Tag: religion

The Simplicity that is in Christ

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2Corinthians 11:1-5 Would to God you could bear with me a little in my folly: and indeed bear with me. For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. For if he that comes preaches another Jesus, whom we have not preached, or if you receive another spirit, which you have not received, or another gospel, which you have not accepted, you might well bear with him. For I suppose I was not a whit behind the very chiefest apostles. 

‘Would to God you could bear with me a little in my folly: and indeed bear with me.’ He states that he wishes for them to bear with him a little in his folly. Since they gloried in the boasts of those who opposed him, he stated some facts for them. If they thought of him as a fool in boasting, he was doing so because it was necessary to answer them properly and the false apostle who was disturbing them (11:16; 12:6).

‘For I am jealous over you with godly jealousy: for I have espoused you to one husband.’ The apostle here alludes to the custom of special care of virgins to see that they are educated and kept pure for marriage.

‘Virgin to Christ.’ Paul was jealous of his converts that he might present them to Christ just like a chaste virgin is presented to her husband. It was not Paul’s job to present all of the congregation to Jesus Christ. Each man will have rejoicing in his converts (1Thess. 2:19).

‘So your minds should be corrupted from the simplicity that is in Christ.’ Here Paul fears for his converts that they may be turned away from Christ, as Eve was beguiled by satan to turn away from God.

‘For if he that comes preaches another Jesus, whom we have not preached.’ Here Paul refers to the false apostle who had come to Corinth after he had left.

‘I suppose I was not a whit behind the very chiefest apostles.’ Paul told them that they can judge whether he was behind the very chiefest apostles. He may be rude, as he was accused to be (10:1-2, 10), yet not in knowledge, as they well knew (11:5-6).

The Measure of the Rule

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2Corinthians 10:13-18 But we will not boast of things without our measure, but according to the measure of the rule which God has distributed to us, a measure to reach even unto you. For we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ: Not boasting of things without our measure, that is, of other men’s labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly, To preach the gospel in the regions beyond you, and not to boast in another man’s line of things made ready to our hand. But he that glories, let him glory in the Lord. For not he that commends himself is approved, but whom the Lord commends. 

‘Measure of the rule which God hath distributed to us, a measure to reach even unto you.’ Here Paul seems to be using the figure of a stadium or racecourse in the Olympic and Isthmian games. The measure [Greek: metron] was the length of the course, and the rule [Greek: kanon] 2Corinthians 10:13, 15-16] was like the white line which marked the boundaries of the stadium. The verbs of reaching and stretching in 2Corinthians 10:13-14 refer to the exertions in winning the race.

‘For we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ.’ This verse simply means that Paul had not gone beyond them, further west in preaching the gospel, but had turned southward from Macedonia into Greece to establish their congregation.

‘Not boasting of things without our measure, that is, of other men’s labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly.’ They boasted only of things which God has done by them. They did not attempt to go where other men have laboured. They stayed within the bounds of the guidance of the Holy Spirit and worked according to this rule. Paul’s hope was that when they have grown in faith and grace enough for him to leave them that he could take the gospel to other places where it has not been preached (10:15-16).

‘But he that glories, let him glory in the Lord.’ Quoted from Jeremiah 9:24. The man who boasts, let him do so in the Lord. It is not the one who brags on himself that is approved, but the one whom the Lord recommends (10:17-18).

Casting Down Imaginations

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2Corinthians 10:3-6 For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) Casting down imaginations, and every high thing that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; And having in a readiness to revenge all disobedience, when your obedience is fulfilled. 

‘For though we walk in the flesh, we do not war after the flesh.’ Here Paul denies the charges of 2Corinthians 10:1-2. Though he lived in the flesh he did not war after the flesh (10:3-5). His weapons were not carnal (10:4-5; Eph. 6:10-18; 1Tim. 1:18; 2Tim. 2:3-5; Rom. 13:12).

‘But mighty through God to the pulling down of strong holds.’ Four great conquests of spiritual weapons: [1] Destruction of strongholds – we destroy reasonings of pagan philosophers and Jewish rabbis and their dogmas that nullify the Word of God and the facts of the Gospel. These fortifications we pull down and demolish. We put to flight the demon powers and alien armies, raising the banner of the cross high on the field of battle (10:4). Destroying all ideas or opinions about ourselves, others and God that is in contrast with His Word on these matters. [2] Casting down imaginations – we demolish all theories, reasonings, and any high system of ethics, religion, mythology, metaphysics, sublime doctrines or philosophy set forth to defy the knowledge of God (10:5). All the boasted gods, lords, sacrificial and mediatorial systems fell before the Gospel. The high-sounding phrases of Plato, Aristotle, the Stoics, church doctrines and even Judaism fell before the preaching of the crucified and risen Christ. Heathenism shrank before the Gospel and called on secular powers to defend it. [3] Bringing into captivity every thought to the obedience of Christ – we take every thought prisoner and lead it into captivity to obey Christ (10:5). Lascivious, vain and evil thoughts of all kinds are brought down and made obedient to His laws. That includes any thinking which is contrary to virtue, purity and righteousness. We cannot allow any unholy thoughts (standard set in Philippians 4:8) to come into our minds and defile us.  See Matthew 15:19; Mark 7:21-22; 1Corinthians 13:5; Galatians 5:19; Philippians 4:8; Genesis 6:5; Proverbs 15:26; Isaiah 55:7; 59:7 and Jeremiah 4:14. [4] Having in readiness to avenge all disobedience – we stand at all times ready, so to speak, to court-martial any opposing the Gospel of Christ, after separating ourselves from them (10:6). The whole picture here is that of a strongly fortified city where the enemy makes his last stand; entrenching himself about the walls; raising towers and preparing engines of defence and offence upon the walls to ensure victory. The fortifications, walls, towers, and castles are taken by the Gospel and the whole opposition is destroyed and taken captive. We have no excuse for sinful thoughts; we are to wear the helmet of salvation (Eph. 6:17) a state of repentance, which mean to renew our minds (Rom. 12:2; Eph. 4:23) so that God’s mind and thoughts (as given in His Word) can become ours.

All Grace Abound

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2Corinthians 9:6-8 But this I say, He which sows sparingly shall reap also sparingly; and he which sows bountifully shall reap also bountifully. Every man according as he purposed in his heart, so let him give; not grudgingly, or of necessity: for God loves a cheerful giver. And God is able to make all grace abound toward you; that you, always having all sufficiency in all things, may abound to every good work 

‘But this I say, he which sowed sparingly shall reap also sparingly; and he which sowed bountifully shall reap also bountifully.’ An unfailing law taught by Jesus (Luke 6:38); Solomon (Eccl. 11:1; Prov. 11:24-25; 19:17; 22:9); and David (Ps. 18:25; 41:1-2).

‘Every man according as he purposed in his heart, so let him give; not grudgingly, or of necessity.’ Four things a person must do in giving: He must give willingly from the heart. He must not give grudgingly. He must not give of compulsion. He must give cheerfully.

‘Cheerful’ [Greek: hilaros] cheerful, joyful, hilarious; the opposite of grudging and of feeling one is forced to give.

‘God is able to make all grace abound toward you.’ God is able to: Give you much more than this (2Chron. 25:9). Deliver you (Dan. 3:17). Raise children from stones (Matt. 3:9). Destroy body and soul in hell (Matt. 10:28). Graft them in again (Rom. 11:23). Make him stand (Rom. 14:4). Make all grace abound (2Cor. 9:8). Subdue all things (Php. 3:21). Keep all committed to Him (2Tim. 1:12). Help the tempted (Heb. 2:18). Save from death (Heb. 5:7) and to the uttermost (Heb. 7:25).

‘Always having all sufficiency in all things’ – if this is not true of any believer he is coming short of gospel provision. Such grace is measured out according to the sowing (9:6). This is the law and there is no exception to the rule. That this is the cause of failure to reap is further proved in 2Corinthians 9:9-10. If we give to the poor it shall be given to us again (9:6; Luke 6:38). If we sow seed we shall reap a harvest (9:10).

‘To every good work’ – this does not refer only to good works to the poor, but also to miraculous works of the gospel, for it is “every good work,” not certain ones (1Cor. 15:58).

Not As of Covetousness

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2Corinthians 9:1-5 For as touching the ministering to the saints, it is superfluous for me to write to you: For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal has provoked very many. Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, you may be ready: Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, you) should be ashamed in this same confident boasting. Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof you had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness. 

‘I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.’ Paul had been boasting of their giving, to the congregations of Macedonia, and of Greece which was ready to contribute a year ago (8:10). Their zeal for charity has provoked many to do their best in giving to the poor (those who had suffered financially because of the fierce persecutions amongst Christians).

‘I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, you may be ready.’ Paul sent the brethren, lest their boasting is in vain, and so they may be ready with their gift when the time comes. Paul didn’t want the brethren from Macedonia to come with him and find the congregation of Jerusalem unprepared. In that case, Paul would be ashamed that he had boasted about them (9:4). Because of this, he thought it necessary to exhort the brethren that they would go before them and prepare their gift beforehand. They wanted this to be a matter of the fruit of blessings poured out from willing and beneficent hearts, not from a grudging and covetous spirit (9:5).

Covetousness breeds the following: Greed and murder (Prov. 1:19; Isa. 56:11; Jer. 22:17); poverty and rebellion (Prov. 11:24); oppression and violence (Prov. 22:16; Jer. 22:17; Mic. 2:2); denial of God (Prov. 30:8-9); injustice (Isa. 1:23; Mic. 7:3); backsliding (Mic. 3:11); deceptions (Matt. 13:22); defilement (Mark 7:21-23); temptations and lusts (1Tim. 6:9-11; 1Jn. 2:15-17); a short life and a fool’s end (Jer. 17:11; Luke 12:16-21). Examples of covetousness: Eve-forbidden fruit (Gen. 3:6); Lot-lands (Gen. 13:10-13); Jacob-birthright and his father’s blessing (Gen. 25:31; 27:6-29); Balaam-rewards (2Pet. 2:15); Achan-money (Josh. 7:21); David-woman (2Sam. 11:2-5); Ahab-vineyard (1Kin. 21:2-16); Gehazi-gifts (2Kin. 5:20-27); Rich fool-security (Luke 12:17); Judas-silver (Matt. 26:15-16); Pharisees-riches (Luke 16:14); Simon Magus-Holy Ghost power (Acts 8:18-23); Festus-money (Acts 24:26); Demas-pleasures (2Tim. 4:10).

Expedient for You

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2Corinthians 8:8-15 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. For you know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that you through his poverty might be rich. And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago. Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which you have. For if there be first a willing mind, it is accepted according to that a man has, and not according to that he has not. For I mean not that other men be eased, and you burdened: But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality: As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack. 

‘I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.’ Paul did not order them to do this. He had no authority over their property. What they gave to charity should have been a willing work on their part. He took the occasion of the quickness of other congregations to help the poor (8:2-5), to prove the sincerity of their love.

‘For you know the grace of our Lord Jesus, though he was rich, yet for your sakes he became poor, that you through his poverty might be rich.’ The grace of giving was not by commandment (8:8), but by the example of other congregations (8:2-5), and especially by the supreme example of the Lord Jesus Christ. He became poor for all Christians, that by this poverty they might be rich.

‘Rich, yet for your sakes he became poor.’ If Jesus Christ was a mere man, as some contend, in what sense was He rich and how could He make many others rich by His poverty? His family was poor. He possessed no property from the manger to the cross. He died a poor man and was buried in a borrowed grave. The answer to these questions would have to be that He was and still is more than a mere man. He was God from all eternity (Mic. 5:1-2; John 1:1-2). He created and owned the vast universe (Eph. 3:9; John 1:3; Col. 1:15-18). He laid aside His divine form and riches and took human form to redeem. He became poor and died as man’s substitute. He now saves all who believe (John 3:16). They become heirs of God and joint-heirs with Christ of all God owns (Php. 2:5-11; John 3:16; Rom. 8:17-18; Col. 3:1-4; Rev. 1:5-6; 5:10; 11:15; 22:4-5).

‘A year ago’ – about a year ago they started the growth of this grace. Now is the time to finish it (8:10-12).

‘For I mean not that other men be eased, and you burdened’ – Paul did not mean that some are burdened and others eased, but that there be equality and he explained as follows: At this time they can share your abundance and supply their need. It may be that circumstances will change and they may by their abundance supply your need (8:13-14). ‘He that had gathered much had nothing over, and he that had gathered little had no lack.’ Quoted from Exodus 16:18.

Come Out.. Be Separate.. Touch Not

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2Corinthians 6:17-18 Wherefore come out from among them, and be you separate, said the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and you shall be my sons and daughters, said the Lord Almighty. 

‘Wherefore come out from among them, and be you separate, said the Lord, and touch not the unclean thing; and I will receive you.’ This is the 3rd Old Testament prophecy fulfilled in 2 Corinthians (Isa. 52:11).

‘Comeout from among them, and be you separate’ – forty kinds of people not to have fellowship with: The ungodly (Ps. 1:1-6); scorners (Ps. 1:1-6); workers of iniquity (Ps. 6:8); vain persons (Ps. 26:4); evil workers (Ps. 26:5); criminals (Pro. 1:10-15); the foolish (Pro. 9:6; 14:17); the angry man (Pro. 22:24); an excommunicated congregation member (Matt. 18:17); those causing divisions (Rom. 16:17); backsliders (2Jn. 1:9-11); false teachers (1Tim. 6:3-5; 2Jn. 1:10); the disorderly (2Thess. 3:6); the disobedient (2Thess. 3:14-15); unbelievers (2Cor. 6:14); infidels (2Cor. 6:15); fornicators (1Cor. 5:9); covetous people (1Cor. 5:10); extortioners (1Cor. 5:10); idolaters (1Cor. 5:10); railers (1Cor. 5:11); drunkards (1Cor. 5:11); lovers of themselves (2Tim. 3:2); boasters (2Tim. 3:2); proud people (2Tim. 3:2); blasphemers (2Tim. 3:2); those who are disobedient to parents (2Tim. 3:2); unthankful people (2Tim. 3:2); unholy people (2Tim. 3:2); those without natural affection (2Tim. 3:3); trucebreakers (2Tim. 3:3); false accusers (2Tim. 3:3); incontinent (2Tim. 3:3); fierce people (2Tim. 3:3); despisers of those who are good (2Tim. 3:3); traitors (2Tim. 3:4); heady people (2Tim. 3:4); highminded people (2Tim. 3:4); those who love pleasure more than God (2Tim. 3:4); hypocrites – those who have “a form of godliness, but deny the power thereof” (2Tim. 3:5).

‘Unclean’ [Greek: akathartos] translated “unclean” and “foul”: Of unclean and foul spirits 24 times out of 30 (Luke 4:33); of children (1Cor. 7:14); of the homosexual (Eph. 5:5); of the unclean thing (2Cor. 6:17) All demonic, moral, and physical uncleanness must be cleansed from body and spirit if one wants the fulfilment of the promises of 2Corinthians 6:16-18.

‘And will be a Father unto you, and you shall be my sons and daughters, saith the Lord Almighty.’ The same kind of promise as 2Samuel 7:14. This means that God will assume all responsibility of parental concern and give Himself to the eternal care of His family (Eph. 3:14; Matt. 7:11). At this point here, one is in God (He will receive us) and can then be called redeemed after following the steps of verse 17: Come out from among them, and be separate, and touch nothing unclean thing.

Look Not

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2Corinthians 4:16-18 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, work for us a far more exceeding and eternal weight of glory; While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. 

‘Cause we faint not’ – for the sake of winning souls to glorify God (4:15), we suffer all things without fainting. The outward man is slowly dying through trials and sufferings, but the inward man is being renewed daily.

‘Outward man’ – found only here and refers to the body.

‘Perish’ [Greek: diaphtheiro] corrupted; destroyed (Luke 12:33; 1Tim. 6:5; Rev. 8:9; 11:18).

‘Inward man’ refers to the soul and spirit – the real person in the body (5:8; Jas. 2:26; Heb. 4:12; 12:23; 1Thess. 5:23; Rev. 6:9).

‘Renewed’ [Greek: anakainoo] meaning the whole course of life now flows in a different direction (5:17-18). Be renewed in the attitude of your mind by renouncing its vanity (Eph. 4:17), its darkness and blindness (Eph. 4:18) and learning of Christ (Eph. 4:20-21).

‘Light affliction’ [Greek: elaphros] – from Matthew 11:30 we see it described as a light burden (Ps. 55:22).

‘For a moment, work for us a far more exceeding and eternal weight of glory.’ Such is considered momentary lightness compared with the eternal weight of glory one receives for suffering (Rom. 8:17-18).

‘Look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.’ We do not strive for things we see, for they are not worthy of the pursuit of an immortal soul. The things not seen are the eternal and important things of life. This current world system will pass away, but the man who does not conform to it will abide forever. This is all summarized in the pride of life as described in James 4:16 and 1John 2:15-17 and the following characteristics: Self-righteousness (Job 32:1); one’s positions in life (Gen. 3:5; Ezek. 28:11-17; 1Tim. 3:6; 3Jn. 1:9); power (Lev. 26:19); riches (Ps. 39:6; Ezek. 28:5); beauty (Ezek. 28:11,17); strength to war (2Chr. 26:16), and constant boasting of one’s self; glorying in sexual activity; pleasures; and all the vanity of life (1Jn. 2:15; Ps. 24:4; 36:2; Isa. 3:16).

Be Not Deceived

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1Corinthians 15:30-34 And why stand we in jeopardy every hour? I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. If after the manner of men I have fought with beasts at Ephesus, what advantage it me, if the dead rise not? let us eat and drink; for to morrow we die. Be not deceived: evil communications corrupt good manners. Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame. 

‘I die daily’ – this refers to the outward man perishing day by day, as in 2Corinthians 4:16, not to die to sin daily. That he did not teach. He argued that we should become dead to sin once and then stay dead to sin always (Rom. 6:6-11; Gal. 2:20). It could also refer to Paul’s being in constant danger of death daily for the gospel – even every hour (15:30, 32). At least it refers to the body, for the whole chapter is on the death and resurrection of the body.

‘Fought with beasts at Ephesus’ – Perhaps referring to his fight with the beastly men at Ephesus (Acts 19:28-31). Such men are called beasts (Tit. 1:12; 2Pet. 2:12; Jude 1:10). In his list of sufferings in 2Corinthians 11:23-28, Paul does not refer to having been in combat with wild beasts in an arena, when naming all his hardships.

‘Let us eat and drink; for tomorrow we die’ quoted from Isaiah 22:13 – this is the attitude of the ungodly who have no hope of a life to come, for the idea of a short life only made men want to live in sinful pleasure as long as possible (Isa. 22:12-14).

‘Communications’ [Greek: homilia] associations. Evil ones will corrupt good morals. A quotation from the Thais of Menander, an Athenian poet. Good is always influenced, corrupted, and spoiled by bad because faith comes through hearing (Rom. 10:17) and by hearing comes faith. No one is immune against this form of corruption, so for a Christian that thinks he/she will not be defiled by bad conversation or company, a rude awakening will follow when Scripture slowly but surely becomes uninteresting, hard to understand and our standards drop to worldly ones (1Jn. 2:15-17); hence so-called Christians today walk and talk like all others and never follow in the example set for born-again Christians as stated in 1Peter 2:21-23 and 1John 3. ‘Awake to righteousness, and sin not’ – return to sobriety and righteousness and quit sin in view of the resurrection.

Not the Author of Confusion

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1Corinthians 14:27-33 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. Let the prophets speak two or three, and let the other judge. If any thing be revealed to another that sits by, let the first hold his peace. For you may all prophesy one by one, that all may learn, and all may be comforted. And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 

‘Unknown tongue’ – there is no word in the Greek for unknown here. No language spoken in any place in the universe is actually unknown to the people who speak it. The only sense in which tongues or languages are spoken by the ability of the gift of tongues is unknown is that the speaker himself does not know the language or languages which he speaks (14:2).

‘Let it be by two, or at the most by three, and that by course; and let one interpret.’ In congregational meetings, the command is that no more than three messages in tongues should be allowed in any one service, and that, provided they are truly interpreted. The order should be by course with the first message being interpreted before a second, if any, is given. One who thus speaks shall not interpret himself, his words must be interpreted by another gifted to do so (14:13). Even if more than one person speaks the rule is no more than a total of three messages in a single gathering. After that, they must remain silent regardless of how much they seem to be inspired. If there is no interpretation to the first message, they likewise must remain silent (14:27-28, 32). These laws concerning the gifts of tongues are to be obeyed as the commandments of God (14:32-33, 37-38).

‘Let the prophets speak two or three, and let the other judge.’ Prophets are also to speak two or three messages in turn letting others judge whether or not they have spoken the truth. Both kinds of messages (tongues and prophecy) are to be judged as to their truth. The basis of judgment is the written revelation of God (Deut. 18:10-12, 20; Isa. 8:19-20; Rev. 22:18-19). If any message in tongues or prophecy does not harmonize with the Bible or does not come to pass, then it is to be judged false and the person said to be speaking by his own spirit (13:1-3; Deut. 13:1-9; 18:20-23; Jer. 23:25-29, 32; Ezek. 13:2-3).

‘If any thing be revealed to another that sits by, let the first hold his peace.’ Everything revealed to a person is not a divine revelation. This is why everything must be judged.

‘All prophesy’ – men and women were permitted to prophesy (11:1-16; Acts 2:16-21). ‘The spirits of the prophets are subject to the prophets.’ Among people who have inspirational experiences of prophecy, tongues, and interpretation of tongues, it is very easy for one to claim that the Holy Spirit is moving upon him and that he should not quench the Spirit (1Thess. 5:19). This attitude of being determined to obey the Spirit leads to abuse of such gifts over and over, causing much confusion in gatherings. Let no man claim to be moved by the Holy Spirit who acts disorderly and causes confusion, for God is not the author of such (14:32-33).