Everyone needs approval, applause even.  But from whom?

Paul’s “severe letter” (lost to us) moved the Corinthians to repent of allowing the so-called “super apostles” visiting Corinth to disdain Paul (7:7).  But they were still in Corinth, their anti-Paul rhetoric still demeaning Paul and his gospel.

“Now I, Paul, plead with you. I plead with the gentleness and kindness that Christ himself would use, even though some of you say I am bold in my letters but timid in person. I hope it won’t be necessary, but when I come I may have to be very bold with those who think we act from purely human motives” (2 Corinthians 10:1,2, New Living Translation).

Paul refuses to hit them with apostolic commands.  Instead, he appeals to the Corinthian church, not with the authority of the risen Christ, but “with the gentleness and kindness that Christ himself would use”.  This is his ministry model.

His detractors say he’s bold in writing, timid in person.  But he’s ready, if need be, to be bold in the face of those who think his motives are just like the rest of the world (literally, “according to the flesh/according to the sinful nature”).

We are human (literally, “in the flesh”) but we don’t wage war (“soldier, fight”) with human plans and methods (“according to the flesh” or “sinful nature”). We use God’s mighty weapons (“our weapons are divinely powerful”), not mere worldly weapons, to knock down the Devil’s strongholds (literally, “for the pulling down of strongholds”. With these weapons we break down every proud argument that keeps people from knowing God. With these weapons we conquer their rebellious ideas, and we teach them to obey Christ” (2 Corinthians 10:3-5, New Living Translation).

D.A. Carson, (theologian and research professor  of New Testament at Trinity Evangelical Divinity School) observes . . .

“Worldly weapons in this context are the kinds of tools of the trade relished by the intruders: human ingenuity, rhetoric, showmanship, a certain splashiness and forwardness in spiritual pretensions, charm, powerful personal charisma. Such weapons they will not find in Paul’s arsenal, so they think him inferior; but Paul responds by openly disavowing such weapons. He would not want to defend himself on that score, for his weapons are of an entirely different sort. They are spiritual weapons, and they are divinely powerful (or powerful in God’s perspective or for his service).”

Paul’s weapons, then, must be the gospel of Jesus Christ, truth, righteousness, humility, etc.  These are the weapons Paul uses to fight a spiritual battle, to “demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ” (ESV).

The NLT interprets “strongholds” to be the “Devil’s”.  But Carson says that these “strongholds” are “the way people think, their sinful thought patterns, the mental structures by which they live their lives in rebellion against God.”

And Sam Storms (Pastor, Bridgeway Church, Oklahoma City) interprets “every lofty thing raised up against the knowledge of God” (NASB) to mean “every arrogant claim, every haughty or prideful thought, every pompous act that forms a barrier to the knowledge of God; i.e. every argument used to rationalize sin and unbelief and delay repentance.”

Paul proclaims that  his weapons conquer all this.

“And we will punish those who remained disobedient after the rest of you became loyal and obedient. The trouble with you is that you make your decisions on the basis of appearance. You must recognize that we belong to Christ just as much as those who proudly declare that they belong to Christ “ (2 Corinthians 10:6,7, New Living Translation).

“Punish” seems a strong word for the apostle who is pleading with “the gentleness and kindness that Christ himself would use”.  However, here he is probably warning the Corinthians who are still adamantly insisting that Paul is “walking according to the flesh.”  “Those who proudly declare that they belong to Christ” are probably proclaiming to have a special relationship with Christ (spurred on by the “super apostles”?) that Paul doesn’t have.   Moreover, Paul charges they are judging “on the basis of appearance”—Paul literally falling short in that category.  However, Paul argues, “ . . . we belong to Christ . . . ”

“I may seem to be boasting too much about the authority given to us by the Lord. But this authority is to build you up, not to tear you down. And I will not be put to shame by having my work among you destroyed. Now this is not just an attempt to frighten you by my letters. For some say, “Don’t worry about Paul. His letters are demanding and forceful, but in person he is weak, and his speeches are really bad!” The ones who say this must realize that we will be just as demanding and forceful in person as we are in our letters.  Oh, don’t worry; I wouldn’t dare say that I am as wonderful as these other men who tell you how important they are! But they are only comparing themselves with each other, and measuring themselves by themselves. What foolishness!” (2 Corinthians 10:8-12, New Living Translation).

Paul admits he may sound boastful about his authority; but he’ll not be ashamed of it.  The Lord authorized him to build up the church and he won’t let his work be destroyed no matter what!  He’s not trying to frighten them by his bold letters.  But let it be known:  when he comes he’ll be just as bold in person!

Paul mocks the “super apostles” who are demeaning him.  They make their own behavior the standard, then tell each other how wonderful they are!  They’re nothing but fools.

“But we will not boast of authority we do not have. Our goal is to stay within the boundaries of God’s plan for us, and this plan includes our working there with you.  We are not going too far when we claim authority over you, for we were the first to travel all the way to you with the Good News of Christ.  Nor do we claim credit for the work someone else has done. Instead, we hope that your faith will grow and that our work among you will be greatly enlarged.  Then we will be able to go and preach the Good News in other places that are far beyond you, where no one else is working. Then there will be no question about being in someone else’s territory.  As the Scriptures say, “The person who wishes to boast should boast only of what the Lord has done.”  When people boast about themselves, it doesn’t count for much. But when the Lord commends someone, that’s different!” (2 Corinthians 10:13-18).

In answer to his detractors, Paul will boast, but only about the work God has assigned to him.  He had brought the gospel of Christ all the way to Corinth.  Now believers existed together where before there were none.  He claims credit for his work, no one else’s (an obvious dig at the “super apostles”).  His wish is that the Corinthians will become a firm base from which he can take the gospel to others who’ve not heard.  Through it all, his boast is not in himself, but in what the Lord has done through him.  The ESV translation of 10:18 fittingly concludes Paul’s thought:  “For it is not the one who commends himself who is approved, but the one whom the Lord commends.”

Paul makes it glaringly clear:  he’s not living for people’s approval; he doesn’t care to gain their applause.  He is living for the Lord.  He has, in other words, an audience of One.

* * *

Our take-away is this simple question . . .

For whose applause are we living?

Paul’s teaching in this chapter about giving money is simply profound.  Let’s start though with a. . .

REVIEW:  THE OCCASION

When the Corinthians allowed visiting “super apostles” to belittle Paul, Paul made a surprise visit to resolve matters.  It went badly.  He retreated to Ephesus.  From there he wrote a letter to rebuke the Corinthians, sending it by Titus’ hand.  When Paul met Titus in Macedonia, Titus reported the good news of the Corinthians’ repentance, but the bad news that they had stopped setting aside money for the collection Paul would take  to the poor Jerusalem church.  Consequently, Paul wrote 2 Corinthians 8 & 9 to persuade the Corinthians to finish what they’d started.

SHAME ON YOU AND ME?

“There is no need for me to write to you about this service to the saints. “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; and your enthusiasm has stirred most of them to action. 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.  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.  So I thought it necessary to urge the brothers to visit you in advance and finish the arrangements for the generous gift you had promised. Then it will be ready as a generous gift, not as one grudgingly given” (9:1-5).

Paul admits it’s superfluous for him to write about serving the people God in Christ has set apart to himself.  But he writes anyway, warning  the Corinthians that he and they will be ashamed if they don’t take their part in “the collection”, especially since Paul has boasted of their eagerness.  Yet he doesn’t want them to give begrudgingly.  Let it be a gift freely given.

So should our giving be.  Make it a generous, gracious gift whether we’re giving our “regular” Sunday offering or to missionaries or to a needy Christian family.  Give as prosperity has been graciously given to us.

SOWING AND REAPING

“Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work.  As it is written: “He has scattered abroad his gifts to the poor; his righteousness endures forever.”  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.  You will be made rich in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God” (9:6-11).

Paul applies an agricultural principle to money-gifts:  “Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously.”

Paul may also have in mind Scriptures like these . . .

“One man gives freely, yet gains even more; another withholds unduly, but comes to poverty.  A generous man will prosper; he who refreshes others will himself be refreshed” (Proverbs 11:24,25).

“A generous man will himself be blessed, for he shares his food with the poor” (Proverbs 22:9).

This sheds a different light on “the collection”.  For the sake of space, let’s just apply this to us.  When we give our money, we’re not just giving money away;  we’re sowing for a harvest.  And how we give (not what) determines to some extent how generous will be our reaping.  “Each man should give what he has decided in his heart to give (this is less a matter of bookkeeping and more a matter of heart-giving) not reluctantly or under compulsion (don’t give gritting your teeth or feeling “under the gun”), for God loves a cheerful giver (Smile, you’re on God’s camera!).

Here’s the question, Paul:  what exactly will we reap?  I see two “harvests”.  Paul identifies both in the following promises . . .

“God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work . . . 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.  You will be made rich in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God.”

Harvest #1:  Generous givers will reap a harvest of grace in the form of money and possessions.  I’m aware many commentators and pastors spiritualize this promise or reserve the reaping until heaven.  No way!  Paul specifically says, “ . . . having all you need” and God “will supply and increase your store of seed”.  That, however, isn’t a promise to build our bank accounts . . .

Harvest #2:  Generous givers will be graced so they can “abound in every good work”, thus spreading their righteousness to others, resulting in thanksgiving to God.  In other words, God will give givers more to give more—and he will be praised.

PRAISE TO GOD

“This service that you perform is not only supplying the needs of God’s people but is also overflowing in many expressions of thanks to God. Because of the service by which you have proved yourselves, men will praise God for the obedience that accompanies your confession of the gospel of Christ, and for your generosity in sharing with them and with everyone else.  And in their prayers for you their hearts will go out to you, because of the surpassing grace God has given you. Thanks be to God for his indescribable gift!” (9:12-15).

Paul has now come full circle.  God supplies the Corinthians’ and our needs—and more so we can generously give to others with less.  When we generously give, our service meets the material needs of God’s people.  But more:  many expressions of thanks to God overflow.  Giving begins with God and ends with praise to God as God’s people give.

Paul can’t help but burst out in praise: “Thanks be to God for his indescribable gift!” But, we ask, “What is God’s indescribable gift?”  Is it the grace of God that abounds to the generous giver so he might give more?  Or is it God’s gracious gift of Jesus who took on poverty to make us rich?  The answer is YES!  BOTH!

Money is loved.  Lusted after.  Fought over.  But given to others for God’s purposes in Christ, money becomes a means of worship.  So let’s not “pay tithes” or “take a collection” or even “give an offering”.

When the plate passes, let’s joyfully, generously worship God who has given his indescribable gift of grace!

I don’t want to drag out this “money-talk.”  So let’s finish off 2 Corinthians 8 in one gulp, but with serious thought about the two topics here.  The second is rather basic, though too often ignored.  The first is a bit challenging for us today, unlike Paul’s 1st century.

EQUALITY

“Our desire is not that others might be relieved while you are hard pressed, but that there might be equality. At the present time your plenty will supply what they need, so that in turn their plenty will supply what you need. Then there will be equality, as it is written: ‘He who gathered much did not have too much, and he who gathered little did not have too little’” (8:13-15).

Paul is explaining further that “the gift is acceptable according to what one has, not according to what he does not have” (8:12).  That is, having given the Macedonian churches as a model of an overflowing wealth of generosity, he doesn’t want them to think their gift won’t count if they don’t match it. Rather, his desire is that the currently better-off Corinthian church share with the worse-off Jerusalem church.  In one word, he wants “equality”. 

The Greek word is isotays—“equality as a matter of fairness.”  Raise some eyebrows. no?  Is this Barack Obama’s “distribute the wealth”?  Maybe even socialism?  Not really, but only in the sense that Obama and socialism are permanent policies, while Paul’s was occasional generosity.  He envisions a time when circumstances may be reversed.  He’s not advocating a new economic policy; he’s  solving a “momentary” problem.

Paul illustrates by quoting Exodus 16:18 (from the Septuagint–the Greek translation of the Hebrew Old Testament).  There a miraculous equalization of manna occurred; here Paul means giving should result in an equal supply.

Does the equality-principle apply to us?  In a loose sense when we give our Sunday offering it does.  Sure the money mostly goes to pay salaries and building expenses.  But we hope more people will hear the gospel through our church, and so more of “equality of the gospel” will result.  That certainly holds true in our missionary giving and when we give an offering to help a member in financial need.

But the media show us the world.  We see homeless, hungry and nearly naked people in Africa, for example.  Some are our brothers and sisters in Christ.  How does the “equality principle” work here?   Given the magnitude of the problem, should we even try to give offerings toward “the equality of fairness”?  Those are questions we shouldn’t lightly dismiss.

HONORABLE MEN

Paul’s credibility has already suffered. because he’s refused financial support from the Corinthians.  We’d think that noble.  But, since itinerant preachers and skilled orators always asked for money, the Corinthians thought Paul “unprofessional” or even unscrupulous–especially now that he’s organizing a collection.  Those suspicions, of course, are fueled by the “super apostles” intent on discrediting Paul and his gospel.  So Paul is “taking pains to do what is right” and “avoid any criticism” . . .

“I thank God, who put into the heart of Titus the same concern I have for you. For Titus not only welcomed our appeal, but he is coming to you with much enthusiasm and on his own initiative. 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, which we administer in order to honor the Lord himself and to show our eagerness to help. We want to avoid any criticism of the way we administer this liberal gift.  For we are taking pains to do what is right, not only in the eyes of the Lord but also in the eyes of men. In addition, we are sending with them our brother who has often proved to us in many ways that he is zealous, and now even more so because of his great confidence in you.  As for Titus, he is my partner and fellow worker among you; as for our brothers, they are representatives of the churches and an honor to Christ. Therefore show these men the proof of your love and the reason for our pride in you, so that the churches can see it” (8:16-24).

Even though this is “money-handling 101”, a few comments are in order.  One, Paul is assembling a team of known, respected men to carry the collection.  Titus we know, but not “the brother who is praised by all the churches.”  Maybe Barnabas or Silas or Timothy or Luke or Apollos?  With those two are “representatives of the churches” who give toward the collection.

Clearly, Paul is “taking pains to do what is right, not only in the eyes of the Lord but also in the eyes of men.”

So must we.  Fraud or simply poor money-management have ruined many ministries and dishonored the name of the Lord.

Here are a few “duh, yeah” thoughts.  Local churches must be transparent about finances.  Elders should present a budget, which members vote to approve.  Members should meet at least annually to receive a report about how their offerings are actually being used.  Basic stuff–though I’ve read of churches that don’t do even that, and I’m shocked.

* * *

I’ll finish today with Jesus’ words to his disciples (us).  They nicely tie together Paul’s words and call for our prayerful thinking . . .

“Do not be afraid, little flock, for your Father has been pleased to give you the kingdom.
Sell your possessions and give to the poor.
Provide purses for yourselves that will not wear out,
a treasure in heaven that will not be exhausted,
where no thief comes near and no moth destroys.
For where your treasure is, there your heart will be also”
(Luke 12:32-34).

Paul’s instructions to the 1st century Corinthian church about “the collection” provide principles for our giving today.

Not a popular subject, I know.  But, hey, blame Paul.

I’m assuming that we  give money to our local church.  Further, I’m assuming many of us can give more generously than we do.  “I say this not as a command, but to prove . . . that your love . . . is genuine” (8:8). 

That appeal to genuine love deserves a comment.  Paul, of course, is collecting money from Gentile Christian churches for the poor Jewish Christian church in Jerusalem.  Rightly, then, he thinks of the Corinthians’ giving as an act of love.

The majority of our giving pays salaries and building expenses.  Only by a stretch can we think of that giving as an act of love–but maybe not quite as long a stretch as we might suppose.  This raises another issue to be briefly noted:  local church leaders must be responsible not to overburden the church with skyrocketing expenses.  There’s a fine line between urging the church to be more generous and presuming the Lord will bless foolishness.

We have none of that here, though.  This is a specific human need from which we are drawing general principles of giving.  Here’s today’s text . . .

“Accordingly, we urged Titus that as he had started, so he should complete among you this act of grace. But as you excel in everything–in faith, in speech, in knowledge, in all earnestness, and in our love for you–see that you excel in this act of grace also.  I say this not as a command, but to prove by the earnestness of others that your love also is genuine.  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 by his poverty might become rich.  And in this matter I give my judgment: this benefits you, who a year ago started not only to do this work but also to desire to do it.  So now finish doing it as well, so that your readiness in desiring it may be matched by your completing it out of what you have.  For if the readiness is there, it is acceptable according to what a person has, not according to what he does not have” (2 Corinthians 8:6-12).

In 8:1-5 Paul cited the poor Macedonian churches as models of an overflowing wealth of generosity. Now he applies it to the Corinthians.

Apparently, responding to 1 Corinthians 16:1-4, the church had started to save up money for the collection; but they had stalled. Why we’re not told.  Gradual loss of enthusiasm?  Mistrust of Paul planted by the “super apostles”?  In any case Paul had sent Titus to Corinth (bearing the harsh, “lost” letter).  Now he wants him to get “this act of grace” completed.

For Paul, giving isn’t a matter of law or even command.  It’s an act of grace—that is, an act of generosity inspired by the Holy Spirit for the good of others.  It’s also (as we’ve seen) an opportunity to prove the authenticity of the Corinthians’ love.

Here, then, are two principles for us.  One, our giving isn’t a matter of law (“I tithe!”) but of grace (which isn’t measured by percentage but by generosity).  Two, our giving should prove our love.  Do we love God?  Our church?  Our missionaries or at least their mission and the lost they try to reach?  Our giving evidences (or not) that love.

Interesting (and maybe uncomfortably) Paul notes that the Corinthians excelled in the graces of miracle-working faith, inspired utterances and theological knowledge.  Paul urges them to “excel in this act of grace (that is, giving) also.”  And by linking giving with those other graces he makes giving just as important and just as much a sign of the Spirit’s presence.

“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 by his poverty might become rich”.  By starting this sentence with “For”, Paul is explaining why giving is an act of grace.

Our Lord Jesus Christ was “rich” in heavenly glory being the eternal second person of the Trinity.  Yet he “became poor” for our sake.  That is, he became a mere human, a servant of humans, and a bearer of humans’ sin to the death as their sacrifice.  “ . . . so that you by his poverty might become rich”—rich in righteousness, rich in relationship with God, rich in the graces of God and rich in new creation life.

Here, then, is another giving-principle for us:  the Lord Jesus Christ is our model for giving.  Not the guy who got a hundred-fold back on his gift.  Not the guy who manages millions while giving to the poor.  The Lord Jesus Christ who left his “riches” to become “poor”.

Paul offers his counsel.  (“Judgment is another translation for the Greek gnomay, but perhaps too strong for the context. Paul is advising, not rendering a legal decision.)  To finish what they started a year earlier (and desired to) is to their advantage.  God will be pleased with their faithfulness.  Not that they need match the overflowing gift of the Macedonians:  they must give according to what they have.  Proportional giving.

A January sermon on giving stirs us; we determine we’ll give $20 more each week.  And we do.  But by March our enthusiasm wanes.  Summer’s coming, and we could use that money for vacation.  We’ve broken no commandment.  We just don’t follow through.  Like the Corinthians.  Commitment called for.

* * *

The Corinthians, as we’ve seen, were enamored with the works of the Spirit.  So when Paul links giving with Spirit “graces” like faith, speech, knowledge and love, we should sit up and take notice.  He’s implying that giving is as “spiritual” as mountain-moving faith, inspired speech, divine knowledge and godly love.

As with any other spiritual gift, we have to act on it.  This is why Paul urges the church to excel in this grace.  What might move us to do that?  One, prayer for the gift of giving.  (That sounds weird, especially when we’re naturally inclined to pray to receive!).

Two, a mental picture of our Lord Jesus Christ.  He was rich in heavenly glory.  Yet for our sake he became poor, not only by becoming human, but by becoming sin for us.  And he did it, so that we through his poverty might become rich with wealth the world’s economy knows nothing of.

How could we not give generously with his image in our mind and his Spirit working in our heart!

Occasionally we read a text and wonder why in the world is this in the Bible?  2 Corinthians 7:2-16 is one.

Paul begins with a plea, effectively setting the tone for the whole text . . .

“Make room in your hearts for us. We have wronged no one, we have corrupted no one, we have taken advantage of no one. I do not say this to condemn you, for I said before that you are in our hearts, to die together and to live together. I am acting with great boldness toward you; I have great pride in you; I am filled with comfort. In all our affliction, I am overflowing with joy” (7:2-4).

The Greek simply says, “Make room for us” or “Welcome us.”  ” . . . in your hearts” is supplied by the translators.

Paul denies what the itinerant “super apostles” charge and the Corinthians accept.  But he is not condemning them, though he has reason to. They are in his heart in death or in life.  He boldly tells them how proud of them he is and how he overflows with joy for them.  Here’s why Paul rejoices . . .

“For even when we came into Macedonia, our bodies had no rest, but we were afflicted at every turn–fighting without and fear within. But God, who comforts the downcast, comforted us by the coming of Titus, and not only by his coming but also by the comfort with which he was comforted by you, as he told us of your longing, your mourning, your zeal for me, so that I rejoiced still more. For even if I made you grieve with my letter, I do not regret it–though I did regret it, for I see that that letter grieved you, though only for a while” (7:5-8).

Paul had left Troas and crossed the Aegean, hoping to meet up with Titus, whom he had sent to Corinth.  Earlier, Paul himself had made a brief, unannounced visit.  It had gone badly.  The Corinthians’ relationship with him had hit a new low.  After a quick exit, he’d written a hard letter hoping they would repent.  Now he anxiously sought Titus’ report about the results of the letter.

It was encouraging.  The church had treated Titus well and looked forward to Paul’s return.  Paul admits he had regretted writing such a grievous letter, but no more, for the letter grieved the Corinthians too—and had its desired result.

More than Paul’s relationship with the church is at stake.  The gospel for the Corinthians is.  If they believe these visiting “super apostles”, they may be led astray from Christ.  Things remain tenuous.  He begs, “Make room for us” while rejoicing that at least they’ve turned the right direction.

“As it is, I rejoice, not because you were grieved, but because you were grieved into repenting. For you felt a godly grief, so that you suffered no loss through us. For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death.  For see what earnestness this godly grief has produced in you, but also what eagerness to clear yourselves, what indignation, what fear, what longing, what zeal, what punishment! At every point you have proved yourselves innocent in the matter” (7:9-11, ESV).

“The New Living Translation” conveys well the sense of Paul’s words . . .

“Now I am glad I sent it, not because it hurt you, but because the pain caused you to have remorse and change your ways. It was the kind of sorrow God wants his people to have, so you were not harmed by us in any way. For God can use sorrow in our lives to help us turn away from sin and seek salvation. We will never regret that kind of sorrow. But sorrow without repentance is the kind that results in death. Just see what this godly sorrow produced in you! Such earnestness, such concern to clear yourselves, such indignation, such alarm, such longing to see me, such zeal, and such a readiness to punish the wrongdoer. You showed that you have done everything you could to make things right” (7:9-11).

What is “godly grief” (ESV).  It’s “the kind of sorrow God wants his people to have”, the kind that “produces a repentance that leads to salvation without regret” (ESV).  Or, as the NLT has it, the kind of sorrow “God can use . . . to help us turn away from sin and seek salvation.”

The Corinthians, misled by “super apostles”, had not only turned against Paul, they had turned from the way of salvation by grace through faith in Christ.  Paul’s letter had hurt them, because they realized what they had done.  And they repented.

Paul shows us that repentance is more than confessing sin, more even than grieving over sin.  It is also changing how one acts.  Godly grief produced in them an “eagerness to clear [themselves]” of wrong-doing.  It produced “indignation . . . fear . . . longing . . . punishment” for those who had misled them.  “You showed that you have done everything you could to make things right.”

“So although I wrote to you, it was not for the sake of the one who did the wrong, nor for the sake of the one who suffered the wrong, but in order that your earnestness for us might be revealed to you in the sight of God. Therefore we are comforted. And besides our own comfort, we rejoiced still more at the joy of Titus, because his spirit has been refreshed by you all. For whatever boasts I made to him about you, I was not put to shame. But just as everything we said to you was true, so also our boasting before Titus has proved true. And his affection for you is even greater, as he remembers the obedience of you all, how you received him with fear and trembling. I rejoice, because I have perfect confidence in you” (7:12-16).

Paul explains that he wrote the “grievous” letter so the Corinthians might realize how indebted to and how loyal their love for him really is.  And now Paul fairly gushes.  He’s comforted.  He rejoices at Titus’ joy.  He’s happy his boasting about the Corinthians to Titus proved true.  His affection for them has grown.  Did he mention he rejoices?  And he has “perfect confidence” in them.  The alienation with the apostle has been healed.  And the Corinthians are back on the gospel path.

So, why is 7:2-16 in the Bible?

Several reasons, I think.  First, because it tells us more of what the apostle had to endure so we might have the gospel.  Corinth was an especially problem church.  Yet, from it we see Paul’s loving, pastoral heart.  And from it, we have two letters full of rich gospel truths.

Second, this text is in the Bible, because it shows us that relationship problems and doctrinal controversies in the church have existed in the church from the start. That doesn’t make troubles in our church pleasant.  But it implies they are normal–and from them God works great good.

Third, so we might make room for Godly grief that produces repentance.  To say it another way, so we might welcome the Godly grief our sin evokes and welcome the apostolic word when it rebukes our sin and demands our repentance.

Here’s an example.  I read Hebrews 12:10b–“God disciplines us for our good, that we may share in his holiness.”  I decide my illness is God’s discipline.  I want to believe it’s for my good, but I can’t make the connection between my PLS and sharing God’s holiness.  So I reject the whole idea and blame God for my suffering.  Then I read a blog that reminds me that God allows suffering, but he’s never the author of it.  At that point, I stand at a crossroads.  I can either delete the blog or meditate on it, letting its message sink in.

Soon I’m feeling sorry for rejecting Hebrews 12:10.  Another crossroads.  I can sweep away the sorrow or I can let it sink into my soul.  I choose the latter.  And that “grief” from God produces a mind- and heart-change.  I confess my sin of unbelief and choose to believe the word is true.

Godly grief produces repentance.  And both are good when we’re prone to make light of our sin and grieve the Spirit of our God.

“Do not be unequally yoked with unbelievers” (6:14a).

Thus our Sunday school teacher warned us teenagers:  “Don’t marry someone not a Christian!” (Not a problem. My eyes were already laser-set on Lois.)

But was Paul thinking of marriage?

The yoke-concept comes from ancient Israelite farm life.  The law said, “You shall not plow with an ox and a donkey together” (Deuteronomy 22:10)—a prohibition that reflected God creating everything “according to its kind” (Genesis 1:25) and that reminded Israelites God had separated them from other people to be holy (Deuteronomy 14:1,2).

The latter is Paul’s thought here.  Corinthians were not to be “yoked with unbelievers” by engaging  with prostitutes in pagan temples (1 Corinthians 6:12-20; 8:1-11:1).  They were not to be “yoked with unbelievers” by taking their disputes to an unbelieving court (1 Corinthians 6:1-11) or by eating idol-meat in an unbeliever’s home (1 Corinthians 10:27-29).  And widows must not marry unbelievers (1 Corinthians 7:39).

“Do not be unequally yoked together” is a powerful image—more powerful than Paul’s first-letter warning against engaging with temple prostitutes (“Flee—run away—from sexual immorality” –1 Corinthians 6:18).
Here the warning isn’t “Run away!”  It’s “Don’t get yoked!”

Paul now asks a series of rhetorical questions that provide grounds for his prohibition . . .

“For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? What accord has Christ with Belial (a name representing Satan)? Or what portion does a believer share with an unbeliever? What agreement has the temple of God with idols? For we are the temple of the living God; as God said, “I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people. (6:14b-16).

The obvious answer to all is “None.” The foundation for “Do not be unequally yoked” is firm.

“For” specifically explains why God’s temple has no agreement with idols.  Paul has already called the Corinthian church “God’s temple” because “God’s Spirit lives in you” (1 Corinthians 3:16).  He repeats it here, perhaps thinking of what the Old Testament revealed only in part.

Leviticus 26:11–“I will set my tabernacle among you . . . and I will walk among you, and will be your God and you shall be my people”.  Ezekiel 37:26,27–“I will make a covenant of people with them; it shall be an everlasting covenant with them . . . and I will set my sanctuary in the midst of them forevermore; my tabernacle also shall be with them; it shall be an everlasting covenant with them”. 

But God’s fulfilled presence in believers calls for purity . . .

 “Therefore go out from their midst, and be separate from them, says the Lord, and touch no unclean thing; then I will welcome you, and I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty” (6:17,18).

These are the Lord’s words which Paul probably took from  Isaiah 52:8b-11—“When the LORD returns to Zion, they will see it with their own eyes. Burst into songs of joy together, you ruins of Jerusalem, for the LORD has comforted his people, he has redeemed Jerusalem. The LORD will lay bare his holy arm in the sight of all the nations, and all the ends of the earth will see the salvation of our God.  Depart, depart, go out from there! Touch no unclean thing! Come out from it and be pure, you who carry the vessels of the LORD.”

In Christ, the Lord has returned to Zion.  He has bared his holy arm to work his salvation.  Now his saved and set-apart people must separate from unclean unbelievers. That Paul doesn’t mean have no association with unclean believers is clear from 1 Corinthians 5:9,10—“I have written you in my letter not to associate with sexually immoral people–not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world.”

“I will be a father to you, and you shall be my sons and daughters to me . . . “ is taken from 1 Samuel 7:8-14a . . .

“Now then, tell my servant David, ‘This is what the LORD Almighty says: I took you from the pasture and from following the flock to be ruler over my people Israel. I have been with you wherever you have gone, and I have cut off all your enemies from before you. Now I will make your name great, like the names of the greatest men of the earth.  And I will provide a place for my people Israel and will plant them so that they can have a home of their own and no longer be disturbed. Wicked people will not oppress them anymore, as they did at the beginning and have done ever since the time I appointed leaders over my people Israel. I will also give you rest from all your enemies. “‘The LORD declares to you that the LORD himself will establish a house for you:  When your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom.  He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever.  I will be his father, and he will be my son.”

This was, of course, the Lord’s promise to David’s son, Solomon, and thus ultimately to Christ.  Paul extends “I will be his father” to those who are Christ’s.

“Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God” (7:1).

Paul applies “these promises” to the Corinthians,from his pastoral heart despite their rejecting him,  calling them “beloved”—“very much loved ones”!

“ . . . let us cleanse ourselves from every defilement of body and spirit” is another way of saying “Do not be unequally yoked together.”  This imperative harmonizes with the temple of God metaphor.

“ . . . [thus] bringing holiness to completion in the fear of God.”  If the Corinthians cleanse themselves, separating themselves from unclean things, they will complete in their conduct the holiness they have in Christ.  This they must do with an eye to “the fear of God”—that is, their welcome as the Father’s children depends on their self-cleansing.

* * *

I’m struck by the antitheses.  Not just opposites, but opposition.  Righteousness and lawlessness have no partnership.  They stand against one another.  Light and darkness have no fellowship.  One must overcome the other.  Christ and Satan have no accord.  There is antagonism between them.  God’s temple vehemently contends with idols.

Therefore, when we “yoke” with unbelievers, we join the opposition.  And we bring God the Holy Spirit to the “dark side.”  We do it when we engage in illicit (by God’s standards) sex, when we take our disputes to a courtroom of unbelievers, when we “worship” with non-Christians, when we marry unbelievers.

This isn’t moral legalism; this is living out in practice our transfer to the righteousness-side.  We are the temple of the living God.  Shall we join the Holy Spirit to the profane?

But when we live among unbelievers, do business with them, and enjoy friendships with them, how shall we know we’ve “yoked” them?  Sam Storms (pastor of Bridgeway Church, Oklahoma City) offers a wise guide:  “enter into no relationship or bond or partnership or endeavor that will compromise your Christian integrity or weaken your will for holiness or cast a shadow on your reputation.”

We are the temple of the living God.  His presence makes his temple holy.  Therefore, we are forbidden to be “yoked” to what is not. He is holy . . .