New Creation (2 Cor 5:11-21)

The ministry of reconciliation (5:11-21).

• After declaring his aim to please the Lord whether at home in the body or away (5:9), and 
• reminding us that 'all of us must appear before the judgment seat of Christ' (5:10), 
• Paul tries to persuade others to be reconciled to God (5:11),
• while responding to criticisms of the way he conducts his ministry (5:11-15), and concludes with 
• the theological basis upon which reconciliation with God rests (5:16-21).

Defense of his ministry (5:11-15); Paul's motivation and conviction. "Since, then, we know what it is to fear the Lord, we try to persuade others" (2 Cor 5:11a). He isn't 'afraid' of the Lord, but he has a 'reverential awe' of him and recognizes that his whole life and ministry is under his scrutiny. With this awareness he persuades others. 2 ways to understand persuading others.

1. awareness of accountability to God motivates Paul to be diligent in his efforts to persuade others--to bring about in them the obedience of faith, as he was commissioned to do (1 Cor 2:1-5; 2 Cor 10:5; Col 1:28; Acts 9:20-22; 13:16-43; 17:22-34; 19:8-10; 26:24-29; 28:23). He sought to remove intellectual barriers, to overcome prejudice and ignorance and to convince by argument, testimony and the straightforward proclamation of the gospel.
2. the persuasion he practises was free from all dubious methods, carried out with a fear of the Lord, who expects nothing less than full integrity in his messengers [anticipating the defence of the conduct of his ministry that is to follow]. 'to persuade' (peitho): 'Am I now trying to win the approval [peitho] of human beings, or of God? Or am I trying to please people?' (Gal 1:10). It implies persuasion by adulterating the gospel to please his hearers. So Paul's persuasion is not a persuasion which sacrifices the truth in order to please his hearers. His persuasion is straightforward, carried out with a fear of the Lord.

"What we are is plain to God" (2 Cor 5:11b). Paul's motives and actions lie open before God, who sees there is no deception involved in his attempts to persuade people. "And I hope it is also plain to your conscience" (2 Cor 5:11c). He appeals to their consciences (2 Cor 4:2) hoping that they'll recognize his integrity---and not to the criticisms of others, but to their own consciences.

"We are not trying to commend ourselves to you again" (2 Cor 5:12a). Paul is very sensitive about self-commendation (2 Cor 3:1; 10:18), with criticism directed against him for it. He denies that he's commending himself when he defends his character and his persuasion practises. Rather, he is "giving you an opportunity to take pride in us, so that you can answer those who take pride in what is seen rather than in what is in the heart" (2 Cor 5:12b). This is directed toward those who are critical of his motives and methods. So he defends his integrity so that his converts may deal with the criticisms against him. They feel justly proud of the way their spiritual father conducts himself, and to answer his detractors. 'We are here taught that the servants of Christ ought to be concerned for their own reputations only in so far as it is for the advantage of the Church.' [Calvin].

Who are "those who take pride in what is seen rather than in what is in the heart" (2 Cor 5:12)? From ch. 1-7 and 10-13 the outward matters of those who prided themselves include the letters of recommendation they carried (2 Cor 3:1), their rhetorical prowess (2 Cor 11:5-6), Jewish ancestry (2 Cor 11:22), ecstatic visionary experiences (2 Cor 12:1) and the apostolic signs they performed (2 Cor 12:11-13). To them such outward matters were more important than the condition of a person's heart, which is what God sees.

"If we are 'out of our mind,' as some say, it is for God" (2 Cor 5:13a). 2 possibilities. [1] It could be Paul's response to charges that he was mad. Later in his career, Festes charged Paul of madness (Acts 26:22-24), which Paul rejects: "'I am not insane, most excellent Festus," Paul replied. "What I am saying is true and reasonable" ' (Acts 26:25). Charges were also made against Jesus for being mad because of his zeal (Mk 3:21) and because his teaching offended his hearers (Jn 10:20). [2] It could be Paul's response to those who denied that his ministry was truly spiritual because he gave no evidence of ecstatic experience. To this Paul would reply, 'If we do experience ecstasy, that is something between us and God' - it's not something to bragged about in support of the validity of my ministry. [1] is preferable--to insist on his rationality rather than on his ecstatic experiences.

"If we are in our right mind, it is for you" (2 Cor 5:13b). If we adopt the first of the alternatives above, then Paul is saying, 'Even if [as some say] we are mad, that is but the result of our faithfulness to God in preaching a pure gospel, but if we are in our right mind [as we are], then that is for your sake [who benefit from the sober truth we speak].' On the second alternative, Paul is saying, 'If we do experience ecstasy, then that is something between us and God [not something to be displayed before others as proof of the spiritual character of our ministry], but if we are in our right mind [and use reasonable, intelligible speech], that is for your benefit.'

"For Christ's love compels us (2 Cor 5:14a). Compels (synechei) basic meaning is To press together, constrain.' Paul says, 'I am torn [synechomai] between the two' (Phil 1:23), where Paul faces the possibilities of departure to be with Christ through death or a longer life for ministry. He felt the pressure of 2 alternatives, motivated to do one thing, and to do the opposite. It is the pressure not so much to control as to cause action. It is motivational rather than directional force. The verb in the present tense emphasizes the continuous pressure upon Paul (2 Cor 5:14) from the love of Christ. This can either as Paul's love for Christ (objective genitive), or Christ's love for Paul (subjective genitive). What follows (2 Cor 5:14b-15) favors the latter. Christ's love shown in his death for all motivates him for ministry. Christ's love so deeply influenced Paul that he gave his whole life to his service. Why? 

"because we are convinced that one died for all" (2 Cor 5:14b)--not some vague idea of Christ's goodwill that moved him. Died (apethanen) [aorist tense], points to the historic event of the cross. But it was not the bare fact of Christ's death that moved Paul; it was the death of Christ understood in a particular way--his death for all (hyper panton). Hyper could mean 'instead of' (i.e. Christ dying 'in place of' all) or 'for the sake of' (i.e. Christ dying 'for the benefit of' all). Which one?

Other Pauline texts. 'Christ redeemed us from the curse of the law, by becoming a curse for [hyper] us, for it is written, "Cursed is everyone who is hung on a pole" ' (Gal 3:13). Christ clearly endures God's curse instead of us with absolutely no reason for him to endure God's curse otherwise. So on the 'pole' (his death upon the cross), he bore the curse of God instead of us. Therefore, "one died for [hyper] all" (2 Cor 5:14b) means that Christ died instead of the all. This preserves the logical connection with what follows: "and therefore all died" (2 Cor 14c). If Christ did not die instead of the all, then the all cannot be said to have died [the meaning of 'world' (2 Cor 5:19)]. Only because Christ is the incarnate Son of God could the death of one be for all. Only the death of this one could redeem us from the curse of the law; the death of a mere human being could never achieve this. It is the exceptional character of Christ's love, which moved him to die in our place, which alone accounts satisfactorily for its great motivational power in Paul's life. 'The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me' (Gal 2:20). Further clues concerning the significance of Christ's death (2 Cor 5:18-21).

The purpose of Christ's death. Negatively: "And he died for all, that those who live should no longer live for themselves..." Positively: "but for him who died for them and was raised again" (2 Cor 5:15). Those who benefit from Christ's death and resurrection reverting to living for themselves is ever present; it happened to a number of Paul's associates (Phil 2:21; 2 Tim 4:10). What kept Paul on the right path, and will keep us there too, is an awareness of the exceptional character of Christ's love for us. We love him and desire to live for him as we realize that he loved us and gave himself for us (Gal. 2:20).

God's reconciling act in Christ (5:16-21). "So from now on we regard no one from a worldly point of view" (2 Cor 5:16a). From the time Paul realized the significance of the death of Christ - 'one died for all, and therefore all died' (2 Cor 5:14) - the love of Christ expressed in his death 'for all' was the motivating force in his life (2 Cor 5:15; Gal 2:20), and it also changed his whole outlook (Phil 3:4-8). He could no longer regard others "from a worldly point of view." He confesses that "we once regarded Christ in this way" (2 Cor 5:16b). Pre-conversion he judged Christ using worldly criteria and came to the wrong conclusion, but after God revealed his Son to him, he says, "we do so no longer" (2 Cor 5:16c). Pre-conversion, like many fellow Jews, Paul dismissed claims that Jesus was the Messiah, because he, like them, regard it as unthinkable that God's Messiah could be crucified like a criminal.

Regarding Christ from "a worldly point of view" ('according to [the] flesh'), Paul is talking about a way of knowing ('according to the flesh'). Paul says that previously he had an inadequate knowledge of Christ - based on a worldly point of view - but no longer so. Paul regarded Christ before and after his conversion to appreciate the contrast of viewpoints. Pre-conversion he regarded him as a false Christ, whose followers ought to be stamped out. After knowing Jesus as God's Messiah, the one who makes all things new, all people must be called to respond in the obedience of faith (Rom 1:5) and live for him (2 Cor 5:15).

"Therefore, if anyone is in Christ, the new creation has come [lit. 'so that, if anyone [is] in Christ, [there is] a new creation'] (2 Cor 5:17a) is the great significance of Christ's work. In Christ is to belong to Christ; to live in the sphere of Christ's power; to be united to Christ; and to be a member of the church through baptism. Though it's difficult to explain precisely what Paul intended, each option is feasible. At a minimum, to be in Christ means to belong to him through faith, and to belong to him means living in the sphere of his power, being united with him through the Spirit, and to become a part of the church by baptism.

What Paul stresses is its significance: the person "in Christ [is a] new creation," thus, "the old has gone, the new is here" (2 Cor 5:17b)! This reflects in the changed outlook (2 Cor 5:16) in a new holiness of life (1 Cor. 6:9-11). 'By this he briefly showed that those who, by their faith in Christ, had put off like an old cloak the burden of their sins, those who had been set free from their error and been illumined by the light of justification, had put on this new and shining cloak, this royal robe' (Chrysostom).

God's plan of salvation, while primarily concerned with humanity, encompasses the whole created order (Rom 8:21). In Christ, people become part of the new creation. For the time being the old still persists and the new has not yet fully come (Rom 8:18-25; Gal 5:15-26). But Paul stresses the newness of life in Christ here (2 Cor 5:17), rather than the limitations and the tension involved in participating in the new creation while still living as part of the old. A new creation will culminate in transformation by resurrection to immortality in the new created order at the parousia (Isa 65:17-25; 66:22; Rom 8:19-23; Rev 21:1).

"All this is from God, who reconciled us to himself through Christ" (2 Cor 5:18a). The heart of Paul's gospel is Christ crucified as Lord. It is God's great plan of salvation by which all creation is to be reconciled through Christ reconciling us to Himself. Reconciliation in the NT is God initiating the reconciling activity with full cooperation from His Son (Rom 5:10-11; 11:15; 2 Cor 5:18-20; Col 1:19-20, 22).

Reconciliation involves the restoration of friendship after estrangement. Sin estranged humanity from God, who initiated overcoming this estrangement through the cross of Christ. It's NOT Christ is the gracious one who must overcome unwillingness on God's part to be reconciled with sinful humanity. Yes, there's an obstacle on God's part to be overcome before reconciliation could be effected with humanity. God's wrath, revealed from heaven against the wickedness of humanity, had to be dealt with (Rom 1:18; 5:9-11). The amazing grace of God is he himself took action in Christ to remove the obstacle to reconciliation existing on his part. It's only because of this action that humanity can now be reconciled to God and experience his friendship.

Reconciliation has been accomplished already--in a sense. God through Christ has already reconciled us to himself. He has broken down the barrier which separated us from him. What's that barrier and how it was broken (2 Cor 5:19, 21)? Why is the ministry of reconciliation (2 Cor 5:19c) still incomplete? The preaching of reconciliation has to be carried out and people must hear the call to "Be reconciled to God" (2 Cor 5:20b). Unless they respond to that call, they cannot experience reconciliation.

"God was reconciling the world to himself in Christ [lit. 'God was in Christ reconciling the world to himself'] (2 Cor 5:19a). It was through the agency of Christ that God reconciled the world to himself (NIV). Though this is intended, more than this may be involved. 'For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross' (Col 1:19-20). Paul juxtaposes the fullness of God that dwelt in Christ and God's action in him to reconcile the world to himself. 'It was only because God in all his fullness had chosen to dwell in Christ (Col 2:9), that reconciliation was accomplished ... Not only was Christ God's agent in effecting reconciliation (Rom 5:10-11; 2 Cor 5:18; Col 1:19- 22); he also mediated the divine presence, thus giving validity to his reconciliatory sacrifice' [Harris]. [God reconciling the world to himself, where the world refers to humanity, not the whole created order, for reconciliation is related to not counting people's sins against them (elsewhere he does include the whole creation in the reconciliation; cf. Col. 1:20).]

"Not counting people's sins against them" (2 Cor 5:19b). Not counting (logizomai ) people's sins against them is a mathematical or accounting term used in relation to keeping a score of wrongs or crediting and debiting things to people's accounts. What is involved in the non-counting of people's sins against them? 'Blessed is the one whose sin the Lord will never count against them' (Rom 4:8; Ps 32:2) This blessing is not restricted to Jews ('the circumcised'), but is for all who believe, including Gentiles ('the uncircumcised') (Rom 4:9-12). This applies to all who believe, whether Jews or Gentiles, not to everyone, for unless people repent, their sins are and shall be counted against them (Rom 1:18-32; 2:5-11; Eph 5:3-6; Col 3:5-6). Yes, the death of Christ is sufficient to atone for the sins of the whole world (1 Jn 2:2) and make reconciliation possible for everyone, but this is effective only in those who respond positively to the message of reconciliation.

"And he has committed to us the message of reconciliation" (2 Cor 5:19c). God has not only reconciled the world to himself, he has also commissioned messengers to proclaim that good news. Paul's commission to preach the gospel came to him when he encountered Christ on the Damascus road. The reconciling activity of God is manifested in 2 movements:

1. his own reconciliation of the world in Christ, and 
2. his call to people to be reconciled on that basis through his messengers.

Because God entrusted him with "the message of reconciliation" (2 Cor 5:19), Paul says, "We are therefore Christ's ambassadors, as though God were making his appeal through us" (2 Cor 5:20a). The Greek verb ... Christ's ambassadors (presbeud) means 'to be older or the eldest,' for which the wisdom of age was a necessary prerequisite. In the politics it was used of ambassadors who were commissioned and given authority to represent their nations. In the religion it was used figuratively, for eg., by Philo when speaking of the angels or Moses as God's emissaries. Jesus said the Twelve were to act as his representatives, and that whoever received them received him and the one who sent him (Mt 10:40). Paul was commissioned as an ambassador/apostle of Christ at his conversion and spoke in his name and with his authority (2 Cor 10:8; 13:10; 1 Th 2:6; 4:2), so that when he preached the gospel, people experienced the word of God at work in their hearts through the ministry of the Spirit (1 Th 1:4-5; 2:13). God, who reconciled the world to himself through the death of his Son (2 Cor 5:19), appealed to people, through his ambassador, to be reconciled to God (2 Cor 5:20).

"We implore you on Christ's behalf: be reconciled to God" (2 Cor 5:20b). This may be the language of Paul's evangelistic preaching, but here the appeal is directed to the Corinthian church. Paul is not implying that they had not responded to the gospel, for they have (1 Cor 15:1). But Paul's apostolic authority and gospel had been called into question, and later he entreats his converts not to accept the grace of God in vain (2 Cor 6:1-13), but to open their hearts to him (2 Cor 6:11-13; 7:2-4).

"God made him who had no sin to be sin for us" (2 Cor 5:21a) is a highly compressed extremely profound statement about the work of Christ. It's the basis upon which God reconciled us to himself (2 Cor 5:18). It's why the cross, as the expression of the love of God in Christ, had such great motivating power in Paul's life. Christ is one who had no sin (ton me gnonta hamardan; lit. 'who did not know sin'). To 'know' sin is not to know about sin, but to know it by being personally involved in it. Per the NT Jesus did not sin (cf. Mt 27:4, 24; Lk 23:47; Jn 8:46; Heb 4:15; 1 Pet 1:19; 2:22). There's an allusion here to the Suffering Servant ['he had done no violence, nor was any deceit in his mouth' (Isa 53:9)]. Only a sinless one could, through his death, be the agent of reconciliation (1 Pet 1:19).

God made the sinless one to be sin for our sake. Various interpretations:

1. Christ was made a sinner. Rejected outright.
2. Christ was made a sin-offering is supported by Paul's using sacrificial terminology for Christ's death (Rom 3:25; 1 Cor 5:7). In Lev 4:24; 5:12 (lxx) 'sin' (hamartia) is 'sin-offering.' It's used in Rom 8:3, and probably carries this meaning here as well.  
3. Christ was made to bear the consequences of our sins also has merit. The work of Christ as bearing the consequences of our sins: 'Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: "Cursed is everyone who is hung on a pole" ' (Gal 3:13). A 'both and' approach is best: Christ was made a sin-offering and as such bore the consequences of our sins.

"God made him who had no sin to be sin for us" (2 Cor 5:21a) is balanced in antithetical parallelism by "so that in him we might become the righteousness of God" (2 Cor 5:21b). What does it means to become the righteousness of God? Paul touches on it (Rom 3:21-26; Phil 3:7-9). The righteousness of God, understood as that which believers have or become, is the gift of a right relationship with God, based on the fact that God has adjudicated in their favour by refusing, because of the death of Christ in their place, to take account of their sins.

If becoming the righteousness of God means God has adjudicated in our favor and put us in right relationship with Himself, then to be made sin [the antithetical counterpart], means that God adjudicated against Christ [because he took upon himself the burden of our sins (Isa 53:4-6, 12)], severing the relationship of the human Jesus with God (momentarily, but terribly beyond all human comprehension). Then perhaps we begin to understand the agony of Gethsemane: 'Father, if you are willing, take this cup from me; yet not my will, but yours be done' (Lk 22:42), and the awful cry of dereliction from the cross: 'My God, my God, why have you forsaken me?' (Mt 27:46). 

We stand at the brink of a great mystery, and our understanding of it can be only minimal. [Early Church Fathers wrestled with the implications of this mystery. 'It is not "as if, when Jesus was fixed upon the wood of the cross, the Omnipotence of the Father's Deity had gone away from Him; seeing that God's and Man's nature were so completely joined in him that the union could not be destroyed by punishment nor by death" (Leo I, Serm. 68.1).' "'It was not he who was forsaken either by the Father or by his own Godhead," wrote Gregory of Nazianzus. "But, as I said, he was in his own person representing us. For we were the forsaken and despised before" but now by his representative act saved ( Orat . 30.5).']

Theology. In defending the way he conducted his ministry, Paul was not indulging in self-commendation, but making it possible for his converts to be proud of him and supply an answer for those who criticized him. There is nothing to be gained by allowing false accusations to influence people and undermine our ministry when steps can be taken to set the record straight.

2 things motivated Paul in ministry:

1. The fear of the Lord, for he knew that he, along with all believers, must appear before the judgment seat of Christ and give an account of his life and ministry (2 Cor 5:10-11).
2. The love of Christ who gave himself for him and for all people (2 Cor 5:14). Paul's ministry was carried out in gratitude to his Lord, and a love for those for whom Christ died.

If Christ died for all, then 'all died', i.e., Christ died in their place and God regards his death as their death for the punishment their sins deserved, and in this way Christ effected their salvation (2 Cor 5:14). Because Christ has died for all, Christians can no longer regard others from a worldly point of view (2 Cor 5:16). Christ's death for them demonstrated the high value placed upon them by God.

Those who respond positively to the gospel join those who are 'in Christ' and become part of 'the new creation' and begin experiencing its blessings (2 Cor 5:17). This was made possible because God effected reconciliation through Christ, not counting their sins against them (2 Cor 5:19). Instead, he made Christ, who knew no sin, 'to be sin' for them when he adjudicated against him as he bore their sins. As a result, God can now adjudicate in their favour, granting them a right standing in his sight (5:18-21). Paul was commissioned as an ambassador of Christ, and through his ministry God made his appeal for others to be reconciled to him (2 Cor 5:20).

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.

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Life After Death (2 Cor 5:1-10)

Do you long for home? I've lived in Chicago for 4 decades. I've been a U.S. citizen for 30 years. My 4 children and 6 grandchildren are born in the U.S. I should be right at home in the U.S. Yet I feel "at home" whenever I return to Malaysia, the land of my birth.

The heavenly dwelling (5:1-10) is often studied in isolation from 2 Cor because of its importance for views about life after death. But it is essential to see 5:1-10 in its context, to what immediately precedes, for 4:16 - 5:10 is one integrated section. In light of the outward 'wasting away' (2 Cor 4:16) and that the 'light and momentary troubles are achieving for us an eternal glory that far outweighs them all' (2 Cor 4:17) that Paul explains what he looks forward to 'if the earthly tent we live in is destroyed' (2 Cor 5:1).

The interpretive crux for the whole passage (2 Cor 5:1). How one interprets it determines how one understands the verses that follow. In seeking to understand this verse, it is important to recognize that the word for (gar) indicates that what follows is closely related to what precedes (i.e. the light and momentary troubles which are achieving for us an eternal weight of glory).

"For we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands" (2 Cor 5:1). This temple imagery recalls Jesus' trial: 'We heard him say, "I will destroy this temple made with human hands and in three days will build another, not made with hands" ' (Mk 14:58). It's a heavenly temple--the church in heaven, or heaven itself--as the dwelling-place of God where Christians find their eternal habitation. Jesus' accusers misunderstood his statement, for 'the temple he had spoken of was his body' (Jn 2:21). The building made without human hands was the resurrected body of Jesus. The "building from God ... not built by human hands" may also be a reference to Jesus' resurrection body understood corporately, so that those who believe in him share in it now.

Parallelism. What is earthly and will be destroyed (2 Cor 5:la) will be replaced by something corresponding to it which is heavenly and eternal (2 Cor 5:lb). If the earthly tent is the physical body of the believer, then the building from God is another body--the resurrection body of the believer, which is permanent, cf. the impermanence of the present body Paul refers to as a tent. The suffering of believers in a parallel passage cf. the glory to be revealed (Rom 8:18-24). The believer looks forward to the redemption of the body (Rom 8:23)--the resurrection body of the believer. Romans ---written shortly after 2 Cor---treats a similar subject with 2 Cor 4:16-5:10, 2 Cor 5:lb Rom 8:23 show that the building from God ... not built by human hands refers to the resurrection body promised to the believer.

Is Paul emphasizing the permanency and the immediacy of having a resurrection body should we die? He is certainly stressing its permanency (an eternal house), but it is questionable whether he is implying it will be immediate (i.e. that at death we will immediately receive the resurrection body), for this would imply that the universal resurrection which has not yet arrived is somehow already being experienced by deceased believers. The matter of the intermediate state of those who die before the parousia is left open.

"Meanwhile we groan, longing to be clothed instead with our heavenly dwelling" 2 Cor 5:2; Rom 8:18-24). Believers are depicted as groaning as they wait for their adoption, interpreted as the redemption of their bodies (Rom 8:23-24).

"Because when we are clothed, we will not be found naked" (2 Cor 5:3), i.e. when Christians puts on the heavenly dwelling it isn't the nakedness of a disembodied spirit, which Paul, as a Jew, eschews. The future embodied state counters dualistic notions of salvation (the release of the soul from the prison of the body).

"For while we are in this tent, we groan and are burdened" (2 Cor 5:4a)--our present experience when still in this tent--the physical body--and still exposed to afflictions. [burdened (2 Cor 1:8) where Paul spoke of his experience of afflictions in Asia]. "Because we do not wish to be unclothed but to be clothed instead with our heavenly dwelling, so that what is mortal may be swallowed up by life" (2 Cor 5:4b). Though Paul groans, being burdened by sufferings and persecutions afflicting him in his present body, he doesn't escape into a disembodied state. He longs for a new and better embodiment. What does he want? 2 metaphors.

1. A clothing metaphor. He wants instead to be clothed with his heavenly body.
2. An eating metaphor. He wants his mortal body to be swallowed up by life.

His mortal body is not done away with, but is taken into and transformed in the immortal. It's not release from bodily existence for which he longs, but for a bodily existence which is permanent and heavenly. It is the redemption of the body for which he hopes (Rom 8:23), or the transformation of his body to be like Christ's glorious body (Phil 3:21). Paul's ultimate hope is not for a disembodied existence but for a permanent embodiment in a resurrection body would counteract dualistic tendencies of some in Corinth who denied the resurrection of the body (1 Cor 15:12).

"The one who has fashioned us for this very purpose is God" (2 Cor 5:5a). It's not a vain empty hope but that God himself prepares us for such a future. Part of the process of preparation for the glorious future is participation in present suffering (2 Cor 4:16-17; Rom 8:17). Also, God's election, calling and justification of sinners prepares God's children for glory (Rom 8:28-30). 'Since God the Creator foresaw the sin of Adam, he prepared a remedy for it. For he himself has given us the first fruits of the Spirit, so that by the miracles which the Spirit does in our midst we may be reassured that the promises of future glory are true' (Theodoret of Cyr).

The objective knowledge of God preparing believers for a glorious future cf. the subjective experience of the Spirit which we enjoy. The God who prepares is also the "God who has given us the Spirit as a deposit, guaranteeing what is to come" (2 Cor 5:5b; 1:22). The Holy Spirit is given to believers as a pledge guaranteeing their share in what is to come--to share in Christ's glory (Rom 8:16-17).

Can the former [destruction of the physical body] take place before the provision of the latter [the resurrection body]? Paul grapples next (2 Cor 5:6-10) with an increasing awareness that he personally might die [destruction of the body] before the general resurrection.

Despite many difficulties, Paul remains confident in God (2 Cor 2:14-17), which he affirms again and again and that he doesn't lose heart (2 Cor 2:14; 3:4, 12; 4:1, 16). Again he picks up the theme: "Therefore we are always confident" (2 Cor 5:6a)--though the present situation is not something to be desired: we . . . "know that as long as we are at home in the body we are away from the Lord" (2 Cor 5:6b). Then in parenthesis he says, "For we live by faith, not by sight" (2 Cor 5:7). To be "at home in the body" ('earthly tent') means that we can't access God by our sight (and "are away from the Lord"), but he is accessible to us by faith (Jn 20:29). 'God is still present, but because we cannot see him we are said to be absent from him as long as we are in the body' (Ambrosiaster).

"We are confident, I say" (2 Cor 5:8a). Despite asserting that he's of good courage, he confesses his desire for a better situation: "and [we] would prefer to be away from the body and at home with the Lord" (2 Cor 5:8b). To be away from the body = to be at home with the Lord, in that the Lord will be accessible to sight, and no longer accessible only to faith. 'we shall see him as he is' (1 Jn 3:2). "True faith begets not merely contempt for death but desire for it and thus it is a sign of unbelief in us when the fear of death is stronger than the joy and comfort of hope'' [Calvin]. Though Paul doesn't wish to experience a disembodied state, he may have to if he dies before the parousia. But his conviction is that even if this should be his lot for a time, it'd be preferable than remaining 'in the body' and so 'away from the Lord' (2 Cor 5:6). Paul says, 'I desire to depart and be with Christ, which is better by far' (Phil 1:23).

"So we make it our goal to please him, whether we are at home in the body or away from it" (2 Cor 5:9). Paul doesn't know how long he continues to live in the body or whether he'll soon die and be away from the body. But he knows how he will live: to please the Lord.

"For we must all appear before the judgment seat of Christ" (2 Cor 5:10) is why Paul is determined to live to please God. Judgment seat [bema]. Among the ruins of ancient Corinth there's an impressive stone structure known as the bema. Paul was brought before the bema ('tribunal') by angry Corinthian Jews who accused him before the proconsul, Gallio (Ac 18:12-17). But Gallio refused to judge Jewish matters and drove Paul's accusers from the bema. Paul and his audience knew what being brought before the judgment seat meant. So we must live our lives in the light of the fact that each one of us must appear before the judgment seat of Christ (Rom 14:10).

"So that each of us may receive what is due to us for the things done while in the body, whether good or bad" (2 Cor 5:10b). One's salvation--acceptance before God--depends on what one has done in the body. Yet no human being shall be justified in God's sight on the basis of what he or she has done: "For all have sinned and fall short of the glory of God'' (Rom 3:23). Thus, God made a new way for people to be justified in his sight apart from works (Rom. 3:21-26). So what then does Paul mean when he speaks of receiving one's due according to what one has done in the body? 

God will evaluate the lives and ministries of his children and reward those who have acted faithfully, while those who have not will suffer the loss of any reward. Paul applies this to the work of those who built up churches: 'The Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each person's work. If what has been built survives, the builder will receive a reward. If it is burned up, the builder will suffer loss but yet will be saved' (1 Cor 3:13-15).

What one has done in the body that will be evaluated at the judgment seat of Christ. In context, Paul speaks of living 'at home in the body' and 'away from the body.' It's what a person does in this life. So what believers do in this life has serious implications. We're accountable to God for our actions, and will be rewarded or suffer loss accordingly. Next, Paul speaks of knowing the fear of the Lord.

Theology. Paul juxtaposes present sufferings in carrying out his ministry that contribute to his outward wasting away with the inward renewal that enables him to persevere (4:7-18). He's like a cheap and fragile clay jar (2 Cor 4:7), but one that bears an invaluable treasure: the light of the gospel of the glory of God displayed in the face of Christ (2 Cor 4:6). The immense privilege of being a minister of this gospel is why he doesn't lose heart amidst his afflictions (2 Cor 2:14; 3:4, 12; 4:1, 16). God compensates the effects of his outward afflictions with inner renewal through the work of the Spirit (2 Cor 1:22; 5:5). He endures the sufferings for 2 reasons:

1. for the benefit of those to whom he ministers (2 Cor 4:15a) so that they will experience God's blessings as a result of his labours ['death is at work in us, but life is at work in you' (2 Cor 4:12)], and
2. because in the light of those blessings there will be an ever-increasing volume of thanksgiving to God (2 Cor 4:15b). Paul regarded the afflictions accompanying his ministry as 'light and momentary' in comparison with the 'eternal glory' they were achieving for him (2 Cor 4:17). Keeping his eyes fixed on what is eternal prevented him from losing heart.

Paul's ultimate hope (5:1-10). Paul is confident that if his afflictions were to intensify and culminate in death, so that the 'earthly tent' he lives in were to be destroyed (2 Cor 5:1a), he'd have a 'building from God, an eternal house in heaven' (2 Cor 5:1b). So, if he should die and his earthly body destroyed, God would provide him with a heavenly body, a resurrection body--his ultimate hope. His first wish was not to be 'unclothed' (disembodied), but to be 'clothed' with the heavenly dwelling, his resurrection body (2 Cor 5:4). But recognizing that he might die before the parousia and the general resurrection, he says he'd rather be 'away from the body' and be 'at home with the Lord' (2 Cor 5:8), implying a conscious existence in the presence of God even in a disembodied state, something that would be better by far than being present in the body but away from the Lord (2 Cor 5:6; Phil 1:21-24). Paul concludes, saying that in whatever state he finds himself, whether 'at home in the body or away from it', his aim is to please God (2 Cor 5:9), for all believers must appear before the judgment seat of Christ to receive what is due to them according to what they have done while 'in the body' (2 Cor 5:10). This is best understood not in regard to salvation, but as reward for service (1 Cor 3:10-15).

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.

Wasting Away (2 Cor 4:7-17)

Present suffering and future glory (4:7-5:10). Paul's glorious ministry is of the Spirit (2 Cor 3:7-11) with the glory of God shining in his heart (2 Cor 4:6). Next he explains his life in the context of suffering and weakness (2 Cor 4:7-5:10): he has this treasure in a jar of clay.

• He states this as a general principle (2 Cor 4:7), 
• illustrates it (2 Cor 4:8-9), 
• restates it as a principle (2 Cor 4:10- 12), and 
• adds that despite all the difficulties he continues to operate in a 'spirit of faith' (2 Cor 4:13-15). 
• Because of his sufferings he is outwardly wasting away, yet inwardly he is being renewed day by day while he keeps his eyes fixed on 'an eternal glory' (2 Cor 4:16-18). Then he explains what this means (5:1- 10).
• If 'the earthly tent' we now live in is destroyed, God will provide us with 'an eternal house in heaven' (2 Cor 5:1-5).
• He is confident to make it his aim to please God, because 'we must all appear before the judgment seat of Christ, so that each of us may receive what is due to us' (2 Cor 5:6-10).

"But we have this treasure in jars of clay" (2 Cor 4:7a). It's in every Ancient Middle Eastern home. They're cheap and easily broken. Unlike metal (can be repaired) or glass vessels (can be melted down and reused), once broken, clay jars are discarded. They had little intrinsic value, like earthenware oil-lamps sold cheaply in the market-places. So, 'the light of the knowledge of God's glory displayed in the face of Christ' (2 Cor 4:6) is the treasure, while the frail apostles are the earthenware lamps from whom the light shines. If Paul claimed such a glorious ministry, why is his life marked by weakness and suffering? Paul says, "we have this treasure in jars of clay."

The contrast of the treasure and clay jars is "to show that this all-surpassing power is from God and not from us" (2 Cor 4:7b). The affliction Paul experienced in Asia taught him 'not to rely on ourselves but on God, who raises the dead' (2 Cor 1:9), and he thus says, 'our competence comes from God' (2 Cor 3:5). The frail messengers show that the all-surpassing power comes from God not in them. What does this mean? The general principle enunciated 4:7 is here illustrated by 4 paradoxical statements. 

1. "We are hard pressed on every side, but not crushed" (2 Cor 4:8a) reflects the vulnerability of Paul/his coworkers and the power of God which sustains them. Hard pressed (thlibomenoi) and crushed (stenochoroumenoi) are similar in meaning. So, while God allows him to be hard pressed, by his power at work in Paul's life God saves him from being completely crushed.
2. "Perplexed, but not in despair" (2 Cor 4:8b). Perplexed [aporoumenoi', and in despair [exaporoumenoi] expresses an intensification of the former. So, while he is often perplexed, because of God's power at work in him he doesn't succumb to despair. He may have learnt from past experience (2 Cor 1:8) not to despair completely, as 'this happened that we might not rely on ourselves but on God' (2 Cor 1:9).
3. "Persecuted, but not abandoned" (2 Cor 4:9a). 'to abandon' (enkataleipo) is used by Paul of Demas who abandoned him when he was in prison (2 Tim. 4:10) and of those who abandoned him at his first defence before Caesar (2 Tim. 4:16). It is also the word Jesus used when abandoned by God on the cross (Matt. 27:46). Paul's point is that, while he was often persecuted in the course of his ministry, he was never abandoned by God.
4. "Struck down, but not destroyed" (2 Cor 4:9b), a military one - a soldier struck down but not killed by his opponent. It may be physical violence he experienced, but even so, God hadn't allowed him to perish (2 Cor 1:10; 11:22-33 Acts 14:19-20).
   

Paul then states in 2 antitheses the theological principle involved. 

1. 1st, "We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body" (2 Cor 4:10). Death (nekrosin) is the process of dying or being dead [as 'dead' with Sarah's infertility--'Without weakening in his faith, he [Abraham] faced the fact that his body was as good as dead - since he was about a hundred years old - and that Sarah's womb was also dead' (Rom 4:19). In 2 Cor 4:10, it's the process of dying: as Paul carries around the dying of Jesus in his body, he also experiences the life of Jesus. The dying of Jesus are all his afflictions that culminated in his death. Thus, Paul's carrying around the dying of Jesus are all his apostolic sufferings that would culminate in his martyrdom. Bearing in our body the death of Jesus indicates that Paul's sufferings (2:8-9) are similar to Christ himself (Col. 1:24), excluding his vicarious death as an atoning sacrifice.
2. 2nd, "For we who are alive are always being given over to death for Jesus'sake, so that his life may also be revealed in our mortal body" (2 Cor 4:11). This unpacks the 1st antithesis. They're stylistic rather than substantial. So, "being given over to death for Jesus'sake" (2 Cor 4:11) is to 'carry around in our body the death of Jesus' (2 Cor 4:10), and so that "his life may also be revealed in our [mortal] body" (2 Cor 4:11) parallels 'so that the life of Jesus may also be revealed in our body' (2 Cor 4:10).

Paul "given over to death for Jesus' sake" (2 Cor 4:11), is the same verb (paradidomi) as God handing Christ over to death for us and for our sins (Rom 4:25; 8:32). Those responsible for Paul's suffering and death were those who persecuted him (unbelieving Jews and Gentiles), but just as God handed Christ over to suffering and death for our salvation, so God handed Paul over to the same so that the life of Jesus may be revealed in him, and when death was at work in him, life was at work in them (2 Cor 4:12).

"So then, death is at work in us, but life is at work in you" (2 Cor 4:12) advances 2 Cor 4:10-11. Daily exposure to death was Paul's experience, but also a the life of Jesus continually. This sustained him, and worked through him to bring life to others. 'Now I rejoice in what I am suffering for you, and I fill up in my flesh what is still lacking in regard to Christ's afflictions, for the sake of his body, which is the church' (Col 1:24). It was through Paul's preaching of the gospel in the power of the Spirit, albeit in the midst of persecution and suffering, that Jesus' life was mediated to others.

"It is written: 'I believed; therefore I have spoken'" (2 Cor 4:13a; Ps 116:10). The psalmist trusted in God when in distress and sorrow and that the Lord heard his cry for mercy. So since we have that same spirit of faith, we also believe and therefore speak. Despite the difficulties of his ministry, Paul operates with the same spirit of faith as the psalmist did in the midst of his distress, and in this faith Paul speaks--proclaiming God's word (2 Cor 2:17). The "spirit of faith" (2 Cor 4:13b) is like the psalmist, where his faith in God persists despite the sufferings he encounters.

"Because we know that the one who raised the Lord Jesus from the dead will also raise us with Jesus" (2 Cor 4:14a). Paul's faith was strengthened by the knowledge that, should his sufferings intensify and culminate in death, the God who raised Jesus from the dead would also raise him along with Jesus. 1 Th 4:14: 'For we believe that Jesus died and rose again, and so we believe that God will bring with Jesus those who have fallen asleep in him.' Paul also speaks of Jesus' resurrection as the firstfruits--the sign of the full harvest to follow (1 Cor 15:20-23). God, who raised Jesus as the 'firstfruits' from the dead, shall surely raise us as part of the 'full harvest'. This knowledge encouraged the apostle in the midst of his difficulties (Rom 8:11, 17).

"And present us with you to himself" (2 Cor 4:14b). God who raises us will present us, not to himself, but to Christ as 'a pure virgin' to Christ, their 'one husband' (2 Cor 11:2). Resurrection is not an end but leads to immortality in God's. Paul looks forward to the day when, being raised up, he will be presented along with his converts to Christ in the presence of God (2 Cor 1:14; Phil 2:16; 1 Th 2:19).

Paul says of his apostolic preaching and suffering that "all this is for your benefit" (2 Cor 4:15a) [that they might experience the grace of God made through the gospel]. Additionally, it was "so that the grace that is reaching more and more people may cause thanksgiving to overflow to the glory of God" (2 Cor 4:15b). Here is both the penultimate (for your benefit ) and the ultimate (to the glory of God) purposes of Paul's apostolic ministry.

We do not lose heart (4:16-18). "Therefore we do not lose heart" (2 Cor 4:16a) refers back to 2 Cor 4:14-15--Paul's confidence that the one who raised Jesus from the dead will also raise him on the last day, and in his ministry, accompanied though it was with many afflictions, was the means by which God's grace was reaching more and more people.

"Though outwardly we are wasting away, yet inwardly we are being renewed day by day" (2 Cor 4:16b). Literally: 'But if our outward man wastes away, yet our inner man is being renewed day by day.' 1 meaning of 'outer man' and 'inner man' is a dualistic view--the inner nature (soul) is good and destined for immortality, but the outer nature (body) is evil and destined to pass away. But this is not Paul's personal eschatology, not a disembodied soul, but as a whole person with a resurrected body (1 Cor 15:35-38; 2 Cor 5:1-5). Another view is a distinction between the physical body and the soul that would be understood by his Greco-Roman audience. The wasting away of 'the outer man' include being hard pressed, perplexed, persecuted, struck down, and being given over to death (2 Cor 4:8-11); great pressure beyond his ability to endure, despair of life itself (2 Cor 1:8— 10); imprisonment, floggings, exposure to death, the forty lashes minus one, being beaten with rods, pelted with stones, shipwreck, constant journeying, dangers from rivers, bandits, his fellow Jews, and Gentiles, dangers in the city and the country, at sea, from false believers, hard labour, sleeplessness, hunger, thirst, cold and lack of clothing, and besides all this the daily pressure of his concern for all the churches (2 Cor 11:23-28). The afflictions that contributed to the wasting away of Paul's 'outer man' certainly included many which affected his physical body, but also those which affected his mind and spirit. Thus, the 'outer man' is the whole person from the standpoint of one's creaturely mortality, whereas the 'inner man' is the whole person as a new creation (2 Cor 5:17), the renewed being of the believer.

Paul was "inwardly ... renewed day by day" (2 Cor 4:16b), rather than losing heart because of his outward wasting away. He encounters debilitating afflictions which affect him 'outwardly': he is hard pressed, perplexed, persecuted, struck down and being given over to death (2 Cor 4:8-11). Yet he experiences a daily renewal 'inwardly.' What is this inward renewal? It's expressed in Paul's prayer for the Ephesian believers: "I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, may have power, together with all the Lord's holy people, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge - that you may be filled to the measure of all the fullness of God" (Eph 3:16-19).

Why Paul doesn't lose heart in the midst of affliction: "For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all" (2 Cor 4:17). Literally: 'For our temporary lightness of affliction is producing for us an eternal weight of glory that is out of all proportion [to the affliction].' Paul's troubles were not light nor momentary, but burdensome. They constantly accompanied his ministry. Yet compared with the weighty eternal glory, they were light and momentary (Rom 8:17-23). The affliction 'is producing' the glory to be revealed. What's the connection between them? The belief was of the messianic age being ushered in by a measure of afflictions to be experienced by the people of God--the birth- pangs of the Messiah (Mk 13:3-8, 17-20, 24-27; Mt 24; Lk 21). It may be God's gracious blessing of believers who suffer for the sake of his Son. Paul says, 'Now if we are children, then we are heirs - heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. I consider that our present sufferings are not worth comparing with the glory that will be revealed in us' (Rom 8:17-18; Mt 10:32-33; 2 Tim 2:11-12). It's not that 'by afflictions we can merit the inheritance that comes to us only by the gracious adoption of God' [Calvin].

"So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal" (2 Cor 4:18). Though exposed to persecution and is outwardly 'wasting away' (2 Cor 4:16), Paul doesn't lose heart. He's continuously renewed inwardly, as his eyes are fixed not on what is seen but on what is unseen. Paul isn't contrasting things visible with those invisible, but between what is now visible and not yet visible but about to be revealed, i.e., at the revelation of Christ and his kingdom at the 2nd coming (Rom 8:24-25; Col 3:1-4; Heb 11:1-3).

That presently unseen but soon to be revealed strengthens Paul's resolve not to lose heart. Unlike what is now seen, which is transient, what is presently unseen but soon to be revealed is eternal. The present world, including the 'outer nature' of the Christian, is subject to decay or corruption; the world to come, including the glorious resurrection body of believers, is eternal and incorruptible (Rom 8:19-23; Phil 3:20-21).

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.

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The Face of Christ (2 Cor 4:1-6)

What does your face display or reveal? Strong cheekbones? Handsome features? Nice smile? Sultry skin? Kindness? Playfulness? Seriousness? I want my face to not look like a wrinkled old man as I get older. Paul says that God's light shining in our hearts gives Christians "the light of the knowledge of God's glory displayed in the face of Christ" (2 Cor 4:6). Do you shine the face of Jesus?

Paul's ministry (4:1-6). The glorious ministry entrusted to Paul is a ministry of the Spirit that brings life, righteousness and transformation of character to those who believe the gospel (3:7-18). With such a great privilege of serving such a ministry, he lives and proclaims the gospel (4:1-6). The minds of some are still blind to this gospel (2 Cor 4:3-4). The essential content of his gospel is Christ is Lord (2 Cor 4:5) and the glory of God shines in the face of Christ (2 Cor 4:6). Paul's own experience is reflected:

• He had been an unbeliever, blinded to the light of the gospel (2 Cor 4:4a). On the road to Damascus, however, Paul saw the glory of God in the face of Christ, who is the image of God (2 Cor 4:4b, 6). Having given him the ministry of the new covenant, God showed him mercy, illuminating his heart that he might give the light of the knowledge of God to others (2 Cor 4:1, 6). In proclaiming the word of God, the gospel of 'Jesus Christ as Lord,' Paul sets 'forth the truth' (2 Cor 4:2, 4, 5a) as their 'slave' for Jesus' sake (2 Cor 4:5b).

"Therefore, since through God's mercy we have this ministry, we do not lose heart" (2 Cor 4:1). This ministry is the ministry of the Spirit under the new covenant whose glory Paul depicted (3:7-18). Paul was very conscious that his ministry was only through God's mercy, for he never forgot that he was formerly a persecutor of the church of God (1 Cor 15:9-10; 1 Tim 1:12-16). The awareness of the great privilege and responsibility involved caused him not to lose heart, despite the many difficulties and sufferings he experienced in carrying out that ministry (2 Cor 11:23-28).

"Rather, we have renounced secret and shameful ways" (2 Cor 4:2a). 2 Cor 4:2b is how Paul renounces shameful (or disgraceful) ways. Negatively, "we do not use deception, nor do we distort the word of God" (2 Cor 4:2b). Deception (panourgia) [2 Cor 11:3: 'Eve was deceived by the serpent's cunning.'] In Paul's preaching of the gospel there was no attempt to deceive by cunning or to distort the word of God. 'to distort' is found only here in the NT. Its relation to the adulteration of wine equates with the distortion of the word of God, by mingling it with alien ideas, or removing its offence so as to peddle it for personal gain (2 Cor 2:17). He's likely responding to criticisms of the way he conducts his ministry.

Positively: "On the contrary, by setting forth the truth plainly we commend ourselves to everyone's conscience in the sight of God" (2 Cor 4:2b). Contrast deception/setting forth the truth plainly and the word of God that has been distorted/the truth. The conscience is that human faculty by which people are able to approve or disapprove their actions (those intended as well as those already performed) and also the actions of others (2 Cor 1:12). Paul invites everyone, convinced that when they judge him in the light of their own consciences, they will acknowledge that he has acted with integrity. "...in the sight of God" shows that Paul was concerned ultimately to minister in a way that finds God's approval. He says, 'I care very little if I am judged by you or by any human court; indeed, I do not even judge myself. My conscience is clear, but that does not make me innocent. It is the Lord who judges me' (1 Cor 4:3-4).

"And even if our gospel is veiled, it is veiled to those who are perishing" (2 Cor 4:3; 3:14-16). Perhaps Paul was criticized because his gospel was rejected by many of his own people (Acts 13:44-45; 17:5-9; 18:5-6, 12-13; 19:8-9), which they entertained. His response is that the hiddenness of the gospel is due not to deficiencies in his ministry, but to them: it is veiled only to those who are perishing: "For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God . . . Jews demand signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling-block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God" (1 Cor 1:18, 22-24).

In their case, "The god of this age [Satan] has blinded the minds of unbelievers" (2 Cor 4:4a). Satan is permitted a limited rule in the present age (Jn 12:31), which will be terminated with Christ's return. Satan blinds the minds of unbelievers to the truth of the gospel, which is why many rejected Paul's gospel. The veil over their minds prevented the Jews from understanding their own Scriptures (2 Cor 3:14-16). Satan is involved not only in the veiling of the minds of Jews, but of all unbelievers. The activity of Satan is also directed against believers as well, seeking to deceive them and to move them away from their devotion to Christ (2 Cor 2:11; 11:3, 14).

Satan is always seeking to hinder the work of God, but he can do so only with divine permission. The blindness of mind which he is allowed to impose can at any time be penetrated by a blaze of light if God so wills. This was Paul's own experience. In his blindness, he persecuted God's church until such time as it pleased God to reveal his Son to him (Acts 9:1-19; Gal 1:13-17).

"...so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God" 2 Cor 4:4b). The god of this age blinds people's minds so that they cannot see the light--the light of the gospel, the gospel that displays the glory of Christ, described as the image of God. So when they hear the gospel they do not appreciate its truth--similar to the parable of the sower: ''Those along the path are the ones who hear, and then the devil comes and takes away the word from their hearts, so that they may not believe and be saved'' (Lk 8:12).

Paul says the gospel he preaches concerns 'Christ crucified' (1 Cor 1:23; 2:2; Gal 3:1), while here he describes the gospel as displaying the glory of Christ. But next he says that he preaches 'Jesus Christ as Lord' (2 Cor 4:5) Also, he describes the content of the gospel as 'Christ died for our sins . . . was buried . . . was raised' (1 Cor. 15:3-4). The gospel is that the crucified One is the Lord who was raised from the dead, which justifies describing the gospel as displaying the glory of Christ.

The gospel concerns "the glory of Christ, who is the image of God" (2 Cor 4:4b) alludes to the creation of man ['Then God said, "Let us make mankind in our image, in our likeness' (Gen 1:26)], for Paul speaks of Christ as the 'last Adam', comparing (and contrasting) him with the 'first Adam' (1 Cor 15:45-49; Rom 5:12-19). [In Israel's wisdom literature Wisdom is personified and her glories celebrated: 'For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness' (Wis 7:26)]. Elsewhere Paul ascribes to Christ that role in creation which Israel's wisdom literature ascribes to Wisdom (Prov 8:22-31; Col 1:15-20). Thus, Christ is the image of God after the fashion of Adam as far as his humanity is concerned, and after the fashion of Wisdom as far as his transcendence is concerned.

"For what we preach is not ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus'sake" (2 Cor 4:5). This concisely describes Paul's ministry:

• his vocation--a preacher, 
• the content of his preaching--Jesus Christ as Lord, and 
• he ministers to people as their servant for Jesus ' sake.

The heart of the gospel: 'we preach Christ crucified' (1 Cor 1:23) and "we preach ... Jesus Christ as Lord" (2 Cor 4:5). The lordship of Christ calls people to give their allegiance to him, who is also the crucified One, the one who died for them and was then raised as Lord of all. These 2 elements of the gospel must be held together; if not, the gospel is distorted (2 Cor 4:2).

"...ourselves as servants for Jesus' sake" (2 Cor 4:5b) is contrary to Paul promoting his own authority and importance (2 Cor 1:24). Paul acknowledges only one Master, and it is in obedience to him that he serves his converts - for Jesus' sake. This could be understood as either apologetic or polemic, or both. It's apologetic if Paul were responding to criticism that in his preaching he puts himself forward (drawing attention to his own importance as an apostle than to proclaim the gospel). It would be polemic if Paul were implying that, unlike others who do put themselves forward in their preaching, he preaches the lordship of Christ.

"For God, who said, 'Let light shine out of darkness,' made his light shine in our hearts to give us the light of the knowledge of God's glory displayed in the face of Christ" (2 Cor 4:6; Gen 1:3). It's the gracious work of God in Paul's heart that motivates his preaching of the gospel. Paul likens the revelation to him of God's glory to the creative act of God to banish the darkness of the primeval world by the light. Conversion is depicted as illumination revealing the true nature of Christ whose displays face the glory of God, like Paul's own conversion (Gal 1:13-17; Acts 9:1-9). 'There is an outward as well as an inward aspect here. Outwardly, on the way to Damascus, Paul saw "the glory of God in the face of Christ"; inwardly, and as a consequence, "God has shone in our hearts" . . . Whereas God's outward revelation of his glory to Paul was unique, his inner enlightenment of the heart also describes the illumination of all who receive the gospel message.' [Barnett] Note two things. 

1. Very high view of the person of Christ: 'the image of God' (2 Cor 4:4) and 'God's glory displayed in the face of Christ' (2 Cor 4:6). Man was created in the image of God (Gen 1:26), but marred by sin and is now restored by grace (2 Cor 3:18). But it's much more than that, most clearly set out in Col 1:15-20: Christ is 'the image of the invisible God' (Col 1:15), God's agent in creation and providence (Col 1:16-17), the Lord of the church (Col 1:18) and the one in whom 'God was pleased to have all his fullness dwell' (Col 1:19). Such an similar exalted view of Christ in the NT is also in Jn 1:1-4; Heb 1:1-4.
2. All who minister in Christ's name have their ministry only by the mercy of God (2 Cor 4:1) who made his light shine into their hearts to give the light of the knowledge of his glory in the face of Christ (2 Cor 4:6). Entrusted with such a treasure, they must: 
1. refuse to distort the gospel and must preach the truth plainly, commending themselves to people's consciences (2 Cor 2:2), if not their prejudices. 
2. preach Jesus Christ as Lord (2 Cor 4:5), and 
3. be willing to be servants of those to whom they minister for Jesus'sake. 
4. recognize that not all will accept their message, because their minds have been blinded, but need to remember that the God who made his light shine into their own hearts can do likewise for those to whom they preach.

2:14 - 4:6 on Paul's competence for ministry teaches the nature of authentic ministry, its validation and its conduct.

1. The 'aroma' of the knowledge of God spread everywhere through gospel preaching [the imagery of the Roman triumphal procession]. The gospel brings life to those who accept it, but death to those who reject it. Paul felt the heavy responsibility of this ministry because he refused to adulterate the gospel message to make it more acceptable, as 'some' did (2 Cor 2:14-17).
2. The validation of Paul's ministry is the very existence of a church in Corinth. It's his letter of recommendation--a letter whose 'author' was Christ, inscribed with the 'ink' of the Spirit in their hearts through Paul's own ministry (2 Cor 3:1-3).
3. Competency in ministry is not in himself but comes from God, who made Paul an able minister of the new covenant (2 Cor 3:4-6) . This is in response to the question, 'who is equal to such a task?' The new covenant is far more glorious than the old: it's a covenant of the Spirit--not one that brings death, it brings righteousness--not condemnation, and it lasts--not transitory (2 Cor 3:7-11). It's an immense privilege and a weighty responsibility to participate in such a ministry.
4. A veil that blinds. Criticisms that many of his fellow Jews don't accept his message was due, not to any deficiencies in the gospel or his ministry, but that a veil blinds their minds from seeing the truth. Only when they turn to the Lord is the veil removed. Then they can see the glory of the Lord displayed in the face of Christ and they in turn are transformed progressively into his image (2 Cor 3:12-18).
5. A ministry of integrity is when people refuse to use deception or to distort the word of God by proclaiming the truth clearly (2 Cor 4:1). Ministry is authentic when Christ is proclaimed as Lord, and when those who proclaim him see themselves as servants of those to whom they minister, for Jesus' sake (2 Cor 4:5).

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.

Moses vs Christ (2 Cor 3:7-18)

The greater glory of new covenant ministry (3:7-11). Paul contrasts "new covenant...of the Spirit'' with the old covenant 'of the letter' (2 Cor 3:6). He further contrasts them by an exposition of Exo 34:29-32 (3:7-11) to show the greater glory of the new covenant which he was privileged to minister, and explain why, despite so many difficulties, he doesn't "lose heart" (2 Cor 4:1).

An underlying apologetic polemic to those opposing Paul and influencing the church (ch. 10-13). He compares the superior glory of the new covenant with the lesser glory of the old covenant to defend his own ministry and expose their shortcomings (ch. 1-7). If they stressed their Jewish connections (2 Cor 11:21b—22) and caused trouble, Paul's exposition of Exo 34:29-32 shows the inferiority of the glory of the old covenant to counteract an overemphasis on these things.

The old covenant was accompanied by glory. But using a rabbinic method of exegesis (from lesser greater), he shows that the new covenant is accompanied by far greater glory. The superiority of the new covenant is argued on 3 counts:

1. the new covenant ministry of the Spirit is more glorious than the old covenant ministry of death (2 Cor 3:7-8).
2. the new covenant ministry of righteousness is more glorious than the old covenant ministry of condemnation (2 Cor 3:9-10). 
3. the permanent ministry of the new covenant is more glorious than that of the old covenant, which was transitory (2 Cor 3:11).

The superiority of the new covenant. Yes, the old covenant had glory: "Now if the ministry that brought death, which was engraved in letters on stone, came with glory, so that the Israelites could not look steadily at the face of Moses because of its glory, transitory though it was..." (2 Cor 3:7). How did death come from the old covenant ministry, with commandments engraved in letters on stone? "The very commandment that was intended to bring life actually brought death" (Rom 7:10). Lev 18:5 promised life to those who kept the commandments. But no-one does. So the law could only pronounce the verdict of death for transgressors. While this ministry brought death, it did come with glory. Moses, having received the law from God, descended Mount Sinai with his face still shining with reflected glory of having been in God's presence. The Israelites couldn't look at Moses' face due to the intensity of this reflected glory, even though it was transitory.

"Will not the ministry of the Spirit be even more glorious?" (2 Cor 3:8). Arguing from the lesser to the greater, Paul acknowledges that the ministry that brought death 'came with glory,' but that the ministry of the Spirit is even more glorious. Under the old covenant the commandments were 'engraved in letters on stone,' but under the new covenant the Spirit writes the law of God on people's hearts (Jer 31:31). Unlike the commandments 'engraved in letters on stone' which could not enable a person to fulfil their demands and so those who transgressed were subject to death, the Spirit who writes God's law on people's hearts also enables them to walk in the way of God's commandments (Eze 36:27; Rom 8:3-4). Thus, the ministry of the Spirit is far more glorious than the ministry of death.

"If the ministry that brought condemnation was glorious, how much more glorious is the ministry that brings righteousness!" (2 Cor 3:9). Paul's 2nd argument from the lesser to greater, demonstrates the more glorious character of new covenant ministry. Though the old covenant was glorious it brought condemnation, because those who disobeyed the commandments 'engraved in letters on stone' were condemned. But ministry under the new covenant is more glorious because it brings righteousness. Those guilty of transgressions are accounted righteous by God because of the sacrificial death of Christ that inaugurated the new covenant (Rom 3:21-26). Again, new covenant ministry is more glorious than the old, for under the new covenant the grace of God is seen far more clearly.

"For what was glorious has no glory now in comparison with the surpassing glory" (2 Cor 3:10) is the whole point of 3:7-11. The surpassing glory of the new covenant of which Paul was a minister cf. the old covenant of which Moses was minister, though with a glory of its own (Exo 34:29-32), has in comparison no glory at all. ["...in comparison with" may be translated as 'in this matter,' as is the similar expression (2 Cor 9:3). 'Indeed, in this case, what once had glory has come to have no glory at all, because of the glory that surpasses it.']

"And if what was transitory came with glory, how much greater is the glory of that which lasts!" (2 Cor 3:11)--the 3rd argument from the lesser to the greater. The law given under the old covenant was transitory in that it was for a specific period of time only. It was introduced 430 years after the promise of blessing made to Abraham (Gal 3:17), and its role ended with the coming of Christ (Rom 7:1-4; 9:4; Gal 3:22 - 4:6; Eph 2:15-16; Col 2:16-17). But the Spirit under the new covenant is permanent, and so the new covenant is of 'much greater glory' than the old covenant which is transitory. {The law [as a regulatory norm] no longer applies to believers, for it's replaced by the work of the Spirit. But it still has a role in the light of Christ and is effective for 'teaching, rebuking, correcting and training in righteousness' (2 Tim 3:16).}

The greater boldness of new covenant ministers (3:12-18). 3:12-18 are an exposition of Exo 34:33-35--how Moses veiled his face after communicating God's law to the Israelites so that they would no longer have to look upon the radiance of his face which resulted from being in the presence of God. The veiling of Moses' face prevented Israel from seeing its radiance. It's analogous to the 'veil' over the minds of many Jews, preventing them from properly understanding the law of Moses when it was read in their synagogues. Believers, by contrast, are those from whose faces the 'veil' has been removed so that they 'see the light of the gospel that displays the glory of Christ, who is the image of God' (2 Cor 4:4). In his exposition:

1. Paul conducts his ministry with boldness, cf. the lack of boldness of Moses who covered his face with a veil; and 
2. Paul beholds with 'unveiled face' the glory of the Lord in the face of Christ, cf. the 'veiled minds' of his Jewish contemporaries when they hear the law of Moses being read.

"Therefore, since we have such a hope, we are very bold" (2 Cor 3:12). This is connected with what 2 Cor 3:11--the permanence of the new covenant, which is Paul's hope and of which he is a minister. He can be very bold because this covenant will never be superseded. Thus, "We are not like Moses, who would put a veil over his face to prevent the Israelites from seeing the end of what was passing away" (2 Cor 3:13). Cf. Paul's boldness, Moses lacked it, because the old covenant and its glory, were passing away.

Paul infers from Exo 34:33-35, which doesn't say that Moses veiled his face so that the Israelites might not see what was passing away. To Paul, the passing radiance of Moses' face symbolizes the abolition of the old covenant which Moses ministered. He infers that Moses lacked boldness because the old covenant would be abolished and he veiled his face so that the Israelites might not see the passing radiance of the old covenant.

"But their minds were made dull" (2 Cor 3:14a). This corrects any impression that Moses was to blame for the Israelites' inability to behold the glory of the old covenant reflected in his face. Moses may have veiled his face, but it was the Israelites' minds that were dull (Ps 95:8; Heb 3:8, 15; 4:7). 'The veil is not there because of Moses but because of their gross and carnal minds' (Augustine). Rabbi Simeon ben Jochai (ad 150) says that it was the Israelites' sin in making the golden calf while Moses was on the mount that resulted in their being unable through fear to look upon the brightness of Moses' face.

"For to this day the same veil remains when the old covenant is read. It has not been removed" (2 Cor 3:14b). The dullness of mind of the Israelites of Moses' day is like the dullness of mind of the Jews of Paul's day, with the veil describing that dullness. Just as the veil prevented the ancient Israelites from seeing the brightness of Moses' face, so too the same veil, as it were, remained when the Jews of his own day heard the OT read (as with Paul himself before his conversion). They can't see that the old covenant had ended and that the new covenant had been inaugurated. Paul doesn't blame his Jewish contemporaries' failure to embrace the gospel - their minds are dull just as in Moses' day.

"Because only in Christ is it taken away" (2 Cor 3:14c)--when people believe in Christ and join the church. They experience the removal of the veil of ignorance and unbelief that previously prevented them from understanding the true meaning of the OT, i.e., its witness to Christ, the end of the old covenant and the inauguration of the new covenant with his coming. 'it' is the veil.

"Even to this day when Moses is read, a veil covers their hearts. But whenever anyone turns to the Lord, the veil is taken away" (2 Cor 3:15-16). 'But whenever he entered the Lord's presence to speak with him, he removed the veil until he came out' (Exo 34:34). After Moses descended the mount and after he had communicated God's message to the Israelites, he veiled his face so they would no longer have to look upon its brightness. However, when he went in before the Lord, he removed the veil and only replaced it again when he came out to the people. Paul applies this to his Jewish contemporaries by saying that if they accept the gospel and turn to the Lord, the veil over their minds will be removed. For Paul it is now only through Christ that a person comes to God, for the glory of God now shines in the face of Christ (2 Cor 4:4, 6).

"Now the Lord is the Spirit" (2 Cor 3:17a). Ch. 3 highlights the greater glory of the new covenant of the Spirit (2 Cor 3:3, 6, 8, 18) by contrasting it with the lesser glory of the old covenant of the law. The Jews relate to God through the law, but believers relate to God through the Spirit. The thrust of 2 Cor 3:16-17 is that when people turn to God, the veil over their minds is removed, and they realize that the time of the old covenant of the law has come to an end and that of the new covenant of the Spirit has begun. So, when under the new covenant they turn to the Lord, they experience him as the Spirit. The expression the Lord is the Spirit is not a one-to-one identification, but rather a way of saying that under the new covenant we experience the Lord as the Holy Spirit.

"And where the Spirit of the Lord is, there is freedom" (2 Cor 3:17b). Paul refers to the Spirit as the Spirit of the Lord (pneuma kyriou) found only here in his letters, but 22 times in the LXX, where it refers to the Spirit of God (Yahweh). This must be understood within the overall context of chapter 3, where the new covenant of the Spirit is contrasted with the old covenant of the law. Under the new covenant, where the Spirit is the operative power, there is freedom. Under the old covenant, where the law reigns, there is bondage. Paul describes the Jews as 'held in custody under the law', the law being their 'guardian until Christ came' (Gal 3:23-25). But once they come to faith in Christ, they are no longer under the law's guardianship, and in this freedom they must 'stand firm' and not allow themselves to 'be burdened again by a yoke of slavery' (Gal 5:1).

"And we all, who with unveiled faces contemplate the Lord's glory" (2 Cor 3:18a). While Moses may have lacked boldness before the Israelites and so veiled his face (2 Cor 3:13), when he went in before the Lord he did so with confidence and freedom, symbolized by the removal of the veil (Exo 34:33-35). Like Moses, then, all believers approach God in confidence and freedom with unveiled faces. Also like Moses, they behold the glory of the Lord. It was when Moses went in before the Lord that his face was unveiled (Exo 34:33-35). Thus, he was beholding, rather than reflecting, the glory of the Lord. Being changed into his likeness from one degree of glory to another (2 Cor 3:18b) occurs while believers are beholding rather than reflecting the glory of God (2 Cor 4:6).

Believers behold the glory of God only as the 'veils' are removed from their minds so that the truth of the gospel is no longer hidden. It is in 'the light of the gospel' that they behold 'the glory of Christ, who is the image of God', and they see 'the light of the knowledge of God's glory displayed in the face of Christ' (2 Cor 4:3-6).

"And we all ... are being transformed into his image with ever-increasing glory" (2 Cor 3:18b). This changing into his likeness takes place not at one point in time, but is an extended process. The verb metamorphoumetha ('we are being changed') is in the present tense, indicating the continuous nature of the change, while the words with ever-increasing glory stress its progressive nature. The verb metamorphoo is found in only 3x in the NT--to describe Jesus' transfiguration (Mt 17:2; Mk 9:2), and Rom 12:2 to denote moral transformation ('Do not conform to the pattern of this world, but be transformed by the renewing of your mind').

The transformation of believers though words other than metamorphoo. In some cases, Paul has in mind the future transformation of believers' bodies to be like Christ's glorious body (1 Cor 15:51-52; Phil 3:21). In other cases, it is a present moral transformation (Rom 6:1-4; 2 Cor 5:17; Gal 6:15). The OT prophets who spoke of the new covenant certainly anticipated a moral transformation (Jer 31:33; Eze 36:25-27), and Paul saw this expectation fulfilled in the lives of his converts (1 Cor 6:9-11; 2 Cor 3:3). The continuous and progressive transformation by which believers are being transformed into his image with ever-increasing glory is the moral transformation which takes place in their lives so that they approximate more and more to the image of God.

"Which comes from the Lord, who is the Spirit" (2 Cor 3:18c). God, under the new covenant, is experienced by believers as the Spirit. The Spirit's activity is the major characteristic of the new covenant, and the transformation of believers is wholly attributable to his work in their lives (Rom 8:1-7).

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.

The Aroma of Life (2 Cor 2:14-3:6)

What aroma do you give off? Cool like Clint Eastwood or Keanu Reeves? Cute like Anya Taylor-Joy in The Queen's Gambit? Tough and strong like Captain America? Often I feel physically like a slouching older person who can't even stand up straight, or like one who often says the wrong thing in the wrong way. Paul says that God uses him "to spread the aroma of the knowledge of [God] everywhere" (2 Cor 2:14). As a Christian do you spread God's aroma?

Competency in ministry (2:14 - 4:6). [Celebrating and Communicating (2:14-3:6); Led in Triumph; Confident and Competant; Aroma of Life; Opposition]. After not meeting Titus in Troas as he had hoped, Paul breaks off and resumes in 2 Cor 7:5-7 with a long digression to balance a depressing account of his ministry:

1. affliction in Asia (2 Cor 1:8-9), 
2. criticisms of his integrity (2 Cor 1:12, 17-18),
3. the pain experienced in Corinth because of the offender (2 Cor 2:4-5), and 
4. his inability to settle to missionary work in Troas (2 Cor 2:12-13).

To balance this depressing account, Paul strikes a positive note (2:14-4:6):

• God always and everywhere enables him to carry on an effective ministry despite many difficulties (2 Cor 2:14-17).
• He asserts that he doesn't need letters of recommendation, because their very existence constitutes a 'letter' from Christ validating his ministry (2 Cor 3:1-3).
• His competency for ministry comes from God who made him an able minister of the new covenant (2 Cor 3:4-6).
• He compares the greater glory of his ministry under the new covenant with the lesser glory of Moses' ministry under the old covenant (3:7-18). [A wonderful new relationship.]
• He concludes by describing how he conducts his ministry (4:1-6). [The clear shining of a great light.]

Led in triumph (2:14-17). Despite the difficulties of his mission, Paul is able to say, "But thanks be to God, who always leads us as captives in Christ's triumphal procession (2 Cor 2:14a). Leads us in triumph [thriambeuonti hemas] likely means that God, having 'conquered' Paul, now leads him as a 'captive' in his 'triumphal procession.' Paul's imagery is of a triumphal procession of a victorious Roman general leading his army through the streets of Rome up to the Capitoline Hill exhibiting the spoils and captives of war.

"And uses us to spread the aroma of the knowledge of him everywhere" (2 Cor 2:14b). During the procession, incense was burnt to the gods and the aroma wafted over the spectators and those in the procession. For the victorious, the aroma was pleasing (2 Cor 2:15, 16b), but for the vanquished, it was far from pleasant (2 Cor 2:16a). The one whom Paul describes as led in triumph as a captive is the same one whom God uses to spread abroad the aroma of the knowledge of him, namely Christ, in whom the knowledge of God's glory is displayed (2 Cor 4:6).

Paul, a pleasing aroma of Christ. "For we are to God the pleasing aroma of Christ among those who are being saved and those who are perishing" (2 Cor 2:15). Why? Because, by preaching of the word of God (2 Cor 2:17), he spreads the aroma of the knowledge of Christ. In the Roman victory procession, the incense was offered to the gods, even though it was the people who smelt its aroma. So, while Paul focuses on the response of the people to the proclamation of the gospel, he says that the proclamation of Christ is well pleasing to God: it is "to God the pleasing aroma of Christ." But the smell of incense burnt to the gods in the triumphal procession would have different connotations to different people. For the victorious general, his soldiers and the welcoming crowds, the aroma is the joy of victory. But for the prisoners of war, the aroma is associated with the fate of slavery or death which awaited them. Gospel preaching likewise has different connotations for different people (2 Cor 2:16).

"To the one we are an aroma that brings death; to the other, an aroma that brings life" [lit. 'to those [who are perishing] an aroma from death to death; to those [who are being saved] an aroma from life to life'] (2 Cor 2:16a). 'For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God' (1 Cor 1:18). With such a heavy responsibility Paul asks, "And who is equal to such a task" (2 Cor 2:16b)? Paul's answer: 'Not that we are competent in ourselves . . . our competence comes from God' (2 Cor 3:5).

"Unlike so many, we do not peddle the word of God for profit" (2 Cor 2:17a). Due to the heavy burden of responsibility for preaching that he feels, he refuses to tamper with God's word (2 Cor 4:2), or to act like many other open air speakers/orators (1 Cor 1:17; 2:1) who peddle the word of God for profit and prey upon them (2 Cor 11:20), similar to petty traders who adulterate their wine with water or use false weights. Possibly these "peddlers" whom Paul alludes to were already operating in Corinth. To distinguish himself from them, Paul refused financial support from those he was ministering to, though he accepted it from Christians elsewhere (2 Cor 11:7-12; 12:13-15). In contrast to such people, Paul says, "On the contrary, in Christ we speak before God with sincerity, as those sent from God" (2 Cor 2:17b). He describes 4 aspects of his preaching: he speaks:

1. in Christ, as one who belongs to Christ and has been taught by him;
2. before God, as one who is accountable to God (2 Cor 5:10-11);
3. with sincerity, as one whose motives are pure and without dissimulation;
4. sent from God, as one who has been commissioned by God and must faithfully carry out his commission.

Letters of recommendation (2 Cor 3:1-3). Paul says much about the commendation of servants of God (2 Cor 4:2; 5:12; 6:4; 10:12, 18; 12:11). When Apollos came to Corinth he brought a letter of recommendation from the Ephesian Christians (Ac 18:27) and Paul wrote letters of recommendation for many other people (Rom 16:1-2; 1 Cor 16:10-11; 2 Cor 8:22-23; Eph 6:21-22; Col 4:7-8, 10; Phlm 10-12, 17-19). But in their case at least, Paul did not need a letter of recommendation for them or to receive one from them. It is not his disapproval of such letters, but as their founding apostle who planted the church it's proof enough of his apostleship. Thus, he needed no letter of recommendation to prove the authenticity of his apostleship to that church.

Why did Paul raise the question of letters of recommendation? It's likely that the fact that he didn't bring such a letter with him to Corinth had been used as a basis of criticism by someone in the church. Quite likely, it was the offender--the one who caused pain (2 Cor 2:5) and who did wrong (2 Cor 7:12) who, in mounting his personal attack against Paul, criticized the apostle's lack of such a letter. The offender probably also received support at least from the 'false apostles' who had already infiltrated the church and were themselves to oppose Paul so vehemently (chs. 10 - 13).

"Are we beginning to commend ourselves again" (2 Cor 3:1)? Self-commendation in itself was not reprehensible and was even necessary in situations where commendation by a third party was not possible. Elsewhere, Paul does commend himself (2 Cor 4:2; 6:4), but was reluctant to overdo it (2 Cor 5:12; 10:18). Criticism that he didn't bring letters of recommendation forced him to ask, "Or do we need, like some people, letters of recommendation to you or from you" (2 Cor 3:1b)? Some came to Corinth with letters of recommendation because they needed them and likely asked them for letters to facilitate the next stage of their mission. They, the false apostles in Corinth, were probably critical of Paul for not doing so. Paul regarded it as absurd that he should be required to bring such letters to them or to ask them for such letters when he's their founding apostle. Paul's question expects an emphatic 'No' as an answer.

"You yourselves are our letter, written on [y]our hearts, known and read by everyone" (2 Cor 3:2) is Paul's defense against criticisms that he didn't bring a letter of recommendation when he came to Corinth. The meaning is of a letter written on Paul's heart, consisting of the knowledge of what God had done in their lives through his preaching of the gospel. '...your hearts' also fits well in the context. Paul says, 'you yourselves are our letter,' and 'you are a letter from Christ, the result of our ministry' (2 Cor 3:3). It was through Paul's ministry that Christ constituted them a letter of recommendation for him, suggesting that the letter was written on their hearts. So, the existence of believers in Corinth was testimony to the effectiveness and authenticity of Paul's ministry. They were his letter of recommendation, written, he says, on our/your hearts, known and read by everyone.

"You show that you are a letter from Christ" (2 Cor 3:3a). If they are Paul's letter of recommendation, the author of that letter is Christ, for Christ himself produced this letter for him. Certainly, then, his 'letter' of recommendation carries more weight than those written by human authors that 'some people' presented. While Christ was the author of the letter, Paul says it was "the result of our ministry" (2 Cor 3:3b). In a metaphor of letter writing an author and a scribe are envisaged. Paul describes a 'living letter' dictated by Christ, and 'inscribed' in their hearts through his apostolic ministry of gospel proclamation. Paul takes the analogy one step further when he says this scribal work was performed "not with ink but with the Spirit of the living God'' (2 Cor 3:3c). His ministry was empowered by the Spirit of God, and any changes wrought in the lives of his hearers were effected by the Spirit (Rom 15:17-19; 1 Cor 2:4-5).

Paul varies the metaphor saying, "not on tablets of stone but on tablets of human hearts" (2 Cor 3:4d). The law is written in stone at Mount Sinai (Exo 31:18). But the gospel is written on human hearts, alluding to the new covenant (Jer 31:31-34; Eze 36:24-32). This allusion paves the way for Paul to describe himself as a minister of the new covenant (2 Cor 3:4-6) and to compare and contrast the ministry under the old and new covenants (3:7-18).

An exalted view of ministry is implied (3:1-3). Paul and his colleagues were privileged to be the agents by whom 'living letters' from the exalted Christ were inscribed in the hearts of men and women. For this ministry the apostles were entrusted with the precious ink of the Spirit. By the grace of God, what was effected in their hearts through Paul's ministry became a letter authenticating and commending his ministry. Chrysostom comments, 'The virtues of disciples commend the teacher more than any letter.'

Ministers of the new covenant (3:4-6). Paul answers the question 'Who is equal to such a task?' (2 Cor 2:16) by showing that his competence as a minister of the new covenant comes from God. Then he expands on the new covenant (2 Cor 3:3; Jer 31:31) and to contrasting ministries under the old and new covenants (3:7-18).

"Such confidence we have through Christ before God" (2 Cor 3:4) is based on seeing God's work in them through Christ (3:1- 3), for he's seen God transform their lives through Christ who produced 'living letters' in their hearts. Before God (or 'towards God') is the one who leads him in triumph and through him spreads abroad the aroma of the knowledge of God (2:14-17).

Paul's confidence is not self-confidence: "Not that we are competent in ourselves to claim anything for ourselves, but our competence comes from God" (2 Cor 3:5). His competence in ministry comes from God, and he answers the question he raised: 'Who is equal to such a task?' (2 Cor 2:16). His denial of self-sufficiency isn't an exaggerated humility, but a sober recognition of the fact that spiritual ministry can be accomplished only by the power of God at work in the minister and released through the preaching of the gospel (Rom 15:17-19; 1 Cor 1:18 -2:5).

"He has made us competent as ministers of a new covenant" (2 Cor 3:6a). Paul repeats his answer to the question 'Who is equal to such a task?' (2 Cor 2:16) by stressing that it is God who has made him a competent minister of the new covenant. 'Minister' ( diakonos ) can mean either an agent acting as an intermediary, or an assistant who acts at the behest of a superior. In his ministry, Paul functioned in both these ways (2 Cor 5:20; 1 Cor 3:5). "New covenant" only in 1 other place in the Lord's Supper tradition which Paul received ['This cup is the new covenant in my blood' (1 Cor 11:25)]. Both Jesus' words of institution and Paul referring to the new covenant show that Jeremiah's prophecy has been fulfilled: 'The days are coming,' declares the LORD, 'when I will make a new covenant with the people of Israel and with the people of Judah. It will not be like the covenant I made with their ancestors when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them,' declares the LORD.

(Jer 31:31-32). Jesus' words of institution which Paul quotes (1 Cor 11:25) and the exposition in Heb 9:15-28 of Jer 31:31 make clear that Christ's death established the new covenant that supersedes and surpasses the old Mosaic covenant, as Paul makes plain (3:7-11).

Paul stresses the ministry of the new covenant is "not of the letter but of the Spirit" (2 Cor 3:6b)--interpreted as a ministry which doesn't focus upon the literal meaning of the OT ('letter'), but on its real underlying intention ('spirit'). But Paul uses 'letter' and 'Spirit' to the law of Moses ['engraved in letters on stone' (2 Cor 3:7)] and the Holy Spirit (2 Cor 3:8)--the primary features of ministry under the old and new covenants.

"...for the letter kills, but the Spirit gives life" (2 Cor 3:6c). How does the letter, the law of Moses, kill? There's nothing wrong with the law - he insists that the law is holy, righteous, good and spiritual (Rom 7:12, 14). But it's powerless to curb human sin (Rom 8:3) or to bring life and be a means to establish righteousness (Gal 3:21). Instead, it pronounces God's judgment on sinners and brings death (Rom 7:10). So a ministry of the letter is a ministry of death. On the other hand...

"...the Spirit gives life" (2 Cor 3:6d) and does what the law could never do, i.e., bring about the fulfilment of its own demands (Rom 8:2-4). The ministry of the Spirit--different from the ministry of the letter--is a ministry of the new covenant where sins are forgiven and remembered no more and God's law is written on people's hearts (Jer 31:31-34; Eze 36:25-27). It's a ministry where people are motivated and enabled by the Spirit to overcome their sinful tendencies and live lives pleasing to God (Rom 7:4, 6), the final outcome of which is eternal life (Gal 6:8).

When Paul contrasts the letter that kills and the Spirit who gives life (2 Cor 3:6), no downgrading of the role of Scripture in Christian life and ministry is involved. The letter that kills refers to the law of Moses in its role of pronouncing judgment upon those who sin. But that same law testifies to the saving gospel of Christ (Rom 3:21; 4:1-25; 10:5-8). 'All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work' (2 Tim 3:16-17).

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.