Friday, September 25
2 Corinthians 5:15-21: As in 3:1, Paul again fears lest his comments be understood as a self-promotion, which would be most unseemly (verse 12). He wants the Corinthians to know his heart, nonetheless, and not emulate those who judge by appearances. The Apostle is implicitly admitting here that he has not always “looked good.” Some of his experiences have been ecstatic (verse 13; 12:1-7), a point on which, it would appear, certain opponents have been critical of him. No matter, says Paul, such experiences have been God-ward. When, however, he speaks rationally, it is man-ward. Paul made the same distinction thee previous year (1 Corinthians 14:2,28). It is not clear in the present text whether has Paul has been criticized for his ecstatic experiences or for his apparent lack of them. Either sense will fit the context.
Verse 14 means, “the love of God grabs us” (or “grips” us—-synechei). This is the love manifest in his dying for us (Galatians 2:20). “All have died” in the sense that those who are gripped by the love of Christ will no longer live for themselves but for Him who purchased them with His blood (verse 15; Romans 5:10).
What we have in Christ is a new existence, no longer “according to the flesh.” Before his conversion Paul had known Christ “according to the flesh”—that is, not according to faith. All that, however, is now gone. Paul will not know anyone except in the faith of Christ (verse 16). The love of Christ gives the believer a new way of knowing people. Being “in Christ” is a new mode of existence (verse 17; Galatians 6:16). Paul’s vocabulary here seems borrowed from the second part of the Book of Isaiah (for example, 43:18-19; 48:5; 65:17; 66:22), which he will cite presently in 6:2 (Isaiah 49:8).
The Christian ministry is essentially a ministry of reconciliation, in which the reconciliation effected on the Cross is applied and brought to bear on the lives and hearts of human beings (verses 18-19; Galatians 1:12-16). Paul makes such an application now (verse 20).
The expression that Christ was made “sin [hamartia] for us” is open to more than one meaning (verse 21). It may mean that Christ, though not a sinner, assumed the condition of a sinner in order to represent all sinners. It may also mean that Christ became a “sin offering” (which is the meaning of hamartia as it appears in the Greek text of Leviticus 4). In either case the meaning is soteriological. By Christ’s becoming “sin,” we become “the righteousness of God.”
Saturday, September 26
2 Corinthians 6:1-10: In the previous chapter Paul had exhorted the Corinthians to be reconciled to God (5:20), right after proclaiming that God in Christ had reconciled them to Himself (5:18). That is to say, there is a sense in which the reconciling work of God for man does not preclude, but rather calls for, man’s own act of being reconciled to God. Even this latter act, however, is something man can do only under the influence of divine grace. This is indicated by the passive voice of the verb: “Be reconciled.” What God does, then, does not preclude the work of man. On the contrary, it invites and enables the work of man. It is a “cooperation.”
Paul continues this theme of “cooperation” (in Latin) or synergism (in Greek) in the exhortation that commences the present chapter: “In cooperation [synergountes], therefore, we exhort you not to receive the grace of God in vain” (verse 1). The cooperation here appears to be twofold. First, Paul cooperates (literally, “works together with”) God, inasmuch as he is God’s ambassador (5:10; 1 Corinthians 3:9); his preaching is authorized and enabled by God. Second, the Corinthians are not to let God’s grace go “for naught” (literally, “unto empty”–eis kenon). Not receiving God’s grace in vain is a specification of “be reconciled.” That is to say, what God does for man is not the complete story; man must also do certain things, so that God’s grace will not be “in vain.” In the several verses referring to his own experience, Paul hints at what some of these things may be. They form a pretty tough narrative of what it is to “cooperate” with God.
As indicated by the aorist tense of the Greek verb “to receive,” Paul is not thinking of repeated, continuous conversion; he is summoning the Corinthians, rather, to a decisive act made in the “now” of the divine summons (verse 2). It is this act of decision that renders any day “the day of salvation.”
Paul then turns to a description of the conditions and circumstances of his ministry (verses -10). This section, apologetic and given in answer to the critics of that ministry, contains the second such description (cf. 4:8-9), and two more will follow (11:23-29; 12:10. Elsewhere, cf. 1 Corinthians 4:10-13; Philippians 4:12; Romans 8:35,38-39). In all such descriptions we see Paul feeding on his inner communion with God in Christ. That is what separates these “autobiographical lists” from the Stoic and Jewish apologetic lists with which they are sometimes compared (cf. 4:10-11).
Sunday, September 27
2 Corinthians 6:11-18: The Apostle takes up in this section a very practical matter—marriage. This subject is so unexpected in the context that some scholars speculate that it slipped out of place in the manuscript transmission. This speculation, I believe, is unwarranted. It seems more reasonable to suppose that the harmful effects of “mixed marriages” may lie at the heart of the problems that Paul is having at Corinth. This would explain why the treatment of this subject appears in this apologetic section of the epistle.
In a previous letter to Corinth, a year or so earlier, Paul had been obliged to deal with the problems that arose when a man or woman, after their conversion to Christ, was consequently abandoned by an unbelieving spouse (1 Corinthians 7:12-17). His directions at that time had concerned only marriages formed prior to someone’s conversion. However, a different sort of problem has since arisen at Corinth. Now there is question of a Christian actually marrying a non-Christian.
Paul perceives a problem already addressed specifically in the Scriptures of God’s People. Although in earlier periods of biblical history relatively little attention had been given to marriage with pagans—especially when a Jewish man married a non-Jewish wife—Israel’s religious leaders became more pastorally sensitive to such situations during the Babylonian Captivity (587-538) and the following centuries.
We see this sensitivity at work in the Books of Ezra and Nehemiah, which cover the century and more that followed the Captivity. When, with the rise of Cyrus in 539, the exiled Jews were permitted to return to the Holy Land, it fell mostly to the lot of young, unmarried men to undertake that arduous enterprise. When these returned to restore the fortunes of their ancestors, it was hardly surprising that they began to intermarry with the local heathen population.
Spiritual leaders like Ezra and Nehemiah quickly perceived the danger. Had not such marriages proved to be the spiritual downfall of Israel in times past? Who could fail to see, for example, how King Ahab’s marriage to the Phoenician princess Jezebel had introduced every manner of moral and spiritual decay among God’s People? Indeed, in the eyes of the Chronicler, who wrote shortly afterwards, this problem could be traced back to Solomon himself and his numerous pagan wives.
This pastoral perception led to a stern reform in Israel, as the scribal and rabbinical leadership became tougher on this matter. In the present text it is clear that Paul is heir to the tradition of Ezra and Nehemiah in this respect. His reasoning here, which requires almost no comment and certainly leaves nothing in doubt on the point, is simply a Christian variation of the thinking of Ezra and Nehemia
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Nor is it surprising that Paul quotes, on this point, a prophet of the period of the Captivity (verse 16; Ezekiel 37:27), using Israel’s separation from Babylon as his interpretive metaphor (verses 17-18).
In our modern context these biblical standards seem particularly relevant and applicable, and they should be expressed in both the canonical norms and pastoral practice of Christian congregations. To young Christians today it should be made plain, in the home and at the local church, that non-Christians are simply off-limits with respect to dating and marriage. It is no insult to either oxen or horses to observe that they are not suited to be harnessed together.
Monday, September 28
2 Corinthians 7:1-16: The quest for holiness was the reason Paul gave for not being yoked with pagans (6:16-17). The quest of holiness, however, was more general in its nature and applicable to a much greater number of concerns. Holiness, first, is something that grows. It requires cultivation and further cleansing from contaminates. It involves, moreover, both man’s spirit and his body (verse 1).
Paul then turns apologetic, pleading the sincerity of his relations to the Church at Corinth (verses 2-4). In asking that these Corinthians “make room” (choresate) for him, Paul takes up the same metaphor (and verbal root) that he used earlier, when he spoke of a narrowness of affection (stenochochoreomai–6:12). Even as he defends his behavior, he is careful not to blame the Corinthians (verse 3). Perhaps we perceive here a touch of what in recent times came to be known as “pastoral sensitivity.”
Because Paul mentions death before life, using the aorist tense for the first (synapothanein) and the present tense (syzein) for the second, it is clear that the life referred to here (verse 4) is the eternal life that follows death. Paul will be with the Corinthians in his death and in the life that ensues. His subtle expression thus means a great deal more than “in life and death.”
Paul turns next to the recent return of Titus, whom he had dispatched as his apostolic delegate to the Corinthians (verses 5-7). Paul, we remember, impatient at waiting for Titus at Troas, had procured passage over to Macedonia in search of him (2:12-13). Titus at last arrived in Macedonia from Corinth (verse 6).
Macedonia is a pretty big place. How did the two men find one another in Macedonia? I mean, how would a friend and I simply meet up “in Chicago,” to say nothing of our meeting up “in Illinois”?
In this regard, we should consider here the close and constant connections between the local congregations in Macedonia—at Philippi, at Thessaloniki, at Beroea, and so forth. These active connections are likely what brought the two men together.
Titus brings Paul news of the favorable reception that met his earlier letter, the letter of tears (verses 7-8; 2:1-4), the letter that Titus had carried to Corinth. Now Paul is able to put behind him whatever misgivings he had about the wisdom of sending that letter; it accomplished effectively the purpose for which he sent it (verse 9). The Corinthians have not disappointed him (verse 10). They have appropriately dealt with the disciplinary situation mentioned earlier (verses 11-12; 2:5-11).
Now that the delicate and critical situation in Corinth has been settled by the mission of Titus (verses 13-16), Paul brings to the attention of the Corinthians the charitable collection of resources currently in process for the impoverished Christians in the Holy Land. The role of Titus in this collection will be crucial, as we see in chapters 8 and 9.
Tuesday, September 29
2 Corinthians 8:1-9: Paul proceeds to tell the Corinthians of the generosity of the churches of Macedonia, partly with the intent, no doubt, of encouraging a like generosity among his readers. Chief in generosity among the Macedonians, it seems, are the Philippians, who have already established the custom of sacrificial giving with respect to Paul (11:8-9; Philippians 4:15-16).
The collection had already begun at Corinth, in fact, during the previous year (8:10-11; 1 Corinthians 16:1-4), and it will continue into the following year (Romans 15:25-27).
Everything about this enterprise is grace, charis (verses 1,6,7,19). It begins with the generosity of God. The Macedonian Christians are poor, after all, and Paul strains his images to express how this poverty abounded in generosity (verse 2). This generosity was spontaneous (verse 2); the Macedonians asked for the opportunity to give (verse 4). Indeed, this giving was the expression of the gift of themselves (verse 5).
Paul is sending Titus back to Corinth as the bearer of the present letter. Hence he mentions now that Titus, on his return to Corinth, will be organizing the collection in that city too (verse 6). This will be the perfecting of the good ministry that Titus had already commenced among the Corinthians.
Paul admits that the current admonition, in which much is made of the zeal of the Macedonians, is intended to test the commitment of the Corinthians (verse 8). With respect to self-sacrificial generosity, nonetheless, Paul appeals not only to the example of other Christians but also to that of Christ Himself (verse 9; Philippians 2:6-11).
Wednesday, September 30
2 Corinthians 8:10-24: To facilitate the collection at Corinth, Paul is sending, not only Titus, but two other emissaries to assist him in the work (verses 18-22; 12:17-18). Paul does not name these men, but it is not necessary to do so because their identity will be known when they arrive with Titus. Moreover, these men are, in part, delegates of the churches participating in the collection (verse 23). Luke provides a list of those who carried the money after the collection, in which list we observe that he mentions the origin of each man: Beroea and Thessaloniki in Macedonia, Derbe in Pisidia, and Asia Minor. It is not unreasonable to suspect that the two anonymous emissaries mentioned by Paul are included in Luke’s list (acts 20:4).
Clearly Paul was much concerned with this collection when he wrote the present epistle. Indeed, the highly artificial character of his style in chapters 8 and 9 seems to suggest uneasiness on his part respecting the reaction of these sometimes-troublesome Corinthians. Paul had only recently quarreled with some of them, and now he finds himself asking them for money! From a pastoral perspective, the situation was a bit delicate. Still, Paul could not neglect this collection, which he had promised to undertake (Galatians 2:10).
1 Chronicles 12: The material in this chapter is drawn from two widely separated parts of 2?Samuel. Verses 1–9 reflect the material in 2?Samuel 5:1–10, while verses 10–47 come from 2?Samuel 23:8–39.
The Chronicler greatly abbreviates the lengthy, difficult, and complicated story of David’s gaining control over all the tribes. We note that the material in the first four chapters of 2?Samuel is simply missing. There is no mention of the brief reign of Ishbosheth, the crisis of Abner, the subsequent negotiations, and Joab’s hand in Abner’s death.
Instead, the story skips immediately to the gathering of the tribes at Hebron (David’s first capital, before the capture of Jerusalem) to make David the king. There is no suggestion that Israel was politically divided between north and south (a division that would reappear at Solomon’s death in 922). Indeed, in place of “all the tribes of Israel” in 2?Samuel 5:1, we now have simply “all Israel” in verse 1. That is to say, the nation is completely united; even the tribal distinctions are lost. Thus, Jerusalem is captured by “David and all Israel” (v. 4).
Having thus described David’s rise to power and the taking of Jerusalem in a bare nine verses of narrative, the Chronicler returns to what we have begun to suspect he does best—he provides more lists o
f names!
This time, however, the lists are in large part derived from 2?Samuel 23:8–39.
First, there are David’s “three mighty men” (vv. 10–14). Since only two names are given, however, we might suspect that Joab, treated in the previous verses, was to be understood as included among them. It is more plausible, however, to suspect a copyist’s omission, since the name given in 2?Samuel 23:11 is Shammah.
Second, there is a list of thirty other warriors of renown (vv. 20– 47). Whereas the corresponding list in 2?Samuel ends with Uriah the Hittite, Chronicler adds several names more (vv. 41–47). Since these men appear to come predominantly from the east side of the Jordan, we may presume that the Chronicler received their names from a Transjordanian source not available to the author of Samuel.
Such lists of combatants reflect the period when warfare was generally conducted hand to hand. In our own times, when weapons are employed from great distances, it is difficult to imagine this impression of ongoing hand-to-hand combat. Indeed, Shelby Foote, the preeminent historian of the Civil War, remarked that that war produced relatively few casualties from the bayonet; most wounds were inflicted by gunfire at a distance. In very ancient accounts of combat, however, such as that between David and Goliath in 1 Samuel 17 and many places in Homer, the reader sometimes has the impression that any given battle was just a series of private fights between individuals. These biblical lists of warriors reflect that same setting. In fact, even Josephus, writing during the period of the New Testament, saw no reason to include these lists.
With David, says the Chronicler, was “the Lord of hosts,” a title that fits the military character of the whole chapter.
Especially curious is the place of Joab in this narrative. First, this text is the only place in Holy Scripture that explains how he came to be David’s chief commander (vv. 6–7). Second, only this text speaks of Joab’s role in the repair and reconstruction of Jerusalem (v. 8). Third, Joab is never criticized in Chronicles, which even omits David’s final curse on him (1?Kings 2:5).
Thursday, October 1
2 Corinthians 9:1-15: Paul continues, with a repetition suggesting uneasiness, to discuss the collection for the saints and the Corinthians’ participation in it. He has held up the Corinthians for emulation by the Macedonians (verse 2), just as he is currently holding up the Macedonians for the emulation of the Corinthians (8:1-5). The two cases are not equal, however. The Macedonians, with their longer track record of generosity, have actually contributed to the collection, whereas the most Paul can say about the Corinthians is that they have been “ready since last year” (cf. also 8:11 and 1 Corinthians 16:1-4). Still, this is not a point on which Paul is entirely confident (verses 3-5). Hence he is sending Titus and two others to give further encouragement in the matter.
Even as Paul continues to write on the subject, he says it is “superfluous” (perisson) to do so. This is an expression of rhetorical irony, of course. Paul knows very well that it is far from superfluous! We are glad that he continues on the subject, because the present chapter richly develops the theme of generous giving.
First, he calls this giving a “service” (diakonia–verses 1,12,13), which places the collection in the larger context of what all believers owe to one another, the obligation to bear one another’s burdens (Galatians 6:2), poverty being one of those burdens.
Second, the underlying spirit of the gift is to be generosity, a true “blessing” (evlogia–twice each in verses 5,6), and not stinginess (pleonechsia). That is to say, the collection serves more than an economic purpose; it is designed also to enrich the spirit. Ironically the collection may be called self-serving, in the sense that one sows in order to reap (verse 6). The Lord, who is never outdone in generosity, invites believers to test Him on the point (verses 7-8). The collection involves the “heart” (kardia).
Third, none of this enterprise is of purely human inspiration. It is all “grace” (charis–verses 8,14), which is why he continues to speak of “abounding” (perissevo–verses 8,9,12; 8:2,714 [twice]). All generosity begins with God (verse 10), who is the source of all “righteousness” (dikaiosyne–verses 9,10).
Fourth, everything leads to thanksgiving (evcharistia–verses 11,12). God’s purpose in all things is to bring forth in human beings a thankful heart.
Friday, October 2
2 Corinthians 10:1-11: We come now to the lengthy self-defense for which it is arguable this epistle is most remembered. If Paul had inappropriate partisans at Corinth (1 Corinthians 1:12-13), so he had his critics, and now he will proceed to answer them.
He begins with irony, perhaps even sarcasm, apparently referring to those who think him humble only in his personal presence but overly bold as a writer (verses 1,10). His critics regard him as sinful (“walk according to the flesh”) in this respect (verse 2).
Paul admits to fleshly limitations (verse 3), an admission earlier conceded in his image of the clay vessels (4:7) and later described as a thorn in the flesh (12:7). Being “in the flesh,” however, is no worse than being “in the world” (1:12). It is simply the human condition of frailty.
Paul shifts his metaphor from walking to warring (verse 3) (or from the Odyssey to the Iliad, as it were—from life as journey to life as struggle). Combat is the more appropriate metaphor for what Paul has to say (verses 4-6). If no evil forces were arrayed against us, walking might be an adequate metaphor for life, but this is not the case.
The real enemy is intellectual arrogance, a trait that Paul addressed at depth in First Corinthians. This intellectual arrogance is what renders impossible the true “knowledge of God” (verse 5; 2:14; 5:6). Hence, a person’s first obedience to Christ is an obedience of the mind. The context of this point is Paul’s authority as an apostle, an authority on which he is prepared to elaborate at some length in the rest of the epistle (verses 7-8). To prepare for this elaboration, Paul devotes the second half of this chapter to a consideration of true and false boasting (verses 12-18). This section sets up the remaining chapters of this book.