Are you aware that a miracle’s been worked in us who believe?  Paul will picture it, but in the context of commending his ministry to the doubting Corinthians . . .

“Therefore, since through God’s mercy we have this ministry, we do not lose heart” (4:1).

What’s “therefore” there for?  It explains Paul’s attitude based on what he’s just written—“And we all (all who have “turned to the Lord”—3:16) with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another.  For this comes from the Lord who is the Spirit.”

For that reason, writes Paul, and “since through God’s mercy we have this ministry” (of this Spirit-transforming, glory-of-the-Lord-beholding) we do not lose heart.”

Did Paul have reason to lose heart?  Listen to 4:16a—“ . . . outwardly we are wasting away”.  Persecution from unbelievers, travel-dangers, even aging all took its toll on Paul’s body.  Outwardly he was “wasting away”.  But perhaps the most formidable cause of  losing heart is unbelievers who hear his gospel, then reject it.  That, however, doesn’t change his teaching or tactics . . .

“Rather, we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to every man’s conscience in the sight of God.  And even if our gospel is veiled, it is veiled to those who are perishing” (4:2,3).

An apostle discouraged by poor ministry results might resort to shady techniques.  Not Paul.

“ . . . secret and shameful ways . . . deception . . . distort God’s word”—those are the ways of the “false apostles” troubling the church and belittling Paul.  (“Deception” here–Greek, panourgia–means “ready to do anything” or “will stop at nothing.”  “Distort”–Greek, dolo-o–means to change something to cause it to be false, “adulterate, falsify”).   Paul refuses to go there. Instead, he is “setting forth the truth plainly”.  Thereby, “we commend ourselves to every man’s conscience in the sight of God.”  And he will free every person to judge “the truth” according to his own conscience.

Paul appeals to a person’s capacity to judge between right and wrong.  ” . . . in the sight of God” tells us Paul knows God is always watching and weighing how he delivers the gospel.

But not all believe.  Paul admits that.  Still, he’ll not use any deceptive method that distorts God’s word, even to gain “believers.”  The gospel-veiled ones are “ . . .those who are perishing” have minds “veiled” to the gospel.  Therefore, on their way to the darkness of hell’s death, they don’t perceive the light of truth as truth.

Does unbelievers’  gospel-rejection invalidate its truth claim?  Does it dull some of the gospel “shine”?  John Calvin answered:  “The blindness of unbelievers in no way detracts from the clearness of the gospel, for the sun is no less resplendent because the blind do not perceive its light.”   Unbelievers are victims of evil spiritual powers . . .

“The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God. For we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake. For God, who said, “Let light shine out of darkness,” made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ” (4:4-6).

“The god of this age”–Satan.  Jesus calls him “the prince of this world” (John 12:31).  The apostle John calls him “the evil one” under whose power the whole world lies (1 John 5:19).  Because he has blinded unbelievers’ minds “they cannot see the light of the gospel of the glory of Christ, who is the image of God” 4:4). 

The Corinthian “super-apostles” might but Paul declares, ” . . . we do not preach ourselves, but Jesus Christ as Lord . . . ”   

To the Jewish believer, “Lord” recalls “Yahweh” of the Old Testament.  Jesus is Yahweh—“I Am That I Am”, the covenant-keeping Sovereign.  To the Gentile believer, “Lord” is Caesar’s self-proclaimed title–“Lord” of the Roman Empire,  man to be honored above all, the one who embodies deity, the absolute ruler to be humbly obeyed and served. To claim “Jesus is Lord”  is political treason, and invites retribution.

Since Paul preaches “Jesus Christ as Lord”, he preaches “ourselves as your servants for Jesus’ sake.”  The great apostle sees himself as a servant of the Corinthians, many of whom disdain him.  And his servanthood has a holy purpose:  “for Jesus’ sake”.  He serves them on behalf of Jesus.  He lives among them as Jesus would.  So Jesus might be trusted and praised.

What  transformed that proud Pharisee Paul, the once-rising-star rabbi, into a servant of coarse Gentiles?  Paul takes us back to the beginning.  There, in pre-creation darkness, God said, “Let light shine out of darkness.”

“Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.  And God said, “Let there be light,” and there was light” (Genesis 1:2,3).

The photo doesn’t do justice to God’s creative act.  How can we even imagine God-spoken light suddenly penetrating absolute darkness?  How breathtaking, then, Paul’s statement!  That Creator-God who said, “‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ.”  To our mind and heart blinded by the god of this age, God said, “Let there be light.”  In that instant “the light of the knowledge of the glory of God in the face of Christ” burst forth.  And, captured by God’s glory in Christ, we believed. 

This is why Paul doesn’t use deception, but sets forth the truth plainly.  This is why he proclaims, “Jesus is Lord”.  This is why he doesn’t lose heart despite suffering.  He’s seen the glory.

* * *

This is the miracle that’s been worked in us.

We were born blind to “the knowledge of the glory of God in the face of Christ.” Whatever our pre-Christ life, however long it was, we could hear a sermon or read a Bible verse, and we didn’t see it.  But, then, the same God who, in the beginning, caused light to shine out of darkness shined his light in our heart.  He opened our “eyes” to catch glimpses of his glory in Christ.

As Paul writes later, “If anyone is in Christ, he is a new creation” (5:17).  Something to be grateful for when we’re about to lose heart.

A grandson shows me a cool-looking plastic car.  “But watch!”, he says, eyes wide with excitement.  Like a magician, he unfolds car parts here and there.  Suddenly the car transforms into a robot superhero.

“Transformers,” boasts its web-site (yes, they have an official site, plus hundreds of different robots, plus a half-dozen or so movies), “are living, human-like robots with the unique ability to turn into vehicles or beasts. The stories of their lives, their hopes, their struggles, and their triumphs are chronicled in epic sagas that span an immersive and exciting universe where everything is More Than Meets the Eye. ”

Wow!  Well, enough.  Let’s see what Paul wrote about the “Transformer” . . .

2 Corinthians 3:7-18 is Paul’s elaboration on 3:6b–“For the letter kills, but the Spirit gives life.  For starters Paul contrasts the New Covenant (“the Spirit gives life”) with the Old (“the letter kills”).  The Old is the Old Testament Law, the core of which is the Ten Commandments.  The New is the New Testament, the core of which is the Gospel of Jesus Christ

CONTRASTING COVENANTS

Now if the ministry that brought death, which was engraved in letters on stone, came with glory, so that the Israelites could not look steadily at the face of Moses because of its glory, fading though it was, will not the ministry of the Spirit be even more glorious? If the ministry that condemns men is glorious, how much more glorious is the ministry that brings righteousness! For what was glorious has no glory now in comparison with  the surpassing glory.And if what was fading away came with glory, how much greater is the glory of that which lasts!(3:7-11).

The contrasts are stark.  But, even though the New is superior, both “came with glory” (from God).  Let’s clarify the term–“glory”.  Sam Storms (author and pastor of Bridgeway Church in Oklahoma City) defines it well:  “The term ‘glory’ refers to the visible splendor or moral beauty of God’s manifold perfections. The ‘glory’ of God is the exhibition of his inherent excellence; it is the external manifestation of his internal majesty.”  Again, both covenants express God’s glory, but . . . .

The Old Covenant brought death to sinful Israel;  the New provides the Spirit who gives life.  The Old condemned sinners in their sin; the New offers right standing with God by their faith.  The glory of the Old faded from Moses’ face; the glory of the New lasts forever.  In other words, God’s splendor is more spectacular in the New, his moral beauty seen as more beautiful, his inherent excellence exhibited more profoundly and his internal majesty externally manifested more magnificently.

 To summarize:  under the New Covenant the Spirit gives life to the believer, who is declared by grace through faith in Christ to be in right relationship with God and begins to experience the unending glory of God.  (That’s us! if we’ve put faith in Christ!)

Having contrasted the covenants and declared the New to have superior glory, Paul turns to the . . .

Consequence of the New Covenant

Therefore, since we have such a hope, we are very bold. We are not like Moses, who would put a veil over his face to keep the Israelites from gazing at it while the radiance was fading away (3:12,13).

What’s Paul bold about?  His weaknesses. Crazy confession, right?   We try to hide weaknesses.  At least I do.  I don’t want you seeing me in my disability.  But Paul began this letter explicitly revealing to the Corinthians “the hardships we suffered , the great pressure . . .far beyond our ability to endure, so that we despaired even of life . . . in our hearts we felt the sentence of death” (1:8,9a).  Why reveal frailty?  ” . . . this happened that we might . . . rely . . . on God, who raises the dead” (1:9b).  In other words, Paul was bold about his weaknesses to give honor to God by relying on him.  And he could be bold, because his standing didn’t depend on his strength, but on God’s.  That’s how the New Covenant works–“the Spirit gives life.”

Gentiles comprised the majority of the Corinthian church, though some Jews belonged.  And it’s likely some of the itinerant “false apostles” stirring up trouble there for Paul were Jews.  It’s to those Jews Paul refers next . . .

“But their minds were made dull, for to this day the same veil remains when the old covenant is read. It has not been removed, because only in Christ is it taken away. Even to this day when Moses is read, a veil covers their hearts. But whenever anyone turns to the Lord, the veil is taken away” (3:14-16).

Generations earlier, they rejected God, despite his love.  So he dulled their minds.  Now when they take their seats in their synagogues to hear the words of Moses read, they don’t understand.  It’s as if  a veil hangs over their minds and hearts.  Only Christ can take it away, so they might enjoy the consequences of the New Covenant.

“Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we, who with unveiled faces all behold the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit” (3:17,18).

The first consequence of the New Covenant isn’t boldness (though Paul’s already mentioned it) but freedom–freedom from the veil of ignorance, freedom to “behold the Lord’s glory”.  To “behold” is more than just “see”; it’s to “look at with contemplation”.  We see a hole in the ground; we behold the Grand Canyon.

But how can we behold the Lord’s glory?  In the Scripture as the Spirit gives aid.  This must be more than a cursory glance.  When we behold something glorious, we want to stay, and we return often.  So it is with the Lord’s glory in Scripture.  It’s to be lingered over and beheld time and time again.

Now here’s a really stunning consequence of the New Covenant:  we can be transformed.  Not like a plastic car’s parts unfolding into a robot.  But like sinners-saved-by-grace “being transformed into [the Lord’s] likeness with ever-increasing glory.”  That, Paul proclaims, is what happens as we behold the Lord’s glory:  the Spirit progressively transform us into the Lord’s likeness.

I remember my grandson’s excitement about his transformer.  And the Transformer (the Holy Spirit) presents us with exciting possibilities.  Now before we go gettin’ all triumphant, remember the guy who wrote this was beset by weakness.  The transforming process often occurs in suffering settings.  That’s when it’s especially challenging to “behold the Lord’s glory” in the Word.  But we must.

Which brings me to my final thought.  Since the Spirit is transforming us by ever-increasing glory, you’d think older Christians would be most like Jesus.  I’ve known some who are; but many are just older (and some, grumpier).  I understand that.  But it tells me that time for transformation isn’t the distinguishing factor.  Beholding the Lord’s glory is.  Day after day.  Year after year.  Beholding his glory in his Word helped by his Spirit.

We’ve been graced with a grand sight:  the glory of the Lord in his Word.  Let’s not let passing-away, trivial sights tempt our eyes away from the glory.  In it, the Transformer changes us.

Say your pastor is moving on to a new church. Should the pastoral search committee of that church review his educational achievements?  His years of experience?  Should they hear him preach?  Certainly.  But how about a look at the congregations he’s pastored?  In other words, should they examine the results of his ministry?

This is what Paul tells the Corinthians . . .

Are we beginning to commend ourselves again?  Or do we need, like some people, letters of recommendation to you or from you? You yourselves are our letter, written on our hearts, known and read by everybody                    (2 Corinthians 3:1,2).

Paul just wrote some pretty heady stuff about himself and his team.  Like, “through us [God] spreads the fragrance of the knowledge of him” and “we are the aroma of Christ”.

But Paul denies he’s commending himself.  He doesn’t need letters of recommendation. The Paul-belittling, heresy-preaching itinerant “apostles”, who’ve appeared in Corinth, have them.  And the Corinthians are impressed.  Why doesn’t Paul need them?  Because the Corinthian believers themselves are his letter.

This is the church that gets enmeshed in sin, reverts to pagan ways, turns against Paul.  Yet Paul claims this church commends him as Christ’s apostle. Remarkable.  How can they be Paul’s recommendation letter?

You show that you are a letter from Christ, the result of our ministry, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts (2 Corinthians 3:3).

The adversarial “apostles” carry letters probably from Jerusalem.  The Corinthians are a letter from Christ.  The “apostles” carry letters written with ink.  The Corinthians are a letter written with the Spirit of the living God. 

The tablets contrast brings to mind the New Covenant.  Through the prophet Jeremiah, the Lord had promised a coming time “when I will make a new covenant with the house of Israel and with the house of Jacob . . . I will put my law in their minds and write it on their hearts” (Jeremiah 31:31,33b).  The Old Covenant, given through Moses, was written on tablets of stone; the new, established through Christ, is written on “tablets of human hearts.”  The Holy Spirit gathers up Old Covenant moral commands and inscribes them on believers’ minds and hearts.

Such confidence as this is ours through Christ before God. Not that we are competent in ourselves to claim anything for ourselves, but our competence comes from God. He has made us competent as ministers of a new covenant– not of the letter but of the Spirit; for the letter kills, but the Spirit gives life  (2 Corinthians 3:4-6).

Paul’s assurance isn’t self-centered arrogance:  in humility he confesses it comes “through Christ” and only this gift makes him confident “before God.”  Therefore, he can freely admit he has no competence for ministry in himself; God alone is his competence-source.

Specifically, God makes Paul competent as a minister of a new covenant–not a covenant of “the letter”, but a covenant of “the Spirit”.  For “the letter kills . . . ” This suggests that some of Paul’s adversaries may be buying into Old Covenant law-keeping.  Whether true or not, is Paul criticizing the Old Covenant as a killer?  No, as an external covenant which demanded obedience but provided no internal power to obey.

Take, for example, “Do not commit adultery” (Exodus 20:14).  It prohibits the act, but offers no power to combat lusts and corrupt thinking.

But the covenant which Paul ministers is “of the Spirit [who] . . . gives life.”  According to the New Covenant he “gives life” means he empowers the believer to practice what God’s law commands.

It’s this covenant of which God has made Paul a competent minister.  And it’s the life-giving Spirit of this covenant that has made the Corinthian church (with all its big-time “warts”) his recommendation  letter.

* * *

One take-away is for pastoral search committees:  investigate not just a prospective pastor’s education for ministry and experience in ministry.  Investigate the results of his ministry.  Since this pertains to few of us and requires much more writing, I’ll not elaborate, but move on to a take-away that hopefully does.

You and I–we’re living miracles.  I’m not talking about an external miracle, like physical healing.  I’m talking about an internal miraculous act of God the Holy Spirit.   The Spirit of the living God has written on our hearts.  That makes us a communication from Christ.

What are we communicating?  Do we display the holiness, righteousness and goodness of God’s law (Rom 7:12)?  Even through our stumbling and bumbling and slowness to live out what the Spirit has written in, is the grace of God in Christ visible?

O God, in my prayers for a physical miracle, I’ve treated  my heart miracle as a little thing.  Please forgive me. Continue to impress on me the desires of the Spirit.  Make me sensitive to his longings.  May I be a letter that glorifies you.  And, please, fulfill to the uttermost the purpose of your “heart writing” in me.  In Jesus’ name, Amen.

Held by Iran for 444 days, released U.S. hostages were thrown a New York City ticker-tape parade in 1981.

Paul’s parade was different.  First,  a bit of his itinerary . . .

“Now when I went to Troas to preach the gospel of Christ and found that the Lord had opened a door for me,  I still had no peace of mind, because I did not find my brother Titus there. So I said good-bye to them and went on to Macedonia” (2 Corinthians 2:12,13).

Paul finds the Lord has opened a door of opportunity to “preach the gospel of Christ” in Troas (today’s Turkey).  But he wants the Corinthians to know he genuinely cares for them.  So he tells them, “I still had no peace of mind, because I did not find my brother Titus there.”  Earlier, Paul had dispatched Titus to Corinth to discover how the church had received his letter.  So, desperate to know, Paul “said goodbye to” Troas “and went on to Macedonia” across the Aegean Sea.  There he finally meets up with Titus, who reports how the Corinthians humbly repented and how much they cared about Paul (2 Corinthians 7:6-9).

Buoyed by Titus’ good news, Paul bursts out in thanks to God.  It’s the start of a long digression which reveals more of Paul’s mind and heart . . .

But thanks be to God, who always leads us in triumphal procession in Christ and through us spreads everywhere the fragrance of the knowledge of him.  For we are to God the aroma of Christ among those who are being saved and those who are perishing.  To the one we are the smell of death; to the other, the fragrance of life. And who is equal to such a task?  Unlike so many, we do not peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, like men sent from God. (2 Corinthians 2:14-17).

Paul thanks God “who always leads us in triumphal procession in Christ . . . “  This is more than Paul’s rejoicing over Titus’ report; this is Paul explaining  his “captivity by God in Christ and how God spreads the gospel through him.

Customarily, a victorious Roman general led his conquered captives (through conquered territory or through Rome’s streets) in “triumphal procession” on their way to execution.

To Paul, God in Christ is the conquering general.  He’s the captive.  But the picture’s a paradox.  Paul’s been captured to preach the gospel, and God empowers him to do it effectively.  But spreading the gospel demands significant suffering.  Paul “is not saying he is being led around in triumph, but rather that, like the captives in a triumphal process, he is being treated rudely while in the service of God” (Ben Witherington, Professor of New Testament Interpretation, Asbury Theological Seminary, Wilmore, Kentucky).

“For it seems to me that God has put us apostles on display at the end of the procession, like men condemned to die in the arena. We have been made a spectacle to the whole universe, to angels as well as to men” (2 Corinthians 4:9).

Paul explains the reason for “thanks be to God”  . . .

“For we are to God the aroma of Christ among those who are being saved and those who are perishing. To the one we are the smell of death; to the other, the fragrance of life. And who is equal to such a task?” (2 Corinthians 2:15,16).

Customarily, captives being led in this procession spread incense along the way.  So Paul pictures his gospel proclamation as a powerful fragrance.  “ . . . as God drags Paul around as his slave, the knowledge of Christ emanates from Paul wherever he goes” (Witherington).

Despite mistreatment Paul himself is the fragrance that pleases God.  Two, there are two groups of human hearers, divided by the gospel itself. 

“To the one we are the smell of death; to the other, the fragrance of life.”

Paul’s gospel is “an alluring perfume, a spiritual oxygen that breathes life into their souls; to the other, a stench in their nostrils, a spiritual cyanide that suffocates and poisons them to death” (Sam Storms, Lead Pastor at Bridgeway Church in Oklahoma City, quoting Clement).

Unlike so many, we do not peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, like men sent from God. (2 Corinthians 2:17).

 At the end of the previous verse, Paul asked rhetorically, “And who is equal to such a task?”—meaning, “Who is adequate to preach so powerfully that hearers are either saved or damned?”

The answer is, “No one.”  So, if he’s inadequate to do the job, why not just preach for personal profit?  Paul will not “peddle the word of God for profit.”  The noun form of that Greek word (kapelos) refers to a merchant who regularly cheats customers by misrepresenting his product.  Paul’s preaching, to the contrary, is marked by four qualities . . .

1.  He speaks “with sincerity”–that is, with pure motives wanting only that people understand the gospel.
2. He speaks “before God”–that is, with the knowledge that God himself is hearing and judging him.
3. He speaks “in Christ”–that is, out of his living union with the Messiah.
4. He speak “sent from God”–that is, he speaks God’s gospel as God’s spokesman.

 * * *

Though we’re not apostles and not commissioned to preach the gospel as they, we too are captives of God in his triumphal procession in Christ.  In other words, by saving us, God captures us.  He leads us with his other “captives” in “triumphal procession”–triumphal because he saves us from sin and death.  But he saves us to become part of his mission–the spreading of the good news of Jesus Christ.

Through his Word and Spirit, he makes us “the aroma of Christ.”  Christ is the “fragrance.”  And we are to please God by spreading “the fragrance of the knowledge of [Christ].”   This spreading (which has its source in God) is our mission.  But this mission is war.  Personal suffering is part of the battle.  I have two concluding thoughts . . .

Here’s one.  Since I’ve retired and become disabled, I’ve doubted my significance.  What’s my purpose?  What can I do?  What am I here for?  Paul’s answer:  I’m hear to spread the fragrance of the knowledge of Christ.  And one way I do that is through this blog.  “O God, may I faithfully tell Christ’s gospel, so believers are strengthened in the faith and unbelievers (who may stumble on the site) get captured too.”

Here’s the second.  In a busy life in a culture closed to the gospel, we forget we’re on a mission.  “Lord, enable us to see ourselves as captives in your triumphal procession.”

And one final (really) thought:  We’re captives in Christ’s triumphal procession . . .

Confession #1: I can count on ten fingers the number of times in 44 years of pastoring I exercised church discipline.  Confession #2:  The older I get, the harder forgiveness becomes.

I’d better explain.  First, church discipline.  By that I mean church elders calling a church member to repent of his sin. What sin?   Not just any sin, but “something so evil that even the pagans don’t do it” (1 Corinthians 5:1,2).  Or a sin that a member has refused to repent of  (Matthew 18:15-18).  Many church leaders argue that doctrinal error also calls for church discipline.  I agree, but argue the doctrine must be foundation (such as the deity of Christ), not controversial (details of Last Day events).   The goal, of course, is always restoration.

Second, forgiveness.  I guess I find forgiveness harder now because my age and illness tend to make me a grumpy old man.   I feel weak and vulnerable.  So, when someone hurts me or one I love, I retaliate.  And at at this point, my only means is to withhold forgiveness (as if that hurts my offender!).

Now. I drone on like this because in today’s text, 2 Corinthians 2:5-11, Paul touches on both church discipline and forgiveness.  Let’s set the scene . . .

Paul had heard of urgent troubles in the Corinthian church and decided to make an unannounced visit.  It didn’t go well.  Whatever happened, Paul retreated quickly to Ephesus.  From there he wrote a letter (lost to us) calling for the church to repent and to discipline one offender in particular. In 2 Corinthians 7:8-13,  Paul refers to that letter . . .

I am no longer sorry that I sent that letter to you, though I was sorry for a time, for I know that it was painful to you for a little while. 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.  My purpose was not to write about who did the wrong or who was wronged. I wrote to you so that in the sight of God you could show how much you really do care for us.  We have been encouraged by this.  In addition to our own encouragement, we were especially delighted to see how happy Titus was at the way you welcomed him and set his mind at ease (NLT).

Years ago commentators supposed the chief offender to be the incestuous man of 1 Corinthians 5.  More recently commentators hold him to be a particularly boisterous adversary of Paul who was leading the church into some of the sins Paul confronts in 1 Corinthians.  Whoever he was and whatever wrongs he’d committed, the church repented and disciplined the offender.  Apparently, he too had repented.  Now, Paul urges, it’s time to forgive him . . .

If anyone has caused grief, he has not so much grieved me as he has grieved all of you, to some extent– not to put it too severely. The punishment inflicted on him by the majority is sufficient for him.  Now instead, you ought to forgive and comfort him, so that he will not be overwhelmed by excessive sorrow.  I urge you, therefore, to reaffirm your love for him. The reason I wrote you was to see if you would stand the test and be obedient in everything. If you forgive anyone, I also forgive him. And what I have forgiven– if there was anything to forgive– I have forgiven in the sight of Christ for your sake, in order that Satan might not outwit us. For we are not unaware of his schemes (2 Corinthians 2:5-11).

A few points call for comment . . .

PAUL’S CONCERN FOR THE PENITENT OFFENDER.

” . . . you ought to forgive and comfort him, so that he will not be overwhelmed by excessive sorrow.”  However egregious the sin or stubborn the sinner, he’s repented.  He mustn’t be left drowning in sorrow outside the church community.  Again, the goal of church discipline is restoration.  Every confessed sin, however evil, must be forgiven by the church because it is by Christ.   This seems inapplicable to us, because these days a church-disciplined member simply picks up his Bible and joins the church down the street.

PASTOR AND ELDERS SHOULD BE THE “FIRST FORGIVERS.”

I get that from Paul writing, “I have forgiven [him] in the sight of Christ for your sake . . . ”  I say be the “first forgivers” like the “first responders.”  Get it?  The leaders set the forgiveness example, even if they have been especially sinned against.  If any leader holds a grudge, it will grow into bitterness.  And bitterness becomes known.  And spreads.  Soon a whole group hold hard hearts against the penitent member.

A sharp disagreement arose between the elders and me.  This was years ago in New Jersey.  I don’t remember the issue (really), but I was convinced I was right (really).  Since we couldn’t resolve it, we called the state superintendent of the denomination to which we belonged.  Surely he’ll support his pastor! I thought.  Nope.  As wrong as those elders were (really), he caved.  It took months to get over my anger and forgive the guy.  Had I not, bitterness would have spread and infected the church one way or another.

SATAN SCHEMES TO USE UNFORGIVENESS TO HIS ADVANTAGE.

Paul forgives and urges the church to forgive “in order that Satan might not outwit (or gain advantage over) us.  For we are not unaware of his schemes.”  When was the last time the devil showed up in your church’s pulpit wearing red long johns carrying a pitchfork?  He’s way sneakier than that.  Paul knows he schemes to take advantage of us through unforgiveness.

I read several commentators and preachers on this text.  All make church discipline the main topic.  Wrong.  Paul’s topic is the need for the church to forgive the penitent sinner.  Six times Paul writes “forgive” in one form or another.  The church didn’t need to be better at church discipline; they needed to be better at forgiveness.

* * *

I contend the same is true today.  However weak we may be at church discipline, we’re weaker at forgiveness.  I would argue that in most congregations on most Sunday mornings sits at least one member with an unforgiving heart toward another.

What did Jesus teach us to do if our brother or sister sins against us?

“If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over” (Matthew 18:15).

Sometimes we can forgive our brother in our heart.  Often, though,  the offense demands a face-to-face meeting.  Sure, it’s tough.  Sure, he may refuse to listen.  But I think we fail most in “church discipline” at this first step:  we refuse to try to “make it right” one-on-one.  When we don’t, Satan’s got the advantage.  The offense we say we’ve forgiven, lurks in our gut.  And eventually it morphs into hard-hearted unforgiveness.  Not only does that split a segment of the church; it prevents the Father from forgiving us.

Then Peter came to Jesus and asked, “Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?” Jesus answered, “I tell you, not seven times, but seventy-seven times.  “Therefore, the kingdom of heaven is like a king who wanted to settle accounts with his servants.  As he began the settlement, a man who owed him ten thousand talents was brought to him.  Since he was not able to pay, the master ordered that he and his wife and his children and all that he had be sold to repay the debt.  “The servant fell on his knees before him. ‘Be patient with me,’ he begged, ‘and I will pay back everything.’  The servant’s master took pity on him, canceled the debt and let him go.  “But when that servant went out, he found one of his fellow servants who owed him a hundred denarii. He grabbed him and began to choke him. ‘Pay back what you owe me!’ he demanded. “His fellow servant fell to his knees and begged him, ‘Be patient with me, and I will pay you back.’  “But he refused. Instead, he went off and had the man thrown into prison until he could pay the debt.  When the other servants saw what had happened, they were greatly distressed and went and told their master everything that had happened.  “Then the master called the servant in. ‘You wicked servant,’ he said, ‘I canceled all that debt of yours because you begged me to. Shouldn’t you have had mercy on your fellow servant just as I had on you?’  In anger his master turned him over to the jailers to be tortured, until he should pay back all he owed. “This is how my heavenly Father will treat each of you unless you forgive your brother from your heart.” (Matthew 18:21-35).

‘Nuff said.

Take-away:  be “amen people”!  I don’t mean sing in the choir . . .

Before the “amen people” take-away, let’s see what was happening between Paul and the Corinthian church.   In short, he had planned to visit them–twice.  And told them so.  Then he didn’t show.  Fodder for the Corinthian “false apostles” who derided Paul.  “If you can’t trust his plans, how can you trust his gospel?  Huh?”

So Paul defends himself.

“Now this is our boast: Our conscience testifies that we have conducted ourselves in the world, and especially in our relations with you, in the holiness and sincerity that are from God. We have done so not according to worldly wisdom but according to God’s grace. For we do not write you anything you cannot read or understand. And I hope that,  as you have understood us in part, you will come to understand fully that you can boast of us just as we will boast of you in the day of the Lord Jesus” (2 Corinthians 1:12-14).

Paul points with pride to what his conscience tells him. “Conscience”, writes C.K. Barrett in The Second Epistle to the Corinthians, implies “man’s ability to detach himself from himself and view his character and actions independently.”  Paul’s tells them he’s conducted himself in holiness (the Greek word implies “from a pure motive” or “with integrity”) and sincerity.  And this, not in the wisdom of a man without the Spirit, but in the wisdom that comes from God’s grace.

Paul hopes the Corinthians will become proud of him (“We have this wonderful apostle who brought us the gospel and continues to faithfully care about us!  He is a gift from God!).  At present, they’re not.

Two implications for us.  One:  our conduct matters.  How we live confirms or denies the reality of the gospel we claim to stand for.  Two:  our conduct can be misunderstood.  We can act for righteous and loving reasons and be judged wrong.  All we can do then, is what’s right and maybe try to explain ourselves.  Of course, in Paul’s case, he was contending with “false apostles” out to discredit him.

What brought all this about?  Paul specifies  . . .

“Because I was confident of this, I planned to visit you first so that you might benefit twice.  I planned to visit you on my way to Macedonia and to come back to you from Macedonia, and then to have you send me on my way to Judea.  When I planned this, did I do it lightly? Or do I make my plans in a worldly manner so that in the same breath I say, “Yes, yes” and “No, no”?  But as surely as God is faithful, our message to you is not “Yes” and “No.” (2 Corinthians 1:15-18).

Paul, assuming his relations with the church were good (“you can boast of us”), planned to visit Corinth twice.  Then he learned relations weren’t. So he changed plans.  “Aha!”, exclaimed his adversaries.  “You just can’t trust the guy!  He says one thing but means another.”

Paul denies the charge.  And (surprisingly) he grounds his denial in God’s faithfulness.  It seems the height of presumption:  “Just as God is faithful, our message to you can be trusted.”

Look at heights to which Paul has gone.  “Our conscience is clear.  We’ve behaved from a sanctified motive and with absolute integrity. This all comes from God’s grace at work in us.  Our word is as trustworthy as God’s.”

On what ground can Paul make claims like that?

“For the Son of God, Jesus Christ, who was preached among you by me and Silas and Timothy, was not “Yes” and “No,” but in him it has always been “Yes.”  For no matter how many promises God has made, they are “Yes” in Christ. And so through him the “Amen” is spoken by us to the glory of God” (2 Corinthians 1:19, 20).

First, writes Paul, God’s Son, Jesus Christ, who they preached to the Corinthians, is God’s great YES.  Everything God has promised—right, all of it—is fulfilled with absolute certainty in Christ.  The statement is breathtaking.  Forgiveness.  Healing. Resurrection.  Steadfast love.  Peace.  Joy.  Justice.  New, eternal creation peopled by new, eternal-life people.  All are fulfilled with absolute certainty in the One Person, God’s Son, Jesus Christ.

Recognizing this, all believers say “Amen”.  The word is a transliteration from the Hebrew “Amen”—a solemn declaration that what is spoken is indeed true.  Therefore, through the certain fulfillment of God’s promises that Jesus Christ is, believers respond by solemnly declaring this is indeed true.  “Amen”, then, is a bold word of committed faith.

And, for Paul, this “Amen” influences word and conduct.  Because Jesus Christ is God’s “Amen”, and because we respond with our “Amen”, we are to be “Amen” people—people who act with sanctified motives and absolute integrity.  People who do what we say.

From where comes that ability?

“Now it is God who makes both us and you stand firm in Christ. He anointed us,  set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come.  I call God as my witness that it was in order to spare you that I did not return to Corinth.  Not that we lord it over your faith, but we work with you for your joy, because it is by faith you stand firm” (2 Corinthians 1:21-24).

This “Amen” ability comes from God.  He makes us “stand firm in Christ.”  He “anointed us” (by the Spirit).  He “set his seal of ownership (the Spirit) on us.”  He “put his Spirit in our hearts”—“a deposit guaranteeing” his promised future for us.  So we say Amen “to the glory of God” (1:20).

Paul calls God as witness.  He didn’t return to Corinth “to spare” them more pain and sorrow by rebukes and corrections and any ill feelings that might result. But, just to be clear that Paul doesn’t regard himself as an authority over them, he reminds them, “ . . . we work with you for your joy” and not by us but “by faith you stand firm.”

Finally, Paul applies all this to his change of plans . . .

“So I made up my mind that I would not make another painful visit to you. For if I grieve you, who is left to make me glad but you whom I have grieved?  I wrote as I did so that when I came I should not be distressed by those who ought to make me rejoice. I had confidence in all of you, that you would all share my joy.  For I wrote you out of great distress and anguish of heart and with many tears, not to grieve you but to let you know the depth of my love for you” (2 Corinthians 2:1-4).

When Paul had first heard of Corinthian trouble, he paid a quick Ephesus-to-Corinth visit.  It went badly.  And with new trouble at hand, he didn’t want any more pain for anyone.  Furthermore, he wanted to assure them that, however harsh his “lost” letter (lost to us) might have sounded, he had written with tears of love over the state of their souls.

* * *

Now the take-away:  like Paul, be “amen people.”  Allan, be an “amen man.”

By that I mean, first, through Christ say “Amen” to God’s glory.  In other words, confess that God fulfills all his promises in Jesus Christ.  Don’t treat God as the generic God of American culture.  God has come among us in his Son, who is himself God.  He has come, was crucified, resurrected and ascended into heaven, and will come again.  In him–in Jesus who is the Christ–God fulfills everything he has promised.  Say, “Amen.  Certainly it is so.  I believe it.  I confess it.  I stand on the rock.  I say and sing “amen” to the glory of God in Christ.

By “amen people I mean, second, live “amen” to God’s glory.  In other words, with our words, mean what we say and say what we mean.  Live with simple honesty.  With holy integrity.  Don’t be squeezed into a culture of “throw-away words.”  No duplicity.  No hypocrisy.  Live, “Yes, God, through Jesus Christ, by your grace I will walk the talk.”

Amen, Father.  May it be.

(Now we can join the choir.)