How far can you go?

Practice God's Presence (Brother Lawrence)

"The holiest, most common, most necessary practice in the spiritual life is the presence of God, that is to take delight in and become accustomed to His divine company, speaking humbly and talking lovingly with Him at all times, at every moment, without rule or system and especially in times of temptation, suffering, spiritual aridity, disgust and even of unfaithfulness and sin."  [Practices necessary to attain the spiritual life.]

Critics of Paul in Corinth

Paul's critics/opponents in Corinth commended themselves and denigrated Paul according to their:

1. commanding presence (2 Cor 10:1, 10).
2. concrete displays of power and authority (2 Cor 11:19-20).
3. impressive speech (2 Cor 11:20-21).
4. worthiness to accept full compensation (2 Cor 11:7-11).
5. Jewish pedigree (2 Cor 11:21b-22)).
6. endurance of hardships (2 Cor 11:23-29).
7. mystical visions (2 Cor 12:1-6).

David E. Garland. 2 Corinthians. The New American Commentary. 1999. 454.

Graphe (2 Tim 3:16). Logos (Heb 4:12). Rhema (Eph 6:17)

—Graphe – (Written Word) – The Holy Scriptures. 51 x (1 Cor 15:3, 4).

¡"All Scripture [graphe] is God-breathed and is useful for teaching, rebuking, correcting, and training in righteousness" (2 Tim 3:16).

—Logos – (Meaning of the Word) – A Bible message. 331 x (Jn 1:1, 14; 5:24; 1 Cor 1:18; 2:4; 15:2; 1 Ti 1:15; 2 Ti 4:2; Jas 1:22-23).

¡"For the Word [logos] of God is alive and active.  Sharper than any two-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart" (Heb 4:12).

—Rhema – (Spoken Word) – A word God speaks to you from his written word.  A word that 'leaps off the page' into your heart. 70 x (Mt 4:4; Lk 1:38; 3:2; 4:4; 5:5; Jn 6:63, 68; 15:7; 2 Cor 12:4; 1 Pet 1:25).

¡"Take … the sword of the Spirit, which is the word [rhema] of God" (Eph 6:17).

Christ Crucified (Horatius Bonar, 1808-1880)

Slaves Need Liberation-Exodus 1-2a

• Are you truly free? Why precisely does God want you to be free?
• What does it mean to you to be free and liberated? Is the U.S. truly "the land of the free"? Why or why not?
• What rules do you practice daily? How do you obey God?
• Is your fear like that the king (Exo 1:9-10) or of the midwives (Exo 1:17)?

* What rules do you live by? Why did I decide to study Exodus? Why should we study it? A short answer is that I/we need [absolute and non-negotiable] rules in life to live well, and Exodus contains the most famous and most important rule of life--the Ten Commandments (Exo 20:2-17). Tom Brady, age 44, won 7 Super Bowls and is the undisputed GOAT in football. He has great skills. But he disciplined himself to live by certain rules daily regarding his diet, sleep, hydration, pliability, etc, which he keeps year round even in the off season. [He avoids the "W's": white sugar, white bread, white pasta, white potatoes, white rice, white milk.] I have my-7-rules-to-not-gain-weight-and-have-a-belly. When I break the rules, I gain weight, but if I keep them I maintain my weight and/or lose what I gained. It involves a conscious act of the will daily. Likewise, to live well as Christians, we need rules to live by. If we break them, as the Isrealites did, we'll suffer consequences/punishments, but if we keep them, we'll experience God's blessing. What "rules" do you practice daily?

* 10 Commandments. "And he wrote on the tablets the words of the covenant--the Ten Commandments" (Exo 34:28b). The 10_C is the most important moral code in world history, and the central moral code of the Torah [teaching, instructions, law]. It's the great climax and point of reference of all biblical literature. Together with the Israelites' exodus from Egyptian slavery, the revelation of the 10_C at Mount Sinai are 2 of the most important events in world history. If people lived by those 10 laws alone, the world would be almost devoid of all man-made suffering.

* Freedom and obedience MUST go together. People, even Christians, misunderstand freedom. "I'm free to do whatever I want." Do that and you'll lose your freedom. To be truly free [as a Christian] you need to obey the Law [of God]. If you don't obey the Law, you're not free but a slave of yourself or someone else. The Israelites were liberated for the explicit purpose of serving God, and NOT freedom for freedom's sake.

* Obedience. "Now if you obey me fully and keep my covenant..." (Exo 19:5a). Exodus stresses throughout the importance of obeying God, which lies at the heart of the covenant relationship (Exo 19:8; 24:3, 7). Moses was initially reluctant to obey. Pharaoh stubbornly refused to obey. The Israelites had to obey God's instructions exactly regarding the Passover. Then after the exodus from slavery in Egypt they had to newly learn obedience to God who delivered/saved them from bondage. But...

...human obedience doesn't create the covenant relationship with God, since God is the one who first acts/initiates; obedience merely maintains it. When the Israelites later made and worshipped the golden calf they were punished for their disobedience and the covenant relationship with God was broken. How is your personal obedience to God?

Liberation with Exodus as a paradigm. Exodus inspired a branch of theology known as "liberation theology." It's emphasis is that God is particularly concerned with the poor, oppressed and enslaved. Since God worked to liberate the Hebrews, generations have expected that God will do the same for them. Thus, this story, as told in the Passover liturgy, has comforted Jews through all kinds of persecution. It has comforted African American slaves. It comforts the poor in Central and South America. The liberating God offers more than spiritual liberation. God's freedom is political, economic, and social; it is a form of re-creation. But, liberation in divine terms is not synonymous with independence of doing whatever you want. God always frees people from serving others by inviting them to serve God instead. Exodus defines true freedom as living and serving in God's kingdom. (See Matthew.)

* Fear God, Civil Disobedience. "The midwives, however, feared God..." (Exo 1:17). [Rules/Laws, Liberation/Freedom, Obedience/Civil Disobedience.]

God's agenda, masterfully narrated in Exodus, forms the outline for the book itself:

• "Let my people go, so that they might worship me!" (Exo 7:16).
• The Passover. God is to be known as the creator and the redeemer of all things.
• Ten Commandments is for creating a good neighborhood.
• God's identity revealed: a forgiving and longsuffering God
• Tabernacle: God's "dwelling" in the midst of the camp.

Outline (The New Interpreter's Study Outline, 2003)

1. The Power of the Lord in Egypt (1:1-15:21). Liberation.
1. The Egyptian Oppression (1:1-2:25) sets the stage.
2. The Commissioning/Call of Moses (3:1-7:7) as the hero of the story.
3. The Conflict between the Lord and Pharaoh (7:8-15:21) recounts the events leading to deliverance from Egypt.
2. The Presence of the Lord in the Wilderness (15:22-40:38). Relationship (Covenant).
1. The Wilderness Journey (15:22-18:27). Is the Lord among us or not? God is present.
2. The Revelation of the Law at Mt. Sinai (19:1-24:18). The charter of a holy nation.
1. (19:1-25) At Mount Sinai.
2. (20:1-17) The Ten Commandments.
3. (20:18-21) Moses as Mediator.
4. (20:22-23:19) The Covenant Code.
5. (23:20-33) Conquest of Canaan Promised.
6. (24:1-18) The Covenant Ceremony . 
   
3. The Sanctuary of the Lord (25:1-40:38).
1. The pattern of the tabernacle (25:1-31:18).
2. Sin and restoration (32:1-34:35).
1. (32:1-35) The Golden Calf.
2. (33:1-23) Moses Seeks Assurance.
3. (34:1-28) Renewal of the Covenant.
4. (34:29-35) Moses' Shining Face.
   
3.  Israel's obedient work (35:1-40:38).
1. (35:1-36:7) Materials for the Tabernacle.
2. (36:8-39:43) The Work of Construction.
3. (40:1-33) Moses Finishes the Work.
4. (40:34-38) The Glory of the Lord.
   

Walter Brueggermann, 1994. 4 themes. The God who Liberates: http://popchurch.org/wp-content/uploads/2020/08/Class-One-Handout.pdf

1. Freedom [sociopolitical liberation] from oppression. A narrative.
2. God's will for all aspects of [Israel's] personal and public life. Sinai law.
3. The Sinai covenant is binding. Israel and the Lord are intimately, profoundly and non negotiably committed to each other.
4. God establishes an enduring presence in Israel's midst through the structure of the tabernacle.

James Bruckner, 2008. 6 perspectives.

1. Freedom to serve God--NOT freedom for freedom's sake--is the purpose of Exodus [exit]. The Exodus is missional (Exo 3:18; 5:1; 6:6-8; 13:21-22; 19:4; 20:2). Fully, 1/2 of Exodus focuses on worship of the Creator and Redeemer God (ch. 20-40).
2. Bless the world through Abraham's descendants. God fulfils his promises in Genesis.
3. Grace of deliverance. The exit from Egypt and God's victory at the Red Sea is God's grace on which the law at Sinai was based. The law is for a good and healthy community life for those God had already chosen, delivered, blessed, redeemed and saved, and with whom God had entered into a personal relationship. The law was NEVER a means of salvation. Grace always precedes the law.
4. Formation of an emerging people of God. God didn't accomplish everything for God's people at once, nor negate his promise of blessing when they rebelled against God after their deliverance. God redeemed them [again] even from the self-destructive worship of the golden calf. God delivers them not just from an oppressor, but from their own sin as well. Even their rejection of God won't drive God away. God's presence would positively affect every aspect of their lives.
5. God invited people into a cooperative venture for the 1st time in the creation of the tabernacle. God's glory was first manifested in the beauty of creation, and then in the cloud, fire, manna and mountain. God's glory would be accessible daily, since God would dwell in their midst in the tabernacle through the clouds of presence.
6. Give God's people hope for the future by remembering God's acts of deliverance in history/in the past. In Deuteronomy, Moses continually looks back to the events of Exodus as a source of inspiration and hope.

INTRODUCTION. The story of Yahweh's rescue of the Hebrew slaves from oppressive slavery under Pharaoh in Egypt has inspired people all around the world for millennia. According to popular author Bruce Feiler, the Exodus narrative is especially foundational to and serves as a recurring narrative in American history. "Even a cursory review of American history indicates that Moses has emboldened leaders of all stripes, patriot and loyalist, slave and master, Jew and Christian." But long before it became a recurring theme in politics, the story of the Exodus was a recurring theme in the Bible. Exodus, the 2nd book in the Torah, tells the original story of how a group of enslaved people in Egypt escaped into the wilderness and became a new people, the people of Israel. The prophets tell the story again, reminding the people of how they have forgotten their liberation and their promises, the Psalms celebrate the story, and in the NT, the story is repeated and reworked in the sacraments–baptism and Communion–and in our commission to be a light for the world (Exo 19:6). In John, Jesus is equated with a bronze serpent Moses held up to save the people from serpents in the desert, and when Jesus commanded that his disciples remain rooted in the vine. Perhaps most of all, Matthew draws upon the Exodus narrative as Matthew frames Jesus as a 2nd Moses figure, ushering in a new era of liberation and a new kingdom, the kingdom of God. One can't really know the Bible without knowing the Exodus story, nor fully understand who Christ was to his Jewish followers either. The Bible and Jesus' life tell us that God's business is to liberate us from things and people that enslave us.

Why study Exodus? Exodus is to Jews what Jesus' death and resurrection is to Christians. In the OT, > 100x God is referred to as "the one who brought you up from the land of Egypt, out of the house of bondage." Exodus is God's mighty redemptive act to free His people. To this day, the Passover is their commemoration/celebration of their deliverance from Egypt. This mirrors Christian's celebration of the forgiveness of sin in the Lord's Supper.

Genesis--the account of creation, an intro to God: creation, Fall, Noah and the Tower of Babel in Ch. 1-12. Ch. 13-50 is the story of Abraham, Isaac and Jacob. Exodus begins where Genesis left off.

Exodus means "way out, exit" Exodus is God's power and sovereignty over the most powerful country, Egypt. God provides a way out of dire circumstances of His chosen people. " No temptation has seized you except what is common to man, And God is faithful, he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a 'way out' so that you can stand up under it" (1 Cor 10:13). God still provides a "way out" for His people.

The story of the Jews is our story. Their journey is our spiritual journey. Their freedom from slavery by God's mighty hand is our release from the bondage of sin by the mighty sacrifice of Christ. Their journey in the wilderness is our individual journey of the reality of Jesus in our lives. Their entering the Promised Land through battles, victories/defeats, is our faith journey with the ups and downs of our commitment to Christ. Their division of the land of promise and time of peace is our receiving the inheritance offered to the saints and the peace promised through Christ. "Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid" (Jn 14:27).

How are we all to inherit the Promised Land? Entering heaven after death, but we can enter a dimension of the Promised Land here on earth. The Hebrew's story helps us see the sign posts to enter the rest of God, the peace of God and the joy of God here on earth as it is in heaven.

Is the account of the Exodus real? Did it really happen, or is it a story to support Biblical claims? Ancient historians conclude that a group of nomadic people called the Habiru came into Egypt from the east escaping a famine. From Genesis, it was a famine that drove Jacob and his sons to seek asylum in Egypt. Historians also agree that slave labor was used for Egypt's massive building projects. In Exodus 1 the Jewish slaves, as Pharaoh's property, were the backbone of his work force.

Which Pharaoh was it? Most historians think it's the reign of Ramses II in the 19th dynasty ~ 1270 BC. In Egypt today, you see the grandeur of that in ancient times. At the time of Exodus, the pyramids would've been built. Egypt was a mighty world power with a high level of learning and sophisticated engineering feats we still haven't figured out. The city of Aswan has temples to the goddess Ibis that are elegant and beautifully adorned with artwork. Up the Nile to Luxor, you can see the ancient city that stood proudly over the Nile. Egypt, with great wealth and power, used brutal slave force to achieve the remarkable structures we see today. It was a land of many gods; Pharaoh himself was considered a god. Exodus shows how The Living God of the Jews used His power against the gods of Egypt to show His supreme sovereignty to a world in darkness.

How did this Living God become known to the Jews? Spiritually all was in darkness. The Fall caused the world to be a dark place, hence the Flood. After the flood, one candle was lit--Abraham. Though he lived in an idol worshiping world, his heart was open to the one Living God. Once the light was lit in the darkness, it passed on to Isaac, to Jacob, to the 12 tribes of Israel. The Jews were the only people in the ancient world who worshiped the one true God, and these nomadic people were given the responsibility of carrying the light into a dark world.

After 400 years of bondage in Egypt, Moses carries the light passed on by Abraham and becomes the vehicle by which God will free his people from slavery and begin the journey to becoming the nation of Israel. Throughout Exodus God takes actions that are a portent of things to come in the person of Christ. What's hinted at in the OT becomes fulfilled in Christ, who is the Light of the World. With the reality of Jesus and faith in Him, God puts the Holy Spirit lighter fluid on a world stuck in darkness. It ignites and the world has never been the same.

• https://www.sjd.org/am-site/media/study-guide---lesson-8.pdf
  
• Walter Brueggerman Exodus 1 sermon [2017]: https://www.youtube.com/watch?v=Zxc9b9Ln51g Civil Disobedience. Rom 12:2.
• James Bruckner [2020]: 613 laws in Exodus; 175 about community. The laws are to structure life together and not for salvation, which the Pharisees thought: https://www.youtube.com/watch?v=DthZyVFtoGI 15 categories of laws:
• 42 - how to handle meat
• 22 - prevent infection
• 14 - washing
• 42 - sex, incest
• 19 - domestic violence
• 45 - resting for the whole community
• 32 - giving gifts; 13 giving to those who lack

Reference:

1. James K. Bruckner. Exodus. New International Bible Commentary. 2008.
2. John Goldingay. Exodus & Leviticus for Everyone. 2010.
3. Robert Alter. The Hebrew Bible. A translation with commentary. The Five Books of Moses. 2019.
4. Dennis Prager. Exodus. God, Slavery, and Freedom. The Rational Bible. 2018.

Change a Bad Wrong Attitude

My sentiment and attitude for most of my life--even after becoming a Christian--which all my 4 children unfortunately experienced was "Go ahead, make my day." What my children felt about my attitude was "as if I didn't give an f... about what people felt or thought." Sadly, I didn't mind it and sometimes still do not, due to my own stubborn insistence on my own rightness.

But over the past decade or so, I am intentionally trying to change that, based on:

• "If it is possible, as far as it depends on you, live at peace with everyone" (Rom 12:18), and
• 
  "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).

Yet a favorite verse of mine is

• "I care very little if I am judged by you or by any human court; indeed, I do not even judge myself. My conscience is clear, but that does not make me innocent. It is the Lord who judges me" (1 Cor 4:3-4).

My life should not be affected by what others think of me, since I should be more concerned about what God thinks of me. So, yes, I shouldn't care how others judge me. But I do judge myself, for I'm often acutely aware of my sins, which never entirely goes away. So my conscience does bother me and I can only avail myself to God's judgment and God's mercy.

Even as I fail often, I desire to live with a heart of "fear and trembling" before God (Phil 2:12), and with "humility and tears" (Ac 20:19), and by my faith and conviction of one "who loved me and gave himself to me" (Gal 2:20).

What do parents "impress" on their kids? (Deut 6:6-7)

What do parents "impress" on their children today?

• Be safe?
• Fear and doubt?
• Anger?
• Make money?
• Be whatever you want?
• Do what I say, not what I do?
• Love God (Dt 6:5)?
• Trust God (Prov 3:5-6)?

The Sins of a Man after God's Own Heart

• 
  Can a man after God's own heart commit horrific sins?

If you don't consistently do what you should, you'll eventually and increasingly do what you shouldn't.

1. He didn't do what he should have done (2 Sam 11:1)--his mission, perhaps rationalizing that he had worked hard enough for so long, and needed a break.
2. He slept in with nothing to do. When you have "nothing to do," you'll end up doing something you shouldn't be doing (2 Sam 11:2).
3. He gave in to lust (2 Sam 11:3). He should stop looking at Bathsheba, but then he had "nothing else to do."
4. He committed adultery (2 Sam 11:4). He "forgot" he was married. But then he had "nothing to do." 
5. He concealed his sin, instead of confessing his sin (2 Sam 11:8, 10).
6. He made Uriah drunk (2 Sam 11:13).
7. He was blind to Uriah's loyalty and faithfulness (2 Sam 11:11), being consumed with hiding his sin.
8. He sent Uriah to his death (2 Sam 11:14-15, 24-25). It was premeditated murder.

My 7 Rules to Not Gain Weight and Have a Belly!

Get Fit. The TRUTH:  The "ONLY" way to loose weight is to decrease calorie intake.

As a foodie I love to eat. But I'll gain weight, which I hate, which is then very hard to lose. So I have 7 RULES to not gain weight and not have a belly:

1. * Weigh myself daily. Don't go over 160 lbs. I prefer 150 lbs. but that seems impossible.
2. No breakfast. Only black coffee.
3. No sugar, no carbs, no "W's" (Tom Brady):
• no white sugar,
• no white rice,
• no white bread,
• no white potatoes,
• no white pasta,
• no white milk.
• [I also avoid pop, pizza crust, ice cream, doughnuts, cookies, chocolate, etc. But I cheat and break this rule maybe once a week!] Eat more vegetables and protein.
4. Intermittent fasting for 12-16 hours every day. No calories after dinner the night before till lunch the next day [for eg. from 8 pm to noon -- 16 hours].
5. Drink lots of water. 8 cups or more every day.
6. "Enjoy" hungry feelings. I don't have to eat just because I feel hungry, which happens throughout the day every single day!
7. Stop eating before I feel completely full.
8. [Not recommended but it works for me on occasion.] A shot of bourbon--which has no carbs--to delay lunch for a few hours.

You Need to Obey Rules to be Free (and to loose weight). We like freedom: "I'm free to do whatever I want." So we don't like rules: "Do this, don't do that." But freedom without rules will lead to a loss of freedom (and weight gain).

• I don't keep these rules rigidly but I am always conscious of them when I break them, so as to make up for them...especially to loose the weight after I've gained a few lbs.
• Exercise is important, but exercise is not primarily for weight loss but for building muscle. Those who exercise might excuse and justify themselves to eat more.

Deceptions in Genesis

Genesis contains story after story of deception. The deception at times may be justified and at other times is sinful. If this book of the Bible were not named Genesis, it might well be named "Deception."

1. 
   [The serpent deceives Adam and Eve.]
2. Abraham deceives Pharaoh.
3. Abraham deceives Abimelech.
4. Lot's daughters deceive Lot.
5. Jacob deceives Esau twice.
6. Jacob and Rebecca deceives Isaac.
7. Laban and Leah deceive Jacob.
8. Jacob deceives Laban.
9. Rachel deceives Laban.
10. Simeon and Levi deceives the Shechemites.
11. Joseph's brothers deceives Jacob.
12. Er deceives Tamar.
13. Onan deceives Tamar and Judah.
14. Judah deceives Tamar.
15. Tamar deceives Judah.
16. Potiphar's wife deceives Potiphar.
17. Joseph deceives his brothers.

Reference: Dennis Prager. The Rational Bible. Genesis. God, Creation, and Destruction. 2019. Page 442.

The Life Jesus Wants for His People (Eberhard Arnold)

• "Outdo one another in showing honor (Rom 12:10) 
• Live in harmony with one another (Rom 12:16) 
• Admonish one another (Rom 15:14) 
• Greet one another with a holy kiss (Rom 16:16) 
• Wait for one another (1 Cor 11:33) 
• Have the same care for one another (1 Cor 12:25) 
• Be servants of one another (Gal 5:13) 
• Bear one another's burdens (Gal 6:2) 
• Comfort one another (1 Th 5:11) 
• Build one another up (1 Th 5:11) 
• Be at peace with one another (1 Th 5:13) 
• Do good to one another (1 Th 5:15) 
• Put up with one another in love (Eph 4:2) 
• Be kind and compassionate to one another (Eph 4:32) 
• Submit to one another (Eph 5:21) 
• Forgive one another (Col 3:13) 
• Confess your sins to one another (Jas 5:16) 
• Pray for one another (Jas 5:16) 
• Love one another from the heart (1 Pet 1:22) 
• Be hospitable to one another (1 Pet 4:9) 
• Meet one another with humility (1 Pet 5:5)"

― Eberhard Arnold, Called to Community: The Life Jesus Wants for His People.

Called before Conception (Jeremiah 1)

"The word of the Lord came to me, saying, 'Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations'" (Jer 1:4-5).

• Review Isaiah 6.
• What was the God that Isaiah saw like (Isaiah 6:1, 5)? What/Who is God like to you? How do you feel about Him?
• How would you explain your own conversion/salvation (Isa 6:5-7)?
• What is God calling you to do with your life (Isa 6:8)? How do you understand God's call?

1. What role did "the word of the Lord" play in Jeremiah's call (Jer 1:2, 4, 9, 11, 13; 15:16; 20:9)?
2. What role does God's word play in your life and your calling (Ps 1:2; Isa 66:2b; Jn 6:63; Ac 17:11; 2 Tim 3:16-17; Heb 3:7, 15; 4:7, 12)? How does God's word define
• who you are?
• what you are to do?
• how you are to do it?
3. To respond to God's word/God's call why do you need
• ears (Jer 1:2, 4, 11, 13)?
• eyes (Jer 1:11, 13)?
• mouth (Jer 1:9)?
• courage (Jer 1:8, 17-19)?
• heart (Jer 4:19; 9:1)? What was Jeremiah known as?
4. What does it mean to you that God
• "formed you" (Jer 1:5a; Ps 113:13-16)?
• "knew you" (Jer 1:5b; Gal 4:9; 1 Cor 8:3)?
• "set you apart" (Jer 1:5d; Jn 15:16)...
• ...even "before you were born" (Jer 1:5c; Eph 1:4; 2 Tim 1:9)?
• "appointed you as a prophet to the nations" (Jer 1:5, 10; Mt 28:19; Mk 16:15)?
• What would you do differently knowing the above [the primacy of God]?
5. What was Jeremiah's excuse (Jer 1:6)? God's rebuke (Jer 1:7)? God's promise (Jer 1:8, 18-19)? Do you have objections to God calling you?
6. How was Jeremiah enabled and empowered (Jer 1:8-9, 17-19)? Do you experience the power of God (Rom 1:16; 1 Cor 1:18)?
7. What are the two visions about (Jer 1:11-16; Isa 6:11-13)?

Big idea:

1. God appoints his servants to difficult tasks but empowers them with his presence. So they don't cop out or bail no matter the difficulty or opposition.
2. God does not choose us because we are good. But because God chooses us He makes us good.

Key Themes:

• The word of God plays a critical role in Jeremiah's call.
• God choose Jeremiah to be his prophet even before he was born.
• God reassures Jeremiah by promising the power of his presence.
• The word of God Jeremiah proclaims will bring both destruction and restoration.
• God's presence will deliver Jeremiah from those who will oppose him and his message.

A Fire in My Bones. "But if I say, 'I will not mention his word or speak anymore in his name,' his word is in my heart like a fire, a fire shut up in my bones. I am weary of holding it in; indeed, I cannot" (Jer 20:9).

Aspire to be a Leader in the Church

It is good to desire and aspire to leadership. It is good and honorable work (1 Tim 3:1). While doing so, one should always guard one's heart from selfish ambition (Jer 45:5; Mt 18:1; Mk 9:34; Lk 9:46).

1. How consciously aware are you that God chose you (Jn 15:16)?
2. How do you live in a manner "worthy of God's calling" in your life (Eph 4:1), a life "worthy of the gospel" (Phil 1:27)?
3. Can you distinguish between what you want to do and what God wants you to do, between being self-centered and God-centered (2 Cor 5:15)?
4. Do you sense God probing your heart and training you (Ps 139:23-24)? How do you live by the Spirit (Gal 5:16, 25)?
5. What ambition, direction and goal for your future do you have as a Christian (Mt 6:33)?
6. What preparation do you need to grow and mature as a leader (2 Tim 2:15)? How is your daily devotion and discipline?
7. What does it practically mean for you to be a servant (Mk 10:42-44)?

Reference: Oswald Chambers. Spiritual Leadership. 1967. 2007.

Test Yourself (2 Cor 13:1-14)

Threatening strong action on his 3rd visit (13:1-10 ), for when Paul comes again, he'll not spare offenders. If they want proof that Christ is speaking through him, they'll get it! Just as Christ was crucified in weakness but now lives by the power of God, so too he (Paul), though sharing the weakness and suffering of Christ, will act with the power of God when he deals with them. As they demand proof, Paul responds by challenging them to prove themselves to see whether they are holding to the faith. He assures them he could never act contrary to the truth.13

"This will be my third visit to you" (2 Cor 13:1a).

1. 1st visit--Paul's pioneer evangelism in Corinth (ad 50-51).
2. 2nd--the 'painful visit' (ad 55) after writing of 1 Cor.
3. 3rd visit (ad 56-57) has been foreshadowed several times (2 Cor 10:2; 12:14, 20-21, where Paul is prepared for a showdown.

"Every matter must be established by the testimony of 2 or 3 witnesses" (2 Cor 13:1b). Paul slightly abbreviates Dt 19:15 (lxx). Accusations supported by at least 2 witnesses was stressed in 1st-century Judaism. Jesus re: church discipline (Mt 18:16), and elsewhere (Jn 8:17; 1 Tim 5:19; Heb 10:28; 1 Jn 5:8). Paul assures them that he'll take disciplinary action when he arrives according to Jesus' instructions and the judicial procedures accepted by the churches, supported by several witnesses from within their church. Paul could also be challenging them that if they bring charges/accusations against him, they must provide evidence from 2 or 3 witnesses. Thus, it's not only they who are under scrutiny (by Paul), but also Paul himself (by them) (13:5-10).

"I already gave you a warning when I was with you the 2nd time. I now repeat it while absent" (2 Cor 13:2a). Paul repeats his warning and pinpoints the time when he first issued it--his 2nd visit--the 'painful visit,' when he was attacked by the offender (2 Cor 2:5; 7:12). Before concluding his 2nd visit, Paul uttered dire warnings to those who were still unrepentant about their previous sins.

"On my return I will not spare those who sinned earlier or any of the others" (2 Cor 13:12b)--referring to the unrepentant sexual offenders (2 Cor 12:21; 1 Cor 6:12-20), and possibly also to those who condoned the sexual offences (1 Cor 5:2, 6), or other members of the church. Paul warns, "on my return I will not spare them." Paul had threatened that on his 2nd visit he'd take disciplinary action (1 Cor 4:18-21), but he withdrew without doing so, preferring rather to write a 'severe letter.' But now, ready to make his 3rd visit, he warns them that he'll not spare them this time. What's the nature of the disciplinary action? It's not specified, but could include excommunicating the offenders or some supernatural affliction (1 Cor 5:3-5; Acts 13:8-11).

A reason for the threat that 'I will not spare those who sinned' (2 Cor 12:2b): "since you are demanding proof that Christ is speaking through me" (2 Cor 13:3a). They wanted proof that Paul functions as Christ's 'mouthpiece.' Influenced by his opponents, they adopted various criteria for testing the validity of apostolic claims. One was that through a true apostle the word of Christ should be heard, and there should be evidence to prove that this was so--such as an impressive presence and powerful speaking ability (2 Cor 10:10), and the performance of signs and wonders (2 Cor 12:11-13). Paul would not have objected to the view that through true apostles Christ speaks, but would have taken strong exception to the proofs of this demanded by his opponents and them. He learnt that the power of Christ is on the weak, and that Christ spoke through his servants when they proclaim the gospel, NOT because of their impressive personal presence, high-sounding words, or even accompanying supernatural signs.

In response to the demand for proofs, Paul threatens to provide evidence of Christ's speaking through him, but it will be evidence that his audience will not find to their liking. He will not spare them. He will be severe in his use of apostolic authority (2 Cor 13:10). In this regard he warns them: "He [Christ] is not weak in dealing with you, but is powerful among you" (2 Cor 13:3b). Christ had worked powerfully by the Spirit among them when Paul performed the signs of an apostle in Corinth (2 Cor 12:12; Rom 15:18-19). But in the present context the power of Christ is in disciplinary action against those who persist in their sins. What does Paul have in mind? 'That is why many among you are weak and ill, and a number of you have fallen asleep. But if we were more discerning with regard to ourselves, we would not come under such judgment' (1 Cor 11:30-31).

"For to be sure, he was crucified in weakness, yet he lives by God's power" (2 Cor 13:4a). Christ who now lives by the power of God was once crucified in weakness, taking on himself the weakness of mortal human flesh in the incarnation. This is a paradigm of the paradox of Paul's own apostolic ministry: "Likewise, we are weak in him, yet by God's power we will live with him in our dealing with you" (2 Cor 13:4b). Paul's many weaknesses (2 Cor 1:3-11; 4:7-12; 11:23- 29) shouldn't blind them to the fact that Christ's power is manifest through him. While acknowledging his weakness in Christ, Paul threatens to use the disciplinary power of Christ when dealing with them.

• "The parallels established between Christ and Paul in 13:4 show how Christ's power is made perfect in Paul's ministry (2 Cor 12:9). His primary purpose as an apostle is to mediate through his suffering in Christ the knowledge of God and the transforming power of the life-giving Spirit (2:14-3:18; 4:1-15). This is the way in which Paul usually mediates the power of Christ's resurrection. But toward those who reject the cross and the power of Christ as embodied in his suffering and endurance, the resurrection power of Christ will be made known through his acts of judgment within the church. If Paul is an agent of God's redemption, he must also be an agent of God's judgment (2 Cor 2:15-16a; 4:4; 6:1-2)." [Hafemann.]

Not a true believer? "Examine yourselves to see whether you are in the faith; test yourselves" (2 Cor 13:5a). Paul emphasizes that they should be examining themselves rather than him. "In the faith" is to hold to the truth of the gospel, or living as true believers. Urging them to examine themselves imply that they might find they were not true believers. But what he says next reveals this wasn't so, as does the way he addresses them throughout the letter. Paul expects from their self-examination that they were in the faith, and his urging them to do so was that they'd conclude that the one who led them to faith in Christ must be a true apostle.

"Do you not realise that Christ Jesus is in you - unless, of course, you fail the test?" (2 Cor 13:5b). In 1 Cor Paul stressed the presence of the Holy Spirit in the church and the individual believer, and its moral implications (1 Cor 3:16; 6:19-20). Now, where moral failure on their part has raised Paul's concern (2 Cor 12:21), the ethical implications of the presence of Christ by the Spirit is implicitly invoked by Paul's question: "Do you not realise that Christ Jesus is in you?" They appear confident that Christ was in them, so Paul's question should reawaken in them the moral implications of that great fact.

"And I trust that you will discover that we have not failed the test" (2 Cor 13:6). Just as Paul emphasized that they test themselves to ensure that they're holding to the faith, so he stresses here, by the emphatic pronoun we, his hope that he and his colleagues will be found not to have failed the test. This is a surprise, for the context leads us to expect that Paul's hope would be that they'd be the ones found not to have failed the test. But by testing themselves and concluding that they do hold to the faith and therefore Christ is in them, they'll at the same time acknowledge that Paul and his colleagues have not failed the test. For if they hold the true faith and are indwelt by Christ, that is so because of what they received through the ministry of Paul and his fellow workers, and that in turn proves that Paul is a true apostle, one who has not failed the test. Paul assumes that they'll give themselves a "pass" on their self-audit and hopes that they'll clearly perceive the indissoluble link between their "pass" and his "pass."

"Now we pray to God that you will not do anything wrong" (2 Cor 13:7a). This reveals his concern for them, but is also an exhortation to them. The wrong he prays they'll avoid is failure to hold to the faith (2 Cor 13:5) and falling back into immorality (2 Cor 12:21).

Paul's reason for praying is "not so that people will see that we have stood the test but so that you will do what is right even though we may seem to have failed" (2 Cor 13:7b). Though Paul hopes they'll find out that he hasn't failed the test (2 Cor 13:6), this isn't his main concern. He wants them to avoid wrongdoing, not because his reputation would suffer, but because he wants them to be found doing what is right. Calvin paraphrases Paul: '"I have no anxiety", he says, "for myself or for my reputation; my only fear is that you should offend God, and I am ready to be as a reprobate myself, if only you are free from all blame" - a reprobate, that is, in the judgment of men, who very often reject those who are worthy of the highest honour.'

Those who deem Paul to have failed the test probably do so on the grounds that he failed to provide proofs that Christ spoke through him--he lacked an impressive presence, his speech was of no account (10:10), and there was little evidence, as they thought, of spiritual power in his ministry [visionary experiences and the performance of signs and wonders; (2 Cor 12:1, 11-13)]. In his 'fool's speech' Paul provided such evidence as they demanded, even though he gave it his own special twist. As far as he was concerned, legitimization of his apostleship belongs not with such displays of power, but is seen in the changed lives of his converts. When they pass the test of holding the faith, and that finds expression in moral renewal in their lives, then the genuineness of Paul's apostolate will be confirmed (2 Cor 3:1-3).

Lest his statement 'though we may seem to have failed' (2 Cor 13:7b) should be misconstrued as an admission that he has acted wrongly, Paul adds, "For we cannot do anything against the truth, but only for the truth" (2 Cor 13:8), i.e. the gospel. What Paul asserts is that he could never act in a way that is contrary to the gospel or its implications.

"We are glad whenever we are weak but you are strong" (2 Cor 13:9a). This reinforces 2 Cor 13:7, for Paul is prepared to appear to have failed as long as they do what is right. Now, he says that he is prepared, even glad, to be weak if that means strength for his converts. In his ministry, Paul discovered that weakness in himself was the concomitant of God's power at work in others (2 Cor 4:11-12; 12:7-10), a fact God uses the weak things of this world to achieve his purposes (1 Cor 1:26-29). The sort of strength Paul looked for in his converts was commitment to the gospel and the outworking of that commitment in moral renewal.

Not self-justification. "And our prayer is that you may be fully restored" (2 Cor 13:9b). A mark of the Paul's Christian maturity and commitment to the purposes of God is that in the face of the defection of his converts, and their calling into question of his apostleship, his overriding concern is not self-justification, but their restoration, that their moral failures should be put right.

Paul sums up the purpose of his letter: "This is why I write these things when I am absent, that when I come I may not have to be harsh in my use of authority" (2 Cor 13:10). This fits well with the content of ch. 10-13 where Paul repeatedly threatens a severe use of authority (2 Cor 10:5-6, 11; 12:20; 13:1-4). Despite repeated threats, Paul hopes all along that it'd not be necessary to carry them out (2 Cor 10:2; 12:19-21). The purpose of ch. 10-13 was to recall them to their senses so that they'd reject the false gospel and false claims of Paul's opponents and also live out in their lives the moral implications of the gospel and so forestall a severe use of authority by Paul.

Paul describes his authority as "the authority the Lord gave me for building you up, not for tearing you down" (2 Cor 13:10b). Elsewhere Paul speaks of an exercise of authority which could be seen as a tearing down [handing people over to Satan for the destruction of the flesh, (1 Cor 5:3-5; 1 Tim 1:20)], nevertheless the primary function of that authority was for building up Christ's church. This is stressed again and again in this letter (2 Cor 10:8; 12:19).

Theology. Paul defended his integrity in financial matters in the light of accusations that his refusal to accept support was a smokescreen behind which he was exploiting them through the collection. Though his policy was not to accept support from those among whom he was presently ministering, he defended the right of others to do so. This underlines 2 things:

1. gospel ministers deserve support, but may waive the right if they wish; 
2. financial integrity is vitally important to prevent one's ministry being ill spoken of.

To correct false impressions in this matter is not merely a matter of self-defence, but is necessary to ensure that one's efforts to strengthen the church are not rejected.

They wanted proof that Christ spoke through Paul. For them it seemed that his sufferings, persecutions and weaknesses militated against his claim to be an apostle, the mouthpiece of Christ. Paul emphasized that weakness did not invalidate his claim, but was in fact the concomitant of the power of Christ at work through him. This is both

1. a warning against a triumphalist approach to ministry and 
2. an encouragement to remember that God's power is made perfect in human weakness.

The authority of the minister is for the building up not the tearing down of God's people. Calvin's apposite comment: 'Since the Gospel is by its own nature "the power of God unto salvation" (Rom 1.16) and "the savor of life unto life" (2 Cor 2.15, 16) and is only contingently "a savor of death," the authority conferred upon ministers of the Gospel ought to be used for the salvation of those who hear them, for if it turns out to their destruction, that is against its nature.'

Final exhortations and encouragement (13:11-14). Ancient letters typically conclude with final words of exhortation and encouragement, followed by a benediction invoking God's blessing on them. "Finally, brothers and sisters, rejoice!" (2 Cor 13:11a). Rejoice could also be translated 'farewell' [nrsv]. "Strive for full restoration, encourage one another" (2 Cor 13:11b). Paul wanted them to

• reject the different gospel of his opponents (11:1-6),
• recognize his rightful claims to be their apostle (10:13-18; 11:21-23; 12:11-13), and
• make sure no immoral practices were allowed in their midst (12:20-21).
• He's already appealed to them to examine themselves and amend their ways so that when he comes he will not have to be harsh in the use of his authority (12:5-10 ).

"Be of one mind, live in peace" (2 Cor 13:11c). Disharmony had marred the church (1 Cor 1:10-12; 3:1-4), and was still a source of trouble in the church (2 Cor 12:20). "And the God of love and peace will be with you" (2 Cor 13:11d). This promise isn't a reward for obeying Paul's exhortation, but an encouragement to those who obey, indicating the source of power which enables them to do so.

"Greet one another with a holy kiss" (2 Cor 13:12; Rom 16:16; 1 Cor 16:20; 1 Th 5:26, 1 Pet 5:14)--a sign of greeting and respect. Jesus reproached Simon the Pharisee because he gave him no kiss when he entered his house (Lk 7:45). It's also a symbol of gratitude, as the woman who, being forgiven much, kissed Jesus' feet repeatedly (Lk 7:38, 45). It's an expression of love when the father of the prodigal embraced and kissed his wayward son when he returned home (Lk 15:20). [The kiss was a greeting, a sign of peace and Christian agape with no erotic overtones. In post-NT times the holy kiss is found in early Christian liturgies, especially the Eucharist. But quite early there were objections voiced against the practice because of the suspicions of non-Christians and because of the danger of erotic perversion.]

"All God's people here send their greetings" (2 Cor 13:13). All God's people, whose greetings Paul conveys, are to be understood as either all the Christians of Macedonia, or those Christians in the particular Macedonian city from which he wrote this letter.

Benediction (2 Cor 13:14). The closing invocation of God's blessing is especially significant because of its triadic formulation. It is the only place in the NT where God the Father, Son and Holy Spirit are explicitly mentioned together in such a benediction.

1. "May the grace of the Lord Jesus Christ." Paul wrote, 'For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich' (2 Cor 8:9). This is the nature of the grace of the Lord Jesus Christ which Paul invokes upon them, a grace completely undeserved, yet overwhelmingly generous and astonishingly committed to the well-being of sinful human beings.
2. "And the love of God." The love of God is a major theme in Paul's theology. It was demonstrated supremely when God provided, and was involved in, the great reconciliation effected by Christ so that human beings might live at peace with God (2 Cor 5:18-21; Rom 5:6-8). This is the nature of the love of God which Paul invokes upon them. Again, what is involved is completely undeserved and astonishingly generous.
3. "And the fellowship of the Holy Spirit be with you all." Koinonia is 'participation'. This means either participation in the Holy Spirit where the Holy Spirit is understood as the one in whom Christians share (objective genitive construction). Or a fellowship created by the Holy Spirit (subjective genitive construction). Both are true (1 Cor 12:13 where Christians are said to have been both baptized by one Spirit [en pneumati ] into one body, and made to drink of one Spirit). Christians can share 'objectively' in the Spirit only if the Holy Spirit himself as subject makes that participation possible.

Theology. Paul's appeal for 'full restoration' calls upon them to:

1. recognize his role as their apostle, and 
2. be done with immoral practices. 

The former involves acceptance of the truth of the gospel he preaches, and the latter entails the abandonment of sinful practices. Both of these things are crucial in the restoration of truly harmonious relationships in the church.

The unique trinitarian benediction is Paul invoking the blessing of God upon them, highlighting the immense privileges of believers:

1. they are recipients of the grace of the Lord Jesus who became 'poor' so that they might become 'rich';
2. they are the objects of the love of God who gave up his only Son, making him 'to be sin for us,' so that in him we might be 'made right with God'; and 
3. they share in the fellowship of the Holy Spirit.

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.

2 Cor 10-13:

• (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.

It's For You and Not For Me (2 Cor 12:11-21)

Signs of an apostle (12:11-13). Paul's 'fool's speech' is foolish, but he felt forced by the church's failure to speak up on his behalf. They should've commended him, rather than he having to foolishly boast of himself, for he was in no way inferior to the 'super-apostles' (2 Cor 12:11). They were favored by their apostolic signs (2 Cor 12:12); the only thing they had missed out on was being burdened financially by Paul. He concludes ironically by asking their forgiveness for this wrong! (2 Cor 12:13).

"I have made a fool of myself" (2 Cor 12:11a). Paul knows that his boasting is an exercise in foolishness. But in a sense they are to blame: "but you drove me to it. I ought to have been commended by you " (2 Cor 12:11b). Emphasizing "you/me, I/you"  he in effect says, 'You Corinthians forced me to indulge in self-commendation, when in fact I ought to have been commended by you.' If, instead of accepting the criticisms of Paul by his opponents, they had spoken up on his behalf, testifying that it was through his preaching that they had been converted (1 Cor 9:1b-2), that God had confirmed his preaching with signs and wonders (2 Cor 12:12), and that his behavior among them had been exemplary, then Paul wouldn't have had to boast on his own behalf. People don't need to commend themselves--an unpleasant act--when their friends, or those to whom they have ministered, defends their integrity.

"For I am not in the least inferior to the 'super-apostles,' even though I am nothing" (2 Cor 12:11c). Paul sarcastically refers to his opponents as super-apostles, and insists that he's in no way inferior to them. "Even though I am nothing" refers to what his opponents say about him, or expressing his own sense of unworthiness to be entrusted with an apostolic commission (1 Cor 15:9-10), or both.

"I persevered in demonstrating among you the marks of a true apostle" (2 Cor 12:12a). "True" in the niv is not in the Gk. Its inclusion is unwarranted, yet Paul shows that he's a true apostle, even according to his opponents' criteria. Thus, he's in no way inferior to them in respect to the marks of a true apostle, which Paul itemizes as "signs, wonders and miracles" (2 Cor 12:12b). Paul's 1st visit to Corinth in Acts 18 records no miracles, but obviously had been carried out. In Romans (written shortly after these chapters) he speaks of his ministry in terms of 'what Christ has accomplished through me in leading the Gentiles to obey God by what I have said and done - by the power of signs and wonders, through the power of the Spirit of God' (Rom 15:17-19). Such marks of a true apostle were a normal accompaniment to Paul's ministry, including at Corinth.

Exploited? "How were you inferior to the other churches, except that I was never a burden to you?" (2 Cor 12:13a). On what grounds they might have felt themselves to have been disadvantaged in comparison to other churches is not specified. Paul's ministry among them was accompanied by 'signs, wonders and miracles,' the 'marks of a true apostle' (2 Cor 12:12). But they felt offended that Paul refused support from them while accepting it from other churches. So Paul says ironically, "Forgive me this wrong!" (2 Cor 12:13b) for they object to not being burdened/exploited by him, while accepting being exploited by his opponents (2 Cor 11:20).

Paul felt forced to boast about his apostolic credentials in the 'fool's speech,' because they were deceived by his opponents criticizing his ministry. His boasting was against his better judgment - he was 'not talking as the Lord would, but as a fool' (2 Cor 11:17), because they accepted his opponent's criticism. So Paul felt he needed to show his credentials. There's a time to speak up when one's ministry is under attack and to defend its authenticity, even at the risk of being accused of self-commendation.

A better Christian cf. his opponents. Paul emphasized, not his eloquence or his successful mission, but beatings, imprisonments, dangers exposed to and privations - showing his weakness rather than strength. This wouldn't commend him to his opponents or the church, but they were the badges of a true servant of Christ. Jesus said, 'Remember what I told you: "A servant is not greater than his master." If they persecuted me, they will persecute you also... They will treat you this way because of my name' (John 15:20-21). For Paul, sufferings legitimized that he was a true servant of Christ (Gal 6:17).

God's power in weakness. Because Paul defended the authenticity of his ministry citing "signs, wonders and miracles," he chose not to capitalize on them. Instead, he drew attention to his thorn in the flesh--further evidence of his weakness--to emphasize the sufficiency of God's grace, whose strength is made perfect in human weakness. This is the experience of Christians through the centuries who learnt, as Paul did, that 'this all-surpassing power is from God and not from us' (2 Cor 4:7).

Defend our fellow Christians when they're unjustly criticized, so that they won't have to defend themselves. Paul's preaching in Corinth was accompanied by 'signs, wonders and miracles,' but they didn't say so, and was criticized by his opponents as lacking in this respect. Thus, Paul had to defend the validity of his ministry himself.

Paul's planned 3rd visit (12:14-13:10). Paul felt forced to 'boast' about his apostolic credentials in the 'fool's speech' to show them that he was not inferior to the false apostles. This section addresses other matters.

1. Financial integrity. Paul assures them that he'll spend his resources and to be spent himself for their benefit, and neither he nor those whom he sent would exploit them (12:14-18).
2. Set the record straight. Paul, in defending himself, has his audience's well-being in mind, because he fears that on his upcoming 3rd visit he might find them to be not as he'd wish, and so they would find him to be not as they'd wish (12:19-21).
3. Some in Corinth still suspect him of malpractice. So, any charges must be supported by 2 or 3 witnesses. If they demand proof that Christ speaks through him, apparently because his weaknesses seemed to nullify such a claim, he assures them that though he is 'weak' in Christ, he will act with the power of God when he deals with them (13:1-4).
4. Examine yourselves. Paul is glad to be weak if they prove to be strong. He writes in the hope that it will produce improvement in them, so that when he comes he won't have to be harsh in his dealings with them, as he has threatened (13:5-10).

Paul refuses to burden them (12:14-18). "Now I am ready to visit you for the 3rd time" (2 Cor 12:14a). This likely means that he's now ready to make his 3rd visit (2 Cor 13:1)--the 2 previous ones: the pioneer missionary visit and the 'painful visit.' Paul was ready for a showdown, though he still hoped it wouldn't come to that (2 Cor 10:2; 12:20-21; 13:1, 10).

"And I will not be a burden to you, because what I want is not your possessions but you" (2 Cor 12:14b). Paul's policy is to not accept their support. His purpose is to win them back. Calvin's paraphrase: 'I seek larger wages than you think, for I am not content with your riches but I seek the whole of you in order to present you to the Lord as a sacrifice from the fruits of my ministry.' This contrasts his motives and those of his opponents, who can't claim likewise (2 Cor 11:12).

"After all, children should not have to save up for their parents, but parents for their children" (2 Cor 12:14c). The general principle is that parents provide for their children, not vice-versa [there's a time when adult children should provide for elderly parents; (Mk 7:8-12; 1 Tim 5:4)]. Paul applies this principle as a spiritual father to them (1 Cor 4:15) in deciding not to burden them financially [though he defends the right of ministers of the gospel to be supported financially (1 Cor 9:4-14)].

"To save up" is found also in his advice concerning the collection: 'On the first day of every week, each one of you should set aside a sum of money in keeping with your income, saving it up, so that when I come no collections will have to be made' (1 Cor 16:2). Paul's opponents falsely construe that he wanted his spiritual children to lay up money for him. Paul denies this accusations by saying that it is parents who should lay up for their children and not vice versa.

Give and sacrifice all. "So I will very gladly spend for you everything I have and expend myself as well" (2 Cor 12:15a). Dapanao (To spend) ekdapanao (To expend'). Dapanao usually refers to spending money (Mk 5:26, the woman with the haemorrhage spent all she had on doctors; Lk 15:14, the prodigal spent all his inheritance on riotous living; Acts 21:24, Paul spent money to pay for the sacrifices offered by Jewish Christians). So Paul employs the word to express his willingness to spend his resources for them, including meeting the cost of his support while laboring among and for them. Ekdapanao--found only here--means 'to spend' or 'to expend,' means to expend oneself/sacrifice of one's life. Such is Paul's commitment to his converts that he's prepared not only to spend his resources, but even to sacrifice his own life for their sakes. Such a statement of extreme commitment to the well-being of others is not an isolated one in Paul's writings. He felt the same way about his Jewish compatriots (Rom 9:3) and the Philippian church (Phil 2:17).

"If I love you more, will you love me less?" (2 Cor 12:15b). Paul is prepared to exhaust his own earnings to not burden them, and even to sacrifice his life for them if necessary. He asks whether, in response to his abundant love, they're going love him less. Paul knows why his greater love for them means less love for him from them. It's because an expression of his love (refusing to be a burden to them) was misconstrued by his opponents. So he confronts them with the charge levelled against him: "Be that as it may, I have not been a burden to you. Yet, crafty fellow that I am, I caught you by trickery!" (2 Cor 12:16). This charge of craftiness and trickery originated with Paul's opponents, and entertained by his converts. They accused Paul of using the collection for the poor Judean Christians as an opportunity to benefit himself substantially (2 Cor 12:17-18).

Paul confronts them again: "Did I exploit you through any of the men I sent to you?" I urged Titus to go to you and I sent our brother with him (2 Cor 12:17-18a)--the 'earnest' brother (2 Cor 8:16-17, 22). 2nd question: "Titus did not exploit you, did he?" (2 Cor 12:18b). These questions demand a negative answer. Paul concludes his defence against this allegation by asking, "Did we not walk in the same footsteps by the same Spirit?" (2 Cor 12:18c). This question requires a + answer. Both Paul and those whom he sent for the collection had acted in the same way, with complete integrity. Paul expects them to acknowledge that fact.

"By the same Spirit" [auto pneumati] means either that which identifies pneuma as the Holy Spirit [niv], thus to walk in the Spirit (Gal 5:16), or identifies pneuma as the human spirit and translates the whole as: 'Did we not conduct ourselves with the same spirit?' [nrsv]. Both make good sense. 2nd is preferable in context--Paul's and his emissaries' conduct towards them that's defended.

The real purpose of Paul's fool's speech (12:19-21). Paul clarifies the real underlying motive of his boasting. He felt forced into it because they're influenced adversely by the his opponent's boasting, and he needed to show that he was in no way inferior to them. His ultimate aim was to strengthen them (2 Cor 12:19), because he was afraid that when he came on his 3rd visit, both he and they would find in one another not what they would desire. Paul would have to act with bold authority against them, and he might find that many of them were still caught up in the sins of the past (2 Cor 12:20- 21).

For you. "Have you been thinking all along that we have been defending ourselves to you?" (2 Cor 12:19) can be a question [niv, nrsv], or statement: 'You have been thinking all along that we have been defending ourselves to you.' Paul's point is to correct a view that his boasting is to defend himself. But Paul, by defending himself, wasn't seeking their approval but strengthening their faith (2 Cor 12:19c). Since God is making his appeal through Paul (2 Cor 5:20b), fighting for his legitimacy as an apostle is for their faith.

"We have been speaking in the sight of God as those in Christ" (2 Cor 12:19b). As a Christian, all Paul says (and does) is in the sight of God. "...and everything we do, dear friends, is for your strengthening" (2 Cor 12:19c)--all he's said, done, written--this letter which they might mistakenly construe as mere self-defence. But his purpose of ministry is always to strengthen/build up the church (2 Cor 10:8; 13:10). People are strengthened and built up in their faith by both encouragement and admonishment.

Paul's true feelings [after the strong words and irony of ch. 10-12]: "dear friends" [agapetoi, lit. 'beloved' (2 Cor 11:11; 12:15)]. Paul loved them as much as he's dismayed, because a false gospel was entertained by them. Thus, the strength of his attack against his opponents and the extent of his boasting. Paul labors to strengthen them out of love.

"For I am afraid that when I come I may not find you as I want you to be" (2 Cor 12:20a). He's ready for his 3rd visit (2 Cor 12:14) and doesn't want to be disappointed when he arrives. If so, he warns, "...and you may not find me as you want me to be" (2 Cor 12:20b). If there's no improvement, then Paul must act with boldness and authority against the church (1 Cor 4:21), as he has threatened to act against his opponents (2 Cor 10:2, 6; 13:1-4). What does Paul fear he might find when he arrives?

"I fear that there may be discord, jealousy, fits of rage, selfish ambition, slander, gossip, arrogance and disorder" (2 Cor 12:20c). Cf. a traditional lists of vices (Rom 1:29; 13:13; Gal 5:19-21; Col 3:8-9). 1st 2 items, "discord, jealousy" i.e. the party spirit Paul dealt with (1 Cor 1:11; 3:3). And the last item, "disorder" was a problem in relation to women's behavior and the celebration of the Lord's Supper, and the use of spiritual gifts, all in the context of worship in the church (1 Cor 11:2-34). Paul was by no means convinced that the problems he addressed in 1 Corinthians were now things of the past, confirmed in v. 21.

"I am afraid that when I come again my God will humble me before you" (2 Cor 12:21a). Paul spoke of the humiliation he'd feel if, when he came to Corinth with the Macedonians, they proved to be unprepared to make their contribution to the collection (2 Cor 9:3-4). But here he faces the possibility of a far greater humiliation--seeing his labors marred by serious moral breakdown. He envisages being "grieved over many who have sinned earlier and have not repented of the impurity, sexual sin and debauchery in which they have indulged" (2 Cor 12:21b). 'Paul reveals to us the mind of a true and sincere pastor when he says that he will look on the sins of others with grief. It is right that every pastor should bear the concerns of the Church on his heart, should feel its ills as if they were his own, sympathize with its sorrows and grieve for its sins' [Calvin].

In 1 Cor 5-6 Paul dealt at length with their arrogance and immoral practices: Incest (a man living with his stepmother); visiting prostitutes--even justified by appeal to the slogan: "I have the right to do anything" (1 Cor 6:12). Paul called for disciplinary action against the incestuous man (1 Cor 5:3-5), for sexual immorality is incompatible with the Christian's status as the dwelling-place of the Spirit (1 Cor 6:18-20).

The incestuous man is likely the one who questioned Paul's authority and led the personal attack against him during the 'painful visit.' He was eventually disciplined severely, so much so that Paul urged them to forgive him (2 Cor 2:6-8). Thus, it's unlikely that he is included among those who "sinned earlier and have not repented" (2 Cor 12:21). Likely Paul refers to those who formerly practised immorality and who may have desisted (his appeal in 1 Cor 5-6) without truly repenting. But in the new crisis situation where Paul's authority was called into question again, this time by his Jewish Christian opponents, he fears some of the Corinthians may be engaging in immoral and licentious practices once more.

• (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.

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.