A Minister’s Pain (2 Corinthians 1:12–2:4)

In this passage, Paul begins the main body of this letter, in which he is uncomfortably forced to defend his ministry against malicious attacks by false apostles. The slander infected some in the church and therefore his concern for the welfare of the church compelled him to explain the integrity of his ministry, particularly from here through chapter 7.

Seasoned pastor Derek Prime once observed, “Relationships with our fellow believers bring unique joy; but if spoiled, they may also bring great sorrow. Those who ought to make us rejoice may sometimes distress us.” In the verses before us, we feel Paul’s pain, but we also learn how to properly handle it.

In various ways every member of the church is to be committed to involving themselves in the church’s disciple-making ministry. Every member, in some way, is to be ministering to one another. And it doesn’t take long before the ministering member experiences various kinds of pain as they minister. Sometimes, pain results from allies turning into adversaries, or from being slighted, or being misunderstood. Sadly those ministering might find themselves misrepresented. Regardless of the particular pain, we need to learn to respond rightly. And we need to continue to minister uprightly. As in the case of the apostle Paul as recorded in 1:12–2:4.

In this passage, Paul does not assume a self-defensive posture but rather begins to explain the integrity of his ministry in the context of his pastoral pain. We will study this under three headings:

The Pattern of the Minister’s Life

We learn, first, about the pattern of the minister’s life:

The word “integrity” means “whole” or “wholeness.” A Krugerrand is considered to have “integrity” if the amount of gold is precisely 1.09 Troy ounces (33.3 grams) and is 32.77mm in diameter and 2.84mm in thickness. If it falls outside of these dimensions and/or if alloy is mixed in with the gold, the coin loses integrity. Likewise, a person is said to have integrity if, upon examination, there is a wholeness between what they profess and what they practice. A ministry has integrity to the degree that it lines up with the person, work, and word of the Lord Jesus Christ. Paul here claims such integrity of ministry. He begins by saying that he boasts in this integrity and therefore he can boast in the spiritual integrity of the fruit of his ministry (the church at Corinth). The pattern of Paul’s life provided a reason for both he and the church to boast in the Lord who was the ground of the pattern. 

“For” connects what Paul just wrote in v. 11 with what he says now. Having requested prayer from the church, he grounds his request (i.e. justification for his request) in the integrity of his ministry. In other words, “It is right for me to ask for your partnership in prayer for my ministry, because the pattern of my life, as you well know, is one of spiritual integrity.” Though a minister might be unjustly misrepresented, nevertheless when the pattern of his life is godly, he can boast and rest in the Lord.

To boast is not a sin, as long as the boasting is in the Lord (1 Corinthians 1:31), as Paul does in the grace of God. To God be the glory, for great things he has done.

Paul’s conscience, as far as he can rightly judge, affirms that he and his co-workers had behaved in the world with “simplicity” (singularity, without self-seeking, without dissimulation) and “godly sincerity” (clearness, purity of motives). This latter word was used to speak of holding something up to the light to examine it. Paul is saying that his ministry, viewed in the light of God, was free from self-centred defect (which could not be said the false, so-called “super apostles”). “Paul’s character would stand the test of the searching gaze of God” (Tasker).

Paul’s ministry was not empowered by the ways of sinful wisdom but rather by the grace of God. The Corinthian church experienced this supremely in his ministry to them. His ministry was God-centred—it was “Godward”—and the Corinthian believers were able to understand this. “His writings are transparent, written with integrity, with no hidden agendas, and therefore are part of the general pattern of life and ministry that he and his associates have lived” (Guthrie). They could fully recognise that Paul wrote what he meant, said what he believed, and practised what he preached. They should therefore help him in prayer (v. 11).

Paul is so confident in the integrity of his ministry that he looks forward to the day of our Lord Jesus when the light of Christ’s holiness will examine all that he has done. “The final assessment of all character and conduct will be on that day” (Prime). Paul is confident that they will be able to rejoice/boast with him and he with them that Paul’s ministry of integrity brought forth fruit by the grace of God.

A Christlike ministry is free of greed and self-glory. This is one reason why ministries need to be grounded in and accountable to the local church. Like ribs, church members can protect ministries and ministers from that which will ruin integrity bringing dishonour to Christ.

A Christlike ministry is one that is transparently open to examination. This is a necessity. A Christlike ministry is dependent upon the grace of God, not on the gifts of the minister. Such a pattern of integrity is necessary for “If a man cannot trust the preacher he is not likely to trust the preacher’s message” (Barclay). Finally, a minister’s life has enough pain without unnecessarily adding the extra burden of ungodly behaviour.

The Proclamation of the Minister’s Lips

Second, we read about the proclamation of the minister’s lips.

This next paragraph commence with another linking word—“because”—and here is how it fits in the context: “Because I was sure of the above, because I was confident of the integrity of my ministry and the good it would do to you, because I was confident that you trusted me, I wanted to come to you.” Though of course that visit did not take place, which explains the need for this letter!

Paul’s inability to follow through on his plans is at the heart of this passage and at the heart of some of the angst in the church (no doubt stoked by the influence of false apostles). The false teachers accused him of fickleness and lack of integrity to keep his promises. Yet, as Bruce comments, “He was conscious of his responsibility as the apostle of Christ: this forbade him to say, ‘Yes and No’ in one breath, as though nothing mattered but the whim of the moment.” Let me explain.

In 1 Corinthians 16:5–10, Paul wrote that his plan was to visit them after passing through Macedonia (from Ephesus). He wanted to stay the winter with them. In the meanwhile, he was remaining in Ephesus where he had a wonderful opportunity (accompanied by trials!) to preach the gospel. He would, however, send Timothy who would deliver the letter and come back and report to him.

Apparently, after penning that letter, his plans changed and he communicated another plan (perhaps after his “painful visit” [2:4; 7:8]). The plan was that he would visit them on his way to Macedonia, followed by another visit on his return from Macedonia. This way, he would be able to visit them a first and a second time, by the grace of God, in order that, through his ministry, they would for a second time experience the ministry God’s grace (v. 15). But for whatever good reason, those plans did not come to fruition. His critics seized upon this to question his integrity. “Paul is fickle, flippant, and unreliable. He can’t be trusted.” And probably, “He doesn’t care about you; not like we do.” So, how would he respond? How did he respond? He highlights his identity with Jesus Christ through the gospel of the grace of God.

His Intention was Christlike

Paul lived his life in dependence upon the Lord submitting himself to his sovereign will. Like his Saviour.

He had made clear his Christlike in his first canonical epistle when he said about his travel plans, “if the Lord permits” (1 Corinthians 16:7). He was, in fact, faithful rather than flippant in his planning. Being an apostle did not give to him the ability to know every precise detail of God’s secret counsel. He was content to make well-intentioned plans and to leave the outcome with God. Deo Volente (James 4:13–17).

But note his intention was Christlike in another way. His desire was to visit them twice so they would have a “double” experience of grace. He want them to overflow with opportunities of fellowship to be strengthened in God’s grace. Like Jesus, Paul wanted these disciples to have fullness of joy (John 16:11). But rather than giving him the benefit of the doubt, some in the church questioned his commitment to them.

We can learn several lessons from this, but one important take away is this matter of thinking the best of one’s leaders. Yes, sometimes meetings need to be cancelled, sometimes ministry plans need to be shelved, sometimes sermon series go a lot longer than originally scheduled, not to mention the length of the sermons themselves! Whatever the case, when there is a track record of integrity—a firm testimony of promise-keeping and plan-fulfilling—you can give those who minister to you the benefit of the doubt.

His Identity was Christlike

Not only was Paul’s intention Christlike, but so was his identity:

This passage can be a bit confusing with all of the “Yes” and “No” back and forth. Paul is simply making the point that, just as Jesus Christ is faithful and dependable, so was he. “Such assurance about God’s promises in Jesus had practical consequences for Paul’s conduct—he had to strive to be as reliable in keeping his promises as God is to his. If Paul failed to be reliable, people might doubt the reliability of the God and Saviour he lived to proclaim” (Prime). In other words, the pattern of his life empowered the proclamation of his lips.

Though, of course, Paul was not Christ (v. 24), nevertheless his life had been so profoundly shaped by the perfectly faithful Saviour that the Corinthians could trust him. Among other truths in this passage, we might note that, since all of the promises find their yes in Christ (i.e. are fulfilled in him), when we read the Old Testament, we should be looking for Christ. Christ-centred exposition is the biblical way to teach God’s word.

Fundamental to this entire section is the emphasis on the faithfulness of Christ. Paul wants the Corinthians to see that, if they can trust in the Lord Jesus Christ, whom he preached, they can trust him. After all, his identity is found in Christ. His identity is so wrapped up in Christ that to trust Christ is to trust he who proclaims Christ. What a way to live!

Though, in Paul’s case, there was a unique apostolic emphasis, nevertheless, if we are ministering to others we should be able to say, “Follow me just as I follow Christ” (1 Corinthians 4:16; 11:1). As Seifrid puts it, “The word and message of the apostle to the Corinthians (v. 18) is not limited to merely his preaching. His entire life is an expression of the Gospel and of God’s work in Christ.”

In v. 20, Paul makes the point that, because God is faithful—proven by the person and work of the Lord Jesus—the church can legitimately say, “Indeed!” “So be it!” “Amen” because of and through the Lord Jesus Christ. The gospel assures us God’s faithfulness. “How illogical, then, while by their ‘amen’ attesting the trustworthiness of God, to suspect the trustworthiness of the Apostle who taught them to do so” (Hughes). Since Paul ministers this gospel, since he follows the Lord of this gospel, he can be trusted. As Guthrie points out, “The apostle proclaims that to validate the integrity of his ministry, the Corinthians need only to look in the mirror. To deny the validity and integrity of Paul’s ministry would be to deny their own spiritual existence. Paul’s integrity is bound up in the integrity of the very gospel he has preached.”

There are many who claim to follow the Lord, who “boast” in having a gospel ministry. This is wonderful. And yet those who minister in the name of the Lord need to live out their union and identification with the Lord. That is, they (we) need to live as demonstrations that Christ has anointed them (us) having put his Spirit in their (our) hearts (vv. 21–22). This is the only way to truly have a Christlike ministry.

Paul is not claiming this anointing merely for himself and for his coworkers. Rather, he makes the point that “it is God who establishes us with you in Christ” (v. 21). I believe Paul is making the point, again, that, since his ministry resulted in their union with God in Christ, clearly his message was true. Further, as he has argued, his experiential union with God in Christ testifies to the integrity of not only his message but also of him as its messenger.

But he still has more to say about his Christlike ministry. We find this in the rest of what should be in our translations an unbroken paragraph.

The Purity of the Minister’s Love

Finally, we learn about the purity of the minister’s love.

As Paul brings the passage to a conclusion, we see his motive behind his delayed visit. In the words of Philip Hughes, “Its motive was not recrimination or vindictiveness, but overflowing love—the love which they had been deceived into doubting.”

1. S. Lewis wrote that the only place where we can be free from the risks of love is either in heaven, where love is perfect, or in hell, where love does not exist. Therefore, while we are alive, we will sometimes suffer, feel anguish, and shed tears if we choose to love. This is clear in this closing section.

It is pertinent to understand that both Paul’s failure to visit them and the letter that he sent in place of that visit had come between him and the church. And neither of these was due to a lack of love from Paul’s side. In fact, “Paul wants the Corinthians to know that, before all else, his ‘tough love’ for them is genuine love” (Seifrid).

A Resolute Decision

Paul calls God as his witness that what he is saying is the truth. Though the use of oaths is sometimes forbidden in Scripture, there is no absolute prohibition. Rather, when under critical pressure, as Paul was, to invoke God as one’s witness is sometimes a solemn responsibility.

The reason Paul changed his travel plans was for their spiritual benefit. From what he will write later in chapter 2, showing up for his intended visit would have potentially poured volatile kerosene on a relational fire. Rather than showing up, and perhaps inciting more vitriol and forcing his apostolic hand to bring about some kind of discipline, Paul chose Christlike meekness. While doing so would spare the church more hurt, he opened himself up to misunderstanding. So be it. He was willing to post his “amen” to self-restraint in hopes of a better outcome. Like Jesus, he was holding his strength in check. What a beautiful imitation of the Lord Jesus Christ.

There are times in ministry when difficult meetings must take place, rebukes be given, hard words spoken, and discipline exercised. But, like Jesus, there is a right time to do so. Paul followed this pattern.

Consider Jesus with his disciples in Gethsemane. He gently rebuked them and yet, when they kept messing up, he said, “Let them sleep.” There was a time to spare them.

Consider Jesus’ mission. He came to seek and to save the lost. He came with the name Jesus, for his purpose was to save his people from their sins. He came sparing those who deserved damnation. One day, Jesus will not come to spare the lost but to eternally judge them. But thank God for the meantime. So was Paul’s thinking.

Consider Jesus’ desire—his commitment to the fullness of joy of his disciples (John 15:11; 16:20–24; 17:13).

Having made these observations, there is a major area in which Paul could not, and should not, and therefore would not try to imitate. Namely, to be their lord (v. 24).

I appreciate Paul’s pastoral sensitivity. He is careful to not be unnecessarily misunderstood by what he has just said. Having told the church that he refrained from making his planned visit to spare them pain, the danger was that this could be perceived as a threat, an authoritarian warning. It could have been misinterpreted as Paul lording it over their faith. Hence the words of v. 24. “The goal and outcome, therefore, is not control, but the joy of a trusting relationship with God” (Guthrie).

Paul presents himself as a fellow Christian, as a coworker in their growth. Knowing that they and he ultimately stand in the Lord because of the Lord, and that each will give account to the Lord, he points them to Christ. He knew his limitations. He proclaimed Christ and trusted Christ to establish his sheep in faith. Proclamation, not regeneration, was his responsibility.

When ministering to others, when evangelising or discipling, don’t overreach. Teach the word, ground others in the gospel, pray and labour even to the point of exhaustion. But you cannot force repentance, conversion, or spiritual growth. Rather, come alongside—willing to say the difficult thing—with a view to partner for spiritual growth resulting in shared joy. In other words, make joy in Jesus your goal in ministry to others.

We can conclude that effective ministry requires imitating the character and commitment of Jesus Christ—imitating his cruciform life—while refusing to try to imitate what only he can do.

A Revealing Declaration

The closing verses of this section (2:1–4) are perhaps the most affection-packed verses he ever wrote. If the Corinthians could not detect Paul’s heart for them in these words then it was because they would not detect his heart.

I can picture Paul wincing as he writes about the affliction that came upon his soul, the anguish that gripped his emotions, and the tears that filled his eyes when he wrote the “painful letter” to them. But as he makes clear, the anguished tears were the fruit of his love for them. His priority was to love Christ and then, out of that love, came a pure, self-less, Christlike love for Christ’s church.

Paul had just gloried in the communion he shared with the church. He said earlier that he “boasted” in the fact that they were in the Lord. He was grateful they had believed the gospel he preached (Acts 18) and that they as a church were planted. Doubtless, he prayed for them. He loved them. But his love was not self-centred love; it was, rather, pure love. Therefore, he was willing to say and write the hard thing to them. The purity of his love was demonstrated by confronting those whom he loved. Augustine captures the tone of this passage well when he writes, “As severity is ready to punish the faults which it may discover, so charity is reluctant to discover the faults which it must punish.”

Beware ministers that delight in confrontation. Hesitancy to confront may arise from fear of man, but it might also demonstrate love for others. Barclay observes, “There are some people … whose tongues are always tuned to criticise, in whose voice there is always a rasp and an edge. Paul was not like that.” Beware ministers that are unwilling to say the hard thing.

What causes you affliction of soul, anguish of soul, tears to well up in the eyes? You need ministers and shepherds who are orthodox. But you also need ministers and shepherds who manifest orthopraxy—who have a right love for you.

This love is the fruit of love for the Saviour. We need ministers and shepherds who are pursuing a pure love for Jesus Christ. Jesus was the supreme example of what Hughes observed: “Genuine love always experiences profound grief when it perceives those who are loved falling into error and disloyalty; it always manifests itself in deep concern for their best and highest interests.”

Conclusion

When we consider this passage, and the historical context, the minister’s pain is front and centre. But rather than our takeaway being pity for pastors, we should appreciate the privilege of such pain.

Blessed are those who mourn for they shall be comforted. Weeping may endure for a night but joy comes in the morning. Travailing in pain for spiritual birth leads to joy that a child is born (John 16:21).

Ultimately, the Chief Shepherd was afflicted, experienced anguish, and shed tears for those for whom he came to minister. And it was fruitful. It continues to be fruitful as he intercedes for his own.

Therefore, let us be encouraged to persevere. Let us pattern our lives after our Lord. Let us proclaim the Lord with integrity pointing people to him and consequently away from ourselves. And let us love those we lead with a pure heart.

AMEN