The Epistle of Second Corinthians
Lesson Number 27
TRANSLATION LEGEND: AMPLIFIED or AMP = Amplified Bible, (1965), ASV=American Standard Version (1901), BBE=Bible in Basic English (1949), DRA=Douay-Rheims (1899), ESV=English Stand Version (2001), IE = International English, ISV = International Standard Version (1967), KJV=King James Version (1611), LIVING = Living Bible (1971), MONTGOMERY = Montgomery’s New Testament (2001), NAB=New American Bible (2002), NASB=New American Standard Bible (1977), NAU=New American Standard Bible (1995), NIB=New International Bible, NIV=New International Version (1984), NJB=New Jerusalem Bible (1985), NKJV=New King James Version (1979), NLT=New Living Translation (1996), NRSV=New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), RSV=Revised Standard Version (1952), TNK=JPS Tanakj (1985), Webster=The Webster Bible (1833),WEYMOUTH=Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE= Tyndale’s Bible (1526), WYCLIFFE= Wycliffe New Testament (1382), YLT=Young’s Literal Translation (1862).
LEXICON LEGEND: FRIEBERG=Friberg Lexicon, UBS=UBS Lexicon, LOUW-NIDA=Louw-Nida Lexicon, LIDDELL SCOTT=Liddell Scott Lexicon, THAYER=Thayer’s Greek Lexicon
OBTAINING PROPER APPROVAL
“ 6:4 But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, 5 In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; 6 By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, 7 By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, 8 By honour and dishonour, by evil report and good report: as deceivers, and yet true; 9 As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; 10 As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.” (2 Cor 6:4-10)
INTRODUCTION
What qualifies a person to work together with God? Or, are there any qualifications at all? Having once escaped from highly organized, professionalized, and stilted religion of the “Dark Ages,” the blight of institutionalism has again overgrown Christendom. It is not confined to the old form of ornate cathedrals, a highly structured and visible hierarchy of religious authorities – although over one billion professed Christians have maintained that form, which is growing in popularity. Now, of the professed Christian population of over two and one-half billion people, there are burgeoning numbers that have embraced a seemingly less formal style of religion. They still maintain their theological schools, which are generally nothing more than citadels in which sectarian views are maintained and perpetrated. But there is a a new kind of purported religious freedom that de-emphasizes the Word of God, has little regard for holiness, and is seeking to blend the admixture of godliness and entertainment.
In this setting, religious leaders are a kind of end of themselves. Their value is largely measured by their institutional success, and the number of people that join the roles of their supporters. In America, this is the era of the mega-church, when size is everything. Little place is made for doctrinal content or personal purity. In this environment, the qualifications for a church leader really have little to do with whether or not the individual is approved of God. A considerable amount of weight is placed on professional theological training. A success in impacting large numbers of people also ranks very high. Expertise in counseling, administration, and reaching special people-groups is also highly touted. How effectively the person communicates the Word of God is not seen as significant, or if the person is characterized by unquestionable godliness.
All of this may sound like nothing more than a tirade from a grumbling soul. But that is not the case. It has a great deal to do with the text that is before us. Here is a passage that deals with approval – the approval of someone professing to be working together with God. We are being exposed to a person who affirms God is speaking through him: “Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God” (2 Cor 5:20). Here is a person who affirms he has been given “the ministry” and “word of reconciliation” (2 Cor 5:18-19). He is working together with God (2 Cor 6:1), and is calling upon the people to come into accord with God – to be reconciled to Him, and not to receive His grace in vain (2 Cor 5:20; 6:1).
What can possibly justify such claims? He has declared that he is “an apostle of Jesus Christ by the will of God” (2 Cor 1:1).
BOLD AFFIRMATIONS
He has affirmed that both “the sufferings” and the “consolation” of Christ abound in him (2 Cor 1:5). He has further testified that God has, does, and will deliver him (2 Cor 1:10). He has said that his conscience testifies to his integrity (2 Cor 1:12). Boldly he announces that God is making known “the savor of His knowledge” through the message that he is preaching (2 Cor 2:14), and that the reactions of people to his preaching are actually their reactions to Christ Himself (2 Cor 2:15-16).
Paul tells the Corinthians that he is not like many “who corrupt the word of God.” He rather speaks sincerely, before God, and in Christ Jesus (2 Cor 2:17). He states that is “sufficiency is of God” (2 Cor 3:5), and that God has made him an “able minister of the new testament” (2 Cor 3:6). He testifies that God Himself, using the message that he is preaching, shines into the hearts of men to give them “the light of the knowledge of the glory of God in the face of Christ Jesus” (2 Cor 4:6). Both the “dying” and the “life of Jesus” are being accomplished in him (2 Cor 4:10-11). Freely he states that his sufferings for working for him “a far more exceeding and eternal weight of glory” (2 Cor 4:17). Boldly he affirms that he is willing, and actually prefers, to be “absent from the body and present with the Lord” (2 Cor 5:8).
I understand many of these qualities to be common to all members of “the household of faith” (Gal 6:10). However, I want to view them in particular regard to those who profess to be serving the Lord in some leadership capacity. Such things are to be found in them in special measures, for leaders cannot bring people where they themselves have not come.
The manner in which Paul has been speaking does not blend well with contemporary claims of Christian leadership. Few, if any, “pulpit committees” have ever interviewed a proposed “candidate” who spoke in such a manner. This simply is not the way the modern religious leader speaks. He generally sites other things as particularly qualifying him.
CONFIRMING DIVINE APPROVAL
Paul does not let the matter rest by siting these things about himself. He will now set out to show how he has been “approved” before God. Technically, these will be confirmations of God’s approval. In the ultimate sense, Paul, like all believers, obtained approval in Christ Jesus, in whom we are “accepted” (Eph 1:6). However, that acceptance reflects itself in the lives of the accepted ones. There is really no such thing as “newness of life” that is not lived out in the crucible of life in this world. The person who is truly “born again” does not live as though he was not “born again.” The person who is “dead with Christ” does not live in concert with the world. The one who is “risen with Christ” does not maintain a preference for the things of “this present evil world.” The one who is “washed” does not walk about in a state of defilement. A person who has been “delivered from this present evil world” does not remain enslaved to it. If the individual has been “reconciled to God,” he does not remain in a state of practical enmity against Him. If we have been “made free from sin,” we do not continue to serve it. All of this is quite elementary.
As evident as this may appear, this is not the common view of life in Christ Jesus – or, as is commonly preferred, being “a Christian.” It is to be understood that people can “fall” from the state of blessedness in Christ. This very passage begins with a fervent plea to “receive not the grace of God in vain” (6:1). Should such a thing occur, all of the benefits of grace are also forfeited. If a person denies the faith (1 Tim 5:8), that person cannot possibly continue to enjoy the benefits of faith. If one turns his ear “away from the truth” (2 Tim 4:4), he cannot continue to realize the freedom and sanctification that truth brings. The individual who “draws back” from God will not be treated by the Lord as though he was drawing near (Heb 10:38-39). If the Holy Spirit is quenched, who imagines that all of the benefits that come from the Spirit will remain with the person (1 Thess 5:19). The one who chooses to “grieve” the Holy Spirit will not be treated by that Spirit as though he had submitted to Him (Eph 4:30). If an “evil heart of unbelief” rises in us, we will not be viewed by the Lord as though we were “strong in faith,” giving glory to Him (Heb 3:12).
It Is Not Enough
It is not enough to make claims concerning being received by God, loving Him, serving Him, and being part of His work. Such claims must be matched by a life that vindicates, or confirms, the affirmation. This is fundamental to sound theology. A life that contradicts one’s profession negates the profession. Jesus Himself lived by this rule. He said the Scriptures themselves testified of Him: “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of Me” (John 5:39). That is, what they said concerning the coming Messiah could be seen in Him – in His words and deeds, or the totality of His life. He also pointed to His works as confirmation of who He really was: “If I do not the works of My Father, believe Me not. But if I do, though ye believe not Me, believe the works: that ye may know, and believe, that the Father is in Me, and I in Him” (John 10:37-38). Again He boldly affirmed, “the works that I do in my Father's name, they bear witness of Me” (John 10:25).
Contradicting Conduct
Jesus also pointed out that conduct inconsistent with the nature of true spiritual life confirmed the absence of that life. “He that is of God heareth God's words: ye therefore hear them not, because ye are not of God” (John 8:47). And again, “But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow Me” (John 10:26-27). Once Jesus accounted for the theological errors of the Sadducees: “And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God?” (Mark 12:24).
In his First Epistle, John also drew attention to this kingdom trait – namely, that newness of life does not produce contradicting manners of life. “If we say that we have not sinned, we make him a liar, and His word is not in us” (1 John 1:10). And again, “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him” (1 John 2:4). “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” (1 John 4:20).
A Confirmation of this Principle
Our text is a confirmation of the principle that I have just mentioned: namely that genuine spiritual life produces effects that confirm its presence. Where the effects of life are absent, it is only because the life itself is not present. In association with our text, where the confirmations of a godly ministry are not found, it is only because either a ministry has not been given, or, at the very best, the person is an unfaithful steward. Neither state is an enviable or acceptable one.
Paul will now show us five areas in which his claim of being a worker together with God will, be confirmed. He will emphasize his reaction to these five strata of human experience: (1) adversity, (2) by consistent expressions of life, (3) evidences of character, (4) stewardship of Divine provisions, and (5) experiences resulting from his ministry. Although there are special measures of these things associated with the apostolic ministry, all of them do apply to all of the ministries within the body of Christ. These are areas in which genuine Divine approval is made known. Failure in these areas cast the shadow of doubt upon any profession of working together with God. I also should add that a person involved in religious work who does not say he is working with God is altogether excluded from any form of identity with a work that God will bless. Such a person is an obvious impostor, and is not to be heeded. Whatever he is doing is nothing more an encroachment, for no one works for God in whom God is not working.
APPROVING OURSELVES
It might be imagined that a confirmation of approval is not even necessary – that people are to take for granted that all claims of being a representative of God are valid. The children of God must not indulge themselves in such foolishness. If the Lord of glory Himself challenged people to test His claims by what they saw in Him and heard from Him, how can it be that those who serve Him are not to do the same? Jesus said, “The disciple is not above his Master, nor the servant above his Lord” (Mat 10:24). This is why Paul now takes up the doubts of some of the Corinthians that he was, in fact, a genuine apostle. He will show them in controvertible proof that his profession was true. He will not use the proofs of a Grecian philosopher, which are nothing more than words. Knowing that “the kingdom of God is not in word, but in power” (1 Cor 4:20), Paul will point to matters that require the power of God. These are things that cannot be done in the energy of the flesh, or simulated by those lacking the power.
APPROVING OURSELVES
“ 6:4aBut in all things approving ourselves as the ministers of God . . . ”
In a godly manner, Paul throws the spotlight of consideration upon himself. He will not accent his exploits, but rather how he reacted under a variety of circumstances. He will show us how he lived, and what he did when confronted with all manner of opposition.
In All Things
“But in all things . . .” Other versions read, “But in everything,” NASB “Rather . . . in every way” NIV “On the contrary, in everything,” NAB “in everything we do,” NLT “In fact, in everything,” LIVING “Instead, in everything,” IE and “whatever we have to go through.” PHILLIPS
The apostle will not extract but a portion of his life, and put it under the microscope of consideration. He will not approach his life as though it was comprised of spiritual and secular facets. He knows true spiritual life impacts upon “everything.” He knew very well that Divine enrichment was experienced “in everything” (1 Cor 1:5). Believers “abound in everything” (2 Cor 8:7), are “enriched in everything” (2 Cor 9:11), and “in everything give thanks” (1 Thess 5:18). He knew that God is working “all things together for our good” (Rom 8:28), and that “all things” are “of Him, and through Him, and to Him” (Rom 11:36). He knew that in Christ Jesus “all things”become new (2 Cor 5:17). Those in Christ grow up into Him “in all things” (Eph 4:15). They are “instructed in all things,” and can “do all things” through Christ who strengthens them (Phil 4:12-13). “All things” are to be proved, or tested (1 Thess 5:21), and faithfulness is to be found “in all things” (1 Tim 3:11). To the pure, “all things are pure” (Tit 1:15), and the person who labors with God is to show himself a pattern of good works “in all things” (Tit 2:7), and “adorn the doctrine . . . in all things” (Tit 2:10).
Therefore, Paul will not point our attention to “some” preferred things. He will not isolate some favored segment of life, or point to special times when he managed to act in the most befitting manner. He will place the viewing scope over the entirety of his life, showing that the whole of his life is an expression of newness of life.
Approving Ourselves
“ . . . approving ourselves . . .” Other versions read, “we commend ourselves,” NKJV “commending ourselves,” NASB “we have commended ourselves,” NRSV “making it quite clear,” BBE “let us exhibit ourselves,” DOUAY “we prove ourselves,” NJB “we try to show,” NLT “we try to conduct ourselves,” IE “we demonstrate,” ISV “I am trying,” WILLIAMS “I am striving to commend myself,” MONTGOMERY and “we want to prove ourselves.” PHILLIPS
The word “approving” comes from the Greek word sunistw,ntej (soon-is-tone-tez) which has the root meaning, “to place together, to set in the same place, to bring or band together . . . to set one with another i.e. by way of presenting or introducing him, i.e. to commend” THAYER Other lexical definitions are, “as making known one’s approval, comment, recommend,” FRIBERG and “to indicate approval of a person or event with the implication that others adopt the same attitude – ‘to recommend.’” LOUW-NIDA In other words, Paul is gong to take the responses of his life and lay them along side of the calling of God, showing there is no disharmony with that calling in his actions. They are in perfect accord with the ministry to which he has been called.
By saying “approving ourselves,” or “commending ourselves,” Paul is not seeking to promote his own interests. He is rather unveiling the areas in which God Himself tests His servants, confirming their loyalty to Him, and showing they are His chosen. Confirming that he labored to avoid having “the ministry” blamed – the “apostle of the Gentiles” (Rom 11:13) – he now shows how his conduct under a variety of circumstances is sufficient to confirm that he had, in fact, been commissioned and enabled by the Lord of glory. He extended himself to live in strict consonance with both the nature of life in Christ Jesus, and the commission for which he had been called. He not only labored so the ministry would not be blamed, but deliberate responded in faith to every circumstance of life.
As the Ministers of God
“ . . . as the ministers of God . . . ” Other versions read, “as servants of God,” NASB “as God’s ministers,” DARBY “that we are true ministers of God,” LIVING “as true servants of God,” AMPLIFIED and “genuine ministers of God.” PHILLIPS
Here is the occupation, or calling, with which Paul will compare his reactions and expressions: “the ministers of God.” That is, the ones who have been called to serve God’s interests in the doing of His work, and the carrying out of His will. These are employed in “the ministry of reconciliation.” A “minister,” as we have said elsewhere, is one who is carrying out the commands and will of another. In this case, it is the person who is active in fulfilling the will of the Lord. That is, he is devoted to fulfilling the revealed purpose of God. The words “true” and “genuine” are implied in the word “ministers,” or “servants,” as used in the Living Bible, and Phillips New Testament. These are not theoretical “ministers,” or those who are aspiring to such a work, but those who are actually engaged in serving the Lord. Like it or not, all other professed “ministers” are false. Those who serve not God are not His ministers.
IN ADVERSITY
The first area in which Paul sites validation of God’s approval of him is that of adversity, trial, and trouble. This will confirm that the person who is blessed of God, and is serving Him acceptably, is by no means living a trouble-free life. Triumph (2 Cor 2:14) and victory (1 Cor 15:57) are not to be equated with riding on the crest of an experiential wave. Prevailing and enduring postulate trouble, they do not exclude it. It is not possible to experience triumph and victory unless a battle is fought.
The adversity of reference is not that or ordinary life – as with man being “born unto trouble as the sparks fly upward” (Job 5:7). This is not life as viewed by Solomon in Ecclesiastes: “All things are full of labor . . . For what hath man of all his labor, and of the vexation of his heart . . . All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness” (Eccl 1:8; 2:22; 5:17). This is not even adversity like that which Job experienced, which adversity was, for a time, most mysterious to him (Job 3:11-12; 7:20-21). Rather, this is adversity that is experienced as a result of being a worker together with God. It is the experience of “the fellowship of His (Christ’s) sufferings” (Phil 3:10) – when men “suffer with Him” (Rom 8:17). This is the adversity that is understood, and is embraced, because it is perceived as being the result of the world’s enmity against God and those who work together with Him.
Among other things, this means there is no need to faint in the day of adversity, as though you were unequal to the occasion. As it is written, “If thou faint in the day of adversity, thy strength is small” (Prov 24:10). Men do not “faint,” giving up and quitting, because their trials were too great, but because their strength was too small! Both good and bad times come from the Lord, and are areas in which we are tested. Again it is written, “In the day of prosperity be joyful, But in the day of adversity consider: Surely God has appointed the one as well as the other.” (Eccl 7:14). Godly men have always known this. In his unique affliction Job reasoned, “What? shall we receive good at the hand of God, and shall we not receive evil?” (Job 2:10). James reminds us that the prophets are “an example of suffering affliction, and of patience” (James 5:10). That is, they are an example of suffering affliction because of working together with God.
By nature, men tend to equate peace with blessing, and the lack of trial with approval – but this is not a proper assessment. Sometimes men are sorely tested because they have been singularly blessed. As Paul himself said, “And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure” (2 Cor 12:7).
Also, by virtue of our separation from the world in Christ Jesus, we experience opposition from it. This is why Jesus said, “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:19). And again He said, “These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33). Following His enthronement in glory, those with faith saw this with greater clarity and admonished believers, “to continue in the faith, and that we must through much tribulation enter into the kingdom of God” (Acts 14:22). Paul taught the saints to expect trouble. “For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know” (1 Thess 3:4).
Therefore, if a person is in Christ, and working together with Him, the issue is not whether or not adversity will be experienced, but HOW the individual reacts to it. Now Paul will testify of how he reacted to adversity. The words that follow are all confirmable, else they would carry no weight. Many of them are corroborated in the book of Acts by Luke, who traveled with Paul in many of his labors. Timothy also bore witness to these responses, as well as others (2 Tim 3:10).
MUCH PATIENCE
“ 4b . . . in much patience . . . ” Other versions read, “in much endurance,” NASB “in great endurance,” NIV “through great endurance,” NIV “in quiet strength,” BBE “by resolute perseverance,” NJB “patiently endure,” LIVING “we must endure much,” IE “unwearied endurance,” WEYMOUTH “by tremendous endurance,” ISV “by steadfast endurance,” MONTGOMERY and “patient endurance.” PHILLIPS
Although Paul experienced an extraordinary measure of adversity, he did not faint, quit, or lapse into periods of inactivity. His sufferings only made him more resolute, more determined, and more driven to finish his course, fulfilling his ministry faithfully and without wavering.
“Much patience” is uncommon endurance. It is continuing to run the race when the course seems impossible to negotiate. The word “much” means “abundant, plentiful.” THAYER It includes the idea of great variety, or many different kinds. The word “patience” means “steadfastness, constancy, endurance.” THAYER
There are several vivid pictures presented in the expression “much patience.”
☛ A person running a course that is strewn with all manners of obstacles, yet he stays on course without swerving off of it.
☛ An individual running through a driving rain or storm, who is slowed down, yet continues to relentlessly press forward.
☛ A servant on a mission who encounters aggressive enemies along the way, yet fights through them faithfully fulfilling his charge.
☛ A laborer who encounters repeated and diverse oppositions and hindrances, yet keeps his eye fixed on the objective, and alert to all advantages that can be received and open doors into which he can enter.
Such a person places his commission above his experience. He counts the prize that has been set before him as worthy of whatever must be endured to obtain it. This is the individual who does not place a high priority on life in this world, the acceptance of men, or freedom from want.
Now, the “much patience,” or “resolute perseverance,” NJB is not made known in favorable times, but unfavorable ones. It is not realized when the road is clear, but when it is rough, and strewn with all manners of obstacles. It is not accomplished in peaceful and tranquil environs, but in troublesome times, when the thunder of opposition is heard, and the sound of clashing swords and shouts of the enemy are ringing in the ears.
Paul will now cite the various afflictions in which he maintained “much patience.”
GENERAL CATEGORIES
IN AFFLICTIONS
“ 4c . . . in afflictions . . .” Other versions read “in tribulations,” NKJV “in troubles,” NIV “times of hardship,” NJB “suffering,” LIVING “in the midst of difficulties,” ISV“in sorrows,” WILLIAMS and “tribulation and suffering.” AMPLIFIED
The word “afflictions” comes from the Greek word qli,yesin (thlips-es-in), which means “a pressing, pressing together, pressure . . . oppression, affliction, tribulation, distress, straits.” THAYER Other lexical meanings are, “trouble brought on by outward circumstances,” FRIBERG “hard circumstances,” UBS and “trouble involving direct suffering.” LOUW-NIDA
This is when great pressure and suffering comes from the outside, being exerted upon the “earthen vessel.” It is enough to note here that these are oppressive circumstances over which the servant of God has no power. They bring great pressure to bear upon the inner man, doing so from without. Those who imagine that the child of God has control over the circumstances are only living in delusion. Whatever power or authority they may conceive themselves to possess, they are not able to control the outward circumstances to which they are subjected. If they did possess control, there would be no such thing as “afflictions,” in which the child is “pressed” as though under a heavy and oppressive rock. This is why Paul said of one period of time, “we were pressed out of measure, above strength, insomuch that we despaired even of life” (2 Cor 1:8). That is a most vivid description of “affliction.”
And what did Paul do during such times? How did he respond to such oppression? He was noted for “much patience,” or “resolute perseverance.” NJB
IN NECESSITIES
“ 4d . . . in necessities . . .” Other translations read, “in needs,” NKJV “in hardships,” NASB “difficulties,” NJB “during hard times,” IE “helplessness,” WEYMOUTH “troubles,” MONTGOMERY and “hardships and privations.” AMPLIFIED
The word “necessities” comes from the Greek word avna,gkaij (anag-kais), which means “necessity imposed by external conditions, or by some law.” THAYER Other lexical meanings are, “compulsion, force, compelling obligation.” FRIBERG
This is a category of affliction in which all resources are depleted, and the individual is deprived of what is needed for the body. These will also be mentioned in detail later. Here, it is enough to say that those who suppose such things as famine, hunger, and various forms of deprivation cannot come upon the saints of God, need to rethink their view, for it cannot possibly be true. Numerous saints have suffered from deprivation, even wandering “in deserts, and mountains, and in dens and caves of the earth” (Heb 11:38). Here, Paul affirms that he persevered, keeping the faith and pressing forward toward the mark during such occasions. Were it not possible for God’s servants to experience such times, this would be a very foolish testimony.
IN DISTRESSES
“ 4e . . . in distresses . . .” Other versions read, “calamities,” NIV “in sorrow,” BBE “in straits,” DARBY “constraints,” NAB “calamities of every kind,” NLT “trouble of every kind,” LIVING “when we are having problems,” “helplessness,” WEYMOUTH “difficulties,” WILLIAMS “in sore straits and calamities,” AMPLIFIED and “or even disasters.” PHILLIPS
The word “distresses” comes from the Greek word stenocwri,aij (sten-ox-or-i-ais), which means, “narrowness of place, a narrow space; dire calamity, extreme affliction.” THAYER Other lexical meanings are, “narrowness, tight or narrow place,” FRIBERG “a set of difficult circumstances.” LOUW-NIDA
Whereas “afflictions” were like a heavy rock being placed upon us, creating great pressure, “distresses” are like being caught in a narrow passage, with oppressing walls pressed tightly against us from both sides. Such a condition is described in the expressions, “troubled on every side” (2 Cor 4:8; 7:5a), and “without were fightings, within were fears” (2 Cor 7:5b).
Is it possible for someone who is working “together with God” to be hemmed in by circumstances, like a ship being caught in rocky straits? Indeed, it is. And how did Paul conduct himself when he was surrounded by hindering influences that chaffed against his soul and pained his body? He maintained the posture of “much patience,” faithfully running the race that had been set before him, pressing toward the mark, and fulfilling his ministry.
Keep in mind, these are areas in which the servant of God realizes Divine approval, as well as confirmation of that approval before men. It ought to be evident that a trouble-free life does not blend with that manner of approval. Nor, indeed, does large-scale religious “success,” as is so common in the church of our day. I would go so far as to say that this passage has no place in spiritual “Babylon” – that fabrication of the devil that emulates “the church of the living God,” but actually has no part in it.
DETAILED CATEGORIES
Paul will now provide the details involved in “afflictions,” “necessities,” and “distresses.” Once again, these are associated with the “ministry” that Paul had “received” (2 Cor 4:1). In working with God in “the ministry of reconciliation,” and delivering “the word of reconciliation,” the following things were experienced. These were not the result of civil disobedience, marching with placards in protest of social injustices, or delivering formal complaints for infringement on political liberties. As important as some of those things may be, they are not the area in which God’s servants obtain approval. A person can be a spiritual or moral reprobate and participate in such campaigns.
IN STRIPES
“ 5a In stripes . . .” Other versions read, “in beatings,” NASB “in blows,” BBE “when we are flogged,” NJB and “We have been beaten.” NLT
The word “stripes” comes from the Greek word plhgai/j (plaag-ais), and means “a blow, stripe, a wound, a deadly wound, a public calamity,” THAYER “a blow laid on by a whip-like instrument . . . plural beating,” FRIBERG and “to hit, to strike, to beat.” LOUW-NIDA This refers to harsh, repeated, and public blows from which many men actually died.
Later Paul says he received “stripes above measure,” or a flogging that was even “more severe” NIV than normally administered to supposed offenders (2 Cor 11:23). He states that he was beaten “five times” with “forty stripes save one,” and “three times” he was “beaten with rods” (2 Cor 11:24-25). In Philippi, for example, they “laid many stripes” upon Paul and Silas (Acts 16:23).
“IN” the many stripes that were administered to him, Paul confirmed that he was working “together with God.” As severe as they were, they did not move him to quit, modify his message, or make any effort to appease his tormenters with some form of compromise. Further, these stripes were delivered because of his preaching, yet they had no adverse impact upon that preaching.
IN IMPRISONMENTS
“ 5b . . . in imprisonments . . .” Other versions read, “in prisons,” DARBY “sent to prison,” NJB “been put in jail,” NLT and “when we are in jail.” IE
The word “imprisonments” comes from the Greek word fulakai/j (ful-a-kais), and means “enclosure, confinement, guard, and watch,” THAYER and “a place of detention – jail, prison.” LOUW-NIDA The places in which Paul was incarcerated were not always commodious, with amenities provided.
Often Paul was “bound” in prison, even being held by a “chain.” Once he was bound “with two chains” (Acts 21:33). Another time he appeared in court in chains (Acts 28:20). He commended brethren who were not ashamed of his chain (2 Tim 1:16). Paul was put into the “inner prison” in Philippi (Acts 16:23,24), and was even known as “Paul the prisoner” (Acts 23:18). On another occasion he was “kept in Herod’s judgment hall” (Acts 23:35). Porcious Festus left Paul bound in prison for “two years” (Acts 24:27). He testified before Agrippa while he was bound (Acts 16:28-29). In Rome, although allowed to dwell by himself, a soldier remained with him (Acts 28:16). He stated that was “in prisons more frequent” (2 Cor 11:23). When he wrote to the Ephesian brethren, he greeted them as “Paul the prisoner of Jesus Christ” (Eph 3:1), and “the prisoner of the Lord” (Eph 4:1). When writing to Timothy, he referred to himself as the Lord’s “prisoner” (2 Tim 1:8). When writing to Philemon he introduced himself as “Paul, a prisoner of Jesus Christ” (Phile 1:1,9).
And how did Paul react to his many imprisonments? In them, he gained approval, confirming he was, indeed, a worker “together with God.” He begat Onesimus in Christ while he was in prison (Phile 1:10). All those who dwelt in the palace in Rome were made knowledgeable of Paul and his labors in Christ (Phil 1:13). The Epistles of Ephesians, Philippians, Colossians, Philemon, and Second Timothy were written while Paul was in prison (Eph 3:1; Phil 1:7; Col 4:3,18; Phile 1:9, 2 Tim 1:8).
In these imprisonments Paul confirmed the reality of his calling and the legitimacy of his ministry. He stood the test of confinement!
IN TUMULTS
“ 5c . . . in tumults . . .” Other versions read, “riots,” NIV “in attacks,” BBE “in seditions,” DOUAY “mobbed,” NJB “faced angry mobs,” NLT “in insurrections,” YLT and “during riots.” IE
The word “tumults” comes from the Greek word avkatastasi,aij (aka-tas-tasi-ais) which means, “instability, a state of disorder, disturbance, confusion,” THAYER “turmoil, revolution, insurrection,” FRIBERG “maltreatment by mob violence,” USB and “to rise up in defiance of authority.” LOUW-NIDA Here it refers to public riots that were brought on because of Paul’s consistent preaching.
It was when a group of people rioted that Paul was stoned in Lystra (Acts 14:19). In Thessalonica the whole city was set “on an uproar,” assaulting the house of Jason (Acts 17:5-7). In Corinth, “the Jews made insurrection with one accord against Paul” (Acts 18:12). In Ephesus, after the merchants who made idols saw their business dissipating because of Paul’s preaching, a crowd of agitated people gathered in such turmoil “the more part knew not wherefore they were come together.” The tumult was so significant that the people cried out “Great is Diana of the Ephesians” for two solid hours (Acts 19:32-35). Once, when in the temple in Jerusalem, some Jews stirred up a riot against Paul saying that he had “polluted” the Temple, then “went about to kill him” (Acts 21:27-31). Another time in Rome, a “great dissension” arose because of Paul, and it appeared they were going to “pull Paul in pieces” (Acts 23:7-10).
And how did Paul conduct himself during all of this disruptions and turmoil? IN the tumults he was “approved” as a true minister of God. He maintained his spiritual poise, spoke with confidence and in truth, and kept the faith.
The frequent presence of “tumults” confirm the words spoken by Jesus Himself. “Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household” (Mat 10:34-36). When the Gospel is preached and expounded, and tumult arises, it confirms that the world is at variance with God, and will not receive the truth. When those professing to labor for the Lord are not moved by such oppositions, but remain steadfast in the ministry, they have gained approval.
ACCEPTED AND APPROVED
It is necessary to add a word here concerning the way in which I am using “accepted” and “approved.” In our labors for the Lord, we are not endeavoring to gain His acceptance. He does not receive us upon the basis of our work. Rather, we are “made accepted in the Beloved” (Eph 1:6). We actually labor for the Lord, or serve Him, from within the framework of acceptance in Christ Jesus. Through Christ, the Father enables us to work with Him, imparting grace and power for the fulfillment of His purpose. Valid kingdom labors can only be accomplished with the power that is given to those God has received in the Son.
However, spiritual life is not approached from a mere philosophical level, nor are men to speculate about the validity of their labors. Rather, it is necessary for us to “examine” ourselves to see if we are “in the faith” (2 Cor 13:5). While this examination takes a variety of forms, there is a particular facet of it that is being addressed in this text. The validity of our position and work is discovered in godly responses to the circumstances produced by our various ministries. As we engage our whole persons in the ministries we have been given, it will arouse the world, and certain opposition will come against us. It is certain that if we are actually living by faith and walking in the Spirit, our responses to affliction will bring glory to God, and bear witness to the genuineness of our faith. It is certainly not my aim to cause doubts and fears to arise in those who are working for the Lord. However, if our responses do not glorify God, it is not possible that our work is doing so! If, upon examination, we find this to be the case, then we must avail ourselves of the Advocate, confess our sins, receive cleansing, and revenge our disobedience. It is out of order to make an attempt to justify uncomely responses of faintheartedness, fleshly anger, bitterness, and withdrawing from the work. If God has, in fact, given us a work to do, then it is to be done at all cost, for we will be held accountable for how we managed our stewardship.
If, on the other hand, the spirit of Christ is found in your responses, you can take hold of confidence like a sword, and sally forth in the good fight of faith, assured that you will do well. This is an area in which progress is possible, for salvation is tailored for these things.
IN EXPRESSIONS
The first area in which Paul was confirmed to be true was that of adversity – bitter experiences that came to him because he was working together with God. Being yoked with Christ, he received the same treatment from the world as the Master received. Jesus once said to His disciples, “Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted Me, they will also persecute you; if they have kept My saying, they will keep yours also. But all these things will they do unto you for My name's sake, because they know not Him that sent Me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth Me hateth My Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both Me and My Father” (John 15:20-24). Notice the extent of what is revealed when men are confronted with the word and works of Jesus.
☛ The world persecuted Jesus.
☛ The world persecutes those who work with Jesus.
☛ Those who kept the sayings of Jesus would keep the sayings of those whom He sends.
☛ When the world does harm to Christ’s servants, they do so for His “name’s sake” – that is, because they are representing Him and bearing His message.
☛ The world opposes those who speak Christ’s message because they do not know the Father, who sent Jesus.
☛ The coming of Jesus in Person, or the coming of Him through the Gospel causes sin to erupt within the rejected ones. Until that time, they may even appear to be good.
☛ Once men are exposed to Christ, sin can no longer be covered.
☛ The one who hates, or despises, Jesus, also hates the Father.
☛ The world’s hatred of the Father is made known when He is proclaimed through the Gospel.
Keep in mind that a considerable amount of the opposition Paul experienced came from religious people. The Jews hounded him because his message obviously clashed with what they had embraced (Acts 21:21). Some professing Christians opposed him because of his emphasis on grace (Rom 3:8). Those who opposed what Paul preached were never credited with being honest or sincere, for such qualities are not found in those who spurn the truth of the Gospel.
In our time, a considerable amount of opposition comes to us from the professed church. It comes in differing forms, but it amounts to a denigration of what is taught, and a malignment of our character. Our responses to such treatment will reveal whether or not we have the message of Christ and were sent by Him.
Now, Paul will deal with approval as attained within, or during, his own experiences – what he did in regards to the message he was sent to proclaim, and the solemn commission to “To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me [Christ]” (Acts 26:18). How much of himself did he put into this good work?
IN LABORS
“ 5d . . . in labors . . .” Other versions read, “in hard work,” NIV “laboring,” NJB “worked to exhaustion,” NLT “while working hard,” IE and “having to work like slaves.” PHILLIPS
The word “labors” comes from ko,poij (kop-ois), which means “intense labor united with trouble, toil,” THAYER “exhausting physical and mental toil, labor, work,” FRIBERG “hard work,” UBS “to engage in hard work, implying difficulties and trouble,” LOUW-NIDA “weariness, fatigue.” LIDDELL-SCOTT
Paul excelled in exhaustive labors for the Lord – and yet did not experience, what is now called, “burn out.” In truth he said of his work, “I labored more abundantly than they [the other apostles] all” (1 Cor 15:10). “Are they ministers of Christ? (I speak as a fool) I am more; in labors more abundant . . .” (2 Cor 11:23). Again, he wrote to the Colossians, “Whereunto I also labor, striving according to His working, which worketh in me mightily” (Col 1:29).
The work of the Lord was always in Paul’s mind. From him there issued a continual flow of life, revealed in marvelous insights. In him the saying of the Lord Jesus was fulfilled, “He that believeth on Me, as the scripture hath said, out of his belly shall flow rivers of living water” (John 7:38). The waters gushed from him in the synagogues (Acts 13:15-41), the marketplace (Acts 17:17), schools of learning (Acts 19:9), before gatherings of scholars (Acts 17:19-31), among the disciples (Acts 20:7), before rulers (Acts 24:24-26; 26:2-23), before his enemies (Acts 23:1-7), and while he was in prison (Eph 3:12 Tim 1:8; Phile 1:1).
The kind and manner of Paul’s labor testified to the truth of his message, and was an area in which he was approved.
One of the great reproaches of our time is the manner in which professed representatives of Christ spend their time. There is too much leisure in their schedule, too much listening instead of speaking, and too much idleness. It is difficult, indeed, to find a preacher or teacher who actually labors “in the word and in the doctrine” (1 Tim 5 :17), or gives himself to “prayer and the ministry of the Word” (Acts 6:3). Of course, these are areas that cannot be corrupted by institutionalism. You cannot teach a course or give a degree in these areas. They both require more of God, faith, and grace. That is why they are areas in which approval can be realized.
Suffice it to say, the labors of a person testify to whether or not he has a message from God and has been sent by God. Neither of these are to be taken for granted.
A Tribute to My Father
I am compelled to take this occasion to pay tribute to my departed father, whose works now follow him. From the time he was a young man (in his early twenties) until he was past his 80th year, he was known for his prodigious labors in the kingdom of God. He always found an outlet through which to express the various insights that he received. He used articles in the church bulletin, wrote a monthly periodical called “The Apostles’ Doctrine,” published a two-volumn set of books under the same name, and revised and updated them both. He edited “The Banner of Truth” for around twenty-five years, and was always preaching and teaching. In all of his labors, his beloved wife, and my mother, was a faithful and thoughtful co-worker, forfeiting many of her own desires in the interest of, what she perceived to be, better things.
All of this was done while my father maintained a demanding job in the printing industry – a line-o-type operator, in which he set type for newspapers and books. When I was between the ages of six and eleven, my father maintained two jobs in order that we might eat and cover expenses involved in preaching in North Dakota, 200 miles from where we lived in Moorehead, Minnesota. I never knew this was inconvenient or demanding. It was simply what we did, and it was done with joy and thanksgiving.
I remember my father standing before a typewriter, and writing during nearly every free moment he had. Some kingdom laborer was nearly always in our home, being cared for by my godly mother, and engaging in holy conversation and discussion. Our home was a place of Divine service. After we had attended the evening services on each Lord’s day, my father would gather with several other ministers to discuss the good word of God and share kingdom insights. As a child, I was privileged to accompany him to many of these sessions.
How is it that my father, brother Fred O. Blakely, was such a remarkable worker for the Lord? It was because he had actually received something from the Lord, and was sent forth and duly empowered by Him. That is why he labored “more abundantly.” Further, he was approved by his labors.
I have no tolerance for lazy, ignorant, and idle men who claim to be ministers of God. Such men are not ministers at all, unless it is the Satan’s “ministers” (2 Cor 11:15). In my opinion, if all of the false ministers were to be suddenly plucked from the religious scene, there would be such a collapse within Christendom as would stagger us all. We are living in a time when churches are being sustained by men who have no real word from God, no insight, and no Divine power. It is something that causes the most spiritual among us to “marvel with great amazement,” as when John saw the great whore, “Mystery, Babylon the great, the mother of harlots and abominations of the earth” (Rev 17:6).
IN WATCHINGS
“ 5e . . . in watchings . . .” Other versions read, “in sleeplessness,” NKJV “sleepless nights,” NRSV “vigils,” NAB “endured sleepless nights,” NLT “sleepless nights of watching,” LIVING “by sleepless watching,” WEYMOUTH and “having to go without . . . sleep.” PHILLIPS
The word “watchings” comes from the Greek word avgrupni,aij (ag-roop-ni-ais), which means “sleeplessness,” THAYER “lack of sleep, sleepless nights,” FRIBERG and “the state of remaining awake because of not being able to sleep, whether from anxiety or because of external circumstances.” LOUW-NIDA
Paul also refers to this sleeplessness in chapter eleven: “In weariness and painfulness, in watchings often . . . ” (2 Cor 11:27). Sometimes circumstances forbade the apostle to sleep, as when he and Silas were in confined in stocks, their flesh smarting from a vicious beating. At that time they sang instead of sleeping (Acts 16:25). On another occasion, he was awake during the night when in the midst of a tumultuous storm, with the ship about to be destroyed. At that time, an angel stood by him during the night, informing him that all was going to be well, and that he was going to appear before Caesar (Acts 27:23-24). There were no doubt times when he was deeply troubled at the condition of the churches, for which he had such a heart, and to whom he ministered. He said of such occasions, “Beside those things that are without, that which cometh upon me daily, the care [deep concern NKJV ] of all the churches” (2 Cor 11:28).
Once Paul was let down over a wall in a basket – “by night” – escaping from those who were determined to kill him (Acts 9:25). Another time, in Philippi, “The brethren immediately sent away Paul and Silas by night,” when their lives were again threatened (Acts 17:10). Still another time, when certain Jews had bound themselves with a curse not to eat until they had killed Paul, “Then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris” (Acts 23:31).
There is no doubt that Paul had the same spirit as David who wrote, “My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips: when I remember thee upon my bed, and meditate on thee in the night watches” (Psa 63:5-6). And again, “My eyes are awake through the night watches, That I may meditate on Your word” NKJV (Psa 119:148). Sleeplessness is not always due to anxiety, fear, or deep concerns. For those who live by faith, the night hours are frequently times of special blessing, when the sound of the world and the distracting influence of ordinariness subside. The measure of a person’s approval is revealed in this aspect of life – “Watchings,” or periods of sleeplessness. Involvement with God impacts upon fleshly convenience.
IN FASTINGS
“ 5f . . . in fastings . . .” Other versions read, “in hunger,” NASB “going without food,” BBE “starving,” NJB “by hunger and thirst,” WEYMOUTH and “having to go without food.” PHILLIPS
The word “fastings” comes from the Greek word nhstei,aij (nace-ti-ais) which means, “a voluntary abstinence from food,” THAYER “a refusing to eat for religious purposes,” FRIBERG and “to go without food for a set time as a religious duty.” LOUW-NIDA
Here, “fastings” does not emphasize doing without food, but what is done with the time in which eating and drinking would be customary. This is not speaking of assigned seasons of fasting, or with a mere disciplined approach to fasting. The idea here is that the labors of Paul, and his deep commitment to them, often overshadowed the desire for food. Later in this same book, he refers to repeated “fastings” – “in fastings often” (2 Cor 11:27). There, however, such times were forced upon him by circumstance, when he was deprived of food.
This was an experience Jesus had when He was tempted by the devil for forty days and forty nights. It was not until “afterward” that He became hungry (Matt 4:2). On another occasion, when He was teaching a certain Samaritan woman, His disciples returned with some food, for they had not eaten in some time. When they besought Him, “Master, eat!” He replied, “I have meat to eat that ye know not of” (John 4:30-31). When the disciples questioned whether or not someone had brought Him something to eat He replied, “My meat is to do the will of Him that sent Me, and to finish His work” (John 4:34). His natural appetite had been diminished because of the great satisfaction and refurbishment that He realized in doing the will of God.
There were many times when the work of the Lord was so pressing, or the experience of grace was so refreshing, or the quest for mercy was so demanding, that the natural appetites were suppressed. Those who have labored for the Lord in truth know of such times, when food actually loses its appeal, and the soul is swept into the invigorating stream of living water. If waters flow out from us, they must first flow in.
I know of many professed “ministers of God” who give no evidence of ever having such times. Just as surely as the lack of such experience proves the person is without a message, and has not been sent by God, so the presence of this voluntary time of “fastings” confirms the validity of one’s person and works.
IN CHARACTER
In all of the various facets of spiritual life, character is a critical matter. This is because regeneration, or the new birth, involves a transformation of one’s character. The obstinate and calloused heart (a stony heart) is replaced by a tender and supple one (a heart of flesh) – Ezek 11:19; 36:26). A mind that was once hostile toward God is replaced by one into which the law of God is placed (Heb 8:10). The “new man” is truly “created in righteousness and true holiness” (Eph 4:24), and thus “all things become new” (2 Cor 5:17).
Under no circumstances, therefore, is flawed character acceptable in Christ Jesus. It will disqualify a person from Divine employment! In Scripture “character” is referred to in a variety of ways. Sometimes it is called “virtuous,” KJV “excellence,” NASB “character,” NIV or “worthy” NRSV (Ruth 3:11). Other times it is called “good manners,” KJV “good habits,” NKJV “good morals,” NASB or “good character” NIV (1 Cor 15:33). In English, the word “character” means “moral excellence and firmness.” MIRRIAM-WEBSTER
Jesus referred to character He said, “A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh” (Luke 6:45). Solomon spoke of character when he wrote, “Keep thy heart with all diligence; for out of it are the issues of life” (Prov 4:23).
Character speaks of the true nature of a person – what he or she really is. That is precisely what is changed when a person is “born again” (John 3:3,7; 1 Pet 1:23). They are brought to a point where they think differently. Their assessments , loves, and hates are brought into conformity with the Divine nature, of which they are made “partakers” (2 Pet 1:4). It is not possible to be “in Christ” and yet one’s character remains unchanged. Religious men often extend themselves to explain why those professing Christ are unacceptable in character. However, there is no satisfactory explanation for such a condition, for it denies the reality of the new birth. I understand this does not suggest flawlessness exists in the believer. However, sin is always an intrusion in the righteous. Thus it is written, “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1).
Now, let us behold how Paul’s character showed itself during his ministry, whether in times of opposition or of great refreshing. This will confirm whether or not he was a genuine servant of the Lord. Further, what follows speaks of qualities that were consistent in the life of Paul, and represent the bent of his character.
BY PURENESS
“ 6a By pureness . . .” Other versions read, “by purity,” NKJV “in purity,” NASB “In a clean heart,” BBE “In chastity,” DOUAY “We have proved ourselves by our purity,” NLT “our wholesome lives,” LIVING “by purity of life,” WEYMOUTH “through my personal purity,” WILLIAMS “By innocence and purity,” AMPLIFIED and “All this we want to meet with sincerity.” PHILLIPS
The word “pureness” comes from the Greek word a`gno,thti (hag-note-ati), which means, “purity, uprightness of life,” THAYER “a quality of life that is morally clean purity, sincerity, blamelessness,” FRIBERG “the quality of moral purity – to be without moral defect,” LOUW-NIDA and “chastity.” LIDDELL-SCOTT
For the servant of God, pureness, or the absence of defilement, is to be found in every facet of life. This is the opposite of “uncleanness,” against which we are solemnly warned. “But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints” (Eph 5:3). And again the saints are reminded, “For God hath not called us unto uncleanness, but unto holiness” (1 Thess 4:7).
If suffering – as “in afflictions, in necessities, in distresses” – is not accompanied by “pureness,” it has no value. There is no fellowship in “the sufferings of Christ” (Phil 3:10; 2 Cor 1:5) by those who themselves are not pure. Purity involves integrity, holiness, and goodness.
The child of God is to occupy his mind with things that are “pure” (Phil 4:8). The objective of the command is “charity out of a pure heart” (1 Tim 1: 5). The mystery of the faith is to be held in “a pure conscience” (1 Tim 3:9). Young people are admonished to be examples of the believers “in purity” (1 Tim 4:12). Paul admonished Timothy, “keep thyself pure” (1 Tim 5:22).
Purity is the absence of moral and spiritual defilement. It is the result of putting to death “the deeds of the body” (Rom 8:13), and setting one’s affection on things above, “and not on things on the earth” (Col 3:1-2). A person who is not pure is, by virtue of that condition, disqualified from all kingdom labors. If such a person presumes to embark on some form of supposed Christian ministry, it is all in vain.
Pureness also denotes sincerity, which is a state of clearness, or the absence of contamination – incorruption.
Paul’s purity confirmed God’s approval of himself and his message. It validated his ministry. A holy message cannot be contained by an unholy vessel.
BY KNOWLEDGE
“ 6b . . . by knowledge . . .” Other versions read, “understanding,” NIV “knowledge and spiritual insight,” AMPLIFIED and “with insight.” PHILLIPS
The word “knowledge” comes from the Greek word gnw,sei (gno-seye), which means “intelligence, understanding . . . Is simply intuitive . . . applies chiefly to the apprehension of truths,” THAYER “what is known, knowledge, as the result of Divine enlightenment, understanding, insight,” FRIBERG “esoteric knowledge,” UBS “to know, to know about, to have knowledge of, to be acquainted with,” LOUW-NIDA “acquaintance . . . a knowing, recognizing.” LIDDELL-SCOTT
The knowledge of reference is not a library knowledge, or one obtained from books. It is “intuitive” because it is directly apprehended from God. No person should balk at this as though this involved ignoring the Scriptures. The Spirit has spoken to this subject with refreshing clarity. “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to GIVE the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor 4:6). This is, then, an illuminating knowledge – a knowledge that sheds light on everything else. It has chiefly to do with the comprehension of God Himself – “the knowledge of the glory of God” – as it is revealed in the Person of Christ – “in the face of Jesus Christ.”
This is the “knowledge” that opens the Scriptures, and enables sound reasoning. It brings confidence and assurance, because it is deeply rooted in the heart, our basic person – God “hath shined in our hearts.” It also makes a person capable of “rightly dividing” or “handling accurately the word of truth” NASB (1 Tim 2:15). Those possessing such knowledge are in fundamental agreement with the word of God, for God has “written” His laws upon their hearts and “put” them into their minds (Heb 8:10).
The following texts confirm that this knowledge comes to us.
☛ “To give knowledge of salvation unto his people by the remission of their sins” (Luke 1:77).
☛ “That in every thing ye are enriched by Him, in all utterance, and in all knowledge” (1 Cor 1:5).
☛ “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor 4:6).
☛ “Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Phil 3:8).
☛ “In whom are hid all the treasures of wisdom and knowledge” (Col 2:3).
☛ “And we know that the Son of God is come, and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life” (1 John 5:20).
Those possessing this kind of knowledge recognize the truth when they are submitted to it. They are not offended or confused by the truth. When they minister, they do so with confidence, being assured of the realities of which they speak. When uncertainty becomes dominate, the truth is not “known,” in the sense of our text. Faith, by its very nature, produces confidence.
This is a “knowledge” that cannot be acquired from men, or within an institutional setting. It is not subject to the analysis or approval of one’s peers. It is related to knowing God and Christ (John 17:3), knowing the things that are freely given to us by God (1 Cor 2:12), and knowing “the hope of His calling” (Eph 1:18). Paul associated it with knowing Christ (Phil 3:8). John related it so knowing we have eternal life (1 John 5:13).
No person lacking this “knowledge” has evidence of Divine approval, or of being sent by God. Furthermore, the possession of this knowledge is confirmed by the message delivered by its possessor.
BY LONGSUFFERING
“ 6c . . . by longsuffering . . .” Other versions read, “in patience,” NASB “forbearance, RSV “in long waiting,” BBE and “longsuffering and patience.” AMPLIFIED
The word “longsuffering” comes from the Greek word makroqumi,a| (mak-roth-oo-mee-ah), and, as used in this text, means “patience, forbearance, long-suffering, slowness in avenging wrongs,” THAYER “constraint exercised towards others, forbearance, patience,” FRIEBERG and “a state of emotional calm in the face of provocation or misfortune and without complaint or irritation.” LOUW-NIDA
Here Paul is referring to patience and endurance in the midst trials. Although he was confronted with all manners of wrong treatment, provocation, and hostile forces, yet he was not thrown off the course on which his feet were set by God’s grace. He kept on the way, not deterred by experiences that caused deep hurt and moved the flesh to call out for retaliation and revenge.
This is the longsuffering that is mentioned in reference to true charity, or love: “Charity suffereth long” (1 Cor 13:4). The AMPLIFIED version reads, “Love endures long and is patient.” In Paul’s case, this was related to a number of provocative things he endured as a direct result of his ministry. In all of them, he patiently endured, not being provoked to act unwisely, prematurely, or in a carnal defense of his own rights. The following are examples of what he endured, maintaining a godly attitude.
☛ Slanderous reports that misrepresented his preaching (Rom 3:8).
☛ The daily concern for the churches that was produced by their retarded and uncomely responses to the Gospel (1 Cor 11:28).
☛ The opposition of Alexander the coppersmith (2 Tim 4;14).
☛ The abandonment of some who labored with him (2 Tim 4:10).
☛ The failure of brethren to stand with him when he was giving a defense of his conduct before judicial courts (2 Tim 4:16).
☛ The defection of the Galatians (Gal 4:19-20).
☛ The withdrawal of John Mark at a critical time of the ministry (Acts 15:37-38).
None of these occasions caused fleshly anger to rise in Paul. He rather maintained a godly disposition, even though such things caused deep hurt and produced great concern. His response to these, and similiar, matters confirmed that he was, in fact, a messenger from God with a message given by God.
It is one thing to suffer for doing wrong. That is suffering that is deserved, and longsuffering in the midst of it is not noteworthy before the throne of God. As Peter wrote, “For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God” (1 Pet 2:19-20).
BY KINDNESS
“ 6d . . . by kindness . . .” Other versions read, “in being kind,” BBE “in sweetness,” DOUAY and “by sheer kindness.” PHILLIPS
The word “kindness” comes from the Greek word crhsto,thti (kray-stot-aa-tie), which means, “benignity (showing kindness and gentleness, a mild manner), kindness,” THAYER “a gracious attitude, goodness, kindness,” FRIBERG “that which helps people or that which proves good for people,” LOUW-NIDA and “goodness of heart, kindness.” LIDDELL-SCOTT
This is the “kindness” of First Corinthians thirteen: “Charity . . . is kind” (13:4). It is also a trait that all believers are admonished to “put on” (Col 3:12). Peter admonishes us to add “brotherly kindness” to “godliness” (2 Pet 1:7). The church is exhorted, “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you” (Eph 4:32).
This is the kind of quality th