{"id":235,"date":"2007-09-14T17:17:13","date_gmt":"2007-09-14T17:17:13","guid":{"rendered":"http:\/\/touchstonemag.com\/daily_reflections\/?p=235"},"modified":"2024-05-05T23:15:04","modified_gmt":"2024-05-06T04:15:04","slug":"september-15-se","status":"publish","type":"post","link":"https:\/\/www.touchstonemag.com\/daily_reflections\/2007\/09\/14\/september-15-se\/","title":{"rendered":"September 15-September 21"},"content":{"rendered":"

Saturday, September 15<\/strong>\n<\/p>\n

\n2 Corinthians 5:1-11:
At the beginning of this chapter Paul outlines a theme he will treat in more detail in Romans 8\u2014the longing that the Holy Spirit prompts in the hearts of Christians with respect to the final glorification of their bodies (verse 5). Indeed, he speaks of this longing as a \u201cgroaning\u201d (verses 2,4; Romans 8:23). It is death, not the body itself, that will be swallowed up in life. This longing is appropriate, because we are, even as we are weighed down by our mortality, the temples of the Holy Spirit, the guarantee and down payment of our final salvation.\n<\/p>\n

\nEven our present union with Christ, moreover, does not eliminate the fact that in our mortal condition we are still separated from the Lord (verse 6). This is simply the difference between faith and sight (verse 7; 1 Corinthians 13:12).\n<\/p>\n

\nThis is a bold way to live. Twice Paul uses the verb \u201cdare\u201d (tharreo<\/em>–verses 6,8), which takes up the \u201cboldness\u201d of the previous chapter. It is a courage given by the Holy Spirit, because few men would willingly part with their bodies to attain a better goal (Philippians 1:21-24). What is more important than either state, however, is to be pleasing to the Lord (verse 9), whether living or dying. This is what will count at the tribunal at which the value of our lives will be assessed (verse 10; Romans 2:16-26).\n<\/p>\n

\nMeanwhile believers live y the first-fruits of immortality that abide in their mortal flesh\u2014namely, the Holy Spirit, by whose indwelling power their bodies will in the end be covered over in glory.\n<\/p>\n

\nStanding even under the divine judgment, Paul endeavors to convince others of this truth (verse 11).\n<\/p>\n

\nSunday, September 16<\/strong>\n<\/p>\n

\n2 Corinthians 5:12-21:
As in 3:1, Paul again fears lest his comments be understood as a self-promotion, which would be most unseemly (verse 12). He wants the Corinthians to know his heart, nonetheless, and not emulate those who judge by appearances. The Apostle is implicitly admitting here that he has not always \u201clooked good.\u201d Some of his experiences have been ecstatic (verse 13; 12:1-7), a point on which, it would appear, certain opponents have been critical of him. No matter, says Paul, such experiences have been God-ward. When, however, he speaks rationally, it is man-ward. Paul made the same distinction thee previous year (1 Corinthians 14:2,28). It is not clear in the present text whether has Paul has been criticized for his ecstatic experiences or for his apparent lack of them. Either sense will fit the context.\n<\/p>\n

\nVerse 14 means, \u201cthe love of God grabs us\u201d (or \u201cgrips\u201d us–synechei<\/em>). This is the love manifest in his dying for us (Galatians 2:20). \u201cAll have died\u201d in the sense that those who are gripped by the love of Christ will no longer live for themselves but for Him who purchased them with His blood (verse 15; Romans 5:10).\n<\/p>\n

\nWhat we have in Christ is a new existence, no longer \u201caccording to the flesh.\u201d Before his conversion Paul had known Christ \u201caccording to the flesh\u201d\u2014that is, not according to faith. All that, however, is now gone. Paul will not know anyone except in the faith of Christ (verse 16). The love of Christ gives the believer a new way of knowing people. Being \u201cin Christ\u201d is a new mode of existence (verse 17; Galatians 6:16). Paul\u2019s vocabulary here seems borrowed from the second part of the Book of Isaiah (for example, 43:18-19; 48:5; 65:17; 66:22), which he will cite presently in 6:2 (Isaiah 49:8).\n<\/p>\n

\nThe Christian ministry is essentially a ministry of reconciliation, in which the reconciliation effected on the Cross is applied and brought to bear on the lives ahd hearts of human beings (verses 18-19; Galatians 1:12-16). Paul makes such an application now (verse 20).\n<\/p>\n

\nThe expression that Christ was made \u201csin [hamartia<\/em>] for us\u201d is open to more than one meaning (verse 21). It may mean that Christ, though not a sinner, assumed the condition of a sinner in order to represent all sinners. It may also mean that Christ became a \u201csin offering\u201d (which is the meaning of hamartia<\/em> as it appears in the Greek text of Leviticus 4). In either case the meaning is soteriological. By Christ\u2019s becoming \u201csin,\u201d we become \u201cthe righteousness of God.\u201d\n<\/p>\n

\nMonday, September 17<\/strong>\n<\/p>\n

\n2 Corinthians 6:1-10:
In the previous chapter Paul had exhorted the Corinthians to be reconciled to God (5:20), right after proclaiming that God in Christ had reconciled them to Himself (5:18). That is to say, there is a sense in which the reconciling work of God for man does not preclude, but rather calls for, man\u2019s own act of begin reconciled to God. Even this latter act, however, is something man can do only under the influence of divine grace. This is indicated by the passive voice of the verb: \u201cBe<\/em> reconciled.\u201d What God does, then, does not preclude the work of man. On the contrary, it invites and enables the work of man. It is a \u201ccooperation.\u201d\n<\/p>\n

\nPaul continues this theme of \u201ccooperation\u201d (in Latin) or synergism<\/em> (in Greek) in the exhortation that commences the present chapter: \u201cIn cooperation [synergountes<\/em>], therefore, we exhort you not to receive the grace of God in vain\u201d (verse 1). The cooperation here appears to be twofold. First, Paul cooperates (literally\u201d works together with\u201d) God, inasmuch as he is God\u2019s ambassador (5:10; 1 Corinthians 3:9); his preaching is authorized an enabled by God. Second, the Corinthians are not to let God\u2019s grace go \u201cfor naught\u201d (literally \u201cunto empty\u201d–eis kenon<\/em>). Not receiving God\u2019s grace in vain is a specification of \u201cbe reconciled.\u201d That is to say, what God does for man is not the complete story; man must also do<\/em> certain things, so that God\u2019s grace will not be \u201cin vain.\u201d In the several verses referring to his own experience, Paul hints at what some of these things may be. They form a pretty tough narrative of what it is may be to \u201ccooperate\u201d with God.\n<\/p>\n

\nAs indicated by the aorist tense of thee verb \u201cto receive,\u201d Paul is not thinking of repeated, continuous conversion; he is summoning the Corinthians, rather, to a decisive act made in the \u201cnow\u201d of the divine summons (verse 2). It is this act of decision that renders any day \u201cthe day of salvation.\u201d\n<\/p>\n

\nPaul then turns to a description of the conditions and circumstances of his ministry (verses -10). This section, apologetic in intent somewhat to answer the critics of that ministry, contains the second such description (cf. 4:8-9), and two more will follow (11:23-29; 12:10. Elsewhere, cf. 1 Corinthians 4:10-13; Philippians 4:12; Romans 8:35,38-39). In all such descriptions we see Paul feeding on his inner communion with God in Christ. That is what separates these \u201cautobiographical lists\u201d from the Stoic and Jewish apologetic lists with which they are sometimes compared (cf. 4:10-11).\n<\/p>\n

\nTuesday, September 18<\/strong>\n<\/p>\n

\n2 Corinthians 6:11-18:
The Apostle takes up in this section a very practical matter\u2014marriage. This subject is so unexpected in the context that some scholars speculate that it slipped out of place in the manuscript transmission. This speculation, I believe, is unwarranted. It seems more reasonable to suppose that the harmful effects of \u201cmixed marriages\u201d may lie at the heart of the problems that Paul is having at Corinth. This would explain why the treatment of this subject appears in this apologetic section of the epistle.\n<\/p>\n

\nIn a previous letter to Corinth, a year or so earlier, Paul had been obliged to deal with the problems that arose when a man or woman, after their conversion to Christ, was consequently abandoned by an unbelieving spouse (1 Corinthians 7:12-17). His directions at that time had concerned only marriages formed prior to someone\u2019s conversion. However, a different sort of problem has since arisen at Corinth. Now there is question of a Christian actually marrying a non-Christian.\n<\/p>\n

\nPaul perceives a problem already addressed specifically in the Scriptures of God\u2019s People. Although in earlier periods of biblical history relatively little attention had been given to marriage with pagans, especially when a Jewish man married a non-Jewish wife, Israel\u2019s religious leader became more pastorally sensitive to such situations during the Babylonian Captivity (587-538) and the following centuries.\n<\/p>\n

\nWe see this sensitivity at work in the Books of Ezra and Nehemiah, which cover the century and more that followed the Captivity. When, with the rise of Cyrus in 539, the exiled Jews were permitted to return to the Holy Land, it fell mostly to the lot of young, unmarried men to undertake that arduous enterprise. When these returned to restore the fortunes of their ancestors, it was hardly surprising that they began to intermarry with the local heathen population.\n<\/p>\n

\nSpiritual leaders like Ezra and Nehemiah quickly perceived the danger. Had not such marriages proved to be the spiritual downfall of Israel in times past? Who could fail to see, for example, how King Ahab\u2019s marriage to the Phoenician princess Jezebel had introduced every manner of moral and spiritual decay among God\u2019s People? Indeed,  in the eyes of the Chronicler, ho wrote shortly afterwards, this problem could be traced back to Solomon himself and his numerous pagan wives.\n<\/p>\n

\nThis pastoral perception led to a stern reform in Israel, a the scribal and rabbinical leadership became tougher on this matter. In  the  present text it is clear that Paul  is heir to the tradition of Ezra and Nehemiah on this point. His reasoning in the present text, which requires almost no comment and certainly leaves nothing in doubt on the point, is simply a Christian variation of the thinking of Ezra and Nehemiah.\n<\/p>\n

\nNor is it surprising that Paul quotes, on this point, a prophet of the period of the Captivity (verse 16; Ezekiel 37:27), using Israel\u2019s separation from Babylon as his interpretive metaphor (verses 17-18).\n<\/p>\n

\nIn our modern context these biblical standards seem particularly relevant and applicable, and they should be expressed in both the canonical norms and pastoral practice of Christian congregations. To young Christians today it should be made plain, in the home and at the local church, that non-Christians are simply off-limits with respect to dating and marriage. It is no insult to either oxen or horses to observe that they are not suited to be harnessed together.\n<\/p>\n

\nWednesday, September 19<\/strong>\n<\/p>\n

\n2 Corinthians 7:1-12:
The quest for holiness was the reason Paul gave for not being yoked with pagans (6:16-17). The quest of holiness, however, was more general in its nature and applicable to a much greater number o concerns. Holiness, first, is something that grows. It requires cultivation and further cleansing from contaminates. It involves, moreover, both man\u2019s spirit and his body (verse 1).\n<\/p>\n

\nPaul then turns apologetic, pleading the sincerity of his relations to the Church at Corinth (verses 2-4). In asking that these Corinthians \u201cmake room\u201d (choresate<\/em>) for him, Paul takes up the same metaphor (and verbal root) that he used earlier, when he spoke  of a narrowness of affection (stenocho<\/em>choreomai<\/em>–6:12). Even as he defends his behavior, he  is careful not  to blame the Corinthians (verse 3). Perhaps we perceive here a touch of what in recent times came to be known as \u201cpastoral sensitivity.\u201d\n<\/p>\n

\nBecause Paul mentions death before life, using the aorist tense for the first (synapothanein<\/em> and the present tense (syzein<\/em>) for the second, it is clear that the life referred to here (verse 4) is the eternal life that follows death. Paul will be with the Corinthians in his death and in the life that ensues. His subtle expression thus means a great deal more than \u201cin life and death.\u201d\n<\/p>\n

\nPaul turns next to the recent return of Titus, whom he had dispatched ass his apostolic delegate to the Corinthians (verses 5-7).Paul, we remember, impatient at waiting for Titus at Troas, had procured passage over to Macedonia in search  of him (2:12-13). Titus at last arrived in Macedonia from Corinth (verse 6).\n<\/p>\n

\nMacedonia is a pretty big place. How did the two men find one another in Macedonia? I mean, how would a friend and I simply meet up \u201cin Chicago,\u201d to say nothing of our meeting up \u201cin Illinois\u201d? We should consider here the close and constant connections between the local congregations in Macedonia\u2014at Philippi, at Thessaloniki, at Beroea, and so forth. These active connections are likely what brought the two men together.\n<\/p>\n

\nTitus brought Paul news of the favorable reception that met his earlier letter, the letter of tears (verses 7-8; 2:1-4), the letter that Titus had carried to Corinth. Now Paul is able to put behind him whatever misgivings he had about the wisdom of sending that letter; it accomplished effectively the purpose for which he sent it (verse 9). The Corinthians have not disappointed him (verse 10).\n<\/p>\n

\nThursday, September 20<\/strong>\n<\/p>\n

\n2 Corinthians 7:13\u20148:7:
Now that the delicate and critical situation in Corinth has been settled by the mission of Titus (verses 13-16), Paul brings to the attention of the Corinthians the charitable collection of resources currently in process for the impoverished Christians in the Holy Land. The role of Titus in this collection will be crucial, as we see in chapters 8 & 9.\n<\/p>\n

\nPaul proceeds to tell the Corinthians of the generosity of the churches of Macedonia, partly with the intent, no doubt, of encouraging a like generosity among his readers. Chief in generosity among the Macedonians, it seems, are the Philippians, who had already established the custom of sacrificial giving with respect to Paul (11:8-9; Philippians 4:15-16).\n<\/p>\n

\nThe collection had already begun at Corinth, in fact, during the previous year (8:10-11; 1 Corinthians 16:1-4), and it will continue into the following year (Romans 15:25-27).\n<\/p>\n

\nEverything about this enterprise is grace, charis<\/em> (verses 1,6,7,19). It begins with the generosity of God. The Macedonian Christians are poor, after all, and Paul strains his images to express how this poverty abounded in generosity (verse 2). This generosity was spontaneous (verse 2); the Macedonians asked for the opportunity to give (verse 4). Indeed, this giving was the expression of the gift of themselves (verse 5).\n<\/p>\n

\nPaul is sending Titus back to Corinth as the bearer of the present letter. Hence he mentions now that Titus, on his return to Corinth, will be organizing the collection in that city too (verse 6). This would be the perfecting of the good ministry that Titus had already commenced among the Corinthians.\n<\/p>\n

\nFriday, September 21<\/strong>\n<\/p>\n

\n2 Corinthians 8:8-24:
Paul admits that the current admonition, in which much is made of the zeal of the Macedonians, is intended to test the commitment of the Corinthians (verse 8). With respect to self-sacrificial generosity, nonetheless, Paul appeals not only to the example of other Christians but also to that of Christ Himself (verse 9; Philippians 2:6-11).\n<\/p>\n

\nTo facilitate the collection at Corinth, Paul is sending, not only Titus, but two other emissaries to assist him in the work (verses 18-22; 12:17-18). Paul does not name these men, but it is not necessary to do so, because their identity will be know when they arrive with Titus. Moreover, these men are, in part, delegates of the churches participating in the collection (verse 23). Luke provides a list of those who carried the money after the collection, in which list we observe that he mentions the origin of each man: Beroea and Thessaloniki in Macedonia, Derbe in Pisidia, and Asia Minor. It is not unreasonable to suspect that the two anonymous emissaries mentioned by Paul are included in Luke\u2019s list (acts 20:4).\n<\/p>\n

\nClearly Paul was much concerned with this collection when he wrote the present epistle. Indeed, the highly artificial character of his style in chapters 8 & 9 seems to suggest uneasiness on his part respecting the reaction of these sometimes-troublesome Corinthians. Paul had only recently quarreled with some of them, and now he finds himself asking them for money! From a pastoral perspective, the situation was a bit delicate. Still, Paul could not neglect this collection, which he had promised to undertake (Galatians 2:10).<\/p>\n","protected":false},"excerpt":{"rendered":"

Saturday, September 15 2 Corinthians 5:1-11: At the beginning of this chapter Paul outlines a theme he will treat in more detail in Romans 8\u2014the longing that the Holy Spirit prompts in the hearts of Christians with respect to the final glorification of their bodies (verse 5). Indeed, he speaks of this longing as a … Continue reading September 15-September 21<\/span><\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"_links":{"self":[{"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/posts\/235"}],"collection":[{"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/comments?post=235"}],"version-history":[{"count":1,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/posts\/235\/revisions"}],"predecessor-version":[{"id":2462,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/posts\/235\/revisions\/2462"}],"wp:attachment":[{"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/media?parent=235"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/categories?post=235"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/tags?post=235"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}