In his book Improving Your Serve: The Art of Unselfish Living, Charles Swindoll shares the story of an interview he had with a young man seeking a position as pastoral intern. This intern candidate related the following story:
Late one spring he was praying about having a significant ministry the following summer. …Summer arrived, still nothing. Days turned into weeks, and Aaron [not his real name] finally faced reality—he needed any job he could find. He checked the want ads and the only thing that seemed a possibility was driving a bus in southside Chicago…nothing to brag about, but it would help with tuition in the fall. After learning the route, he was on his own—a rookie driver in a dangerous section of the city. It wasn’t long before Aaron realized just how dangerous his job really was.
A small gang of tough kids spotted the young driver, and began to take advantage of him. For several mornings in a row they got on, walked right past him without paying, ignored his warnings, and rode until they decided to get off…all the while making smart remarks to him and others on the bus. Finally, he decided that had gone on long enough.
The next morning, after the gang got on as usual, Aaron saw a policeman on the next corner, so he pulled over and reported the offense. The officer told them to pay or get off. They paid…but, unfortunately, the policeman got off. And they stayed on. When the bus turned another corner or two, the gang assaulted the young driver.
When he came to, blood was all over his shirt, two teeth were missing, both eyes were swollen, his money was gone, and the bus was empty. After retuning to the terminal and being given the weekend off, our friend went to his little apartment, sank onto his bed and stared at the ceiling in disbelief. Resentful thoughts swarmed his mind. Confusion, anger, and disillusionment added fuel to the fire of his physical pain. He spent a fitful night wrestling with his Lord.
How can this be? Where’s God in all of this? I genuinely want to serve Him. I prayed for a ministry. I was willing to serve Him anywhere, doing anything… and this is the thanks I get!
On Monday morning Aaron decided to press charges. With the help of the officer who had encountered the gang and several who were willing to testify as witnesses against the thugs, most of them were rounded up and taken to the local county jail. Within a few days there was a hearing before the judge.
In walked Aaron and his attorney plus the angry gang members who glared across the room in his direction. Suddenly he was seized with a whole new series of thoughts. Not bitter ones, but compassionate ones! His heart went out to the guys who had attacked him. Under the Spirit’s control he no longer hated them—he pitied them. They needed help, not more hate. What could he do? Or say?
Suddenly, after there had been a plea of guilty, Aaron (to the surprise of his attorney and everybody else in the courtroom) stood to his feet and requested permission to speak.
Your honor, I would like you to total up all the days of punishment against these men—all the time sentenced against them—and I request that you allow me to go to jail in their place.
The judge didn’t know whether to spit or wind his watch. Both attorneys were stunned. As Aaron looked over the gang members (whose mouths and eyes looked like saucers), he smiled and said quietly, ‘It’s because I forgive you.’
The dumbfounded judge, when he reached a level of composure, said rather firmly: ‘Young man, you’re out of order. This sort of thing has never been done before!’ to which the young man replied with genius insight: ‘Oh, yes, it has, your honor…yes it has. It happened over nineteen centuries ago when a man from Galilee paid the penalty that all mankind deserved.’
And then, for the next three or four minutes, without interruption, he explained how Jesus Christ died on our behalf, thereby proving God’s love and forgiveness.
He was not granted his request, but the young man visited the gang members in jail, led most of them to faith in Christ, and began a significant ministry to many others in southside Chicago.[i]
Love is the ability to endure hardships in order to make God’s grace real to others. Paul, in making his appeal to the Corinthians here in 2 Corinthians 6:1-13, explains that love is authenticated in what we endure. Linda Belleville in her commentary on this passage explains:
All that Paul has written up to this point is to prepare the Corinthians for the appeal he now makes. He spent five chapters presenting his credentials as a minister of the gospel. They may not have been the flashy credentials that his critics flaunted, but they were the ones that really mattered in the ministry and ones that should have elicited the Corinthians’ pride in their spiritual father.[ii]
In making sense of this section, it is helpful to see that Paul asks two things of the Corinthians (vv. 1–2, 11–13) and introduces two potential obstacles to carrying them out (vv. 3–4, 14–18). His first request is not to receive God’s grace in vain by rejecting him as God’s ambassador (vv. 1–2). There are potentially good reasons for a church to reject an itinerant evangelist like Paul. Traveling preachers were constantly faced with the temptation to adapt their life and message to what the world expected in order to gain acceptance. Paul, however, emphatically denies being seduced in this fashion (vv. 3–4), and his life of adversity bears witness to his resistance (vv. 4–5, 8–10). The Corinthians should therefore be eager to ‘open wide’ their ‘hearts’ to him—Paul’s second request (vv. 11–12)—unless, of course, the obstacle lay with them. The danger for a Gentile congregation in a city like Corinth was in adopting the prevailing mores and attitudes of their culture. Today we call this ‘peer pressure’.[iii]
The challenges and temptations that Paul faced are also the same challenges we face. We can, in sharing our faith, change the message of the gospel to accommodate the culture. We can take away the offense of the cross, but in the process be communicate a false message which has no transformative power to change people’s lives, or we can personally reject the message ourselves, or as Paul says, “we urge you not to receive God’s grace in vain.”
What does biblical ministry really look like? How can we identify the real thing? When do we know when something is authentic? We know that in life we will all suffer at some point and in some fashion. Some suffer more than others. Some suffer because of their own sinful choices. But, for those who are doing God’s will, we will suffer because of our love and concern for others. Paul in making an appeal as to the genuineness of his ministry and message is going to give us insight into love’s authentic nature and how it is expressed. We certainly see it evidenced in Jesus’ life. Jesus on the night He was betrayed said these powerful words in the upper room, speaking of what He was about to endure. “Greater love has no one than this: to lay down one’s life for one’s friends (John 15:13).”
The ultimate expression of love was given by God. Christ gave his life for us to reconcile us to God. There are three things expressed in 2 Corinthias 6:1-13, that will reveal to us this authentic love and how that love is expressed.
THE FIRST THING THAT REVEALS AUTHENTIC LOVE IS THAT WE RECEIVE GOD’S PLAN OF SALVATION FOR OUR LIVES
God is extending His grace to us, and we need to receive it. One of the great sorrows of life is when love is rejected. We can see that in our personal relationships, but how does God feel when we reject His loving offer of forgiveness and grace? God’s love is manifested in the sacrifice of Jesus to bring about reconciliation with God. Jesus addressed our greatest problem: sin, which separates us from God, and if not repented of will become eternal separation.
As God’s co-workers we urge you not to receive God’s grace in vain. For he says, ‘In the time of my favor I heard you, and in the day of salvation I helped you.’ I tell you, now is the time of God’s favor, now is the day of salvation.[iv]
Kent Hughes explains how Paul uses Isaiah’s words of promise to Israel to fulfill a greater way in Christ.
The logic of this appeal is drawn from Isaiah 49:8 (49:9, LXX, verbatim), where God speaks to his servant Isaiah in a text that prophesies the restoration of Israel and coincides with Paul’s emphasis on the new creation in Christ. Paul says, in effect, that Isaiah’s day of salvation has arrived in the reconciliation of the cross. Therefore, the Corinthians must not miss this long-awaited opportunity for salvation. The day of salvation is here. How unthinkable that they might ‘receive the grace of God in vain.’ How tragic is the thought that they might at one time have given apparent assent to Paul’s proclamation, but now through unbelief and disobedience the wonders of the new covenant (with the new creation in Christ and the ultimate exodus from bondage) were being nullified. Paul was saying, you have been assenting to God’s saving purposes; do not let it be in vain.[v]
Linda Belleville explains the nature of God’s love as mercy and grace and makes a distinction between these two.
In God, mercy and grace are one. But as they reach us, they are seen as two related, but not identical, attributes. Mercy is God’s goodness confronting human misery and guilt. Grace is the good pleasure of God that inclines him to bestow benefits where they are undeserved—to ‘pity the wretched, spare the guilty, welcome the outcast’ (Tozer 1961:100). With grace the initiative is on God’s side. As C. S. Lewis describes it, ‘God was the hunter and I was the deer. He stalked me, … took unerring aim and fired’ (1956:169). Yet once we receive this grace, something is expected of us. Otherwise we face the danger, as Paul says to the Corinthians, of receiving God’s grace in vain (v. 1).[vi]
To receive God’s grace in vain is revealed when there seems to be no effect or value added to our lives. How does this happen? When we do not seize what God is giving to us, and when we ignore God’s appeal of being reconciled with Him and then live in that reality. But when God’s grace apprehends us, it transforms our desires, purposes, and how we live our lives.
THE SECOND THING THAT REVEALS AUTHENTIC LOVE IS TO ENDURE THE CHALLENGES OF MINISTRY THAT GOD PUTS BEFORE US
Most people, at some point in their lives, experience challenges as it relates to other people. The idea of ministry needs to be understood in its widest application. Ministry simply means to serve. This service begins with our family relationships, then where we work or attend school. It covers all of our interaction with people we deal with. Working with people can be painful and frustrating at times. However, to isolate and insulate our lives leaves brokenness, bitterness, and unresolved issues to fester.
Paul is now going to argue that endurance is the virtue that reveals his authenticity in ministry. Paul now expresses a list of adversity and suffering, not suggesting that suffering in itself has virtue, but that when we endure suffering for the sake of others, we are expressing the nature of love. The Greek philosophers, called Stoics, understood endurance to be a virtue who focused on developing self-control and logic to override destructive emotions and to endure hardships without complaint. Paul takes this idea of endurance as an expression of something greater, a willingness to suffer for the sake of love for God and others.
- An endurance expressing love for the sake of others.
We put no stumbling block in anyone’s path, so that our ministry will not be discredited. Rather, 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;[vii]
Paul knew that most of the Corinthians had been reconciled to God. But he knew that some were still rejecting him (Paul), and by rejecting him as the messenger of reconciliation, they were rejecting the message of reconciliation. And Paul knew why they were rejecting him. It was because they could not believe that he could be a true apostle and be subject to such weaknesses and extraordinary sufferings (cf. 1:3–11; 7:4, 5). God’s blessing, they reasoned, would be evidenced by peace and well-being. To their mind, his incessant troubles and miseries were prima fascia [established] evidence of God’s displeasure. They could not accept Paul!
So now comes Paul’s eloquent defense, in which he shows that his endurance through multiple troubles proves his authenticity and is reason for the Corinthians to open their hearts to his message: ‘We put no obstacle in anyone’s way, so that no fault may be found with our ministry, but as servants of God we commend ourselves in every way: by great endurance …’ (vv. 3, 4a). Paul’s heading the list that follows in verses 4–10 with the singular ‘endurance’ and qualifying it as ‘great’ in contrast to the unqualified plural descriptives that follow indicates that ‘great endurance’ is the heading for all that follows. Endurance amidst adversities is the overarching quality of authentic ministry.[viii]
- This endurance is evidence of moral qualities in the context of relationships.
in purity, understanding, patience and kindness; in the Holy Spirit and in sincere love; in truthful speech and in the power of God; with weapons of righteousness in the right hand and in the left;[ix]
In describing these moral attributes, Paul is explaining their essence to differentiate between the genuine and the false messengers. To embrace the love of God and allow that love to flow out of our lives, we will begin to manifest these moral traits.
Hagnotēs (only here in the Greek Bible) and the more common cognate hagnos range in meaning from an inward disposition (‘pure of heart,’ 11:3) to outward behavior (‘innocent,’ 7:11; ‘chaste,’ 11:2; ‘without defect,’ Phil 4:8; ‘blameless,’ 1 Tim 5:22). Since hagnotēs is linked with relational qualities like patience and kindness, it may well bear the sense of moral blamelessness in dealing with others—a point that Paul is concerned to underscore throughout the letter (1:12; 4:2; 6:3).
Although knowledge (gnōsis), second in Paul’s list, can refer to a ‘grasp of truth’ (NEB), it is ‘insight’ (Phillips) or understanding (NIV) that best fits the context. Anyone can acquire head knowledge—that is, the mental accumulation and integration of facts. The Corinthians thought they possessed it (1 Cor 8:1–2), and Paul’s opponents laid claim to it (2 Cor 11:5). Heart knowledge, on the other hand, is much harder to come by. It is the God-given ability to know the right thing to do in a given situation—what we call ‘wisdom’ or ‘insight’ (see 1 Cor 12:8).
The Greek word for patience, third in Paul’s list, means ‘long-tempered’ (makro + thymia); this word is frequently used in the Old Testament of God’s long-suffering attitude toward his people. In extrabiblical literature it denotes a human attitude of passive resignation or forced acceptance, but in the Greek Bible it is a positive attribute (Gal 5:22). More than simple endurance or forbearance, it expresses loving patience toward those whose failings would normally provoke irritation (Horst 1967:374–85). Chrēstotēs, the fourth and final moral quality, is the capacity to show kindness even to the undeserving and to evidence a sympathetic interest in the problems of others.[x]
We see that truth, which is the language of our heavenly Father, is contrasted with the message of the false messengers who employ falsehood. It is the true message that brings freedom from sin, rather than a message of accommodation to sin, which leaves people in bondage. Linda Belleville explores the contrast between Paul and his co-workers and the false preachers that were deceiving some of the Corinthians.
His rivals, on the other hand, preach a distorted version of the gospel (4:2; compare ‘another gospel,’ 11:4) for the sake of financial gain (2:17) and to gain acceptance (3:1–2).[xi]
Linda Belleville explains the possible meanings of what Paul intended in his statement regarding the weapons of righteousness.
The relationship between the two nouns weapons and righteousness is unclear. Are these weapons used to fight for righteousness, weapons that righteousness provides (Furnish 1984:346), righteousness used as a weapon (that is, a life of integrity; Phillips, TEV) or weapons that are righteous in character (Bultmann 1985:172–73)? The last option seems the preferable one. Paul’s weapons were ones of notable integrity and not like those of his rivals, who utilized domination, exploitation and humiliation (11:20).[xii]
- An endurance that is expressed in paradox.
through glory and dishonor, bad report and good report; genuine, yet regarded as impostors; known, yet regarded as unknown; dying, and yet we live on; beaten, and yet not killed; sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything.[xiii]
Those who had embraced Paul and his message were able to see the glory of the message, the good report, the genuineness of Paul and his team of missionaries.
Linda Belleville in explaining the expression:
they are beaten, and yet not killed. The Greek word for beaten (paideuomenos) actually means ‘chastened’ and is commonly used of divine discipline. To the outsider Paul’s suffering might well have seemed a sign of divine displeasure.
Yet, we know that as God’s children, God in His love does discipline us so that we will become more like Him. Though in this life there is sorrow, Paul’s attitude is one of joy. Regarding poverty, Paul is likely speaking in terms of not having the world’s riches or a great store of material things, but in terms of his relationship with God, rich.[xiv]
THE FINAL THING THAT REVEALS AUTHENTIC LOVE IS TO RECIPROCATE THE LOVE THAT IS BEING EXTENDED TO US
I’m not suggesting a meaning that is what our society would consider love. Paul’s explanation of God’s love needs to be defined as expressed in 1 Corinthians 13.
Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails.[xv]
Paul now challenges the church at Corinth regarding their response to both God’s love and that love manifested in Paul’s endurance toward them.
We have spoken freely to you, Corinthians, and opened wide our hearts to you. We are not withholding our affection from you, but you are withholding yours from us. As a fair exchange—I speak as to my children—open wide your hearts also.[xvi]
Paul and his missionary team had poured out their hearts to them, but their response had been to withdraw from them. It is extremely painful to give to others while they are withholding their affection.
To experience the withdrawal of the affection of someone close to us can be a devastating experience. Psychologists have shown that the human need for intimacy is so great that babies who are fed and diapered but receive no affection from their caregiver can become withdrawn, remote and even autistic.[xvii]
She is not suggesting that this is the only cause for autistic behavior. What she is saying is that people who do not receive love are impaired in their lives. That’s why we so desperately need God’s love to flow in and then through us. Paul reminds them that he has not withheld his affections toward them, and since he is their spiritual father, he is requesting that they not withhold their affection toward him.
Paul’s admonition in 6:13 illustrates that a genuine ministry of the gospel anticipates a genuine response. The apostle is not engaging in a popularity contest with his opponents. By appealing for the affections of the Corinthians, he is fighting for their lives. Thus, his confidence in the truth of his message and in the transparency of his testimony leads him to expect that those who know God will open their hearts to Paul as well.[xviii]
The reality is that once our hearts are opened to God, they are opened to others in a way that they were not before. Real ministry only happens when our hearts are touched by God. When we are filled with God’s love it impacts the lives of others.
Scott Hafemann explains the reason why people often question God’s power when they see so much pain and suffering in our world.
The problem that faced Paul is much the same as that which faces many contemporary ministers in their proclamation of the gospel. Now, as then, suffering and weakness call into question the power of the Spirit. But Paul is relentless in his response: The greatest display of God’s power is not the absence of pain or the presence of a miracle, but Paul’s faithful endurance in the midst of adversity, through which God ‘makes many [others] rich’ (6:10).[xix]
What can we discover through Paul’s appeal? That true love endures for the sake of others. Yet there are some hidden dangers as we love—that we will be hurt in the process. C. S. Lewis in his book The Four Loves, warns:
To love at all is to be vulnerable. Love anything, and your heart will be certainly wrung and possibly broken. If you want to make sure of keeping it intact, you must give your heart to no one, not even to an animal. Wrap it carefully round with hobbies and little luxuries; avoid all entanglements; lock it up safe in the casket or coffin of your selfishness. But in that casket—safe, dark, motionless, airless—it will change. It will not be broken, it will become unbreakable, impenetrable, irredeemable. …The only place outside of Heaven where you can be perfectly safe from all the dangers…of love is Hell.[xx]
Love’s authentic nature is expressed through endurance. What are the things we have suffered through to communicate love to God and others? Both Paul and James talk about rejoicing in our sufferings because they produce perseverance which builds Christ-like character in our lives.
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[i] Charles Swindoll, Improving Your Serve: The Art of Unselfish Living, (Waco, Tx: Word Books Publisher, 1981), 54-57.
[ii] Linda Belleville, 2 Corinthians, TheIVP New Testament Commentary Series, Vol. 8, (Downers Grove, IL: InterVarsity Press, 1996), 2 Cor. 6:1-3.
[iii] Ibid.
[iv] 2 Corinthians 6:1-2, The New International Version of the Bible, Zondervan, 2011.
[v] Kent Hughes, 2 Corinthians: Power in Weakness, (Crossway Books, 2006), 128.
[vi] Linda Belleville, 2 Corinthians, 2 Cor. 6:1-3.
[vii] 2 Corinthians 6:3-5.
[viii] Kent Hughes, 2 Corinthians: Power in Weakness, 130-32.
[ix] 2 Corinthians 6:6-7.
[x] Linda Belleville, 2 Corinthians, 2 Cor. 6:4-10.
[xi] Ibid.
[xii] Ibid.
[xiii] 2 Corinthians 6:8-10.
[xiv] Linda Belleville, 2 Corinthians, 2 Cor. 6:4-10.
[xv] 1 Corinthians 13:4-7.
[xvi] 2 Corinthians 6:11-13.
[xvii] Linda Belleville, 2 Corinthians, 2 Cor. 6:11-13.
[xviii] Scott Hafemann, 2 Corinthians, (Zondervan Publishing House, 2000), 274.
[xix] Ibid, 271.
[xx] C. S. Lewis, The Four Loves, (New York: Harcourt, Brace & World, Inc., 1960), 169.
