Credentials that Commend (2 Corinthians 6:3–13)

by Doug Van Meter | 2 Corinthians Exposition

Paul identifies himself and his co-workers as ambassadors of Christ and co-workers with God for the reconciliation of sinners through the gospel of the triune God (5:18–21). God used Paul in Corinth as a messenger of this reconciliation. Many believed the gospel and were converted. Yet, sadly, some had become estranged from the apostle, from the gospel, and thus from God. Paul therefore wrote to appeal that they be freshly reconciled to God, through the gospel and consequently to be reconciled to him. There was no reason, from his side, why they should not do so. After all, he had proven credentials that he had their best interest at heart. The proven and public credentials of his character and conduct gave credence to his appeal to be reconciled with God. They have no excuse to reject either him or his message. And so it should be for every Christian.

Though Paul served in the unique ministry of apostle, this passage applies to every Christian minister of the gospel and every Christian member of Christ’s church. We too are ambassadors of Christ and co-workers with God in his work of reconciling the world to himself through the gospel. And therefore, like Paul, we are to live the kind of life that commends this gospel. We need the kind of credentials that Paul highlights in this passage.

John Calvin wrote, “For this is the [design] of Satan—to seek some misconduct on the part of ministers that may tend to the dishonour of the gospel.” Three hundred years later, Charles Hodge affirmed this when he wrote, “Everyone knows that the moral power of a preacher depends almost entirely on the conviction which the people have of his sincerity and of the purity of his motives. This is a source of power for which neither learning nor talents can compensate.” This is true not only of elders, but of everyone who takes seriously the Great Commission of gospel reconciliation. May the following be true of each of us:

1. A Faultless Claim (v. 3)
2. A Favourable Commendation (vv. 4–10)
3. A Fatherly Concern (vv. 11–13)

A Faultless Claim

Paul makes a claim in v. 3 of a faultless ministry: “We put no obstacle in anyone’s way, so that no fault may be found with our ministry.” This verse grammatically flows from v. 1 with v. 2 serving as a parenthetical though. Paul’s appeal in v. 1 is now strengthened as he makes the claim that he had done nothing to impede his appeal for reconciliation with either him or God. Literally he writes “I have put nothing before anyone.” This is quite a claim.

Paul was not self-conscious in making such a statement, for he was confident that an honest assessment of his ministry would attest to such a claim. This should be our goal (cf. 1 Corinthians 4:17; 11:1).

The word “obstacle” speaks of something offensive, in the sense of a stumblingblock (Romans 14:21). Paul is saying that, if they remained estranged from him (a major focus of this epistle), and hence unreconciled to God, he could not be blamed (4:3–4). The fault lay with them.

When others are estranged from us, despite our efforts to the contrary, we should be able to say what Paul says. Even when we have done all we can, some people will choose to remain alienated in their affections. Having a clear conscience before God is the Christian’s goal.

And yet, having made this appeal, Paul was clearly not content to write off this relationship without making more effort. Hence the following passage.

We can learn from this: Christians who can easily dismiss other Christians need to revisit chapter 5, particularly vv. 14–15 and 21. A “three strikes and you’re out” approach is not Christian.

Second, let us be sure that we lay no needless obstacle before someone towards their reconciliation with God or with ourselves.

A Favourable Commendation

Paul now elaborates on his bold claim in v. 3.

As servants of God we commend ourselves in every way: by great endurance, in afflictions, hardships, calamities, beatings, imprisonments, riots, labours, sleepless nights, hunger; by purity, knowledge, patience, kindness, the Holy Spirit, genuine love; by truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; through honor and dishonour, through slander and praise. We are treated as impostors, and yet are true; as unknown, and yet well known; as dying, and behold, we live; as punished, and yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything.

2 Corinthians 6:4–10

Paul didn’t seem to struggle with an identity crisis. He knew he belonged to the Lord Jesus and that he was secure in him (5:21). He also knew that he had been faithful in his ministry, including his ministry to the Corinthian church. Therefore, he writes a self-descriptive self-commendation of his ministry.

The concept of commendation is replete in this epistle (3:1; 4:2; 5:12; 7:11; 10:12; 10:18, 12:11). Critics had undermined his life and ministry, his character, his conduct, and his competency. Paul was responding to this for the sake of restoring his pastoral relationship with the church, for their spiritual benefit. Though it might seem self-serving for Paul to write as he does, in fact he did so reluctantly. As he makes clear in chapters 10–13, he only did so out of love for Christ and his church. His loving concern required him to defend his message, manner, means, and motive “in every way.” What he writes is beautiful and provides a standard to which every minister, every elder—indeed, every Christian—should aspire.

Passionate Commitment to God and Church

We learn, in v. 4a, that Paul’s favourable commendation was grounded in his passionate commitment to both God and his church: “As servants of God, we commend ourselves in every way.”

His comprehensive (“in every way”) self-commendation was the fruit of his service to “God.” He embraced his privilege as a “servant of God” with what we might call passionate perseverance. This will be seen in what follows. But it all began when the Lord saved him and he became Christ’s “servant.”

“Servant” refers to one who waits tables and is used to describe the work of the first deacons (Acts 6). But it also used numerous times in the New Testament with reference to those who minister the word of God (Acts 6:4). In fact, we find these similar words here before us (“ministry” [v. 3] and “servants” [v. 4]).

The point is that, for a minister to have a favourable commendation regarding his service to the church, he must have a heart that is passionately committed to serving God. Apart from this, ministry will be mere professionalism, lacking motivation for perseverance, to which we will now turn our attention.

This long passage contains 28 characteristics of Paul’s apostolic/ministerial conduct. This is a passionate statement and so we should not assume a “tight” structure. Nevertheless, we can note that Paul uses three different Greek terms to introduce various thoughts in this passage.

In vv. 4–6, he uses the term en (in, or by). In vv. 7–8a, he uses the term dia (through). Then, in vv. 8b–10, he uses the preposition ws (as). We will allow this to inform our journey through this self-commendation of a passionate and persevering commitment. Generally, Paul is describing the manner, the means, and the measure of his ministry.

Displayed in Persevering Commitment

Paul’s favourable commendation was displayed in his persevering commitment. His favourable commendation was due to his faithful conduct characterised “by great endurance” (v. 4b). This is a general heading for all that follows. His ministry was characterised by patient continuance, steadfast faithfulness, and perseverance. Not merely endurance, but “great endurance.” His ministry was not like running a 5km race but rather like running a marathon—as a warmup!

We note four characteristics of this passionate, persevering commitment.

It was Painful

Paul refers to nine painful realities of his ministry, which he endured for the gospel’s sake, for the church’s sake: “in afflictions, hardships, calamities, beatings, imprisonments, riots, labours, sleepless nights, hunger” (vv. 4–5).

These are clearly divided into three sections of three each. He speaks of general hardships, then hardships imposed by others, and, finally, self-imposed hardships. The point in all nine is that the course of the life of an apostle was painful. Gospel ministry is not for the faint of heart. Paul was not complaining; he was illustrating his “great endurance” for the sake of the church. Such a painful course has always been the lot of those who take seriously the ministry of the new covenant (chapter 3). It is precious, but it is painful; it is valuable, but it makes one vulnerable; it is an honour, but it is hard.

With regard to general hardship, Paul speaks of “afflictions” (being put under pressure to the point of experiencing anguish and even distress [see 1:8]); “hardships” (another term for distress); and “calamities” (extreme affliction or distress). These are common to all who follow Jesus Christ, but particularly to those committed to the Great Commission. That is why Saunders noted that, while ministry doesn’t take much of a man, it does take all of a man.

Paul then mentioned three categories of imposed pain: “beatings” (see Acts 16:23, 33; like Jesus, Paul his faithful follower was beaten and scarred for his devotion to the Lord); “imprisonments” (Acts 16:23–40 is the only imprisonment recorded in Scripture, though we also read of his incarceration awaiting trial in Rome); and “riots.” The book of Acts records many instances of tumult arising over Paul’s faithful gospel ministry. Someone has said that everywhere he went there was either a revival or a riot. In many cases, there was both! Despite persecution, Paul faithfully persevered, and he remained hopeful and cheerful, even singing while the blood coagulated on his beaten back (Acts 16:25).

Finally, Paul speaks of self-imposed pain. “Labours” speaks of toiling to the point of depleting one’s strength. It pictures intense labour resulting in weariness. Paul toiled not only in ministry, giving himself to continually to prayer and the word, making disciples, training leaders, and the care of souls, but he also worked hard with his hands providing his own living (Acts 20:34). Ministers of the gospel should never be accused of laziness.

“Sleepless nights” is elsewhere referenced only in 11:27. Perhaps it was insomnia but, if so, it was because of the burdens he went to bed with. In addition, sleeplessness was due to his working late and getting up early. The truth is, faithful Christians are tired Christians and hence they appreciate the weekly Sabbath.

“Hunger” is rendered in some translations as “fasting.” This is probably referring to times that he went hungry because of various trials of deprivation as well as voluntary times of doing without food being burdened for the work of the Lord. He willingly suffered hunger because of hunger for the spiritual welfare of others.

“Great endurance,” indeed!

It was Pure

Paul’s endurance was pure: “by purity, by knowledge, by patience, by kindness, by the Holy Spirit, by sincere love” (v. 6).

Paul’s transparency would be examined. The church would read this and, if his claim was bogus, he would be exposed. This helps to corroborate the truthfulness of his self-commendation. This is particularly relevant as we consider the six qualities of his ministry that might fall under the general heading of “purity.” If the former passage referred to some of the misery he experienced in ministry, here he refers to the manner of his ministry.

“Purity” translates a word only used one other time (11:3). It refers to that which is clean or blameless; to uprightness of life. Though it certainly includes sexual purity, it is more comprehensive than that. Paul could commend the holistic blamelessness of his ministry (message, manner, motive). His ministry was clean. He was clean. And he was seen to be clean.

Assessing motive is both difficult and none of our business. Nevertheless, a minister’s motives are often revealed by his behaviour. Greed is difficult to hide, and self-promotion cannot be kept secret for long. Sexual sin will be found out.

“Knowledge” refers to experiential, relational knowledge of the truth and thus of God. Paul’s life was an open book in which others could read of his real and right (pure) relationship with God. Paul knew God. There is no greater characteristic than this if one will lead, feed, and give heed to God’s people. His purity of life was the outworking of the pursuit of his life: God (Philippians 3:10–14).

“Patience” refers to patience towards other people. It speaks of forbearance; slowness to avenge being wronged. Because Paul had experienced God’s gracious patience (Romans 2:4; 9:22) he was able to be patient towards others (Ephesians 4:2)—including those who had mistreated him. No one will serve God long or well unless they are pure of heart, leaving vengeance to the Lord.

“Kindness” is that quality of being benevolent, of doing good to others, particularly those who do not “deserve” it. Because Paul’s heart was clean before the Lord, he was kind to those with whom he interacted. If we will serve the Lord passionately and perseveringly, our hearts need to remain tender with a commitment to do good to those we can.

“The Holy Spirit” seems out of place to some commentators and thus they translate it as “my spirit, which is holy.” In fact, this is the ideal place to reference the Holy Spirit, whose fruit includes patience, kindness, and love (see below). Paul’s manner of life and manner of ministry were empowered by the Holy Spirit. In his case, apostolic gifts were corroborated by the Holy Spirit (12:12). A commendable “minister and ministry” is the result of the ministry of the Holy Spirit. It is not “natural” but rather it is supernatural.

“Genuine love” means what it does in Romans 12:9—love that is sincere and without hypocrisy. Paul is saying, “Brothers and sisters, reflect on our times together. You will agree that I have loved you sincerely. In fact, my epistles and visits, and my refusal to visit you, are proof that my love for you is genuine. Therefore, listen to me.”

It was Powerful

In vv. 7–8a, Paul speaks to two other evidences of a faultless, faithful, and favourable ministry. Both have to do, I believe, with his ministry of the word. His ministry of the word was powerful because it was Christ and cross-centred. There are two major thoughts in this section.

First, Paul held fast. “By truthful speech” refers to what he proclaimed rather than to his personal practice of speaking truth. Though related, he is emphasising his ministry of preaching—what he refers to elsewhere as “holding fast to the word of life” (Philippians 2:16).

Paul could say that his ministry of the word was accompanied by the power of God (see 1 Corinthians 2:3–5). His ministry was commended by its content (truthful speech) and by its consequences and conviction (power of God). His ministry was effective and so will be the ministry of those who are called by and committed to God.

Second, Paul held on (v. 7b–8a). He ministered effectively “with” [dia] God’s provision of “the weapons of righteousness for the right hand and for the left.” Here, he most likely refers to the righteousness he spoke of in 5:21. In other words, his hands were holding tightly to the gospel of God as he heralded the gospel of God. How important this is!

Paul believed what he preached. He wasn’t merely going through the motions. If a man doesn’t really love and believe the truth of God, he has no business trying to lead God’s people. Much harm has been done by those who are merely “professionals.” Only those who are continually preaching the gospel to themselves and are growing in love for the gospel should lead others to the gospel. Christian ambassador, do you really believe? Are you clinging to Christ and to the message of his cross?

Holding on to this gospel is necessary because there are assaults from every side and Paul seems to refer to this by the words “through honour and dishonour, through slander and praise.” In other words, whether I am spoken well of or maligned, I continue to hold to and to hold forth the gospel. My identity is determined by 5:21, not by success or failure, or by being appreciated or depreciated. Whether I am spoken well of or lied about, by God’s power, as demonstrated and experienced in the gospel, I continue with “great endurance.” In other words, in my weakness I find God’s strength.

Those who serve God and his church need to cling to Christ and his truth if they will persevere to the glory of God.

It was Paradoxical

This final grouping of eight characteristics by which Paul’s life was commended are in the form of paradox. That is, a seeming absurdity or contradiction, which is, in fact, true. These were true in Paul’s life. They prove to be true in the life of every Christian who, like Paul, is passionate and persevering in service to God and to his church.

I might add that most ministers of the gospel often sense the “schizophrenia” of such paradoxes. That is, how people perceive them is often so different from how God sees them.

“As imposters and yet are true” perhaps refers to the accusations of the false apostles and those they had deceived. They perceived Paul to be a fraud, but he knew otherwise.

“As unknown, and yet well-known” probably refers to those who were clueless about Paul’s conversion in distinction to those who knew of it. But it might also refer to the fact that God knew the real Paul while others didn’t and thus easily dismissed him.

“As dying, and behold, we live” speaks to the experience of being greatly tried to the point of despair and even death, and yet Paul was more truly alive than ever before (1:8–11).

The next phrase—“as punished and yet not killed”—perhaps speaks to the same reality, though more literally (Acts 14:19–20). Or, more likely, it refers to Paul experiencing the Father’s chastening to sanctify him. Rather than killing him, it enlivened him spiritually.

“As sorrowful yet always rejoicing” seemed to be the hallmark of Paul’s life. He constantly wrote of the joy of the Lord, which was an existential contradiction in the light of his circumstances. What a wonderful gospel-adorning quality!

“As poor yet making many rich” probably points to the fact that Paul was materially poor and yet his life and ministry was about giving to people the true riches. How much this is like our Lord (8:9)!

“As having nothing yet possessing all things” reminds me of the words of C. S. Lewis: “He who has God and everything else has no more than he who has God only.” How true!

Paul’s critics looked at his life and concluded that he was an imposter, as proven by his obscurity, his constant suffering, his seemingly constant chastening by God, his ministerial and relational disappointments, and his poverty, manifested by the fact that he had nothing. And yet he points to the paradoxical reality of genuineness: his being known by God, his enviable life, his profound perseverance, his joy, his enrichment of others and thus his truly enriched existence. He concludes this self-commendation, therefore, content to let his life speak for itself. His critics could say all they wanted, but his life was testament that he had been faithful and that his ministry had been favourable for the church at Corinth. Now the “relational ball” was in their court, a point he makes in the closing verses.

A Fatherly Concern

As he closes, Paul makes an appeal based on what he has said: “We have spoken freely to you, Corinthians; our heart is wide open. You are not restricted by us, but you are restricted in your own affections. In return (I speak as to children) widen your hearts also” (vv. 11–13).

His appeal is that they would reconcile with him. Having now heard of his commitment to their wellbeing, how could they not return to trust him? After all, he was their spiritual father.

Transparent Affection

“Spoken freely” refers not only to the immediate context but to the epistle in its entirety and perhaps also to his other correspondence and personal visits. Paul had “opened” his “heart” and hence his mouth to them. The intensity of “affection” is hinted at by the phrase which is literally, “O Corinthians!” Paul only two other times made such an emotive address: to the wayward Galatians (Galatians 3:1) and to the sacrificial Philippians (Philippians 4:15).

Considering how the Corinthian church had treated him, this is gracious affection; truly genuine love (v. 6).

Love is risky. There is no guarantee that genuine love will be requited. In v. 12, Paul, however, continues to make himself vulnerable. Acknowledging that they had cramped their affections for him, he again makes the point that he was not to be blamed for this. After all, he and his co-workers had not hemmed in their affections but had been very open about how much they cared.

Tender Appeal

Having spoken of his affections, and having acknowledged (sadly) their apparent lack of affection, Paul makes a final appeal, based on their spiritual relationship. As their father in the faith, he could tenderly speak of them as his children (see 1 Corinthians 4:14; 2 Corinthians 12:14). And just as children are under obligation to honour their parents, so Paul’s spiritual children should show him due (in return) honourable affection. Hence, he appeals to them to “widen your hearts also” to him, just as his is open to them.

What is our takeaway from this? When people spiritually invest in our lives, we should beware of rejecting their further input in our lives. Be careful of believing the worst about them. Be careful about dismissing their appeals to be reconciled, and be very careful about dismissing their appeals to be reconciled to God. Examining their track record, open your ears, and open your hearts to them.

Conversely, let each of us seek and live for the Lord that we will have such credentials to commend us as trustworthy to be listened to. For the gospel’s sake, for their sake, for God’s sake.

AMEN