This treasure is held indeed in earthen vessels. The recent danger that Paul has passed through, as well as the overpowering hardships of his life, make him painfully conscious of human weakness. But that weakness is blessed which in all the fuller glory reveals the all-conquering power of God. The Christian need never despair, for by the eye of faith he can detect those unseen things which are eternal. The present body may be dissolved, but the resurrection body will be ready. Indeed, even if the Christian by death is separated for a time altogether from the body, he need not fear. To be absent from the body is to be present with the Lord.
The climax of the whole glorious passage is the brief exposition of the ministry of reconciliation which begins with ch. 5:11. Here we are introduced to the secret of the remarkable life which is revealed in Second Corinthians and in the other epistles of Paul. Reconciliation with God through the death of Christ in our behalf and in our stead, consequent freedom from sin and from the world, a new and glorious life under the favor of God—these are the things that Paul experienced in his own life, these are the things that he preached to others, regardless of all hardship and criticism, and these are the things, now and always, which contain the real springs of the Church's power.
After an uncompromising warning against impurity and worldliness, delivered from the lofty vantage ground that has just been reached, the apostle gives expression once more to the joy that he has received from the good news which Titus brought him; and then proceeds to an entirely different matter.
3. THE COLLECTION. II Cor., chs. 8, 9
Two whole chapters of the epistle are devoted to the collection for the Jerusalem church. The history of this matter, so far as it can be traced, is briefly as follows: At the time of the Jerusalem council, the pillars of the Jerusalem church had requested Paul to remember the Jerusalem poor. At the time when First Corinthians was written, Paul had already started a collection for this purpose in the churches of Galatia, and in First Corinthians he asks the Corinthians to take part. I Cor. 16:1-4. In Second Corinthians he announces that the churches of Macedonia have contributed bountifully, II Cor. 8:1-5, and urges the continuance of the collection in Corinth. Finally, in the Epistle to the Romans, which was written from Corinth only a short time after Second Corinthians, he mentions the collection in Macedonia and Achaia, announces his intention of journeying to Jerusalem with the gifts, and asks the Roman Christians to pray that the ministration may be acceptable to the Jerusalem church. Rom. 15:25-27,31,32.
With his customary foresight, Paul made careful provision for the administration of the gifts, in order to avoid all possible misunderstanding or suspicion. For example, the churches are to choose delegates to carry their bounty to Jerusalem. I Cor. 16:3. Possibly the delegates are to be identified with the persons who are named in Acts 20:4. Luke does not mention the collection, but it is alluded to in Acts 24:17.
Paul's treatment of the collection in II Cor., chs. 8, 9, was not only adapted to accomplish its immediate purpose, but also has been of high value to the Christian Church. These chapters have assured to the right use of wealth a place of real dignity among the forms of Christian service.
4. THE OPPONENTS. II Cor., chs. 10 to 13
The striking change of tone at ch. 10:1 is amply explained by the change of subject. In the first part of the epistle, Paul has been thinking of the return of the majority of the congregation to their allegiance; now he turns to deal with the false teachers who have been causing all the trouble. It is still necessary to meet their attacks and remove every vestige of influence which they may still have retained over the church. Their attack upon Paul was of a peculiarly mean and unworthy character; the indignation which Paul displays in these chapters was fully justified.
The opponents were certainly Jews, and prided themselves on the fact. Ch. 11:22. But it does not appear with certainty that they were Judaizers. If they were intending to come forward with any demand of circumcision or of observance of the Mosaic law, such demand was still kept in the background. Indeed, there is no indication that the doctrine that they preached was different in important respects from that of Paul. In particular, there is no indication that they advocated a different view about Jesus. One verse, ch. 11:4, has, indeed, been regarded as such an indication, but only by an exceedingly doubtful interpretation. Probably the other Jesus whom the opponents preached existed only in their own claim. They said merely, "Paul has kept something back," v. 6, margin; ch. 4:3; "we alone can give you adequate information; we alone can proclaim the true Jesus, the true Spirit and the true gospel." In reality, however, they had nothing new to offer. Paul had made the whole gospel known.