This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “Considering the Church” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, May 8, 1994.
About this sermon
Paul’s defense of his own ministry in 2 Corinthians runs, oddly, through boasting, but a boasting that uses Moses as its foil rather than Paul’s own credentials. 2 Corinthians 10:17 supplies the real rule: boasting belongs to the Lord alone. What looks like self-defense is really another way of pointing away from himself.
Sermon transcript
We are reading today from 2 Corinthians 2, beginning at verse 14. Give your attention to the reading of God’s word. I am reading from the New American Standard Version. But thanks be to God who always leads us in His triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place.
For we are a fragrance of Christ the God among those who are being saved and among those who are perishing, to the one an aroma from death to death, to the other an aroma from life to life. And who is adequate for these things? We are not like many, peddling the word of God, but as from sincerity, but as from God, we speak in Christ in the sight of God. Are we beginning to commend ourselves again, or do we need some letters of commendation to you or from you? You are our letter, written in our hearts, known and read by all men, being manifested that you are a letter of Christ, cared for by us, written not with ink, but with the spirit of the living God, not on tablets of stone, but on tablets of human hearts. And such confidence we have through Christ toward God.
Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God. who also made us adequate as servants of a new covenant, not of the letter, but of the Spirit. For the letter kills, but the Spirit gives life.
But if the ministry of death in letters graven on stones came with glory, so that the sons of Israel could not look intently at the face of Moses because of the glory of his face fading as it was, how shall the ministry of the Spirit fail to be even more with glory? For if the ministry of condemnation has glory, much more does the ministry of righteousness abound in glory. For indeed, what had glory, in this case, has no glory on account of the glory that surpasses it. For if that which fades away was with glory, much more that which remains is in glory.
Having therefore such a hope, we use great boldness in our speech, and are not as Moses, who used to put a veil over his face, that the sons of Israel might not look intently at the end of what was fading away. But their minds were hardened, for until this very day, at the reading of the Old Covenant, the same veil remains unlifted, because it is removed in Christ. But to this day, whenever Moses is read, a veil lies over their heart. But whenever a man turns to the Lord, the veil is taken away.
Now, the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord the Spirit. Therefore, since we have this ministry, as we have received mercy, we do not lose heart.
We have renounced the hidden things because of shame, not walking in craftiness or adulterating the word of God, but by the manifestation of truth, commending ourselves to every man’s conscience in the sight of God. Pray with me. How, O God, will we calculate our debt to you? For we cannot merit right standing with you, nor can we merit even the least of your gifts to us.
Your word comes to us, O Lord, and what a magnificent gift it is, for it brings with it life in the spirit, and we are committed to your word. But we are also grateful, O God, to those who have taught us the word, and we thank you for those families in which your word is revered, and for those parents who have been diligent in teaching these things from your word to their children. O Father, we who have benefited, how we glory before you in this marvelous mercy to us. So then Lord, we thank you for mothers and fathers who have been faithful in instructing us. We pray this through Christ our Savior. Amen. there is neither hollow piety nor false modesty in the Apostle Paul. He might wish and pray for the absence of such things from all who would minister the gospel to Christ’s Church. Not that the absence of these things is always understood or appreciated.
It certainly wasn’t in the Apostle Paul. As a matter of fact, Paul’s frank and direct manner may at times stum his readers. Paul’s frank and direct manner may at times stun us, and even leave us baffled. We may be tempted to say of Paul, this man most certainly doesn’t suffer from false modesty. In fact, he has no modesty at all. Paul’s second letter to the Corinthians is one place in his writings that we are most likely tempted to make this precise, particular judgment. Right away in this epistle, Paul’s words surprise us. might not surprise us if we happen to have the King James Version in front of us, but if we are reading from the New American Standard and some other modern translations, they may in fact indeed startle us and surprise us.
I have in mind the twelfth verse of the first chapter in 2 Corinthians, where Paul speaks about his boast. Yes, that’s the word. not rejoicing, as the King James has it, but his boast. Namely, his boast with respect to the testimony of his conscience that in holiness and godly sincerity, not in fleshly wisdom but in the grace of God, he had conducted himself in the world and especially towards these Corinthians. We find similar language two verses later, where he writes there in verse 14, “‘I am your reason to boast,’ that’s the word there, “‘I am your reason to boast, as you are my reason to boast in the day of the Lord Jesus.’” Now, we note Paul’s reference in this context, particularly in verse 12 there, to God’s grace, but still we are caught off guard by these remarks about boasting.
What about the demands for a proper modesty? What about the demands for pure grace? Even the introduction of the language of boasting. compromises grace, does it not, suggesting to us meritorious reward? Had not Paul, in another context, told us boasting is forbidden? Where, then, is boasting?
Paul had asked in Romans 3.27. It is excluded, he exclaims.
Have we found then, here in 2 Corinthians, and in the language here, about boasting a place at which Paul stumbles, where he contradicts himself? When we review the circumstances in which he wrote 2 Corinthians, this problem and the tension it creates becomes all the more pressing. You see, the central message in 2 Corinthians has to do with Paul’s personal defense of his ministry. A personal defense of his ministry. such a personal defense that we find ourselves asking, in the words that Paul himself suggests at the beginning of the third chapter in 2 Corinthians, we find ourselves asking if Paul has not improperly now begun to commend himself. Circumstances with respect. to the writing of this letter are these, which you might understand a little bit about the background.
Sometime during his third missionary journey toward the end of the fifties, A.D. fifties, while staying at Ephesus, Paul made an emergency trip to Collins. The purpose of this trip was to deal with the still outstanding discipline problem that we read about in 1 Corinthians chapter 5, the case in which a church member was cohabiting with his stepmother, living with this woman as if this woman were his wife.
Paul failed in his mission and returned to Ephesus quite discouraged. The Corinthians had proved especially resistant to him. This had led Paul’s opponents, this had led Paul’s enemies at Corinth, and yes, even within the Corinthian church, of which there seemed to have been a number, to mock him, to ridicule him. You find something of this the content of the ridicule and the mockery in 2 Corinthians 10, verse 10, where it seems that Paul is quoting his opponents, his enemies. They say, Paul’s letters are weighty, but his bodily presence is weak, and his speech is contemptible. As a result of this crushing defeat and these attacks, Paul then wrote his so-called Sorrowful Letter, a letter lost to us, a letter that does not appear in the New Testament canon, but is referred to in 2 Corinthians 2, verse 4. It is also referred to in the 7th chapter, verses 8 and 12.
Anyway, he sent this sorrowful letter now from Ephesus by one of his fellow workers, a man by the name of Titus, whose presence in Corinth, having arrived with the letter, was to add weight to the letter’s sharp and anguished appeal. However, before Titus could return to Paul, In Ephesus, with news from Corinth, Paul had had to flee from Ephesus because of the riots there. Riots spoken of, you may recall, in Acts chapter 19. Paul then left Ephesus, traveled north to Troas, hoping that Titus would catch up with him there with word from the Corinthian church. Paul makes mention of this, you will note, in the thirteenth verse of the second chapter there in 2 Corinthians. But not finding Titus at Troas, Paul then crossed over into Macedonia, and there finally Titus joined up with him.
Titus brought a most amazing message with him. The Corinthians had repented of their actions and attitudes towards Paul. At least this is what seems to be the case with the majority in the congregation, or specifically the leadership of the Church. And this congregation was now dealing with the offender in their midst. Paul is on his way to Qom, coming down from the north country of Macedonia towards Qom, and as he comes he is filled with great joy over this news that has been brought to him by Titus.
So he writes 2 Corinthians to express his great joy. Now, there are other reasons why he writes it, as I’m sure some of you know. He must warn the Church not to deal too harshly with that sinful man, because you see, not only has the Church repented, but this sinful man has also repented of his sin and mended his ways. There is another purpose for the letter that makes its presence known as we work our way through 2 Corinthians.
And that is that Paul is interested in reminding these Corinthians about the severe need of the Saints in Judea, and to ask them to be ready with their gifts and offerings when he comes. But the outstanding difficulty at Corinth, and the one that concerns us most for our message this morning, is the fact that there continues in this Church to be the presence of those who are diametrically opposed to Paul his ministry and his message. Paul’s enemies have survived his visits and his letters to this point.
It would seem that these people, to be sure, are quite full themselves. They have not hesitated themselves to boast. to boast about all sorts of things, from their pedigree to their eloquence. They believing, convinced, that Paul has no eloquence whatsoever. So they are boasting about all sorts of things. Yes, their pedigree, their eloquence, and even their charismatic experiences. and they have used these credentials to puff themselves and to discredit Paul in the Corinthian vows.
Paul now responds. Paul responds in this letter, our letter, 2 Corinthians. To be sure, his response in large measure seems to be offered with a bit of tongue-in-cheek. If you read the conclusion of 2 Corinthians 10-13, you will there run smack dab into Paul’s sarcasm. He confesses to the Corinthians that he’s going to now engage in a bit of foolishness. But even though there is this tongue-in-cheek quality to Paul’s response, there is that note found in 2 Corinthians throughout the entirety of it that makes us wonder if Paul doesn’t smell a kilt. And because he does, he has decided to fight fire with fire, matching boast to boast. as if his enemies weren’t only those flesh-and-blood enemies in Corinth, but that enemy within that prodded him within his own soul to violate the canons of Christian modesty and humility.
Paul seems to make matters all the worse by what appears to be his most deliberately composed boast, his most deliberately composed rhapsody upon his own importance. And I have in mind here 2 Corinthians chapter 3. Just how important Paul portrays himself to be is nothing less than startling, if not shocking. Now you’ve heard the reading of it this morning.
You realize how much the figure of Moses figures in Paul’s argument at this point. The prominence of Moses in this third chapter of 2 Corinthians may well be because of his opponents. His opponents were making their ghost based upon a claim whereby they were then claiming Moses for themselves. These claiming Moses, even to the point of suggesting that they, along with Moses, have Moses’ place in the church. And how can you get any higher than that? that they were the counterpart to Moses, and that they actually spoke with Moses’ authority.
Their claims were backed up by their proficiency in the law. They were experts. Their claims were backed up by charismatic visitations comparable to those of experiences with the Lord at Sinai and in the wilderness. And also, their claims were backed up by the wide following that they had, the numbers that they could claim.
But now Paul, in this situation, steps out in what could be judged his most outrageous passage. If his opponents have claimed Moses, Paul now suggests that they have made an incredible blunder. Well, the ministry Paul claims doesn’t merely stand alongside of Moses’ ministry. It is not merely an extension of Moses’ ministry, as if we are comparing things here that are alike. No, Paul’s ministry leaves Moses’ ministry in the shadows and even in the dust. And even more, Paul says, his own ministry has a glory that leaves Moses’ ministry with no glory whatsoever.
Verse 10, The little one to which the boast of Paul’s opponent in claiming Moses could reach is the little that spells out the words, in the estimation of the Apostle Paul, because the level to which Moses was brought by God in his ministry was a level at which the glory of his ministry faded away. It didn’t last. Any more than the shine on his face lasted when he had been in the presence of God. Paul adds insult to injury.
He identifies Moses’ ministry as being a ministry of the letter, verse 6, as being a ministry of death, verse 7. He identifies it as being a ministry of condemnation, verse 9. Over against this, Paul’s ministry is of the Spirit. It is of life. It is a ministry of righteousness, that is, of justification. and one of abiding, that is, eternal glory. It is a ministry of liberty as opposed to a ministry of slavery. So suggests Paul in verse 17. And most amazingly of all, it is a ministry that now affects transformation. as we, its recipients, are transformed from a glory appropriate to our present existence in this creation to a glory that belongs to heaven above. No, a glory that belongs to Jesus Christ himself, as he has been transformed from humiliation to exultation through his death and resurrection.
It would seem, as Paul speaks in this fashion, setting his own ministry even above and beyond that of Moses, that the Apostles’ vanity could not be more extreme. How do you think you are, Paul? How dare you make these claims? If there is to be a glory at all with respect to a ministry that pertains to God, it has to be mediated through Moses, the greatest of God’s servants, and even Jesus. He must be subordinated to that ministry that Moses enacted and performed. But get the full weight now of what Paul is claiming. he is claiming a ministry that not only rises above Moses’ ministry, but actually displaces it. This claim, coupled together with his boast of which we read in chapter 1, and the particular character of his own personal defense of his ministry throughout the entirety of 2 Corinthians appears to discredit Paul, leaving him especially blameworthy in this matter of personal conceit.
But is this actually the case? Is Paul actually overstepping his bounds? Is Paul vain? Is he conceited? Is he filled with empty boasting? You know the answer to those questions. And that answer is resounding no. Not that there isn’t a boast to be found in the man, but that boast is sublime. is well-disciplined and properly directed. In fact, as strange as it may sound, for Paul to be devoid of this boast which he makes would mean that he has betrayed his calling, the gospel, and his Lord. To not boast damns him. To not boast damns him.
In this respect, I would direct your attention to 2 Corinthians 10.17. where Paul quotes from Jeremiah the prophet. The words are familiar to you. Let him who boasts, boast in the Lord.
Paul boasts then, as can be proved by a detailed exposition of 2 Corinthians 3 is no boast in himself. It is not a contradiction to grace. This boast that we hear from the Apostle does not originate in the Apostle’s flesh, in his ability, in his cleverness, his so-called strength. Rather, this boasts as a completely different point of origination.
And with respect to that point of origination, I direct your attention now to the seventeenth verse of the second chapter of 2 Corinthians. For we are not like many, you know who he has in mind, peddling the word of God. but from sincerity, but as from God we speak in Christ in the sight of God.” As from God we speak in Christ in the sight of God.
The background of this remarkable statement by the Apostle Paul rises out of a complex First of all, it rises out of a consideration of a law court setting and pertains to Paul’s conscience, which now, you see, because of the work of Christ, because Paul is in Christ, finds its closing and confluence. Paul, therefore, is bold. And why? because of who he himself is? No, because of who Christ is, and he is in Christ. Christ in that courtroom setting proves to be the Advocate, and Paul is in Christ.
The background to this statement at the end of 2 Corinthians 2 also rises out of an Old Testament scene. The scene is Sinai. It has in consideration the subsequent ministry of Moses. You can see in the background of this statement the figure of Moses as he appears before God. How is it that Moses appears before God? As is it, Moses appears by himself before God. And now Paul contrasts his own appearance before God with the appearance that Moses had.
Paul’s appearance in the sight of God is by and with and through and in Christ, and that is the only way in which he can appear in the sight of God. Therefore, the very claims of Christ are in the balance as Paul asserts his case and makes his defense. And it is no less the case for any of us who would claim Jesus Christ as our Savior.
Is there a boast that is legitimate, not just to apostles, not just to ministers of the gospel, but to all who name the name of Jesus? Is there a boast that is appropriate for you, the people of God? In fact, we may even ask, are you not compelled to boast? Yes, even boast of your privilege and your position over against all those who glory in their flesh, their ability and their accomplishments. Your privilege and your position being wholly and completely by God’s grace, you being repositioned because of the work of Christ, you being included in Christ as you stand before God in Him.
Such boast as this, no apostle, worth his salt, no minister, worth his salt, no Christian, worth his or her salt, dare forfeit, lest you forfeit your claim to Christ. Don’t draw back, then. Don’t stumble over the Apostle’s words. You read the words about the boast, you may be tempted to think that this smacks of a false modesty, but don’t be deceived by a false piety.
Instead, grab hold of the full import of the gospel and your confidence which is found nowhere else. Your boldness found in Jesus Christ and in him alone. Don’t let go of that. And be bold to boast with him who boasts. both in the Lord and I am determined to both enough except Christ and him crucified.
Father, we know that there is that habit in religious circles to identify proper piety with a retiring and even sheepish spirit. To identify piety with a lack of assertiveness, a lack of boldness, and most certainly the absence of a boast. Even in this matter, would you forgive us? And Lord, would you forgive the ministry of your church, where it is less than bold, properly bold, filled with that boast which is in you, and overflowing with a confidence that comes from standing in Christ, in the presence of our God.
Help us, our Father, where we are weak. Weak, that in a sinful manner, that we might be strong, properly strong in our Savior. Yes, that for the benefit of our own confession, and for the confession of your Church before the world, and before all of her enemies. We pray this for Jesus’ sake.
The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.