Grace Abounding to a Multitude of Sinners

2 Corinthians 4:13-15
2009-12-27
GBC morning worship

Apart from God, ministry isn’t just hard, it would be impossible. Think about some of the tasks we’re called to do. We work for unrighteous men to be declared innocent, the condemned to go free. We press diamond hard hearts to be broken and become sensitive. We labor that blind men might see, that dead men might live. The work of the ministry–assigned to believer, not only the paid staff–is nothing less than changing hearts, changing families, changing churches, and changing nations. That’s hard.

Ministry is difficult, ministry is demanding, and ministry is deadly. According to 2 Corinthians 4:12, ministry requires the constant dying of the minister. Jesus Himself made the point that “Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” Seeing that fruit is exhilarating. Is anything more breathtaking than a lost soul being found? The angels think that’s exciting. Because of the gospel, our hurting brings healing. By God’s grace, our dying generates life.

2 Corinthians 4 is all about this ministry; it is tough, often ineffective from our perspective, agonizing, un-glorious work.

I was directed to this chapter by a dead man. As I considered how best to challenge our students and staff at the upcoming snow retreat, I was drawn to John Bunyan. Bunyan is perhaps most well-known for his classic book, The Pilgrim’s Progress. He is also a man who sampled the difficulties of life and ministry. He endured over 13 years in prison because he refused to stop his gospel preaching. He endured the pain of watching his second wife and his four children scrape by without him. I thought, this is a man who I want to listen to.

In his autobiography, Grace Abounding to the Chief of Sinners, he talks about what he did to prepare for prison.

Before I came to prison, I saw what was a-coming, and had especially two considerations warm upon my heart; the first was how to be able to endure, should my imprisonment be long and tedious; the second was how to be able to encounter death, should that be here my portion….[T]hat saying in 2 Co. 1:9 was of great use to me, “But we had the sentence of death in ourselves, that we should not trust in ourselves, but God which raiseth the dead.” By this scripture I was made to see, that if I would ever suffer rightly, I must pass a sentence of death upon everything that can properly be called a thing of this life, even to reckon myself, my wife, my children, my health, my enjoyments, and all, as dead to me, and myself as dead to them. . . .

The second was, to live upon God that is invisible; as Paul said in another place, the way not to faint, is to “look not at the things which are seen, but at the things that are not seen; for the things which are seen are temporal; but the things which are not seen are eternal.” 2 Co. 4:18. . . .

Bunyan’s approach and solace in Paul’s letter joined forces for our yearly one28 theme as well as for the snow retreat: Living On Unseen Things. That’s also how we’ve come to 2 Corinthians 4 for our study this morning. You can’t handle any paragraph in this chapter and come away without your hands smelling like affliction and anticipation. It’s a necessary chapter for souls tempted to lose heart.

For that matter, like fresh baked cinnamon rolls on Christmas morning, the sweet aroma of afflictions fills the air of the entire epistle. Paul wore the perfume of pain and persecution.

For we do not want you to be ignorant, brothers, of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself. Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves but on God who raises the dead. He delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will deliver us again. You also must help us by prayer, so that many will give thanks on our behalf for the blessing granted us through the prayers of many. (2 Corinthians 1:8-11)

We put no obstacle in anyone’s way, so that no fault may be found with our ministry, but as servants of God we commend ourselves in every way: by great endurance, in afflictions, hardships, calamities, beatings, imprisonments, riots, labors, 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 dishonor, 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 6:3-10)

We’ll pass over his double-sided resume of afflictions in 2 Corinthians 11:23-30 where he concludes, “If I must boast, I will boast of the things that show my weakness.”

So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited. Three times I pleaded with the Lord about this, that it should leave me. But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong. (2 Corinthians 12:7-10)

And in that context, Paul repeats: we do not lose heart. The first paragraph of chapter four started with such an affirmation, as does the final paragraph of the chapter: We do not lose heart. We are tested, we are tempted to throw our hands in the air and walk away. “If this is how it’s going to be, if this is how I’m going to be treated, who needs it?” But that response comes from a wrong understanding of ministry, and it comes from living on seen things rather than unseen things.

It has always been the case that God’s people have opportunities to bring Him praise especially in times of affliction. When His people are beaten up and used up, and yet continue to look up and speak up, God’s worth is lifted up above all else.

We saw that we have the “treasure (of gospel ministry) in jars of clay” (4:7), that the process will take wear us out in weakness till death do we break. Strong, sophisticated, successful pots need not apply, because there must be no question at the end of the day that the surpassing power “belongs to God, not us” (4:7). In God’s economy, useful pots are those being brought constantly to the breaking point; those for whom unabated death brings everlasting life to others (4:8-12).

In verses 13-15 we see Paul’s (and our) Ministry Approach (vv.13-14) and Ministry Ambitions (v.15). The point of this paragraph is that the afflictions of pot ministry manifest grace and magnify God.

Ministry Approach

Death is at work in us (v.12). Death, or better, the dying process, being used up for the sake of others, is a life-giving dying. This is how it’s always been, and there’s no reason to be surprised at fiery trial among us as if it were anything strange. We say, “Do your worst!”, fully persuaded that our ministry is in the hands of an invincible God.

There are three elements of our approach: the historical, verbal, and eschatological elements.

The Historical Element (13a)

First, we endure ministry afflictions because we stand in a long line of God’s persecuted yet persevering people.

Having the same spirit of faith according to what has been written, “I believed, and so I spoke,” (verse 13a)

This is the fourth consecutive paragraph that begins with something we “have.” 3:12–”having such a hope.” 4:1–”having this ministry.” 4:7–”we have this treasure.” Now Paul says, “having the same spirit” (v.13).

This (participial) phrase is the basis for why we speak (the main verb). It builds the stage for our boldness.

Having the same spirit doesn’t mean that we have the same Holy Spirit, though it’s safe to assume the involvement of the third Person of the Trinity. But here, spirit refers to our stance, attitude, or disposition. Our approach is no different than those who have gone before us and endured great troubles for God, who nevertheless did not lose heart.

According to what has been written, meaning the authoritative Scripture that is on record, is Paul’s reference to Psalm 116. Psalm 116 was written by a psalmist in great distress. It was used as a hymn of personal thanksgiving for God’s care in times of dire need. In particular, the writer was threatened by death, tears, and stumbling (verse 8). But he wasn’t overcome by those things, they did not cause him to lose heart. “I will walk before the LORD in the land of the living” (verse 9),

Paul quotes the LXX version of verse 10, but the point is basically the same. Even when in trouble, belief comes out through the mouth. What we say reveals what is in the heart, and trials draw out our heart like boiling water draws out the flavor from a tea bag.

We stand in a long line of God’s afflicted people. If some of the prophets and apostles were killed and persecuted (cf. Luke 11:49), we’re likely to experience similar treatment. Even more, if they call the Master of the house Beelzebub, won’t they treat the servants even worse (cf. Matthew 10:25)?

But we take courage because God is faithful to keep, and use the afflicted. We are here because of God’s work through those that have gone before us; we stand on their bruised shoulders and we stand in the same confidence in God that they did.

The Verbal Element (13b)

Second, we speak in the midst of ministry afflictions because our faith compels us.

we also believe, and so we also speak, (verse 13b)

God’s afflicted, like the author of Psalm 116, believed. They trusted God, and couldn’t help but call on Him and praise Him and offer Him a sacrifice of thanksgiving (Psalm 116:17). Likewise, afflictions pressurize faith that must find release. We are believing, therefore we are also speaking.

This speaking is any kind of verbal communication about the truth (v.2), the gospel (v.3), the glory of Christ (v.4), Jesus Christ as Lord (v.5), the glory of God in the face of Jesus (v.6). It is gospel speaking, but cannot confined to formal sermons or formal gospel presentations. It’s what comes out of our mouths when we’re squeezed, confused, criticized, and used up.

The believing speaking emphasizes boldness. This speaking is not bombast. It is not hot air. It is the inevitable consequence of being filled with faith. So Charles Spurgeon said about Bunyan, “Prick him anywhere; and you will find that his blood is Bibline, the very essence of the Bible flows from him.” So when we are pricked, when our pots are bumped and banged around, what spills out is gospel.

Interesting that Paul includes this, since the Lord had given him explicit instructions about speaking during his visit to Corinth on his second missionary journey in Acts 18.

After this Paul left Athens and went to Corinth. 2 And he found a Jew named Aquila, a native of Pontus, recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. And he went to see them, 3 and because he was of the same trade he stayed with them and worked, for they were tentmakers by trade. 4 And he reasoned in the synagogue every Sabbath, and tried to persuade Jews and Greeks.

5 When Silas and Timothy arrived from Macedonia, Paul was occupied with the word, testifying to the Jews that the Christ was Jesus. 6 And when they opposed and reviled him, he shook out his garments and said to them, “Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles.” 7 And he left there and went to the house of a man named Titus Justus, a worshiper of God. His house was next door to the synagogue. 8 Crispus, the ruler of the synagogue, believed in the Lord, together with his entire household. And many of the Corinthians hearing Paul believed and were baptized. 9 And the Lord said to Paul one night in a vision, “Do not be afraid, but go on speaking and do not be silent, 10 for I am with you, and no one will attack you to harm you, for I have many in this city who are my people.” 11 And he stayed a year and six months, teaching the word of God among them. (Acts 18:1-11)

Here was Paul giving himself, spending himself, dying for the Corinthians. Here also was Paul who reasoned, to tried to persuade, who was occupied with the word, testifying…that the Christ was Jesus.

I’d like to make sure something is unmistakeable. Thus far in 2 Corinthians 4, the stress has been on a ministry life, not simply a message. Last time we talked about it in terms of incarnational ministry. There is something about persons, in addition to proclamation, that God uses. God did not write His message in the sky or drop a Book from the heavens. He took on flesh and dwelt among us. So He puts His pots among people.

In our circles, we unhelpfully tend to all to one side of the spectrum: either we are truth-speakers or we are people-lovers. It doesn’t have to be a dichotomy.

The people-lovers are more likely to speak about incarnational ministry. They are the ones concerned about meeting physical needs and life example and other social concerns. Sometimes, though, they never get around to the presumed reason for their behavior and the real solution: the gospel story.

Truth-speakers, on the other hand, will defend the gospel doctrine tooth and nail, but they tend to do so from a distance, and their mouths are the only member of their bodies engaged. They are not used up, and they damage the gospel ministry by not living gospel sacrifice.

Sacrifice is crucial. It is the example of Jesus. We are your servants. And, we must tell the gospel story as we serve.

As a rule, servants aren’t criticized for serving. Slaves aren’t beaten for making sacrifices. So what is it that kept getting Paul into trouble? His mouth. He kept speaking about the offensive cross, the gospel of Christ. At the same time, his afflictions were his podium.

If you’re dying and not speaking about why you’re dying, you’re missing an opportunity for shining the light of the gospel. If you’re only speaking and not dying, your speaking may be more grating than grace-giving.

Think about John Bunyan, imprisoned for over 13 years total. It wasn’t because he was a good father and husband. It wasn’t because he gave to the poor or worked hard. It was because he wouldn’t keep his mouth shut about Jesus. Consequently, because he was afflicted, he was useful to God.

We stand in line with God’s afflicted, speaking because we are believing.

The Eschatological Element (14)

Third, we endure ministry afflictions because we will stand before God with Jesus.

knowing that he who raised the Lord Jesus will raise us also with Jesus and bring us with you into his presence. (verse 14)

Verse 14 is the gospel confidence, the reason our faith doesn’t give out, the solid ground of hope. Nothing can separate us from the love of God in Christ. Ours is a resurrection hope.

We believe and we speak, knowing that He who raised the Lord Jesus. The knowing started when God caused the light of the gospel to shine in our hearts, and the knowing continues as we mature in the gospel. In verse 14, knowing activates our speaking with fact and with future. God, the One who raised the Lord Jesus, this resurrecting God, is our God. God raises dead men.

Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves, but on God who raises the dead. (2 Corinthians 1:9)

That same God will raise us also with Jesus, using His earthly name to emphasize His humanity. It isn’t “in Jesus,” though elsewhere Paul makes that theological claim. Here we’re raised “with him,” we are associated with Him.

He “will raise us also with Jesus and will present us with you (NASB).” The presenting picture is all throughout the New Testament. Depending on the context, either God (as here) or ministers (like Paul in 2 Corinthians 11:2) are doing the presenting.

In the future, all of us in Christ will be raised with Christ and presented together before God. This keeps us speaking, and speaking boldly, and dying because we’re with Him. “What are you going to do to me? I’m with Him!”

Ministry Ambitions

In verse 15, Paul unfolds the goals, not only of the paragraph, but in some ways, the goals of the entire chapter. It summarizes the end of everything he’s described thus far, and he gets ready to repeat that We do not lose heart in the next verse (16).

There are three ambitions, three goals of this serving, sacrificing, and speaking ministry. It is the strongest 3G network on the planet.

Abounding Grace (v.15a)

The first goal is that grace would abound.

For it is all for your sake. (verse 15a)

He has twice stated in chapter four that he was a servant. All ministers are servants. That is what “minister” means: servant. He explicitly stated in verse five that he proclaimed “Jesus Christ as Lord with ourselves as your servants for Jesus’ sake.” He worked to bring life to others by his dying (verse 12). And now he summarizes: it is all for your sake, maybe a better translation, “all (these) things are for your sake.”

What is the all that is for their sake? The all that is for them are all of the afflictions and difficulties he endured in the previous paragraph. “All of these things are because of you, that is, they are on your behalf.” All of his being afflicted, all of his being perplexed, all of his being persecuted, all of his being struck down, all of his dying. His life was spent for others. He endured every trouble that others might receive the benefit.

Paul said as much in 2 Timothy 2:10.

I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory.

It was in his endurance that grace was abounding. The purpose clause that finishes verse 15 does not change the subject. All things are for you so that as grace abounds. In other words, grace was abounding as he was being beat up. He was spreading grace all over the place through his dying. When his pot banged around, grace sloshed out of his pot onto those who were around.

The ESV translates, so that as grace extends. That’s fine. There is a numerical element. But I think the numerical element comes more some from the more and more people. I think a better understanding of what grace is doing is “increasing,” or abounding. The point is numerical or geographical. The point is excess. The point is a filling up and overflowing; an increase beyond what is necessary; an abounding of grace.

Grace abounds on those for whom we give our lives.

Abounding Gratitude (v.15b)

As we give our lives and as grace abounds, so does gratitude.

as grace extends to more and more people it may increase thanksgiving

There is a play on words here as well, abounding grace (χάρις) brings abounding gratitude (εὐχαριστίαν), from the same Greek root. The thanksgiving of the many is growing.

Thanksgiving should increase because grace makes the poor rich. Jesus had the same goal.

For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich. (2 Corinthians 8:9)

If gratitude does not grow around our pots, our pots probably are not filled with the gospel of grace. If the ground around us is dry, it may be because the pot is empty. Even worse, if what spills out burns the ground, it may be law coming out of the pot like the wrong fertilizer. If we encounter difficulties with reluctance, let alone resentment, thanksgiving will not abound.

We want thanksgiving to go viral. Viral means a rapid spread, and in this case, it isn’t information that spreads only, it is gratitude. If we want to see thanksgiving go viral, we’ve got to be willing to be used up and endure all things.

Abounding Glory (v.15c)

The first two goals are personal, we might categorize them as horizontal ambitions. We serve people, we want more and more people to give more and more thanks. That said, abounding gratitude is not the end. Gratitude is not the highest goal, gratitude is penultimate (next to last). The ultimate goal is God’s honor.

to the glory of God.

The ESV translation is a bit misleading. I think it is clearer to say, “All things (are endured) for you, in order that the grace–the grace increasing through the gratitude of the many–may increase to the glory of God.”

The final end is doxological, that is, God being honored as He deserves. Where does it start? Note the sequence:

1. abounding afflictions lead to
2. abounding grace, that leads to
3. abounding thanksgiving, that leads to
4. abounding glory

That shouldn’t sound new. That’s the gospel. That was the life and work of Jesus. The good news is that His afflictions delivered us from sin by grace. Our afflictions aren’t redemptive, but they are used by God to scatter and spread the grace of the gospel.

Conclusion

We must spend our lives on His behalf.

How can we maximize thanksgiving to the glory of God among the many, to the more and more, in our families, in our ministries, and in our local body?

In response to 2 Corinthians 4:13-15, I think we need:

1. Thick gratitude. We must be examples of abounding thankfulness. We must not be examples not of pettiness, bitterness, or reluctance and think that we will spread thanksgiving. Our gratitude must be thick like the lava flowing from an exploded volcano that wipes out every criticism and negative attitude and petty squabble in its way. We want a thick and sticky gratitude like a snowball rolling down a mountainside it takes out the trees of problems planted in the path. We want a gooey gratitude, impossible to clean off of someone else. If our gratitude is runny and thin, it will slide away. If we have so much gratitude that sticks on others it will limit how much negativity they can exercise. We won’t spread gratitude by being better criticizers of their critical spirits that we’ll stop them from criticizing. It’s being thick with gratitude. That will change a culture.
2. Stiff faith. We must actually believe what we say, and believe so much that we can’t shut up about it. Too many professions are plastic; they are limp and flop around in the storm. They won’t stand or anchor us. When the afflictions come, we’re not likely to speak up if we’re not strong in faith. Speaking comes from believing, if the believing is weak, the speaking will also be weak, if speaking happens at all.
3. Relentless anticipation. As we are poured out, banged up, beat around pots, sloshing grace over every side, the only way we’ll keep going is as we look to our resurrection. We will only give up our lives for others if we believe that in giving up life we gain life, that dying and death is never vain and not the end. Dying and death result in resurrection, being raised with Jesus. If we only do what is convenient, cheap, and selfish, the gratitude of others will shrivel, and then God will not be honored as He deserves.