
• (11:16-21a) Accept me as a fool.     
• (11:21b-33) Paul's Jewish ancestry and apostolic trials/sufferings. His weakness (11:30-33).
• (12:1-10) Visions and revelations. Paul's thorn. Really an apostle? (12:1-13).
• (12:1-6) A special experience.
• (12:7-10) A sore trial.
• (12:11-19) It's for you.
• (12:11-13) Signs of an apostle. Outward signs and inward character.
• (12:14-18) Paul refuses to burden them. His fatherly love for them.
• (12:20-13:10) The final visit: test yourselves.
• (12:19-21) The real purpose of Paul's fool's speech. Moral deterioration. Paul's concern for their holiness.
• (13:1-10) Paul threatens strong action on his 3rd visit. Power in weakness (13:1-4). Test yourselves (13:5-10).
• (13:11-14) A wonderful conclusion.
• (13:11-13) Final exhortations and greeting
• (13:14) The benediction. Final prayer.

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.

The More You Give (9:1-15)

• Do you sow sparingly or generously (2 Cor 9:6)?
• Do you give reluctantly out of guilt or cheerfully (2 Cor 9:7)?
• Are you confident that God will bless you abundantly (2 Cor 9:8)? That your righteousness endures forever (2 Cor 9:9)?
• Do you know where your resources come from (2 Cor 9:10)?
• Do you know why God is generous to you (2 Cor 9:11a)?
• Does your generosity cause others to thank God (2 Cor 9:11b-12)?
• Is your generosity your confession of the gospel of Christ (2 Cor 9:13) and your experience of the surpassing grace God has given you (2 Cor 9:14)?
• How consciously aware are you of God's indescribable gift (2 Cor 9:15)?

Are you ready with your offering? Save face, be prepared and avoid humiliation (9:1-5). "There is no need for me to write to you about this service to the Lord's people" (2 Cor 9:1), as he did in ch 8 for they'd raised the matter with him in the first place (1 Cor 16:1-4). "For I know your eagerness to help, and I have been boasting about it to the Macedonians, telling them that since last year you in Achaia were ready to give" (2 Cor 9:2a). The effect of Paul's boasting about their readiness: "and your enthusiasm has stirred most of them to action" [i.e. most of the Macedonians] (2 Cor 9:24b). There's no need to write about the collection to those who had already taken the initiative in the matter, and whose zeal he'd spoken of to stir the Macedonians to action. Yet, the fact that he'd boasted about their readiness prompted him to bring the matter up again to make sure they were in fact ready when he arrived with representatives of the Macedonian churches.

"But I am sending the brothers in order that our boasting about you in this matter should not prove hollow, but that you may be ready, as I said you would be" (2 Cor 9:3). Paul says this because readiness to give (2 Cor 8:11), or having begun (2 Cor 8:10), is not the same as finishing and having everything ready when Paul and the others [Titus + 2 others (2 Cor 8:18, 22)] arrive in Corinth. In boasting about their readiness, Paul stressed not only their willingness, but also his confidence that they'd have their contribution ready when he arrived with he brothers to receive it.

"For if any Macedonians come with me and find you unprepared, we - not to say anything about you - would be ashamed of having been so confident" (2 Cor 9:4). Several Macedonians did come to Corinth, and were among those who accompanied Paul on his journey to Jerusalem [Sopater, Aristarchus and Secundus (Acts 20:4)]. If these people arrived in Corinth and found them unprepared, Paul would be embarrassed, exceeded only by their humiliation.

"So I thought it necessary to urge the brothers to visit you in advance and finish the arrangements for the generous gift [lit. 'blessing'] you had promised. Then it will be ready as a generous gift, not as one grudgingly given" (2 Cor 9:5). Paul sent Titus + 2 brothers (8:18, 22) ahead to avoid a hasty collection when he arrived with the Macedonian delegation, and the embarrassment and humiliation that would cause. It's crucial that the gift is made willingly and cheerfully, not grudgingly given. If it were grudgingly given, an important purpose of the collection would be negated. It would not be an expression of the loving unity between Gentile and Jewish believers.

An exhortation to be generous (9:6-15). Paul uses agricultural imagery to underscore "generous gift" (2 Cor 9:5); God who enriches his people in every way for generous giving; and so to encourage them/us to be generous (9:6-10); the results from their generosity: meeting the needs of the Jewish Christians in Judea, and they offering thanksgiving to God, recognizing the Gentile Christians' obedience to the gospel and the surpassing grace of God at work in them, and so will long for them and pray for them--in short, the outcome will be the enhancement of the unity of the church (9:11- 14); closing with 'Thanks to God for his indescribable gift' (2 Cor 9:15), which strikes the same note as in 2 Cor 8:9.

How you sow. 9:1-5 concludes with their contribution 'as a generous gift, not as one grudgingly given.' Next, Paul quotes a well-known agricultural proverb: "Remember this: whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously" (2 Cor 9:6). An agricultural truism is that, all things being equal, the harvest will be directly proportional to how much seed is sown (also Prov 11:24-25). Sowing and reaping here refers to their contribution and the results of that contribution (9:9-14).

Voluntary generosity (Dt 15:10-11; Mt 5:43-48; Rom 12:8). "Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion" (2 Cor 9:7a). Thus, it must be a voluntary gift "for God loves [blesses] a cheerful giver" (2 Cor 9:7b; Prov 22:8-lxx not mt), not because he's applying pressure, and based on what they decided individually. If they give under compulsion (from Paul/his envoys), then their gift is reluctant and the whole offering (to express the concern of the Gentile churches for the needy Jewish churches in Judea) will be negated. Why does God delight in the cheerful giver? He himself is such a giver and desires to see this in those were created in his image. Christ stressed the same thing (Mt 5:43-48).

God is able to bless his people to abound in good works. "And God is able to bless you abundantly [lit. 'And God is able to make all grace abound to you'] (2 Cor 9:8a). The grace of God enabled the Macedonians to contribute generously out of their poverty (8:1-5). The Corinthians, whom Paul considered better-off at the time (2 Cor 8:14), the grace of God shown to them is the blessing of relative affluence. "...so that having all that you need, you will abound in every good work (2 Cor 9:8b). From the time of Socrates, in Stoic philosophy "all that you need" was used of the self- sufficient. To Seneca, a Stoic contemporary of Paul, it's a proud independence of outward circumstances and of other people which constituted true happiness. Paul uses the word differently. It denotes not self-sufficiency, but the sufficiency provided by God's grace, and as such it made possible not independence of others, but the ability to abound in good works towards them.

"As it is written: 'They have freely scattered their gifts to the poor; their [his] righteousness endures for ever'" (2 Cor 9:9; Ps 111:9-lxx). The Psalm celebrates the blessedness of the one who fears the Lord and delights in his commandments. Such a person is blessed by God with material prosperity also, and is accordingly generous to the poor. This God-fearing person is an eg. of those who abound in good works (they have freely scattered their gifts to the poor).

"Their [his] righteousness endures for ever" (lit. 'his righteousness endures for ever') has been variously interpreted. It's God's generous giving, and then 'his righteousness' is God's righteousness which endures forever. But in the psalm the subject of the generous giving is the man, and the quotation reinforces the point that, because of God's blessing, they'll be able to 'abound in every good work' (contribute generously to the collection). If so, it is the righteousness of the Corinthian giver that will endure forever. How is this to be understood? Clearly not that generous giving establishes a person's righteousness in God's sight. Righteousness could be benevolence, enabled by God who provides the means (2 Cor 9:10) so that it continues for ever (throughout life). The righteousness of such people is not based on their generosity to the poor, but expressed in it. It is 'faith expressing itself through love' (Gal 5:6). Chrysostom says, 'We should not be mean and calculating with what we have but give with a generous hand. Look at how much people give to players and dancers - why not give just half as much to Christ?'

Cf. Isa 55:10; Hos 10:12: "Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness" (2 Cor 9:10). God will multiply their material resources, and as they 'scatter' them to meet the needs of the Judean Christians, he will increase the effect of that righteous deed. They, by making a monetary gift, will sow the seed, and God will increase the effect of that righteous deed so that it produces a rich harvest of unity, love and thanksgiving (10:12-14).

"You will be enriched in every way so that you can be generous on every occasion" (2 Cor 9:11a). The Macedonians great generosity was the result of the grace of God (2 Cor 8:1-2). God would also enrich the Corinthians for great generosity. Those with resources aren't always generous. Paul adds, "and through us your generosity will result in thanksgiving to God" (2 Cor 9:11b). Paul includes with himself the others appointed to convey the collection to Jerusalem. It is through Paul and others that thanksgiving to God will be produced, because they'd bring the contributions to those in need.

Gratitude. "This service that you perform [lit. 'the service of this ministry'] is not only supplying the needs of the Lord's people but is also overflowing in many expressions of thanks to God" (2 Cor 9:12). "Service" denotes civil service rendered to the state by its citizens, and of slaves to their masters in non-biblical Greek. It's service to God (Heb 8:6; 9:21; 10:11). It's monetary gifts by Christians (Rom 15:27; Phil 2:30) and of their faith (Phil 2:17). Monetary gifts are described as 'a fragrant offering, an acceptable sacrifice, pleasing to God' (Phil 4:18). Christian giving is not only a service to the needy, but also a service to God. The ultimate purpose of the collection--all Christian 'service,'--is that thanksgiving overflows from grateful hearts to God. Thanksgiving to God is a recurring theme (2 Cor 1:11; 4:15).

"Because of the service by which you have proved yourselves, others will praise God for the obedience that accompanies your confession of the gospel of Christ, and for your generosity in sharing with them [Judean believers] and with everyone else" (2 Cor 9:13). Paul urged them to show 'proof' of their love and the validity of his boasting about them by having their contributions ready when the delegation from Macedonia arrived (2 Cor 8:24). Then they pass the test and prove themselves by contributing generously. It'll result in praise being given to God by the Judean believers for the genuineness of their faith expressed in their generosity.

"And in their prayers for you their hearts will go out to you, because of the surpassing grace God has given you" (2 Cor 9:14). Paul foresees a bond between Jewish and Gentile believers. When the former see the surpassing grace of God in the latter, their hearts will go out to them. Then 1 of the major purposes of the collection (i.e. to promote unity) will have been fulfilled.

Gratitude. "Thanks be to God for his indescribable gift!" (2 Cor 9:15). The grace of Christ is him becoming poor for our sakes so that we might become rich (2 Cor 8:9). That was God's indescribable gift. Indescribable [not found in classical Greek nor in the papyri] appears first in the NT only in this verse--a word Paul coined to describe the ineffable character of God's gift. It was then used by Clement of Rome in his letter to the Corinthians (ad 95) when writing of God's 'indescribable' judgments, love and power (1 Clem 20:5; 49:4; 61:1). All Christian giving is in light of God's indescribable gift, and thus done with a cheerful heart as an expression of gratitude to God, as well as in demonstration of concern for, and partnership with, those in need.

Paul's confidence in their contribution to the collection was rewarded. When wring Romans during his three-month stay in Greece (after the problems in 2 Cor had been settled for the time being), he says, 'Now, however, I am on my way to Jerusalem in the service of the Lord's people there. For Macedonia and Achaia were pleased to make a contribution for the poor among the Lord's people in Jerusalem'
(Rom 15:25-26; Ac 24:17).

Christian generosity in giving from Paul's exhortations about the collection in ch. 8-9. Generosity is the result of the grace of God in one's life. The grace of God in the Macedonians was evident in their being joyful in the midst of trials, generous in the midst of poverty, begging for the privilege of participating in the collection, and dedicating themselves to the Lord himself and to Paul in support of the collection. Thus, they were held up as an eg. for the Corinthians, so that they too might excel in the grace of generosity. Christian generosity cannot be demanded. Christ who became 'poor' so that we might become 'rich' is the supreme example and provides fundamental motivation for Christians to be generous.

Ultimately only God's generosity enables us to be generous. God who provides 'seed to the sower' enriches us in every way and increases our capacity to give to those in need, for there'll always be those who are in need [Jesus said, 'The poor you will always have with you' (Mk 14:7)], and they mustn't be expected to be generous in the same way as those who are rich.

Financial matters must be done in a way that is pleasing to God and right in the eyes of our fellow human beings. This will mean making conscious efforts, as Paul did, to avoid criticism by acting transparently and by involving people of good repute in the enterprise.

Christian giving is done in the light of God's 'indescribable gift' (2 Cor 9:15). Paul's purpose wasn't to relieve some at the expense of others; he wanted some equality where those who were well-off contributed to those suffering want. Those who contribute have 

• the joy of seeing people's needs met, 
• thanks being given to God, and 
• the hearts of the recipients responding in love to their benefactors. 

[The significance of the collection for Paul is the subject of debate. The collection was to be a compassionate response to the needy Judean Christians, and to express unity of Jewish and Gentile sections of the church (2 Cor 8:14-15; Rom 15:25-27). Some similarities (and differences) is noted between Paul speaking of the collection and the Jewish temple tax. It's suggested that the bearing of the collection to Jerusalem by representatives of the Gentile churches is in terms of OT prophecies of the latter days when the nations and their wealth would flow into Zion (Isa 2:2-3; 60:5-7; Mic 4:1-2). It's also proposed that Paul hoped this would convince Jewish Christians that God was fulfilling his ancient prophecies, and as this realization dawned on unbelieving Jews, they'd become jealous when they saw Gentiles enjoying the blessings of God first promised to them, and would trigger Israel's repentance which Paul longed (Rom 11:11-14, 25-32). But it didn't work out as Paul hoped. Though he was warmly received by the Jerusalem church when he arrived with those bearing the collection (Acts 24:17-26), it didn't trigger repentance from unbelieving Jews. His presence in the temple with those undergoing purification rites resulted in a tumult, his arrest and a further hardening of the Jews against the gospel. This suggestion that Paul thought of the collection in terms of those OT prophecies was unconvincing by the majority of recent commentators, for it constitutes a large superstructure built upon the foundation of inferences from a rather limited evidential base.]

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.

The Goal is Equality (2 Cor 8:13-24)

"Our desire is not that others might be relieved while you are hard pressed, but that there might be equality" (2 Cor 8:13). This is to prevent any misunderstanding. Paul may have anticipated an objection: 'Is it not unfair that the Jerusalemites should be relieved at the cost of our impoverishment?' Paul argues for equality among believers. It's not that every church should have identical financial resources, for if so, Paul would've sought support for the Macedonians who were experiencing 'extreme poverty' (2 Cor 8:2), rather than accept donations from them. What did Paul have in mind?

"At the present time your plenty will supply what they need, so that in turn their plenty will supply what you need" (2 Cor 8:14a). Their relative affluence at present should provide for the needs of the poor Judean believers, who were suffering, possibly because of famine or some other long-term deprivation. Similarly, if the positions should be reversed in the future, then the Judeans' abundance might supply their needs. Or, Paul was thinking of the plenty of the Jerusalem church--spiritual wealth--from which they, like all Gentile believers who were spiritually impoverished, were privileged to be sharing (Rom 15:25-27). Or, Paul may be making a general point, not foreshadowing a reversal of fortunes or referring to the Gentiles' share in Jewish spiritual wealth. Finally, it's from the abundance or surplus of those who are better-off that Paul expects the needs of those who are worse-off to be met. He's not advocating that those who are better-off reduce themselves to poverty.

"The goal is equality, as it is written: 'The one who gathered much did not have too much, and the one who gathered little did not have too little'" (2 Cor 8:14b-15). Equality in the exodus community was God providing manna from heaven. Each family head was to gather 'an omer for each person you have in your tent' (Exo 16:16). Then, 'the one who gathered much did not have too much, and the one who gathered little did not have too little' (Exo 16:18). It implies that the Lord miraculously ensured that the amounts gathered were sufficient for each person's need. The needs of all were met, no-one suffered want, and no-one had an oversupply. This illustrates the ideal for an equality of needs being met among the churches. Those enjoying an abundance should meet the needs of those in want. 'We are not bound to such an equality as would make it wrong for the rich to live more elegantly than the poor; but that there must be such an equality that nobody starves and nobody hordes his abundance at another's expense' [Calvin].

Commendation of those who will receive the collection (8:16-24). Paul commends 3 brothers he's sending to assist in the collection.

1. Titus is commended first (2 Cor 8:16-17), then 
2. the brother 'praised by all the churches for his service' (2 Cor 8:18-19), and 
3. 'our brother who has often proved to us in many ways that he is zealous' (2 Cor 8:22).
• The conclusion is a summary commendation of all (2 Cor 8:23) and 
• an exhortation that they give proof of their love (for Paul) and the truth of his boasting about them (to the Macedonians) when the 3 brothers arrive (2 Cor 8:24).
• Between the commendations, Paul digresses briefly to say that he's trying to 'avoid any criticism of the way we administer this liberal gift' (2 Cor 8:20-21). It is this concern that accounts for the full commendations Paul makes.

"Thanks be to God, who put into the heart of Titus the same concern I have for you" (2 Cor 8:16). ["The same concern I have for you" are added by niv.] "The same concern" is not the Macedonians (concern for the Judean believers), but that of Paul for them. Thanks to God is for the shared concern that he and Titus had. God put that same concern for them into Titus' heart, as it was the grace of God at work in the Macedonians that produced their remarkable generosity (2 Cor 8:1-2). In what way was Titus' concern for them the same as Paul? Perhaps it was a test of the sincerity of their love (2 Cor 8:8) and that they not be found to have failed the test.

"For Titus not only welcomed our appeal, but he is coming to you with much enthusiasm and on his own initiative" (2 Cor 8:17). This was Paul's commendation of Titus to them. Titus, having only recently returned from Corinth, needed no persuasion from Paul to make the considerable journey back there again. Being so concerned for them, he undertook the mission on his own initiative - just as the Macedonians had eagerly participated in the collection 'entirely on their own.' All this should help them to gladly accept Titus and his task among them. That Paul appealed to Titus, rather than ordering him to do so, reflects Paul's relationship with his colleagues.

"And we are sending along with him the brother who is praised by all the churches for his service to the gospel. What is more, he was chosen by the churches to accompany us as we carry the offering" (2 Cor 8:18-19a). Paul commends the unnamed brother on 2 counts.

1. he is praised by all the churches for his service to the gospel, i.e., in preaching the gospel.
2. he has the confidence of those churches who selected him to join those conveying the collection to Jerusalem. He shares Paul's view concerning the importance of the collection and was chosen presumably by the Macedonian churches.

The purpose of the collection was "in order to honor the Lord himself and to show our eagerness to help" (2 Cor 8:19b). This tangibly expresses the reconciliation God effected through Christ. By reconciling both Jew and Gentile to himself through the cross, God reconciled 2 both groups. The collection tangibly expresses the new relationship between Gentile converts and Jewish Christians. It reflects the grace of God in their lives, and thus honors the Lord as the beneficiaries were moved to praise God.

The collection was also "to show our eagerness to help." Paul fought long and hard for the freedom of the gospel for his Gentile converts, and won the approval of the Jewish mother church for the gospel he preached among the Gentiles (Gal 2:1-10). It was agreed that Gentile converts not submit to circumcision or take up the yoke of the law (Ac 15:1-35). Due to the 2 fundamentally different lifestyles, Gentile churches could easily go their own way and have nothing to do with the Jewish churches. When the leaders of the Jerusalem church affirmed Paul's gospel for the Gentiles, they asked him to 'remember the poor' (Gal 2:10). Paul saw this as an important demonstration of unity between the 2 different expressions of Christianity. He was eager to promote a collection among the Gentiles to show his good will and that of his churches towards the Jewish believers.

Paul digresses briefly to explain why so much care is being taken to provide couriers with impeccable credentials to receive the collection and carry it to Jerusalem: "We want to avoid any criticism of the way we administer this liberal gift" (2 Cor 8:20). Opponents of Paul and his gospel were too ready to call into question his motives in financial matters, so he frequently had to defend his integrity. Paul was not like many itinerant orators who operated for personal profit (1 Th 2:3-12), nor was he using the collection to line his own pockets (2 Cor 2:17; 11:7- 11; 12:14-18; 2 Th 3:6-9). The collection was too important for inter-church relations to allow its administration to be called into question by accusations of impropriety. It's a liberal gift (a large sum of money), and therefore greater care than usual had to be taken.

Emphasizing the extreme care taken. by "For we are taking pains to do what is right, not only in the eyes of the Lord but also in the
eyes of man" (2 Cor 8:21). This echoes Prov 3:3-4: "Let love and faithfulness never leave you; bind them round your neck, write them on the tablet of your heart. Then you will win favor and a good name in the sight of God and man." Paul's ultimate concern was that the collection should be right in the eyes of the Lord. But it was also important that it be seen to be right in the eyes of man.

Zeal. Commending #3. "In addition, we are sending with them our brother who has often proved to us in many ways that he is zealous" (2 Cor 8:22a). The #2 'brother' was 'chosen by the churches' (2 Cor 8:19). #3 is "our brother," perhaps chosen by Paul. Why did Paul not name either person? #2 was 'praised by all the churches' and presumably would be known to the Corinthians. #3 almost certainly would be known to them also, for he's now even more [ zealous ] "because of his great confidence in you" (2 Cor 8:22b). How important was 'zeal' to Paul, when commending Christian workers and exhorting believers? Other qualifications might be placed higher, but for Paul zeal was among the most important (2 Cor 7:11, 12; 8:7, 8, 16, 17; Rom 12:8, 11; Eph 4:3; 2 Tim 1:16, 17).

Commendation of the 3-man team answers any who might ask, 'Who are these men?' "As for Titus, he is my partner and fellow worker among you" (2 Cor 8:23a)--stresses Titus' close association as Paul's partner (koinonos), functioning as Paul's apostolic official representative. [Only here Paul uses partner (koinonos), but he uses fellow worker (synergos) several times for male and female colleagues (Rom 16:3, 9, 21; Phil 2:25; 4:3; Col 4:11; 1 Th 3:2; Phlm 1, 24).]

"As for our brothers, they are representatives [lit. 'apostles'] of the churches and an honor to Christ" (2 Cor 8:23b). An apostle (charged with a commission) is known by whom he/she was commissioned and for what. The 12 apostles were commissioned by Christ to be witnesses to his resurrection (Lk 24:44-49; Ac 1:15-26). The 2 brothers were apostles of the churches (Phil 2:25), commissioned to represent those churches and to travel with Paul to Corinth, and to Jerusalem, as bearers of the collection. Which churches commissioned them? Paul writing from Macedonia, suggests that the churches referred to and their 'apostles' were Macedonian.

In chapter 9 Paul speaks of the humiliation he and the Corinthians would experience if, when he comes to Corinth and is accompanied by some Macedonians, the Corinthians are not ready (9:3, 4). If the messengers Paul says he was sending ahead here in chapter 8 and the churches who commissioned them were Macedonian, then the humiliation of the Corinthians would take place upon the arrival of these messengers, as well as later when Paul arrived with other Macedonians (9:5).

"they are representatives of the churches and an honor to Christ" (lit. 'messengers of the churches, [the] glory of Christ'). '[The] glory of Christ' could refer to 'the messengers/apostles' (niv). Thus, these men worked for the 'glory of Christ' by participating in the collection which was 'to honor the Lord himself' (2 Cor 8:19). Or, '[the] glory of Christ' could refer to the churches (as in the nrsv: 'they are the messengers of the churches, the glory of Christ'). The churches were the glory of Christ because, against the dark background in which they were situated, they shone brightly and so glorified Christ. [Barnett] In context Paul, commending these 3 envoys, is probably referring to them as the 'glory of Christ' rather than the churches that sent them.

An exhortation to receive and welcome the envoys. "Therefore show these men the proof of your love and the reason for our pride in you, so that the churches can see it" (2 Cor 8:24). Paul concludes by urging them to provide proof (having their contributions ready) of their love (for their fellow believers in need), and of the validity of his boasting about their readiness to the messengers. "...so that the churches can see it" is when the representatives arrive and witness their readiness.

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.

Generosity from Poverty (2 Cor 8:1-15)

The collection (8:1-9:15). After his joy and relief on hearing from Titus, Paul addresses the collection from the Gentile churches for the poor believers in Judea hit hard by famine during the Emperor Claudius' reign (ad 41-54). The largely Gentile church at Antioch quickly sent relief through Barnabas and Paul (Ac 11:27-30). The Jerusalem church urged Paul to remember the poor, which he was eager to do (Gal 2:10). When he wrote 1 Cor (ad 55), he sought aid from the Galatian churches. The Corinthians asked to share in this (1 Cor 16:1-4). When 2 Cor was written (ad 56), the Macedonian churches begged him 'for the privilege of sharing in this service to the Lord's people' (2 Cor 8:4). Paul used their generosity to urge the Corinthians to carry out what they're ready to do (8:1-7), just as he previously used their readiness to motivate the Macedonians (9:1-5).

In ch. 1-7 Paul responds with great relief and joy to the good news from Titus, and expresses his confidence in them (2 Cor 7:14-16). Then he reminded them of their earlier desire to contribute for the Judean Christians, and complete what they'd begun. It was successful: 'Macedonia and Achaia were pleased to make a contribution for the poor among the Lord's people in Jerusalem' (Rom 15:26 - written a few months later). Achaia includes Corinth (2 Cor 9:2).

The Macedonian believers' remarkably generous response to the collection was used to motivate them (8:1-6) to provide relief for the believers in Jerusalem. "And now, brothers and sisters, we want you to know about the grace that God has given the Macedonian churches [northern Greece]" (2 Cor 9:1)--at Philippi, Thessalonica and Berea (Ac 17:13-14; 20:4). Their generosity was the result of God's grace. God is generous (2 Cor 8:9; Rom 5:6-8; 8:31-32; Mt 5:45; 7:11), and where his grace is experienced, there'll be similar love and generosity (Mt 5:43-48; 10:8; Rom 15:7; Eph 4:32; 5:1-2; Phil 2:4-11; Col 3:12-13; 1 Jn 4:7-12). The remarkable evidence of God's grace was that their generosity was exercised in adverse circumstances.

1. 1st, it was "in the midst of a very severe trial" (2 Cor 8:2a). The birth of the Macedonian churches was accompanied by much opposition the apostolic team and to the new converts (Ac 16:11-17:15; 1 Th 1:6; 2:1-2, 14-16; 3:1-5; 2 Th 1:4; Phil. 1:27-30). The churches of Macedonia were again (or still) embroiled in persecution when Paul wrote to Corinth from Macedonia (2 Cor 7:5).
2. 2nd, "their overflowing joy and their extreme poverty welled up in rich generosity" (2 Cor 8:2b)--responding generously with joy while in want. Later Paul speaks of the need for equality, one church's abundance supplying another's want (2 Cor 8:13-15).

Joy in the midst of difficulty was a mark of the early believers. Paul says, 'in all our troubles my joy knows no bounds' (2 Cor 7:4). After being flogged and imprisoned in Philippi, Paul and Silas 'were praying and singing hymns to God' (Ac 16:25). The Thessalonicans 'welcomed the message in the midst of severe suffering with the joy given by the Holy Spirit' (1 Th 1:6).

"Their overflowing joy. .. welled up in rich generosity" (2 Cor 8:2; Rom 15:26; 2 Cor 8:1-4; 11:9; Phil 1:5; 2:25; 4:15-16, 18). Jesus told the Twelve, 'Freely you have received; freely give' (Mt 10:8). The Macedonian Christians know the joy of being the recipients of God's free grace, and in that joy they gave freely. What they gave was likely a small amount, but measured against their extreme poverty it represented rich generosity (Mk 12:41-44). "The thing that makes us more close-fisted than we should be with our money is that we are too careful and look too far forward at possible dangers that might come upon us and so become too cautious and anxious and work out too fretfully how much we are going to need during our whole life and how much we lose when the smallest part is taken away. But the man who depends on the Lord's blessing has his mind set free from these vexatious cares and at the same time his hand set free for beneficence" [Calvin].

"For I testify that they gave as much as they were able, and even beyond their ability" (2 Cor 8:3a). As much as they were able (kata dynamin) is very common especially in marriage contracts where a husband promises to provide food and clothing for his wife as much as he is able. The Macedonians did all that could be expected of them; they responded to the appeal with as much as they were able--and even beyond their ability. 'Beyond one's ability' (para dynamin) is found in the context of a man's complaint against his wife for whom he has provided beyond what his means really allowed. They contributed to the collection in a way that was over and above anything that could be expected, given their situation ['she [poor widow] out of her poverty put in all she had to live on'( Lk 21:4).]

"Entirely on their own" (2 Cor 8:3b), 'of their own accord,' they did this; they did not need to be persuaded to do so. In fact, "they urgently pleaded with us for the privilege of sharing in this service to the Lord's people" 2 Cor 8:4). They contributed to the collection and provided representatives to accompany those who conveyed it to Jerusalem (2 Cor 9:2-4). 3 key words in relation to the collection:

1. privilege (charis) shows that they regarded the opportunity to contribute as a favour, not a burden. They understood Jesus' words: 'It is more blessed to give than to receive' (Acts 20:35).
2. sharing (koinonia) shows their involvement seen as participation in a larger entity (i.e. an 'ecumenical' act of compassion).
3. service (diakonia) shows that contributing to the collection was Christian 'service,' which the Philippian church was involved over a long period of time (Phil 4:14-20).

"They exceeded our expectations: they gave themselves first of all to the Lord, and then by the will of God also to us" (2 Cor 8:5). They didn't give their money out of compassion, but that they 1st gave themselves to the Lord (Rom 12:1-2) and then to his apostle "by the will of God." Their offering was to express their devotion to the Lord. Jesus says, 'Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me' (Mt 25:40). Their giving themselves 'to the Lord' and 'to us' was 'a rededication of their lives to the Lord Jesus for a specific task that involved Paul, namely the facilitation of the collection among the churches in Macedonia' [Harris]. When the Macedonians gave themselves to their apostle as well as to the Lord, they were recognizing Paul's God-given authority, and their response to his appeal on behalf of the Judean believers was a recognition of that authority.

"By the will of God" is peculiarly Pauline: 7x [nowhere else in NT]. 5x to the call as an apostle (1 Cor 1:1; 2 Cor 1:1; Eph 1:1; Col 1:1; 2 Tim 1:1). 1x to his plans to visit believers in Rome (Rom 15:32), and here to their dedication of themselves to the Lord and his apostle.

"So we urged Titus, just as he had earlier made a beginning, to bring also to completion this act of grace on your part" (2 Cor 8:6). Paul urged Titus to follow up his earlier efforts to encourage them to participate in the collection. They had first began to participate (2 Cor 8:10; 1 Cor 16:1-4). Titus' visit to Corinth from which he just returned (2 Cor 7:5-7) was his first to the church there, where upon seeing them responding +ly to Paul's 'severe letter,' began to work with them on the collection.

Finish what you began (8:7-15). "But since you excel in everything--in faith, in speech, in knowledge, in complete earnestness and in the love we have kindled in you--see that you also excel in this grace of giving" (2 Cor 8:7). "Since you excel in everything" if in 1 Cor was used as satire (1 Cor 2:14 - 3:4; 6:5), as in, 'If you think you excel in everything ...!' But in the context of ch. 1 - 7 - a letter of reconciliation, relief and joy - satire is out of place. Paul acknowledged their excellence in 'speech' and 'knowledge' (1 Cor 1:4-7), but the earnestness and love Paul mentions in the present context are qualities called forth by the 'severe letter.' "The love we have kindled in you," (lit. 'the love from us in you'), this love was kindled through Paul's 'severe letter,' thus it was 'love from us in you'.

"See that you also excel in this grace of giving" (an imperative in niv). It may be interpreted as an exhortation expressing a wish rather than issuing a command (cf. nrsv: 'we want you to excel also in this generous undertaking'). Either way, Paul expects his converts to respond +ly to what he says.

"I am not commanding you, but I want to test the sincerity of your love by comparing it with the earnestness of others" (2 Cor 8:8). "I am not commanding": lit 'I am speaking not in accordance to a command.' When advicing the married about temporary sexual abstinence in order to devote themselves to prayer (1 Cor 7:6), Paul uses the same expression: 'I say this as a concession, not as a command.' Cf. Paul speaks of his call to be an apostle and to preach the gospel by the command of God (Rom 16:25-26; 1 Tim 1:1; Tit 1:3). This suggests that Paul is not saying he has no command from the Lord, but that he is not issuing a command with apostolic authority in 2 Cor 8:8; 1 Cor 7:6. Thus, 'excel in this grace of giving' (2 Cor 8:7b) is not a command to be obeyed, but an exhortation to take the opportunity to demonstrate the genuineness of their own love and commitment.

"I want to test the sincerity of your love by comparing it with the earnestness of others" (2 Cor 8:8). Paul wants to test the sincerity of the love of the Corinthians. 'The apostle is not promoting a contest among rivals (pace Betz, pp. 48-49) but encouraging friendly imitation among equals.' [Harris]

"For you know the grace of our Lord Jesus Christ" (2 Cor 8:9a). Paul reminds them of truth they already know as an authoritative eg. for believers. "The grace of our Lord Jesus Christ" is not merely an attitude or a gracious disposition, but God's love expressed in concrete saving action on behalf of humanity. What is the nature of Christ's expression of love? "...that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich" (2 Cor 8:9b). Don't distort Jesus' experience of poverty, nor fail to recognize the nature of the poverty. Luke highlights the lowly circumstances of his birth (Lk 2:7). Mary's offering for her purification was for the poor who couldn't afford a lamb (Lk 2:24; Lev 12:6-8). Jesus was 'the carpenter . . . Mary's son' (Mk 6:3). As a craftsman, he was not among the abject poor. During his Galilean ministry, Jesus said, 'Foxes have dens and birds have nests, but the Son of Man has nowhere to lay his head' (Lk 9:58). Jesus, an itinerant preacher, wasn't in dire financial need. Ministry costs were provided by well-off sympathizers who Jesus healed (Lk 8:1-3), and the Jewish custom to provide hospitality for travelling preachers (Mt 10:9- 13), which Jesus enjoyed, esp. from Mary and Martha (Lk 10:38-42; Jn 12:1-3). Jesus was no poorer than most of his countrymen, and better off than some (beggars). Jesus and his band had money to be able to provide help for those worse off than themselves (Jn 12:3-6; 13:27-29).

Jesus' poverty was not economic poverty, but Jesus' whole incarnate life. He set aside his pre-existent glory with the Father. Self-imposed 'poverty' was involved in the incarnation: he who was in the beginning 'with God' and who 'was God' 'became flesh and made his dwelling among us' (Jn 1:1-2, 14). 'He was in the world, and though the world was made through him, the world did not recognise him. He came to that which was his own, but his own did not receive him' (Jn 1:10-11; Phil 2:5-8.)

Jesus' poverty is not a desperate need, so the riches to believers are not material prosperity. It's the riches which Christ by his poverty enabled believers to enjoy--salvation and the accompanying blessings. These riches are in the present time as a pledge or guarantee, and in full measure at the return of Christ (1 Cor 1:4-8; 2 Cor 5:5; Eph 1:3-14).

Only through Jesus' poverty we become rich. A price must be paid for the blessings we enjoy in Christ--the cost of the incarnation of the pre-existent Son into a fallen world. Great though this is, it's just the beginning. There's also the cost of rejection, ridicule, persecution, betrayal and suffering, all culminating in the agony of Gethsemane and the cross. These make up the full price of our salvation (Rom 3:22b-26; 1 Cor 5:7; 6:19-20; 15:3; 2 Cor 5:21; Gal 3:13-14; 1 Pet 1:18-20).

Having cited the example of Christ's self-giving love, Paul urges them to show the genuineness of their love by a concrete: "And here is my judgment about what is best for you in this matter. Last year you were the first not only to give but also to have the desire to do so" (2 Cor 8:10). Paul wasn't averse to making demands which are commands of the Lord (1 Cor 14:37-38), while distinguishing his apostolic judgments or opinions from such authoritative commands (1 Cor 7:25, 40). Paul's judgment was that it was "best for" them to finish now what they began last year (1 Cor 16:1-4). He knew that representatives from the Macedonian churches (to whom he had boasted of their readiness) would soon arrive. If they hadn't carried through, they'd be embarrassed before the Macedonian Christians (9:1-5). Their earlier actions sprang from their own desire to give, not from pressure applied by Paul. But their good intentions failed to produce further results over the past year.

"Now finish the work, so that your eager willingness to do it may be matched by your completion of it, according to your means" (2 Cor 8:11). "Finish the work" is an imperative, but in this context functions as an exhortation or entreaty rather than a demand [similar imperatives (2 Cor 5:20; Mt 6:10-11; Lk 11:1; Jn 4:7, 31)]. Paul exhorts them to let "your eager willingness to do it" last year now be "matched by your completion of it." Perhaps renew the practice of setting aside money on the first day of every week (1 Cor 16:2). Willingness no matter how strong is fruitless unless expressed in action. True love is not just talk, but expressed in practical ways (Lk 19:1-10; 1 Jn 3:16-18). Paul's exhortation is "according to your means," and thus not unreasonable. He's not exhorting them to do what the Macedonians did, who not only 'gave as much as they were able, and even beyond their ability' (2 Cor 8:3).

"For if the willingness is there, the gift is acceptable according to what one has, not according to what one does not have" (2 Cor 8:12). Paul explains 'according to your means' (2 Cor 8:11), making 2 points about gifts acceptable to God.

1. "Willingness" to give and no sense of compulsion.
2. "The gift is acceptable" when it is in proportion to what one has. Regarding the collection Paul says, 'Each one of you should set aside a sum of money in keeping with your income' (1 Cor 16:2). Perhaps, they felt their resources prevented them from raising a suitably large amount. But 'If you offer a small gift from your slender resources, your intention is just as valuable in God's eyes as if a rich man had made a large gift out of his abundance' [Calvin].

"Acceptable" is in 3 other Pauline contexts. The Gentiles being an 'acceptable' sacrifice to God (Rom 15:16); expressing his hope that the collection will be 'favorably received' (lit. 'acceptable') to the Judean Christians (Rom 15:31); it's used of the day of 'God's favor' (lit. 'acceptable time'), 'the day of salvation' (2 Cor 6:2). Paul uses acceptability both to God and to human beings. Here, acceptability is before God--when they give according to what one has. (cf. Tobit 4:8 nrsv: 'If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have'). Chrysostom says, 'Look at how unbelievably wise Paul is.' Imitation is a more powerful incentive than exhortation.

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.

Godly Sorrow brings Repentance (2 Cor 7:5-16)

Joy after a crisis resolved (7:5-16). After the long digression on the nature, integrity and divine enabling of his ministry (2:14-7:4), Paul returns to the account of his travels, picking up from 2 Cor 2:13, to address the Corinthian crisis. He was greatly relieved when he finally met up with Titus in Macedonia and received the good report of affairs in Corinth (2 Cor 7:5-7). In light Titus' report, he no longer regrets writing the 'severe letter,' though he had shortly after sending it, because of the positive benefits resulting from that letter (2 Cor 7:8-13a). Finally, Paul was also relieved because the confidence he expressed to Titus about them proved to be justified (2 Cor 7:13b-16).

Paul's relief when Titus arrived (7:5-7). Before the long diversion concerning his ministry, Paul told them that when he came to Troas to meet Titus as previously arranged, he did not find him there (2 Cor 2:12-13). What he did find was a great open door for evangelism, but because of his anxiety and longing for news from Titus, he was unable to take up that opportunity. He left Troas and went on to Macedonia, where he found himself embroiled in troubles again: "For when we came into Macedonia, we had no rest, but we were harassed at every turn--conflicts on the outside, fears within" (2 Cor 7:5). The outside conflicts may be his sharing the persecution of the Macedonian churches (2 Cor 8:1-2). Conflicts (machai) in the NT (2 Tim 2:23; Tit 3:9; Jas 4:1) applies only to quarrels and disputes, so it may have been heated disputes with unbelievers (Ac 17:5-14) or Christian opponents (Phil. 3:2) in Macedonia. The "fears within" could be fear of persecution [his 1st visit to Corinth Paul fell into fear (Ac 18:9)] or fear about the spiritual losses if they did not react positively to his 'severe letter' (2 Cor 11:3; Gal 4:11)--more likely, as the arrival of Titus with good news about their situation brought relief. Whatever the the conflicts and fears, Paul was in some distress as he awaited Titus' arrival in Macedonia.

"But God, who comforts the downcast" (2 Cor 7:6a), as God intervened to alleviate his situation (2 Cor 1:3-11; Isa 49:13). This assured him of his protection (Ac 18:9- 10) and when necessary provided the grace he needed to endure (2 Cor 12:7-10). With the distress in Macedonia, "God . . . comforted us by the coming of Titus" (2 Cor 7:6b), so long delayed but finally brought great relief to Paul, but the relief was brought about "not only by his coming but also by the comfort you had given him" (2 Cor 7:7a). When Titus went to Corinth as Paul's envoy after the 'painful visit,' it'd be with apprehension, despite Paul's expressions of confidence. When he arrived and saw their response to Paul's 'severe letter,' and how they received him, he was greatly relieved and comforted (2 Cor 7:13b-16). When Paul received news of Titus' relief, he too was comforted as "He told us about your longing for me, your deep sorrow, your ardent concern for me, so that my joy was greater than ever" (2 Cor 7:7b, 11). The comfort was from meeting with Titus and the news of their improved condition, news their deep concern about and longing for Paul.

Regret vs repentance. The 'severe letter' and its effects (7:8-13a). "Even if I caused you sorrow by my letter, I do not regret it. Though I did regret it" (2 Cor 7:8a). The initial regret was likely in Ephesus after he sent the letter and wondered how it'd be received, but not anymore because "I see that my letter hurt you, but only for a little while" (2 Cor 7:8b). "...yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance" (2 Cor 7:9a). Their sorrow wasn't useless remorse but led to action rectifying the situation. 'A father is grieved by his severity if at any time he has to chastise his son, but he approves of it nevertheless because he sees it is for his son's good. So for Paul, it was far from pleasant for him to trouble the Corinthians, but because he was convinced that there was a good reason for doing so, he did his duty rather than followed his inclination.' [Calvin] Important difference between 'regret' (metamelomai) Paul felt and repentance (metanoia) to which they were led. Paul felt regret when he became concerned about the effect his 'severe letter' might have on them. Their repentance produced grief as they realized what they had done and not done, resulting in a marked change in their behavior.

"For you became sorrowful as God intended and so were not harmed in any way by us" (2 Cor 7:9b). Sorrow as God intends leads to repentance, not remorseful self-pity. What 'harm' might they experience if they did not repent? Perhaps the letter would result not in genuine sorrow for past failures, but in bitterness and further alienation between them and Paul. ['to harm' (zemioo) -- those who 'suffer loss' (zemiothesetai) of reward if their works do not pass God's test on the last day (1 Cor 3:15). Their + response to his 'severe letter' saved them from such a loss.]

"Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death" (2 Cor 7:10). Repentance (change of mind and heart/willingness to change behavior) + faith in God = salvation. Repentance itself is not the cause of salvation, rather God saves us and freely forgives our sins only when our repentance shows that we have renounced them. Paul 'is relating repentance to salvation not as cause and effect but as antecedent and result' [Harris].

"Worldly sorrow" does not progress beyond remorse. Regrets over what happened has no accompanying change of mind and heart, or any willingness to change behavior, nor any faith in God. The result is not salvation, but death (Rom 6:15-23). 'Worldly sorrow ... is regret for the loss of money, reputation and friends. That kind of sorrow merely leads to greater harm, because the regret is often a prelude to a thirst for revenge. Only sorrow for sin is really profitable' (Chrysostom).

"Godly sorrow" is in David (2 Sam 12:13; Ps 51), Peter (Mk 14:72), Paul (Ac 9:1-22). "Worldly sorrow" is in Esau (Gen 27:1-40; Heb 12:15-17), Judas (Mt 27:3-5). Paul heads off the possibility of mere worldly sorrow with the 'offender' when he urged them to reaffirm their love for him so that he might not be overcome with excessive sorrow and be lost to the church (2 Cor 2:5-11).

Their godly sorrow: "See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done" (2 Cor 7:11a). The "indignation" was towards the 'offender' at the centre of the trouble (2 Cor 2:5; 7:12). The "alarm" (lit. 'fear) may have been their fear of God for not acting accordingly. The "longing...concern" was their desire for the restoration of their relationship with him. "Readiness to see justice done" relates to their preparedness to discipline the offender as Paul demanded (2 Cor 2:6).

Thus, Paul's severe letter awakened them to a deep sense of shame, leading to repentance over the deterioration in the relationship with Paul and the state of affairs they had allowed to develop in the church. The result was energetic and zealous action to clear themselves, restore their relationship with Paul and discipline the offender. Knowing this Paul assured them: "At every point you have proved yourselves to be innocent in this matter" (2 Cor 7:11b). The church as a whole may not have sprung to Paul's defence when he was maligned by the offender, and they were lax in responding to earlier calls to discipline him, nevertheless they were not involved in maligning him. In that matter at least they proved to be guiltless when they finally acted to discipline the offender.

"So even though I wrote to you, it was neither on account of the one who did the wrong nor on account of the injured party, but rather that before God you could see for yourselves how devoted to us you are" (2 Cor 7:12). Paul's real motive in writing the severe letter was not simply to get action taken against the offender, or to be vindicated, but that they themselves, by experiencing godly sorrow, might realize how much Paul meant to them. The severe letter bringing out their devotion for Paul before God shows that they were accountable to God in the whole affair. Paul by his letter stimulated them to act in a way that is pleasing to God, and that they should have so acted was Paul's major concern, more important than his own vindication. Thus, he concludes, "By all this we are encouraged" (2 Cor 7:13a).

Titus' happiness and affection for them (7:13b-16). Paul further explains the reasons for his joy at meeting Titus: "In addition to our own encouragement, we were especially delighted to see how happy Titus was, because his spirit has been refreshed by all of you" (2 Cor 7:13b). Titus' own apprehensions were dispelled upon his arrival in Corinth and his mind set at rest. He rejoiced too that his boasting to Titus about the real attitude of the Corinthian congregation as a whole had proved true: "I had boasted to him about you, and you have not embarrassed me" (2 Cor 7:14a). "I had boasted to him" (lit. 'because if I boasted somewhat about you to him') reflects something less than complete confidence about their attitude. It's why Paul was so relieved when he heard the good news about their reception of Titus. "But just as everything we said to you was true, so our boasting about you to Titus has proved to be true as well" (2 Cor 7:14b). Despite their earlier failure to defend Paul when he was maligned, Paul still believed they'd respond +ly to his 'severe letter,' which he assured Titus. Their response to Titus when he visited them proved that Paul's boasting about them was true.

"And his affection for you is all the greater when he remembers that you were all obedient, receiving him with fear and trembling" (2 Cor 7:15). Another reason for Paul's joy: As Titus recalled their obedience (to the demands made in Paul's 'severe letter') and the fear and trembling with which they received him (evidence of the respect in which they held Paul and his apostolic team), his affection for them increased. Their fear and trembling may also be evidence of an awareness of their failed responsibility before God, to whom they'd have to give an account for the way they had acted during the crisis. Informing them of Titus' growing affection for them would predispose them to welcome him when he made his upcoming visit in the administration of the collection for the poor believers in Jerusalem.

"I am glad I can have complete confidence in you" (2 Cor 7:16). Paul concludes this section with an expression of confidence in them. Paul's expression of confidence paved the way for broaching with them again in the next two chapters the matter of the collection.

"The God of all comfort" (2 Cor 1:3-7) is the theme picked up and expanded in this section (7:5-16). God comforts Paul directly and 'by the coming of Titus' who brought good news of their response, which is the result of the work of God in their lives.

Paul as a pastor was prepared to exercise 'tough love' when sending the 'severe letter', but this was done with genuine care for them, such that, having sent it, he initially regretted doing so, fearing it might harm them. But the effect was + and brought about real change in them and a great desire for a restored relationship with Paul. This greatly encouraged Paul and was a source of real joy when he received news of it from Titus. Paul was no laissez-faire pastor, nor was he just clinically objective, but he was deeply involved emotionally with his converts. One purpose of his 'severe letter' being to enable them to recognize how devoted they really were to him.

The difference between their 'godly sorrow' and 'worldly sorrow.' 'Godly sorrow' is God- given and doesn't stop with remorse, but issues in repentance and a change in behavior. 'Worldly sorrow' does not go beyond remorse and concern for worldly benefits lost. It's not accompanied with the desire to repent, to turn away from sinful behavior and to seek God's forgiveness, or readiness to make restitution for wrongs done.

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.

Holiness Requires Decontamination (2 Cor 6:14-7:4)

Be holy...but living a holy life doesn't sound inviting, but restrictive. Does God want us to suffer with no fun by commanding that we live a holy life (2 Cor 7:1)?

 

A call for holy living (6:14-7:1). [Connection to what precedes and follows isn't obvious. A later interpolation raises more problems than it solves, for it's difficult to explain why it's inserted here.] How does 6:14-7:1 relate to the letter? Its immediate context? Structure:

1. Introduction: exhortation not to be 'yoked' with unbelievers (2 Cor 6:14a);
2. 5 rhetorical questions which heeds this exhortation (2 Cor 6:14b-16a);
3. Affirm believers' unique relationship with God (2 Cor 6:16b);
4. OT quotations highlighting the privilege in this relationship and reiterate the content of the exhortation (2 Cor 6:16c-18);
5. Conclusion: be cleansed 'from everything that contaminates body and spirit, perfecting holiness out of reverence for God' (2 Cor 7:1).

"Do not be yoked together with unbelievers" (2 Cor 6:14a). "Be yoked together" has the idea of being unevenly yoked. The verb is found only here in the NT, but is used in Lev 19:19 (lxx) to prohibit yoking different animals together. Also, 'Do not plough with an ox and a donkey yoked together' (Dt 22:10). Paul uses language reminiscent of these prohibitions, and exhorts them not to enter into 'partnerships' with unbelievers. What sort of partnerships? Marriage partnerships (1 Cor 7:39)? Or partnerships in pagan practices (1 Cor 10:14-22)? The latter is more likely in light of what follows (2 Cor 6:15-16). This exhortation was particularly applicable to the Corinthian believers, since Paul had to charge them not to eat in idol temples (1 Cor 10:7, 14-22). It's not to have no contact with unbelievers (1 Cor 5:9-10; 7:12- 15; 10:27; 14:22-24), only that they shouldn't participate with them in idolatrous worship.

5 rhetorical questions to support the exhortation. "For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness" (2 Cor 6:14b)? Righteousness and wickedness, light and darkness are found frequently in the Dead Sea Scrolls (1QH 1:26-27; 1QM 3:19). "What harmony is there between Christ and Belial" [the chief of demons or Satan] (2 Cor 6:15a)? is also found frequently in the Dead Sea Scrolls (1QM 1:1, 5, 13, 15; 4:2; 11:8) and in intertestamental literature (T. Levi 3:3).

Salvation is the deliverance 'from the dominion of darkness' into the kingdom of God's Son, where they share in 'the inheritance of his holy people in the kingdom of light' (Col 1:12-14). Those transferred into the kingdom of Christ and light must have no fellowship with Satan and the dominion of darkness. Participation in idol worship is to fellowship with demons (1 Cor 10:14-22) reflected by 2 Cor 6:15a). 4th rhetorical question, "Or what does a believer have in common with an unbeliever" (2 Cor 6:15b)? is best interpreted also in relation to worship. So the call for separation is not to the day-to-day contacts with unbelievers (1 Cor 5:9-10), but to participation in idol worship.

"What agreement is there between the temple of God and idols" (2 Cor 6:16a)? This temple imagery offers supports the earlier questions to have no involvement in worship in idol temples. The temple of God background imagery is that of the Jerusalem shrine, but in the foreground is the church as God's temple. "For we are the temple of the living God" (2 Cor 6:16b). The incompatibility of "the temple of God and idols (2 Cor 6:16a) shows that the church must not be involved in idol worship because Christians constitute the temple of the living God. There's both the individual Christian's body (1 Cor 6:16-20) and the church as a whole (1 Cor 3:16-17) as God's temple. Paul employs the latter sense here. "The living God" (Rom 9:26; 2 Cor 3:3; 1 Th 1:9; 1 Tim 3:15; 4:10) has its background in the OT contrasting the living God of Israel and the lifeless idols of pagan nations. In the present context the same contrast is implied. Though idols are nothing, the involvement with demonic powers in idolatry provokes the Lord to jealousy (1 Cor 8:4-6; 10:19-22).

"I will live with them and walk among them, and I will be their God, and they will be my people" (2 Cor 6:16c) freely quotes Lev 26:11-12, Eze 37:26-27. These promises are repeated again and again in the OT (Exo 25:8; 29:45; Jer 31:1). The final bliss of the redeemed: 'Look! God's dwelling-place is now among the people, and he will dwell with them' (Rev 21:3). God's people enjoy no greater privilege than to belong to God and him dwelling with them. In OT times God was present in tabernacle and temple. Since Pentecost, he dwells with his people in a far more intimate way through his Spirit, a foretaste of the final bliss. In the OT, God was the speaker, and the people of Israel were addressed. But Paul applies these words of God to the church.

In light of such great privileges: "Therefore, 'Come out from them and be separate, says the Lord. Touch no unclean thing' (2 Cor 6:17a). In Isa 52:11, the appeal is for the Jewish exiles in Babylon to leave their pagan place of exile and return to Judea and Jerusalem. To the Corinthians, it's to separate themselves from idolatry in Corinth. God welcomes those who turn to him: "and I will receive you" (2 Cor 6:17c; Eze 20:34). It was to the exiles returning from Babylon, which Paul applies again to the Corinthians to abandon involvement with idolatry.

"I will be a Father to you, and you will be my sons and daughters, says the Lord Almighty" (2 Cor 6:18). [Temple imagery (16-17) to family.] The original promise is to King David (2 Sam. 7:8, 14). Paul substitutes 2nd-person plural pronouns ('you') and adding daughters (Isa 43:6). This further emphasizes the immense privilege of belonging to God's people. What greater incentive is there to abandon all idolatrous practices than a welcome from the Lord Almighty who will treat them as his children? The Lord as the Almighty (pantokrator) is only here in Paul's letters, 9x in Revelation (1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22), and nowhere else in the NT. It means the all-powerful, omnipotent One, the Creator and Lord of history.

"Therefore, since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit" (2 Cor 7:1a). With such great promises (6:16c-18), Paul reiterates his call for holy living. "Dear friends" reveals his affection for them. "Let us purify" and "ourselves" shows Paul including himself with them as those who must purify themselves. Ritual cleanliness was required in the OT, but to Paul it's defilement by participation in idol worship, which advesely affects the 'whole person,' or that both a person's body (external) and spirit (internal) can be defiled, akin to sex with prostitutes as a sin 'against their own body' (1 Cor 6:15-18) [where sacred prostitution was part of idol worship in Corinth]. Also, idolatrous worship involves partnership with demons [i.e. contamination of spirit] (1 Cor 10:19-21). To cleanse oneself from such contamination means abandoning all participation in idol worship.

"Everything that contaminates" [Gk molysmos found only here in the NT and only 3 times in the lxx (Jer 23:15; 1 Esdr 8:80; 2 Macc 5:27) denotes religious defilement.

"Perfecting holiness out of reverence for God" ends on a + note. Noun 'holiness' (hagiosyne): 'the Spirit of holiness' by whom Christ was designated Son of God with power (Rom 1:4), and as part of a benediction: 'so that you will be blameless and holy [lit. 'in holiness'] in the presence of our God and Father when our Lord Jesus comes with all his holy ones' (1 Th 3:13). Complete perfection in holiness is only at the parousia. Here, to make their holiness perfect means to abandon involvement in idolatry. This they must do themselves. But in all growth in holiness, they must depend upon God's grace mediated through the Spirit of holiness (Phil 2:12-13).

Every Christian's exhortation: Have nothing to do with idol worship and perfect holiness out of reverence for God (6:14-17). Why, if it's not an interpolation, is this included at this point in the letter? Various suggestions:

1. To 'not receive God's grace in vain' (2 Cor 6:1), they must not become involved again in idolatry.
2. To re-establish full restoration of fellowship (2 Cor 6:11-13; 7:2-4) can happen only if they cease all involvement with idol worship.
3. Joining the opposition to him/his gospel is to side with Satan/Belial. They must not do so and be reconciled with their true apostle.

A further appeal for reconciliation (7:2-4). After exhorting against idolatry (6:14 - 7:1), Paul renews his appeal to open their hearts to him: "Make room for us in your hearts" (2 Cor 7:2a; 6:11-13). The aorist imperative verb seeks some specific action, not a general exhortation, which suggests there was still some reticence on their part to open their hearts to him. In the earlier appeal (6:11-13) he stressed that his own heart was open wide towards them and that the remaining restriction in the relationship was on their side. In this renewed appeal, Paul asserts his integrity on 3 levels.

1. "We have wronged no one" (2 Cor 7:2b). In their relationship, Paul had been wronged (2 Cor 7:12) and not vice versa.
2. "We have corrupted no one" (2 Cor 2:2c).  Paul has caused the church no harm. His teaching and example have not corrupted or encouraged immoral behavior. [To corrupt' [phtheiro], is used 3x. In building the church on the foundation of Christ by various ministers, their work will be tested, and anyone who 'destroys [phtheirei] God's temple,' that person God will 'destroy' [phtheirei] (1 Cor 3:17). Bad company which 'corrupts' [phtheirousin] good character (1 Cor 15:33). The 'old self' is 'being corrupted' [phtheiromenon] by deceitful desires (Eph 4:22).]
3. "We have exploited no one" (2 Cor 7:2d). Paul claims personal integrity in financial matters. He did not use his position for personal gain, and he certainly did not use the collection for the poor in Jerusalem as an opportunity to line his own pockets (cf. 12:14-18). [4x 'to exploit' (pleonekteo) is used. We will be 'outwitted' (pleonektethomen) by Satan if he's allowed to rob the church of one of its members (2 Cor 2:11). Also, the idea of 'exploiting' people for financial gain (2 Cor 12:17, 18).]

"I do not say this to condemn you" (2 Cor 7:3a). Paul's strong defence of his own integrity (2 Cor 7:2) could imply a criticism of their integrity, and there were certainly aspects of their attitude to Paul that deserves censure. But Paul denies such an attitude on his part. Rather, his attitude towards them was positive: "I have said before that you have such a place in our hearts that we would live or die with you" (2 Cor 7:3b). Paul says that his heart was open wide to them (2 Cor 6:11-12), and he reinforces that affirmation. To live and die together is where mutual friendship and loyalty exists. Such friendship will be sustained throughout life and keep friends together even in the face of death (Mk 14:31).

"I have spoken to you with great frankness; I take great pride in you" (2 Cor 7:4a)--despite reticence on their part to embrace him fully in their affections. Paul expressed this pride to assure Titus when he sent him to Corinth (2 Cor 7:14, 16). Despite the offender's attack on his integrity (2 Cor 7:12), Paul still believed in their loyalty. They needed to overcome their criticisms concerning his integrity. Paul saying, "I am greatly encouraged; in all our troubles my joy knows no bounds" (2 Cor 7:4b) is his great relief and joy when he heard of their obedience to the demands in the 'severe letter' and reported to him by Titus when they met in Macedonia (2 Cor 7:5-7). Paul was "greatly encouraged" by their loyalty to their apostle, despite the afflictions he was experiencing (2 Cor 7:5).

If you enjoyed the benefits of the gospel, ensure that you do not 'receive God's grace in vain' (2 Cor 6:1-2). Paul warned them against entertaining criticisms of the gospel / of him as its messenger. Pastors must not become a stumbling-block hindering people from embracing the gospel (2 Cor 6:3). Rather, they need to commend themselves by the way in which they endure hardships, by godly living and truthful speech in whatever situation they find themselves (2 Cor 6:4-10).

Preaching reconciliation requires practising it in their relationships in the church. This involves frankness in speaking and sincere declarations of affection and open-heartedness toward others, and earnest appeals that they respond by opening their hearts (2 Cor 6:11-13; 7:2-4). But full reconciliation involves abandoning things which hinder it--idolatrous worship. This threatens full reconciliation between believers, and their relationship with God, for there can be no fellowship between 'Christ and Belial,' nor was there any 'agreement between the temple of God and idols' (2 Cor 6:14-7:1).

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.

True Christian Ministry (2 Cor 6:1-13)

Reconciliation practised (6:1-7:4). God's reconciling activity and Paul as ambassador of Christ and messenger of reconciliation, is followed by his role for their benefit (6:1-7:4). Paul knows of the strains in their relationship with him because of the actions of the 'offender' and the influence of intruders. For their relationship to be fully restored, he exhorts them not to receive the grace of God in vain (2 Cor 6:1-2). He makes another defence of his ministry (6:3-10), and appeals to them to open their hearts to him so as to be fully reconciled to him (6:11-13; 7:2-4), interspersing a call to holy living (6:14-7:1).

Appeal for reconciliation (6:1-13). "As God's fellow workers ..." (2 Cor 6:1a). From 2 Cor 5:20 [and after the theologically profound parenthesis of 2 Cor 5:21], Paul appeals to them to be reconciled to God. God's fellow workers is 1 Gk word synergountes ('working together with') referring not to God but to his colleagues (2 Cor 8:23; Rom 16:3, 9, 21; 1 Cor 3:9; Phil 2:25; 4:3; Col 4:11; 1 Th 3:2; Phlm 1, 24). He is God's ambassador (2 Cor 5:20), but God is not his co-worker.

"We urge you not to receive God's grace in vain" (2 Cor 6:1b). God's grace may be all that was proclaimed in the 'message of reconciliation' (2 Cor 5:19), what God wrought through Christ and the benefits he offers people through the preaching of the gospel, including the forgiveness of sins and reconciliation. They had accepted this gospel and experienced the grace of God. Now he exhorts them to make sure their acceptance of it is not in vain (1 Cor 15:2).

Paul wasn't implying that their acceptance was superficial (like seed sown on rocky ground), but about how easily they were influenced by the offender who personally attacked Paul (2 Cor 2:5; 7:12) or by his critics. Paul doesn't want them to be marred by entertaining criticisms of him and of the gospel he preached to them.

To underline the gravity and urgency of his appeal: "For he says, 'In the time of my favor I heard you, and in the day of salvation I helped you' " (2 Cor 6:2; Isa 49:8). Isaiah addresses the Servant of the Lord and refers to the time of Israel's release from exile in Babylon. Paul's application: "I tell you, now is the time of God's favor, now is the day of salvation" (2 Cor 6:2b). [If the time of the exiles' return was a day of salvation, then the time when God acted in Christ to reconcile the world to himself is the day of salvation par excellence, and when you heard the gospel, that was the day of salvation for you."] If 'today' is the time of God's favor, it's imperative that they respond to his grace 'today.' 'We know that as long as the Gospel is preached to us, the door to the kingdom of God is open to us, and there is raised up before us a sign of God's kindness to invite us to accept salvation, for when we are called to receive it, we may be sure that we have an opportunity of doing so' [Calvin]. The day of salvation is not exhausted by "already," for Paul and NT writers looked forward to the return of Christ as the day on which salvation would be consummated (Rom 13:11; 1 Th 5:8-9; Heb 9:28; 1 Pet 1:5).

"We put no stumbling-block in anyone's path" (2 Cor 6:3a). Paul insists that his own conduct was not a stumbling-block that hinders their acceptance of God's grace. "so that our [lit. 'the'] ministry will not be discredited" 2 Cor 6:3b). If fault could be found in his ministry, and there were those ready to find fault, that could be used as an excuse to reject his message. 'The principle in 2 Cor 6:3 is timeless and universally relevant. Christian ministry is discredited when the Christian gives offense by un-Christian conduct' [Harris].

"Rather, as servants of God we commend ourselves in every way" (2 Cor 6:4a). This isn't primarily personal commendation, something which Paul eschews (2 Cor 3:1; 5:12), but the commendation of a ministry. 6:4b-10 explains what Paul means by "in every way."

"In great endurance" (2 Cor 6:4b) appears to be the general heading for 9 factors Paul adduces to commend his ministry, comprising 3 sets of 3.

1. 1st set, "in troubles, hardships and distresses" (2 Cor 6:4c), is expressed in general terms.
2. 2nd set represents particular examples, "beatings, imprisonments and riots" (2 Cor 6:5a).
3. 3rd set speaks of hardships voluntarily undertaken, "hard work, sleepless nights and hunger" (2 Cor 6:5b). Ch. 11 and Paul's ministry in Acts (Acts 13:50; 14:19; 17:5; 18:12; 19:29) provide the best commentary on this.

3 of the factors need explanation. 

• By riots Paul means 'civil disorders' (Acts 13:50; 14:19; 16:19; 19:29), 
• his sleepless nights (2 Cor 11:27) were probably due to the pressures of travel, ministry and his concern for the churches, and 
• hunger could refer either to fasting or lack of food.

It's strange that Paul appeals to such hardships to commend his ministry. But underlying the appeal is the recognition that Jesus, the true Servant of God, was the Suffering Servant, and that loyal followers of Christ must be prepared to share his fate: 'The student is not above the teacher, nor a servant above his master' (Mt 10:24; Acts 20:19).

Then Paul commends his ministry of moral integrity and the weapons employed in his ministry: "in purity, understanding, patience and kindness; in the Holy Spirit and in sincere love; in truthful speech and in the power of God" (2 Cor 6:6-7a). They're self- explanatory. The Holy Spirit may be understood as an indication that these virtues are fostered and enhanced by the work of the Spirit, or referring to the gifts of the Spirit (Gal 3:5; 5:22-23).

"With weapons of righteousness in the right hand and in the left" (2 Cor 6:7b). 4 ways weapons of righteousness may be understood: as (i) righteous weapons, (ii) weapons that fight for righteousness, (iii) weapons consisting of righteousness, (iv) weapons supplied by righteousness--regards righteousness as a metonym for God, like believers putting on the armour supplied by God (Eph 6:11-13).

Ministry "with weapons [hoplon] ... in the right hand and in the left" (2 Cor 6:7c) has been interpreted as a ministry that is: (i) ready for an attack from any quarter, (ii) armed with weapons of offence (a sword for the right hand) and defence (a shield for the left), (iii) carried out both in prosperity (the right hand) and adversity (the left hand). Similar military metaphor: 'the weapons [hopla] we fight with' which are not worldly, but 'have divine power to demolish strongholds' (2 Cor 10:3-4). These strongholds are 'arguments and every pretension that sets itself up against the knowledge of God' (2 Cor 10:5a), and the purpose of their destruction is to 'take captive every thought to make it obedient to Christ' (2 Cor 5:10b). It's the offensive weapon of gospel presentation and argumentation (Acts 19:8-10) where the power of God is released to demolish false arguments and bring people to the obedience of faith.

'The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armour [hopla; lit. 'weapons'] of light' (Rom 13:12). It's a call/an exhortation for godly living, cf. revelling and drunkenness. The 'armour of light' stands for Christian character and behaviour. Paul says, 'Put on the full armour [panoplian] of God' (Eph 6:13) [with items of a Roman soldier's equipment forming the description of the Christian's 'armour' (Eph 6:10-20)]. Panoplian is the equipment of a heavily armed soldier. The items of armour are mostly defensive [breastplate, shield, helmet (1 Th 5:8)], with 1 offensive weapon, 'the sword of the Spirit'--'the word of God' (Eph. 6:17). So, weapons of righteousness in the right hand and in the left are weapons of both offence and defence.

9 antitheses (6:8-10) representing Paul's ministry 'from a human point of view', and the view of one 'in Christ' "through glory and dishonour, bad report and good report" (2 Cor 6:8a). Those who judge from a human point of view (outsiders, or his critics) would hold him in dishonour and give him a bad report, but those who no longer view things from a human point of view recognize the glory of the ministry entrusted to him and give it a good report.

"Genuine, yet regarded as impostors" (2 Cor 6:8b). Those who criticized Paul for not carrying letters of recommendation (2 Cor 3:1-3) regard him as an 'impostor', but those with godly discernment recognize him as a 'genuine' apostle.

"Known, yet regarded as unknown" (2 Cor 6:9a). By the world and his critics, Paul was unknown, not 'recognized,' but to those who no longer judge by worldly standards, he was known and his apostleship was recognized. 

"Dying, and yet we live on; beaten, and yet not killed" (2 Cor 6:9b). By worldly standards, Paul's career was miserable--continually exposed to the danger of death, attacked by angry mobs and beaten by civil authorities, but God delivered him again and again (2 Cor 1:8-10), so that contrary to all expectation, he was not killed, but lives.

"Sorrowful, yet always rejoicing" (2 Cor 6:10a). In all his troubles Paul appeared a sorrowful sight from a human point of view, but by the grace of God he was always rejoicing (Acts 16:19-26).

"Poor, yet making many rich; having nothing, and yet possessing everything" (2 Cor 6:10b). It was a commonplace in Paul's day (e.g. among Cynic and Stoic philosophers) to speak of having nothing materially, but possessing everything in a higher sense. Paul's having nothing would be the result in part of refusing either to accept support from them (2 Cor 11:7-9), or to 'peddle' the gospel for financial gain (2 Cor 2:17). Nevertheless, he regarded himself as truly rich, because he was already experiencing as a sort of firstfruits the spiritual blessings of the age to come. And further, he rejoiced that, though materially poor, he could make many rich by enabling them to share in spiritual blessings through Christ.

The purpose of Paul's long commendation (6:3-10) is to show that no fault was to be found in his ministry, and thereby to clear the ground for an appeal to them for a full reconciliation with him. So, he proceeds to his appeal (6:11-13).

"We have spoken freely to you, Corinthians, and opened wide our hearts to you" (2 Cor 6:11). Lit., 'we have spoken freely' is 'we have opened our mouth,' similar to Jesus speaking (Mt 5:2; 13:35). [Gk idiom denoting candor or straightforward speech.] "Opened wide" his heart to them expresses lots of room for them in Paul's affections.

"We are not withholding our affection from you" (2 Cor 6:12a). [Gk--not restricted to a narrow place in Paul's affections.] "...but you are withholding yours from us" [lit. 'but your are restricted in your affections' (2 Cor 6:12b)]--their affections toward Paul being restricted, as it were, to a narrow place. They allowed past events and listening to criticisms against him to restrict their affection for him. 'The heart of one who loves is wide open. He walks with great freedom. But when love is lacking, restrictions appear. Paul didn't accuse them openly of lack of love. He merely points to their behavior and encourages them to perceive it for themselves' (Chrysostom).

"As a fair exchange - I speak as to my children - open wide your hearts also" (2 Cor 6:13). The pastoral concern of a spiritual father is reflected in this verse. Those 'Corinthians' (2 Cor 6:11) are addressed as children [though they have 'ten thousand guardians in Christ', it was only he who became their 'father through the gospel' (1 Cor 4:14-15 ).] "As a fair exchange ... open wide your hearts also," is Paul's appeal to his beloved children to respond to his open-heartedness towards them (2 Cor 6:11b) by being similarly open-hearted towards him. He longs for their reciprocal affection.

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.