This is part 28 of a sermon series through 2 Corinthians. In today’s passage, Paul concludes his "fool’s speech" that began at 2 Cor. 11.1 ("I hope you will put up with a little of my foolishness ..."). Paul’s concluding "foolish" remarks may seem like a strange choice of sermon texts for an annual meeting; however, the backdrop for Paul’s comments was discord in the church arising from (1) sin within the church; (2) critics of Paul—most likely Judaizers—claiming their own authority and a different gospel (2 Cor. 11:4); (3) inevitable comparisons between Paul and these other, flashier, "super-apostles"; and (4) suspicion about Paul’s planned collection for the poorer churches. Just as Paul said it was hard to hear these verses without feeling like Paul was on the defensive (v19), it is hard to preach on these verses without sounding on the defensive; however, I, like Paul, maintain that what is said is for building you up.
The commentary will be longer than normal, because Paul touches on many side issues along the way; however, I believe that Paul would agree that the main points in this passage are the ones I will amplify later.
Commentary
v11-12 Remember, we’re dropping into the middle of an extremely sarcastic speech. Paul’s contention all along has been that, since the Corinthians tolerate the bragging of the "super-apostle" Judaizers, they should be able to tolerate the boasting of a fool, especially a fool who is speaking the truth.
v12 perseverance. While the focus is on the flashy—signs, wonders, and miracles—the implication of this verse is that the other mark of an apostle is dogged perseverance. The "super-apostles" are showy, but then they will leave town. The super-spiritual faction at church will pontificate of how things should be, and then leave in disgust. The leadership that is left—Paul, Titus, and others—is marked by perseverance. This is what incarnational ministry is all about: the willingness to stick around during tough times.
v13-18 The implication is that some had suggested that Paul’s collection for the poor was really an ruse for personal profit. Paul turns the accusation around: (1) as their parent, he claims that he is spending himself on their behalf (v14-15); (2) although self-supporting, Paul did not trick the church by secretly receiving money through Titus and others (v16b-18).
v19 This is the key verse. Jesus said the way is narrow and hard to find (Matt. 7:13-14) and throughout the letter Paul has been describing the life that he has been modeling—humble, forbearing, enduring scorn—as the way that they should be walking. All he has said and done is for their edification.
v19 This is the key verse. Jesus said the way is narrow and hard to find (Matt. 7:13-14) and throughout the letter Paul has been describing the life that he has been modeling—humble, forbearing, enduring scorn—as the way that they should be walking. All he has said and done is for their edification.
v20-21 Behind the threat of what Paul may do, look at this description of the self-styled super-spiritual church: it is a mess! How is it that those who profess to deep spirituality so frequently are the source of this kind of discord instead of evidencing the fruit of the Spirit found in Gal. 5:22-23?
Application
I used to think that maybe there was a time and a place where churches just magically worked—maybe the early church in Acts, or the early Puritan churches in Plymouth, or churches in the Bible Belt. I used to think that maybe I was a failure as a pastor, because I couldn’t get everyone to play nicely with each other. Now, I’m not so sure.
Having suffered with Paul all these months going through 2 Corinthians, I’m inclined to think churches attract trouble. Peter, head of the church in Acts, has to deal with a couple that embezzles money (Acts 5:1-11). The couple is rebuked by Peter and presumably slain by God. Later, as Paul expands his ministry to the Gentiles, Peter presides over the first—and perhaps greatest—church split. Despite a church council and an apparent agreement (Acts 15) the Jewish and non-Jewish Christians start diverging, and they never really get back together, as Paul’s arrest and incarceration years later evidence. Within a generation of the landing at Plymouth Rock, the New England Puritans were struggling with children and grandchildren who did not evidence a conversion experience. How would the church keep these new generations engaged? One solution, the Halfway Covenant, allowed those without a born-again experience to take communion, even though they were not full voting members. This covenant was intended to draw the unregenerate in, to give them a place within the church, to promote opportunities for them to hear and respond to the call of the kingdom of God. However, the effect of the covenant was general dissatisfaction—the more pious members of the church felt that grace had been cheapened, while the outsiders continued to drift away from the church.
We like to think of church as a safe haven within a changing world. We like to think of church as a place the same yesterday, today, and tomorrow. However, as Richard Bush says, "To hear God is to change." We change in two ways: inward, by drawing closer to God; and outward, by engaging the secular world. There is no life in Christ without both. While God may ask us to focus on one or the other for a season, ultimately we must be growing inward and moving outward—the God’s sake, for the world’s sake, and for the sake of our own souls. That change frequently will be painful.
Churches tend to attract trouble in two ways: trouble is frequently the impetus to change; and trouble is frequently the result of resisting change. The friction between Jewish and non-Jewish Christians is the impetus for the council in Jerusalem (Acts 15). On the other hand, the resistance of the Judaizers to new expressions of Christian living is trouble for Paul and his Gentile converts. Do not to miss the description of the Corinthian church in v20-21: for all of its boasting about a super-spiritual way of living, the church is a mess! I wonder if this isn’t generally the case with churches: some quietly live with charity, compassion, and tolerance for all; at the same time others brag about their virtue and criticize others.
This environment is always going to exist, because we are not all at the same point on our spiritual journey. Throughout this letter, Paul has been talking with the Corinthian church about God’s call on them to holier living and greater care and service to others. Throughout this letter, Paul has modeled the virtues that he desires to see in them—humility, forbearance, endurance. However, Christian virtue cannot be taught like so much knowledge read from a book; Christian virtue is learned only by doing. Paul cannot force humility upon the church; all he can do is model humility for them. Paul cannot force charity, tolerance, long-suffering, or any of the other Christian virtues; if he was to attempt to coerce these virtues, he would be a hypocrite and a guilty of pastoral malpractice.
In the end, all Paul can do is expend himself modeling the virtues the make for a deeper, fuller life. Therefore he says, "Have you been thinking all along that we have been defending ourselves to you? ... and everything we do, dear friends, is for your strengthening" (v19).
We have trials at church; all churches will. We are called to be continually changing, growing inward in Christ and going outward meeting Christ in the world; all churches, and all individuals, must. During times of trouble, some will live quietly with charity, compassion, and forbearance; others will boast about a better way and criticize others. I cannot force you to do a thing, but I do call you to see in troubles that come your way an opportunity to change and to grow.
Choose this day the way you will go.
Points to Ponder
What is troubling you? What virtue might come out of enduring your troubles through Christ? How might that make you more like Christ?
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