The Tough Smell

power of God to then Paul, who in his recent reversals in not visiting Corinth as he promised,

and that he was run out of Ephesus, and with his message of a crucified Messiah,

well he was a sorry figure. He was a defeated figure.

Paul was the embodiment of weakness compared to the self-sufficient power ministry of the super-apostles.

So how would you feel if you were Paul?

How do you think you'd feel?

Well, it's not like there's some sort of moral scandal going on here.

He's preaching the true gospel, and he's being treated as if he is a common criminal.

You see, I think the Corinthians are a little embarrassed,

because the gospel that Paul preached doesn't seem to produce the same sort of results of that of the super-apostles.

I think the sort of criticism the super-apostles are making would be like,

if he's truly God's apostle, and if he was preaching the true message,

well, in fact, our churches would be filled, or his churches that he was preaching to would be filled,

instead of he himself being kicked out of town after town and being put into prison.

And so at the end of chapter 1 and beginning of chapter 2,

and I want you to take your Bibles up, you need to be following me with this.

At the end of chapter 1 and beginning of chapter 2,

Paul is dealing with the criticisms of the super-apostles,

some of the criticisms that he's thrown at him.

One of the big problems is that Paul did not visit Corinth when he said that he wouldn't visit them,

and Paul's last visit with them was a fairly painful visit.

He even refers to that as a painful visit.

But he indicated that he would try and visit again on his way through to Macedonia,

but he didn't, and instead he wrote them a letter.

And this gave ammunition to the super-apostles.

Paul responds to the accusations of the super-apostles

by expressing his love and his care and his concern for this church at Corinth.

He says at the end of chapter 1 that his conscience is clear.

However, you can throw all the stones at me you like.

You can look on the surface and say,

I've disappointed you, I let you down,

but there was no evil intent in me not coming to visit at Corinth.

His reason for not visiting was actually far from evil intent.

He didn't visit because he thought it would be better if he didn't visit.

So chapter 1, verse 23,

I call God as my witness that was in order to spare you that I did not return to Corinth.

Or in chapter 2, verse 1,

So I made up my mind not to make another painful visit to you.

His earlier visit didn't go so well,

so he thought that he would write a letter rather than a personal confrontation.

He didn't visit in order to get revenge, but because of love.

Chapter 2, verse 4,

For I wrote you out of great distress and anguish of heart,

and with many tears,

not to grieve you, but to let you know the depth of my love for you.

Do you think there's any evil intent there with Paul when he decided not to visit?

Paul expresses here a deep love and concern for this church.

The issues brought a deep level of distress and anguish to him.

He even refers to a member of the church who has caused particular grief,

but whom he forgives.

And he mentions here that in fact the whole church,

it's a very significant thing he says,

it's actually the whole church got together and dealt with this issue.

It wasn't just Paul up against this one difficult person.

It wasn't just Paul dealing with it himself.

He says the whole church came together and we dealt with this difficult issue.

And I reckon he wants them to do the same now to deal with these super apostles.

He wants the whole church to band together and deal with these false apostles

who are causing him grief and doing significant damage in this church.

This is a major issue for Paul and it needs to be dealt with.

He is very distracted and distressed by it.

So much so that when he went to Troas and he didn't find Titus there,

he moved on.

It seems that Paul arranged to meet Titus at Troas

to hear how the Corinthians had responded to the letter that he'd written.

But when he found that Titus wasn't there, he moved on.

His zeal for preaching the gospel actually brought him to Troas,

but his passionate care for the Corinthians actually kept him from staying there.

Seems like an odd thing really,

because doesn't it appear that God brought him to Troas?

And then Paul says,

I had no peace of mind.

I was in great distress when Titus wasn't there

and so I moved on.

I moved on.

It's a kind of a strange sort of thing that Paul would even raise this really,

because what he's doing here is again revealing his weakness.

It would seem that he's playing straight into the hands of the super apostles.

Isn't this just another case of Paul getting it wrong?

Another example of his weakness?

Another example of him running away from his problems?

Well, you'd think so.

On the surface anyway, you'd think so.

Paul is actually revealing his weakness.

And in revealing his weakness, he's mustering his defense.

This is where something very interesting happens in 2 Corinthians.

You see, he could have just told us the whole story of what happened

after he left Troas, but he decided not to.

So if you've got your Bibles there, I need you to see this.

Flick over to chapter 7, verse 5.

Because here's the rest of the story.

For when we came into Macedonia, this body of ours had no rest,

but we were harassed at every turn.

Conflicts on the outside, spheres within.

But God, who comforts the downcast,

comforted us by the coming of Titus.

You see, he could have just actually continued on the story.

He could have said we had no comfort because Titus wasn't there.

And so we moved on to Macedonia.

And Titus was there.

And we were comforted.

And God was sovereign.

And he reigned.

And he could have just told a story of God's triumphal intervening

in a difficult situation.

And his ministry in his ministry.

And he would have played straight into the hands of the super apostles.

He could have just traded blows with the super apostles

on whose ministry was more triumphal,

who was more powerful,

whose ministry had God intervening.

He could have done that.

Because clearly God was at work in that situation.

But he didn't.

Why didn't he do that?

Because he's not like the super apostles in one very important way.

Flick back to chapter 5.

This here, I think, is one of the key aspects of 2 Corinthians.

We see here in chapter 5,

where Paul outlines his perspective on life and ministry.

Chapter 5, verse 7.

We live by faith, not by sight.

And this is contrasted to the super apostles,

who a couple of verses later, in verse 12,

we are not trying to commend ourselves to you again,

but are giving you an opportunity to take pride in us,

so that you can answer those who take pride in what is seen,

rather than what is in the heart.

That's the contrast between Paul and the super apostles.

It's taking pride, which is what is on the surface,

the superficial aspects of ministry,

rather than what is at the actual heart of ministry.

And so from this point on until,

so back into chapter 2.

So from this point on,

in chapter 2,

right up until chapter 7, verse 6,

Paul takes,

Paul takes, if you like,

a diversion.

A kind of diversion.

It appears to be a diversion.

But he takes us right into the heart,

in these next 80-something verses,

into the heart of gospel ministry.

He takes us below the surface,

superficial things,

to the things that the world cannot see,

to the things that the world doesn't want to see,

to the things that the super apostles couldn't see,

and he takes a look at what is authentic gospel ministry.

Paul wants this church to know that this conflict is not because he's messed up,

but because of the effect that the Christian message has on people.

And that is the irony of it all.

In the midst of all this antagonism and divisiveness,

God is actually leading a triumphal procession,

because the conflict is actually a sign that the gospel is at work.

It says it there in chapter 2, verse 14,

but thanks be to God,

who always leads us in triumphal procession in Christ,

and through us spreads everywhere the fragrance of the knowledge of him.

For we are to God the aroma of Christ among those who are being saved

and those who are perishing,

to the one we are the smell of death,

to the other the fragrance of life,

and who is equal to such a task.

What Paul is saying here is that despite the appearance of weakness,

it was God who always and everywhere led Paul in triumphal possession.

This was not the triumphal language of Paul's opponents.

They declared themselves to be superior to Paul in missionary success,

as well as experiences of God.

Success and strength were the marks,

as well as the objects of their ministry.

They wanted to see significant numbers,

and they wanted to see this church come under their influence.

Christian triumphalism,

although can I say a contradiction in terms,

has always had its appeal.

Through the Middle Ages,

it was believed that God was glorified through soaring church buildings

and spectacular church ceremony.

Even in our own time,

triumphal language has been used by some in the church growth movements

and the development of the so-called megachurches.

It's partly because we have brought this idea that the world has sold it

and we have taken it on,

the church has taken it on,

that it's effectively the growth fetish of our culture,

where if it's growing,

it must be good,

and bigger equals better.

The number of times I've heard people say,

oh, they must be doing something right,

purely because they look on the surface

and see multiple programs

and people being drawn together.

But I don't want to throw too many stones out there.

There are clearly those who are in the triumphal language category.

You've only got to turn on the Australian Christian Channel

and you see a number of them.

But can I say,

I think that Sydney Anglicans fall into the same category as well at times.

Our own diocese.

It seems to me that you get your article or your picture in Southern Cross

when there's a success to be told.

I'd be surprised if actually, in fact,

that Paul would get an article in Southern Cross.

The stories that are told about how many people have gathered,

what churches are growing,

what programs are effective,

where are the failures,

where are the setbacks.

That's what I want to know.

Where are the failures and where are the setbacks.

Isn't that authentic gospel ministry too?

I even heard a diocesan official one day,

a few years ago,

say that the churches that are growing

are the ones that will get the money from the diocese.

That's triumphalism.

Paul consistently uses anti-triumphalist language

to describe his ministry.

He describes himself as a servant of the Corinthians,

a dying man,

he's weak,

a fool,

his ministry,

like his Christ,

was characterized by crucifixion.

Paul understood clearly

that what is important to God

is not

bigness

of church buildings

or the number of who are gathering,

but faithful and sacrificial service

based on the example of Christ himself.

And so,

to describe this

anti-triumphal language,

Paul tries to come up with an illustration

about what sort of thing he's meaning.

And so he comes up with it there.

It's there in verse 14.

It's like

when the Romans

come through town

just after they have had a big war

and they have this triumphal procession

parading through the streets.

And what they do

is they get the prisoners

that they have captured

in their enemy towns

and they pluck out

the eyes of the leaders,

they chain them to chariots

and they drag them

through the streets

so that all the empire of Rome

might know

how powerful and mighty they are

and what they've done

to their enemies.

And Paul says,

he uses this illustration,

he says in verse 14,

thanks be to God

who always leads us

in triumphal procession in Christ.

I heard someone

on Australian Christian Channel

actually talk about this verse

and he quoted it,

he said,

thanks be to God

who always leads us in triumph.

And then went on to talk about

the triumphal Christian life.

life of success and prosperity.

No, actually,

you didn't quote the whole verse.

It's not a life of triumph,

it's the triumphal procession in Christ.

He says that the great thing is

that when I preach this gospel

from place to place

and I get kicked out of town

from place to place,

it is God who is leading me.

There is a great victory

that has been won

and it is Jesus' victory.

And I am his captive.

I am not the triumphal one,

he says,

it's Jesus who is the triumphal one.

I am the sorry one

who's chained and tethered

behind him

and yet,

at the same time,

I am caught up in this procession

in a positive way

because Jesus,

my king,

is on display.

Not me,

but Jesus,

my king.

Paul says,

don't be embarrassed by me,

by my rejection

for the sake of the gospel.

I might be weak,

in fact,

I am weak.

I am a nobody.

I might be unimpressive

but I've been taken captive

by an impressive king.

I am dead to myself

and now I'm enslaved

to this king,

Jesus.

And it doesn't get

any better than that.

The great victory

has been won

as the procession

moves forward.

The fragrance of Christ

is spread everywhere

and to some

this victory through Christ

is the smell of death.

To them,

the gospel,

its message

about this crucified Jesus,

about a defeated dead man

which they reject,

they reject it

and they move away from it

as they would

from the odour

of a decomposing body.

These people,

it says,

as they hear the gospel message,

they are perishing

as dead in principle

as they perceive Jesus to be.

The gospel to them

is cyanide gas.

And that's why Paul

has been kicked out

from town to town.

And the Corinthian church

was so quick

to walk back

and wipe their hands

because they were embarrassed

by their apostle.

Paul is saying

the nature of true gospel ministry,

nature of the true gospel itself

is that it will bring rejection.

To others though,

the message is about

a risen Christ

which they perceive

in the way a person receives,

sorry,

in the way that a person

welcomes Chanel number five.

These people are being saved

and they are alive in principle

as they perceive Jesus to be.

It would be no surprise

then that Paul

could have felt embarrassed

by a message

that proved to be so divisive.

Those who turn away

from the message

inevitably turn away

from those

who bear the message.

We don't need to seek out

rejection

and unpopularity.

The nature of the gospel

means it will find us.

It will find us.

The gospel of our Lord Jesus

polarizes people.

It is either cyanide gas to them

or it is Chanel number five.

That's the nature of gospel ministry.

I expect people to get offended

and turn away in anger.

I expect people to smell Jesus

and I expect them to want Jesus.

I expect both things to happen.

Either way,

it is our lot to suffer hardship

as a result of faithful gospel ministry.

What a task.

What a task.

To think that as I stand up

week after week

that I am polarized

because the gospel polarizes

and the bearer of the gospel

will be polarized.

And Paul says,

who is equal to such a task?

Who can do this work

of proclaiming Christ

and not knowing

if it's going to be rejected

or accepted?

Not Paul.

I think that's his answer.

Well, actually,

not Paul in his own strength

is the answer.

And frankly,

the longer I've been involved

in Christian ministry,

the less I feel equipped,

the less I feel

I'm able to do this job,

the more I know

about God

and his word,

the less I realize

I know about him

and his word.

But there is one thing

I'm certain of.

I am one thing

I'm certain of.

The crucified Jesus

is alive

and he's Chanel number five

to me.

And I will not,

therefore,

peddle the word of God

for profit.

I will not twist the message

or preach a sermon

or not counsel a hard word

just because people might

reject me.

Going soft for fear of rejection

is to peddle the word of God

for profit.

It is to say and do things

that make people like me

and to find Jesus

a little bit less

like cyanide gas to them.

It might not be as pleasing

as Chanel number five

for them

but maybe smell,

maybe more of a wet dog smell

would be just a little bit

more comfortable

than cyanide gas.

Unpleasant

but not as offensive.

And I think it's the problem

sometime with the gospel

we often peddle

in our society.

It doesn't polarize people.

It is neither death

or life.

It's just

pleasant

or

bland.

When was the last time

there was deep offence

at an Easter service

or a Christmas service?

Now don't hear me wrong.

I don't program

for deep offence.

I'm not

I'm just asking

the question

is the gospel

and all its implications

clear?

We need to see clearly

that the authentic gospel

brings both acceptance

and rejection.

Authentic ministry

will result

in acceptance

and it will result

in rejection.

And when the rich young ruler

came running up to Jesus

what must I do

to have eternal life?

Jesus didn't whip out

a two ways to live line

and say

pray this prayer

and you're in.

He said

no no

you actually don't trust me

you get rid of

all your

all your wealth

then come follow me.

And when he walked away sad

Jesus didn't go

oh come on

hang on a bit

let's just rethink this

for a moment.

He walked away sad

and potentially

walked away angry.

The authentic gospel message

brings both acceptance

and rejection.

And so may God

give us the courage

to stick at it

and preach the hard word.

May we remain

true to Christ

and not tamper

with a message

for the sake

of popularity.

What a great example

we have here

in the apostle Paul

who continued

even when he got

the boot

even when it was

difficult

even though Paul

rejects the triumphalism

of his opponents

his ministry itself

was not without

its effects.

He says there

but thanks be to God

who always leads us

in triumphal possession

in Christ

and through us

spreads everywhere

the fragrance

of the knowledge

of him.

The fragrance

is going out there

because of Paul's

ministry.

Just like a fragrance

that is invisible

it clearly makes

its presence known

so Paul's ministry

made its presence known.

Paul's ministry

although it seemed weak

was in fact

effective

and noticeable.

and so as Christ

leads us

in triumphal

possession

as his slaves

we will see

both acceptance

and rejection.

People may come

to know Jesus

and people

may be repulsed

by Jesus

and so

St Paul's

may grow

or it may decline

whatever the outcome

though

when the going

gets tough

the tough

keeps smelling.

Amen.