Hannah was praying in her heart, and her lips were moving but her voice was not heard. Eli thought she was drunk and said to her, ‘How long are you going to stay drunk? Put away your wine.[i]
Eli, rebuked her behavior, thinking that she was one of the evil women who were defiling God’s house.
Now Eli, who was very old, heard about everything his sons were doing to all Israel and how they slept with the women who served at the entrance to the tent of meeting. So he said to them, ‘Why do you do such things? I hear from all the people about these wicked deeds of yours.[ii]
Hannah’s response revealed the true state of her soul as she responded to Eli’s condemnation and how God vindicated and honored her. Eli quickly responded with a blessing.
Not so, my lord,’ Hannah replied, ‘I am a woman who is deeply troubled. I have not been drinking wine or beer; I was pouring out my soul to the Lord. Do not take your servant for a wicked woman; I have been praying here out of my great anguish and grief.’ Eli answered, ‘Go in peace, and may the God of Israel grant you what you have asked of him.’[iii]
We should never be surprised that our good intentions can be misconstrued and cast in a negative light. We can also expect that in serving others, there will come moments of misunderstanding and unwarranted criticism.
In teaching a course on Nehemiah, I was reminded of this very thing. Nehemiah was confronted by those who were in opposition to God’s purposes for His people.
When Sanballat the Horonite and Tobiah the Ammonite official heard about this, they were very much disturbed that someone had come to promote the welfare of the Israelites.[iv]
One of the strategies of the opponents of God’s work is to discredit the leader. When I talk about leadership, it can be anyone that God is using in directing and influencing people in the right direction. So, how do people try and discredit people? They often come to intimidate through false accusations.
I realized that God had not sent him, but that he had prophesied against me because Tobiah and Sanballat had hired him. He had been hired to intimidate me so that I would commit a sin by doing this, and then they would give me a bad name to discredit me.[v]
What was true for Nehemiah was also equally true for Paul. We find an attack upon Paul, his character, his ministry, and his message. The issue is not if people will attack people who are serving others, but how we respond to the attack. We will discover in 2 Corinthians Paul’s response to the attack he experienced. We can also learn from that response so that when we feel misunderstood, or even worse, when we are being discredited by others, we can address the issue in a biblical manner.
THE FIRST THING IN DEALING WITH FALSE ACCUSATIONS IN OUR LIVES IS TO LIVE WITH INTEGRITY AND GODLY SINCERITY
If we live a godly life, a life that is above reproach, our lifestyle will ultimately be the source of vindication. We can’t control what people say about us, but we can choose to live the right kind of life.
A. Dealing with others with integrity by relying on God’s grace.
Now this is our boast: Our conscience testifies that we have conducted ourselves in the world, and especially in our relations with you, with integrity and godly sincerity. We have done so, relying not on worldly wisdom but on God’s grace.[vi]
Paul is pointing to the honesty that they witnessed in Paul’s life, as he had lived among them for 18 months. We discover from the book of Acts the story of the Corinthian church being started and established by Paul.
After this, Paul left Athens and went to Corinth. There he met a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because Claudius had ordered all Jews to leave Rome. Paul went to see them, and because he was a tentmaker as they were, he stayed and worked with them. Every Sabbath he reasoned in the synagogue, trying to persuade Jews and Greeks. Then Paul left the synagogue and went next door to the house of Titius Justus, a worshiper of God. Crispus, the synagogue leader, and his entire household believed in the Lord; and many of the Corinthians who heard Paul believed and were baptized. So Paul stayed in Corinth for a year and a half, teaching them the word of God.[vii]
What Paul is saying is that they could see the evidence of God’s grace in his life because of the lifestyle he lived. Scott Hafemann explains the essence of what Paul is saying:
Uprightness” (haplotes) and “sincerity” (eilikrineia) are concepts that carry the connotation of moral purity. From their use elsewhere in Paul’s writings it is clear that, given humanity’s bankrupt nature and the dominance of sin in the lives of those outside of Christ the presence of such uprightness and sincerity cannot be attributed to Paul’s own moral ability. Where such attributes exist, they are “from God,” the result of the transforming work of God’s Spirit in the lives of his “new creation”.
The contrast in 1:12 between conduct carried out according to “worldly [lit., fleshly] wisdom” and that which derives from “God’s grace” thus reflects the difference between Paul’s own condition apart from Christ and his new standing as an apostle. Apart from God’s grace, one’s only recourse is to the wisdom that comes from the values, worldview, and societal structures associated with life devoid of the Spirit’s power and guidance. This is what Paul refers to as living or thinking according to “the flesh”[viii]
What Scott is pointing out to us is that Paul’s life as a leader in the establishment of that congregation could only be understood as someone who is being empowered and enabled by God’s grace and not solely by human wisdom. By pointing to his lifestyle, Paul is actually pointing to God’s work in and through his life.
B. Paul appeals to their sense of being willing to fully understand where he is coming from.
Though they have known him as their founding leader, he trusts that they will come to understand him even better and be able to trust what he is saying, so that they will feel grateful for him, even as he is grateful for them. Paul, however, uses the term that they would boast of him, as he will boast of them on the day of judgment.
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.[ix]
What does Paul mean by using the expression of boasting, as we consider that idea a negative concept in our culture?
First, Paul does not engage in boasting in order to make himself look good. He is pushed to do it by the Corinthians, who placed great store in such things, and by his opponents, who enjoyed flaunting their credentials (5:12; 10:12). Paul stooped to their level in order to safeguard the church from placing its trust in those who were only out to exploit them (11:18–20). He is quite open about this. “We are not trying to commend ourselves to you again,” he says, “but are giving you an opportunity to take pride in us, so that you can answer those who take pride in what is seen rather than in what is in the heart” (5:12).
And third, when Paul does boast, he boasts not in his achievements and accomplishments but in the hardships, struggles and trials of an itinerant missionary. “As servants of God we commend ourselves in every way: in great endurance; in troubles, hardships and distresses; in beatings, imprisonments and riots; in hard work, sleepless nights and hunger” (6:4–5).[x]
Basically, what Paul is saying is that they need to remember who he had been in their lives and see that the accusations against him have no credibility. Paul’s concern is that this attack against him is not just personal, but it is a ploy to attack the gospel, which if these false accusers succeed, will be at the expense of the Corinthians. Paul is concerned that they will then be deceived and led astray from the good news about Jesus.
So, Paul’s first appeal dealing with false accusations is to point to the kind of life he is living, a life of integrity and sincerity.
THE SECOND THING IN DEALING WITH FALSE ACCUSATIONS IS TO EXPLAIN THE REASON FOR OUR ACTIONS
Often false accusations are based upon a perception or an interpretation of actions that can be explained. Here we need to be aware of our own biases. It is amazing how we can give people that we like the benefit of the doubt, while people who we have a measure of antagonism toward, we attribute the wrong motivations for their actions. The behavior in question was Paul’s promise to visit the Corinthians, but rather than showing up in person, he wrote a very challenging letter, which has been lost, but is allude to in this letter.
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 would not be distressed by those who should have made 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.[xi]
A. Paul’s explanation of his actions.
Because I was confident of this, I wanted to visit you first so that you might benefit twice. I wanted 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. Was I fickle when I intended to do this? Or do I make my plans in a worldly manner so that in the same breath I say both “Yes, yes” and “No, no”? But as surely as God is faithful, our message to you is not “Yes” and “No.”[xii]
Paul now explains his actions as being consistent with his character and heart, just as God’s message is consistent. He denies being fickle in his plans. When we understand the ancient worldview regarding the critical aspect of following through on what we say, we will appreciate why Paul needed to explain his actions, as it could jeopardize their faith not just in him, but in Jesus and the gospel. Craig Keener gives us this insight into the cultural background of Paul’s argument.
Ancient literature regularly condemns fickleness and unreliability while praising those who keep their word even under duress. Many thought fickleness inappropriate for a virtuous person (Maximus of Tyre 5.3); the Roman world despised it in leaders.[xiii]
Yet it is possible that Paul’s change of plans regarding his visit created a deeper suspicion of Paul’s motivation, at least that is the charge that some of the itinerant speakers were bringing against Paul.
The Corinthian criticism must have gone deeper than their severe disappointment over his delay. Apparently for some, if Paul’s word was not dependable when it involved his relationship with them, how could they trust his apostolic message (cf. 1:18–22; 11:4) and ministry (cf. 2:14–7:4)?[xiv]
In other words, they were overreacting to what he had done. Paul felt that to come in person would have been far too painful, particularly for them. Yet, Paul’s sufferings and challenges were also seen as problematic.
Paul’s deprivation and the unexpected shifts in his fortunes, his ministry style, and his frank criticism of the Corinthians have apparently offended some Corinthians. Those displeased with Paul have raised doubts about his sufficiency as an apostle. They also have cast suspicions on his integrity, scoffed at his rhetorical skills, and challenged his authority. While Paul claimed that his suffering deepened his solidarity with Christ and authenticated further his message, most in the ancient world would have assumed exactly the opposite. Such suffering would have refuted his claims.[xv]
This then is at the heart of the issue. Paul had come in weakness, which as he preached was the means of expressing God’s power. Just like in our society today, people are impressed with power, prestige, and strength; the gospel often comes in meekness and lowliness. God himself invaded our planet in weakness as a baby to a virgin, which was misunderstood and criticized. The birth of Christ raised suspicion and was interpreted as illegitimate and shameful. The mystery of godliness is great as Paul shares with Timothy.
Beyond all question, the mystery from which true godliness springs is great: He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory.[xvi]
B. Paul shares his dependence and openness.
Paul Barnett also relates another important principle in healthy relationships. There needs to be transparency, openness, and forgiveness.
It is important to understand that he is doing much more than merely explaining and defending his actions. In expressing his dependence on them (verse 2) as one who works with them (verse 24), he is stating a fundamental principle of gospel relationships. He is not self-sufficient but dependent; and they are too. Moreover, he is open in disclosing his motives and reasons for not coming, which he says, have been worked out before God (1:23; cf. 1:12). If ‘disguise’ is the mark of his opponents, the false apostles (11:13), then openness is the mark of Paul, an openness which is made possible by the grace of God in forgiveness.[xvii]
Censorship and condemnation do not repair relationships, but forgiving, conciliatory communication can bring about restoration and healing.
THE THIRD THING IN DEALING WITH FALSE ACCUSATIONS IS TO STAND ON THE PROMISES OF GOD
For the Son of God, Jesus Christ, who was preached among you by us—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. 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.[xviii]
Paul now makes an argument from the greater to the lesser. In other words, just God’s promises in Christ are always yes, so what Paul has communicated is not fickle by saying yes and then no. He points to us and their faith that they are standing upon, which is the fulfilment of all of God’s promises in Christ. Not only that but God has given evidence that this faith has substance.
Paul now presents four terms that were used in everyday life to describe the Spirit’s activity in the life of believers. He reminds the Corinthians that the reason we stand firm or can live out the gospel is because of God’s anointing on our lives. God’s presence is empowering us, and God has ‘set his seal of ownership over us. We have the Spirit as a downpayment or deposit ensuring us of what is to come.
The major thrust of verses 21–22, then, is that Paul and his colleagues have been made to stand firm by God and have been anointed with his Spirit. Why does Paul make these assertions at this point in his letter? It is to show that the integrity of the apostolic band and the truthfulness of their gospel rests upon the work of God. It is the Spirit of God who makes them stand firm and anoints them, and whose presence is the authenticating seal upon their mission and message. The implication is that if this work of God in their lives guarantees their trustworthiness in the greater matter of the proclamation of the gospel, then surely it will also render them trustworthy in the lesser matter of their travel plans. Any changes in these will not be the result of mere fickleness, but of genuine concern for the Corinthians.[xix]
I call God as my witness—and I stake my life on it—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.[xx]
Paul now gives his reason for not following through on his promised visit. He desired to spare them, but spare them what? Scott Hafemann explains Paul’s patience and grace toward the Corinthians because of their sinful response to both Paul and the gospel message.
Paul makes it clear that, unlike his first change of plans, his second change of plans was not driven by his desire for the Corinthians to be merciful to others, but by his desire to be merciful to the Corinthians themselves. Though the Corinthians had rebelled against Paul and his gospel during the first of his two proposed visits, Paul was willing to give them the benefit of the doubt that the opponents were temporarily misleading them, rather than concluding that they were definitively rejecting Christ.
Both Paul’s delay and his reaffirmation of the implications of the gospel were intended to bring about the Corinthians’ repentance in order that they might be spared the eventual judgment of God (cf. 13:1–10). Paul changed his plans in order to act toward the Corinthians in the same way that God is now acting between the first and second comings of Christ. Like those of Christ, Paul’s actions consequently become a conduit for the revelation of the glory of God’s mercy.[xxi]
There are times that what people need in order to change their minds and behavior is some space. They need time to re-evaluate their lives and their actions. By not coming and sending a letter instead, Paul was giving them an opportunity to re-evaluate their sinful attitudes that led to sinful actions.
So, not only was Paul and his team standing upon God’s promises but were exhibiting patience on behalf of the Corinthians. What does this mean for us? We also, need to trust God to work things out by standing upon God’s promises and living them out in our lives. We also need to be patient with others when they are exhibiting disagreement with us who are in a position of authority.
If you are a parent of a teen, you can certainly relate to what Paul was experiencing with the Corinthians. Often teens become frustrated and angry with their parents when a teenager disagrees with a parent’s decisions for their lives. Often hasty words of condemnation and judgment are uttered toward the parents by teens in their frustration. However, wise and godly parents realize that kindness and patience is required in that moment of backlash. At this moment in their lives, the teenager cannot see the good that the parent actually acting in their best interest. They just don’t have the experience and wisdom to realize that.
- We need to live a consistent godly life. People may disagree with us, but our obedience to Christ will ultimately vindicate us.
- We can communicate our reasons why we have acted in a specific situation. Often, when people hear our hearts they may change their opinion, even as Eli did toward Hannah. However, we also need to realize that we will have spiritual opposition whenever we seek the welfare of others.
- God is calling us to live a life of dependency on Himself, and interdependency on each other. We need to live our lives with openness, transparency, and forgiveness.
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[i] 1 Samuel 1:10-14, The New International Version of the Bible, Zondervan, 2011.
[ii] 1 Samuel 2:22-23.
[iii] 1 Samuel 1:15-17.
[iv] Nehemiah 2:10.
[v] Nehemiah 6:12.
[vi] 2 Corinthians 1:12.
[vii] Acts 18:1-4, 7-8, 11.
[viii] Scott Hafemann, 2 Corinthians, New International Version Application Commentary, (Zondervan Academic, 2000), 81.
[ix] 2 Corinthians 1:13-14.
[x] Linda Belleville, 2 Corinthians, Vol. 8, The InterVarsity New Testament Commentary Series, (InterVarsity Academic, 1996), 2 Cor. 1:12-14.
[xi] 2 Corinthians 2:1-4.
[xii] 2 Corinthians 1:15-18.
[xiii] Craig Keener, 1-2 Corinthians, Ed. B. Witherington III, (Cambridge University Press, 2005, 159 as cited in Suetonius Tib. 67.4; Claud. 15.1; 16.1; 39–40; Dom. 3.2; Tacitus Hist. 2.57, 101.
[xiv] Craig Keener, 1-2 Corinthians, 160.
[xv] David Garland, 2 Corinthians, Vol. 29, (Broadman & Holman Publishers, 1999), 84.
[xvi] 1 Timothy 3:16.
[xvii] Paul Barnett, The Message of 2 Corinthians: Power in Weakness, (InterVarsity Press, 1988), 45.
[xviii] 2 Corinthians 1:19-22.
[xix] Colin Kruse, 2 Corinthians: An Introduction and Commentary E. J. Schnabel, Ed.; Second Edition, Tyndale New Testament Commentaries, Vol 8 (Inter-Varsity Press, 2015), 107-108.
[xx] 2 Corinthians 1:23-24.
[xxi] Scott Hafemann, 2 Corinthians, 93-94.
